EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE RULER WHO SHOULD CONFIRM HIS BRETHREN
Having promised78 and bestowed on Simon a new name, prophetic of the peculiar position which he was to occupy in the Church, and having set forth the meaning contained in that name in terms so large and magnificent, that, as we have seen, the greatest saints and fathers have felt it impossible to exhaust their force, our Lord proceeded to educate Peter, so to say, for his especial charge of supreme ruler. He bestowed upon him, in the course of His ministry, tokens of preference which agree with the title thus solemnly conferred; and He instructed him with all the care which we should expect to be given to one who was to become the chief doctor of Christians. Such instruction may be said to consist in two things, a more complete knowledge of the Christian revelation, and a singular apprehension of its divine proofs.
Now, innumerable as are the particulars in which the Christian revelation consists, they may yet be gathered up mainly into two points, which meet in the Person of our Lord, and are termed by the ancient fathers who have followed this division, the Theology, and the Economy. There is the Divine Nature, that "form of God," which our Lord had from the beginning in the bosom of the Father; and there is the human nature, that "form of a servant," which "in the economy or dispensation of the fulness of times" He assumed, in order that He might purchase the Church with His blood, and79 "re-establish all things in heaven and on earth." All, therefore, in the Christian faith which concerns "the form of God" is termed the Theology; all which contemplates "the form of a servant," the Economy.
But the heavenly origin and certain truth of both these parts of Christian faith are proved partly by the fulfilment of prophecy, and partly by the working of miracles. To both our Lord perpetually appealed, and His apostles after Him, and those who have followed them. One, then, who was to be the chief ruler and doctor of Christians, needed especial instruction in the Theology, and Economy, especial assurance of the fulfilment of prophecy, and the working of miraculous power. Now Peter was specially selected for this instruction and that assurance.
The whole teaching of our Lord, indeed, and the innumerable acts of power and words of grace with which it was fraught, were calculated to convey these to all the Apostles. But while they were witnesses in common of that teaching in general, some parts of it were disclosed only to Peter and the two sons of Zebedy. Perhaps there is no incident in the Gospel history, which set forth in so lively a manner, and so convincingly proved, the mysteries concerning the union of "the form of God" and "the form of a servant," as the Transfiguration. The retreat to the "high mountain apart," and in the midst of that solitary prayer, "the face shining as the sun," and "the robes white as light," the presence of Moses and Elias, conversing with Him on the great sacrifice for sin, "the bright cloud which encompassed them," and the voice from out of it, proclaiming "This is my beloved Son, in whom I am well pleased: hear Him;" so impressed themselves on the great Apostle, that after long years he appealed to them in proof that he and his brethren had not taught "cunningly devised fables, when they made known the power and presence of the Lord Jesus Christ, but had been eyewitnesses of His majesty, when He received from God the Father honour and glory, this voice coming down to Him from the excellent glory, 'This is my beloved Son, in whom I have pleased myself: hear ye Him.' And this voice we heard brought from heaven, when we were with Him in the holy mount." Among all the Apostle's experience of the three years' ministry, by the shore and on the waves of the lake of Galilee, in the cornfields, or on the mountain side, in the noon-day heat, or midnight storm, even in the throng which cried 'Hosannah!' and 'Crucify Him!' this stood out, until "the laying aside of his fleshly tabernacle," as "the Lord had signified to Him."80 For81 what indeed was not there? the plurality of persons in the Godhead, the Father and the Son, the true, and not adopted, Sonship of the latter, His divine mission unto men; the new order of things resulting from it, and the summing up under one head of all things in heaven and in earth; the sealing up and accomplishing of the law and the prophets, by the presence of their representatives, Moses and Elias, a most wonderful and transporting miracle; and the command implicitly to obey Him in whom the Father was well pleased. Thus the Transfiguration may be termed the summing up of the whole Christian revelation.
But now of this we read that "after six days Jesus taketh unto Him Peter, and James, and John his brother, and bringeth them up into a high mountain apart." These three alone of the twelve. Yet does He not associate the sons of Zebedy with Peter in this privilege? Needful no doubt it was that so splendid an act should have a suitable number of witnesses, and that as His future glory should have82 three witnesses from heaven, and as many from earth, so this, its rudimental beginning, should be attested by three as from heaven, God the Father, Moses, and Elias, and by three from earth, Peter, James, and John. Dear to Him likewise, next to Peter, and most privileged after Peter, were the sons of Zebedy; yet a distinction is seen in the mode in which they are treated even when joined together in so great a privilege. For in all the three accounts Peter is named first; "He taketh to Him Peter, and James, and John." They likewise are called by their birth-name, he by his prophetic appellation of the Rock; they are silent, but he speaks; "Peter answering, said;" nor only speaks, but in the name of all; "It is good for us to be here," as if their leader. And, fifthly, he is named specially, they as his companions; "but Peter, and they that were with him, were heavy with sleep."83 Thus even when three are associated in a special privilege above the Twelve, Peter is distinguished among the three.
But if there was one other occasion on which above all "the form of the servant" was to be set forth in the most awful, and the most endearing light, it was on that evening, "the hour" of evil men and "the power of darkness," when "the righteous servant who should justify many" was about to perform the great, central, crowning act of His mediation. Then we read that "He said to His disciples, Sit you here, till I go yonder and pray."84 And then immediately "taking with Him Peter, and the two sons of Zebedy, He began to grow sorrowful and to be sad." Yet here again, even in the association with the sons of Zebedy, Simon is distinguished, for he is named first; and by the illustrious name of Peter, the Rock; and as the leader of the others, for, says Matthew, Christ after His first prayer, "comes to His disciples, and finds them sleeping, and says to Peter, What, could ye not watch with me one hour?" Why the change of number, Peter in the singular, ye in the plural? Why the blame of Peter, involving the blame of the rest? Because the members are censured in the head.
In these two signal instances our Lord, while preferring Peter and the two sons of Zebedy to the rest of the Twelve, yet marks a gradation likewise between them and Peter. And these two set forth the Theology and Economy, in the most emphatic manner.
And as the supreme preceptor must not only be acquainted with the truth which he has to deliver, but with the evidence on which it rests, so is Peter specially made a witness of his Lord's "power and presence" and "the works which no other man did." In that remarkable miracle of raising to life the ruler of the synagogue's daughter we read, "He admitted not any man to follow Him, but Peter and James, and John the brother of James;"85 where, as before, and always, Peter is mentioned first, and by the prophetic name of his Primacy.
From86 all which we gather four points; 1. Several things are mentioned in the Gospels which Christ gave to Peter, and not to the rest of the Apostles: 2. But nothing which He gave to them together, and not to Peter with them. 3. What He seemed to give to them in common, yet accrue to Peter in a special manner, who appears among the Apostles not as one out of the number, but their destined head, by the name, that is, of Peter, so markedly promised, bestowed, and wonderfully explained by our Lord, of which, as we have seen, S. Chrysostome, an eastern Patriarch, as well as a great Saint and Father, observed, "When I say Peter, I mean the impregnable Rock, the immovable foundation, the great Apostle, the first of the disciples." 4. Either we are not to take Christ's dealing as the standard of Peter's dignity, and destination, or we must admit that he was preferred to the