THE CHOSEN TWELVE.
THEIR CALL AND ORDINATION.[457]
The night preceding the morn on which the Twelve Apostles were called
and ordained was spent by the Lord in solitary seclusion; He had
"continued all night in prayer to God."[458] Then, when day had come,
and while many people were gathering to hear more of the new and
wonderful gospel of the kingdom, He called to come closer some who had
theretofore been devotedly associated together as His disciples or
followers, and from among them He chose twelve, whom he ordained and
named apostles.[459] Prior to that time none of these had been
distinguished by any special delegation of authority or appointment;
they had been numbered with the disciples in general, though, as we have
seen, seven had received a preliminary call, and had promptly responded
thereto by abandoning wholly or in part their business affairs, and had
followed the Master. These were Andrew, John, Simon Peter, Philip,
Nathanael, James, and Levi Matthew. Prior to this eventful day, however,
none of the Twelve had been ordained or set apart to their sacred
office.
The three Gospel-writers who make record of the organization of the
Twelve place Simon Peter first and Judas Iscariot last in the category;
they agree also in the relative position of some but not of all the
others. Following the order given by Mark, and this may be the most
convenient since he names as the first three those who later became most
prominent, we have the following list: Simon Peter, James (son of
Zebedee), John (brother of the last-named), Andrew (brother of Simon
Peter), Philip, Bartholomew (or Nathanael), Matthew, Thomas, James (son
of Alpheus), Judas (also known as Lebbeus or Thaddeus), Simon
(distinguished by his surname Zelotes, also known as the Canaanite), and
Judas Iscariot.
TWELVE CONSIDERED INDIVIDUALLY.
_Simon_, named as the first apostle, is more commonly known as
_Peter_--the appellation given him by the Lord on the occasion of their
first meeting, and afterward confirmed.[460] He was the son of Jona, or
Jonas, and by vocation was a fisherman. He and his brother Andrew were
partners with James and John, the sons of Zebedee; and apparently the
fishing business was a prosperous one with them, for they owned their
boats and gave employment to other men.[461] Peter's early home had been
at the little fishery town of Bethsaida,[462] on the west shore of the
Sea of Galilee; but about the time of his first association with Jesus,
or soon thereafter, he, with others of his family, removed to Capernaum,
where he appears to have become an independent householder.[463] Simon
Peter was a married man before his call to the ministry. He was well to
do in a material way; and when he once spoke of having left all to
follow Jesus, the Lord did not deny that Peter's sacrifice of temporal
possessions was as great as had been implied. We are not justified in
regarding him as unlettered or ignorant. True, both he and John were
designated by the council of rulers as "unlearned and ignorant
men,"[464] but this was spoken of them as indicating their lack of
training in the schools of the rabbis; and it is worthy of note, that
the members of that same council were amazed at the wisdom and power
manifested by the two apostles, whom they professed to despize.
In temperament Peter was impulsive and stern, and, until trained by
severe experience, was lacking in firmness. He had many human
weaknesses, yet in spite of them all he eventually overcame the
temptations of Satan and the frailties of the flesh, and served his Lord
as the appointed and acknowledged leader of the Twelve. Of the time and
place of his death the scriptures do not speak; but the manner thereof
was prefigured by the resurrected Lord,[465] and in part was foreseen by
Peter himself.[466] Tradition, originating in the writings of the early
Christian historians other than the apostles, states that Peter met
death by crucifixion as a martyr during the persecution incident to the
reign of Nero, probably between A.D. 64 and 68. Origen states that the
apostle was crucified with his head downward. Peter, with James and
John, his associates in the presidency of the Twelve, has ministered as
a resurrected being in the present dispensation, in restoring to earth
the Melchizedek Priesthood, including the Holy Apostleship, which had
been taken away because of the apostasy and unbelief of men.[467]
_James_ and _John_, brothers by birth, partners in business as
fishermen, brethren in the ministry, were associated together and with
Peter in the apostolic calling. The Lord bestowed upon the pair a title
in common--Boanerges, or Sons of Thunder[468]--possibly with reference
to the zeal they developed in His service, which, indeed, at times had
to be restrained, as when they would have had fire called from heaven to
destroy the Samaritan villagers who had refused hospitality to the
Master.[469] They and their mother aspired to the highest honors of the
kingdom, and asked that the two be given places, one on the right the
other on the left of Christ in His glory. This ambition was gently
reproved by the Lord, and the request gave offense to the other
apostles.[470] With Peter these two brothers were witnesses of many of
the most important incidents in the life of Jesus; thus, the three were
the only apostles admitted to witness the raising of the daughter of
Jairus from death to life;[471] they were the only members of the Twelve
present at the transfiguration of Christ;[472] they were nearest the
Lord during the period of His mortal agony in Gethsemane;[473] and, as
heretofore told, they have ministered in these modern days in the
restoration of the Holy Apostleship with all its ancient authority and
power of blessing.[474] James is commonly designated in theological
literature as James I, to distinguish him from the other apostle bearing
the same name. James, the son of Zebedee, was the first of the apostles
to meet a martyr's violent death; he was beheaded by order of the king,
Herod Agrippa.[475] John had been a disciple of the Baptist, and had
demonstrated his confidence in the latter's testimony of Jesus by
promptly turning from the forerunner and following the Lord.[476] He
became a devoted servant, and repeatedly refers to himself as the
disciple "whom Jesus loved."[477] At the last supper John sat next to
Jesus leaning his head upon the Master's breast;[478] and next day as he
stood beneath the cross he received from the dying Christ the special
charge to care for the Lord's mother;[479] and to this he promptly
responded by conducting the weeping Mary to his own house. He was the
first to recognize the risen Lord on the shores of Galilee, and received
from His immortal lips encouragement of his hope that his life would be
continued in the body, in order that he might minister among men until
the Christ shall come in His glory.[480] The realization of that hope
has been attested by revelation in modern days.[481]
_Andrew_, son of Jona and brother of Simon Peter, is mentioned less
frequently than the three already considered. He had been one of the
Baptist's followers, and with John, the son of Zebedee, left the Baptist
to learn from Jesus; and having learned he went in search of Peter,
solemnly averred to him that the Messiah had been found, and brought his
brother to the Savior's feet.[482] He shared with Peter in the honor of
the call of the Lord on the sea shore, and in the promise "I will make
you fishers of men."[483] In one instance we read of Andrew as present
with Peter, James and John, in a private interview with the Lord;[484]
and he is mentioned in connection with the miraculous feeding of the
five thousand,[485] and as associated with Philip in arranging an
interview between certain inquiring Greeks and Jesus.[486] He is named
with others in connection with our Lord's ascension.[487] Tradition is
rife with stories about this man, but of the extent of his ministry, the
duration of his life, and the circumstances of his death, we have no
authentic record.
_Philip_ may have been the first to receive the authoritative call
"Follow me" from the lips of Jesus, and we find him immediately
testifying that Jesus was the long expected Messiah. His home was in
Bethsaida, the town of Peter, Andrew, James, and John. It is said that
Jesus found him,[488] whereas the others concerned in that early
affiliation seem to have come of themselves severally to Christ.
We find brief mention of him at the time the five thousand were
fed, on which occasion Jesus asked him "Whence shall we buy bread, that
these may eat?" This was done to test and prove him, for Jesus knew what
would be done. Philip's reply was based on a statement of the small
amount of money at hand, and showed no expectation of miraculous
intervention.[489] It was to him the Greeks applied when they sought a
meeting with Jesus as noted in connection with Andrew. He was mildly
reproved for his misunderstanding when he asked Jesus to show to him and
the others the Father--"Have I been so long time with you, and yet hast
thou not known me, Philip?"[490] Aside from incidental mention of his
presence as one of the Eleven after the ascension, the scriptures tell
us nothing more concerning him.
_Bartholomew_ is mentioned in scripture by this name only in connection
with his ordination to the apostleship, and as one of the Eleven after
the ascension. The name means son of Tolmai. It is practically certain,
however, that he is the man called Nathanael in John's Gospel--the one
whom Christ designated as "an Israelite indeed, in whom is no
guile."[491] He is named again as among those who went fishing with
Peter after the resurrection of Christ.[492] His home was in Cana of
Galilee. The reasons for assuming that Bartholomew and Nathanael are the
same persons are these: Bartholomew is named in each of the three
synoptic Gospels as an apostle, but Nathanael is not mentioned.
Nathanael is named twice in John's Gospel, and Bartholomew not at all;
Bartholomew and Philip, or Nathanael and Philip, are mentioned together.
_Matthew_, or _Levi_, son of Alpheus, was one of the seven who received
a call to follow Christ before the ordination of the Twelve. He it was
who gave a feast, for attending which Jesus and the disciples were
severely criticized by the Pharisees,[493] on the charge that it was
unseemly for Him to eat with publicans and sinners. Matthew was a
publican; he so designates himself in the Gospel he wrote;[494] but the
other evangelists omit the mention when including him with the Twelve.
His Hebrew name, Levi, is understood by many as an indication of
priestly lineage. Of his ministry we have no detailed account; though he
is the author of the first Gospel, he refrains from special mention of
himself except in connection with his call and ordination. He is spoken
of by other than scriptural writers as one of the most active of the
apostles after Christ's death, and as operating in lands far from
Palestine.
_Thomas_, also known as Didymus, the Greek equivalent of his Hebrew
name, meaning "a twin," is mentioned as a witness of the raising of
Lazarus. His devotion to Jesus is shown by his desire to accompany the
Lord to Bethany, though persecution in that region was almost certain.
To his fellow apostles Thomas said: "Let us also go, that we may die
with him."[495] Even as late in his experience as the night before the
crucifixion, Thomas had failed to comprehend the impending necessity of
the Savior's sacrifice; and when Jesus referred to going away and
leaving the others to follow, Thomas asked how they could know the way.
For his lack of understanding he stood reproved.[496] He was absent when
the resurrected Christ appeared to the assembled disciples in the
evening of the day of His rising; and on being informed by the others
that they had seen the Lord, he forcefully expressed his doubt, and
declared he would not believe unless he could see and feel for himself
the wounds in the crucified body. Eight days later the Lord visited the
apostles again, when, as on the earlier occasion, they were within
closed doors; and to Thomas the Lord said: "Reach hither thy finger, and
behold my hands; and reach hither thy hand, and thrust it into my side."
Then Thomas, no longer doubting but with love and reverence filling his
soul, exclaimed "My Lord and my God." The Lord said unto him: "Thomas,
because thou hast seen me, thou hast believed: blessed are they that
have not seen, and yet have believed."[497] Of Thomas no further record
appears in the New Testament aside from that of his presence with his
fellows after the ascension.
_James_, son of Alpheus, is mentioned in the Gospels only in the matter
of his ordination to the apostleship; and but once elsewhere in the New
Testament by the appellation "son of Alpheus."[498] In writings other
than scriptural he is sometimes designated as James II to avoid
confusing him with James the son of Zebedee. There is acknowledged
uncertainty concerning the identity of James the son of Alpheus as the
James or one of the James's referred to in the Acts and the
Epistles;[499] and a plenitude of controversial literature on the
subject is extant.[500]
_Judas_ is called _Lebbeus Thaddeus_ by Matthew, _Thaddeus_ by Mark, and
_Judas the brother of James_ by Luke.[501] The only other specific
reference to this apostle is made by John, and is incident to the last
long interview between Jesus and the apostles, when this Judas, "not
Iscariot," asked how or why Jesus would manifest Himself to His chosen
servants and not to the world at large. The man's question shows that
the really distinguishing character of the apostleship was not fully
comprehended by him at that time.
_Simon Zelotes_, so designated in Acts,[502] and as _Simon called
Zelotes_ in Luke's Gospel, is distinguished by both Matthew and Mark as
the _Canaanite_. The last designation has no reference to the town of
Cana, nor to the land of Canaan, neither is it in any sense of
geographical signification; it is the Syro-Chaldaic equivalent of the
Greek word which is rendered in the English translation "Zelotes." The
two names, therefore, have the same fundamental meaning, and each refers
to the Zealots, a Jewish sect or faction, known for its zeal in
maintaining the Mosaic ritual. Doubtless Simon had learned moderation
and toleration from the teachings of Christ; otherwise he would scarcely
have been suited to the apostolic ministry. His zealous earnestness,
properly directed, may have developed into a most serviceable trait of
character. This apostle is nowhere in the scriptures named apart from
his colleagues.
_Judas Iscariot_ is the only Judean named among the Twelve; all the
others were Galileans. He is generally understood to have been a
resident of Kerioth, a small town in the southerly part of Judea, but a
few miles west from the Dead Sea, though for this tradition, as also for
the signification of his surname, we lack direct authority. So too we
are uninformed as to his lineage, except that his father's name was
Simon.[503] He served as treasurer or agent of the apostolic company,
receiving and disbursing such offerings as were made by disciples and
friends, and purchasing supplies as required.[504] That he was
unprincipled and dishonest in the discharge of this trust is attested by
John. His avaricious and complaining nature revealed itself in his
murmuring against what he called a waste of costly spikenard, in the
anointing of the Lord by Mary but a few days before the crucifixion; he
hypocritically suggested that the precious ointment could have been sold
and the proceeds given to the poor.[505] The crowning deed of perfidy in
the career of Iscariot was his deliberate betrayal of his Master to
death; and this the infamous creature did for a price, and accomplished
the foul deed with a kiss. He brought his guilty life to a close by a
revolting suicide and his spirit went to the awful fate reserved for the
sons of perdition.[506]
GENERAL CHARACTERISTICS OF THE TWELVE.
A survey of the general characteristics and qualifications of this body
of twelve men reveals some interesting facts. Before their selection as
apostles they had all become close disciples of the Lord; they believed
in Him; several of them, possibly all, had openly confessed that He was
the Son of God; and yet it is doubtful that any one of them fully
understood the real significance of the Savior's work. It is evident by
the later remarks of many of them, and by the instructions and rebuke
they called forth from the Master, that the common Jewish expectation of
a Messiah who would reign in splendor as an earthly sovereign after He
had subdued all other nations, had a place even in the hearts of these
chosen ones. After long experience, Peter's concern was: "Behold, we
have forsaken all, and followed thee; what shall we have
therefore?"[507] They were as children to be trained and taught; but
they were mostly willing pupils, receptive of soul, and imbued with a
sincere eagerness to serve. To Jesus they were His little ones, His
children, His servants, and His friends, as they merited.[508] They were
all of the common people, not rabbis, scholars, nor priestly officials.
Their inner natures, not their outward accomplishments, were taken into
prime account in the Lord's choosing. The Master chose them; they did
not choose themselves; by Him they were ordained,[509] and they could in
consequence rely the more implicitly upon His guidance and support. To
them much was given; much of them was required. With the one black
exception they all became shining lights in the kingdom of God, and
vindicated the Master's selection. He recognized in each the
characteristics of fitness developed in the primeval world of
spirits.[510]
DISCIPLES AND APOSTLES.
Discipleship is general; any follower of a man or devotee to a principle
may be called a disciple. The Holy Apostleship is an office and calling
belonging to the Higher or Melchizedek Priesthood, at once exalted and
specific, comprizing as a distinguishing function that of personal and
special witness to the divinity of Jesus Christ as the one and only
Redeemer and Savior of mankind.[511] The apostleship is an individual
bestowal, and as such is conferred only through ordination. That the
Twelve did constitute a council or "quorum" having authority in the
Church established by Jesus Christ, is shown by their ministrations
after the Lord's resurrection and ascension. Their first official act
was that of filling the vacancy in their organization occasioned by the
apostasy and death of Judas Iscariot; and in connection with this
procedure, the presiding apostle, Peter, set forth the essential
qualifications of the one who would be chosen and ordained, which
comprized such knowledge of Jesus, His life, death, and resurrection, as
would make the new apostle one with the Eleven as special witnesses of
the Lord's work.[512]
The ordination of the Twelve Apostles marked the inauguration of an
advanced epoch in the earthly ministry of Jesus, an epoch characterized
by the organization of a body of men invested with the authority of the
Holy Priesthood, upon whom would rest, more particularly after the
Lord's departure, the duty and responsibility of continuing the work He
had begun, and of building up the Church established by Him.
The word "apostle" is an Anglicized form derived from the Greek
_apostolos_, meaning literally "one who is sent," and connoting an envoy
or official messenger, who speaks and acts by the authority of one
superior to himself. In this sense Paul afterward applied the title to
Christ as one specially sent and commissioned of the Father.[513]
The Lord's purpose in choosing and ordaining the Twelve is thus
enunciated by Mark: "And he ordained twelve, that they should be with
him, and that he might send them forth to preach, and to have power to
heal sicknesses, and to cast out devils."[514] For a season following
their ordination the apostles remained with Jesus, being specially
trained and instructed by Him for the work then before them; afterward
they were specifically charged and sent forth to preach and to
administer in the authority of their priesthood, as shall be hereafter
considered.
NOTES TO CHAPTER 16.
1. Judas Lebbeus Thaddeus.--This Judas (not Iscariot) is designated in
the authorized version of Luke 6:16, and Acts 1:13, as "_the brother_ of
James." That the words "the brother" are an addition to the original
text is indicated by italics. The revised version of these passages
reads in each instance "_the son_ of James," with italics of
corresponding significance. The original reads "Judas of James." We are
uninformed as to which James is referred to, and as to whether the Judas
here mentioned was the son, the brother, or some other relative of the
unidentified James.
2. The Meaning of "Apostle."--"The title 'Apostle' is likewise one of
special significance and sanctity; it has been given of God, and belongs
only to those who have been called and ordained as 'special witnesses of
the name of Christ in all the world, thus differing from other officers
in the Church in the duties of their calling' (Doc. and Cov. 107:23). By
derivation the word 'apostle' is the English equivalent of the Greek
_apostolos_, indicating a messenger, an ambassador, or literally 'one
who is sent'. It signifies that he who is rightly so called, speaks and
acts not of himself, but as the representative of a higher power whence
his commission issued; and in this sense the title is that of a servant,
rather than that of a superior. Even the Christ, however, is called an
Apostle with reference to His ministry in the flesh (Hebrews 3:1), and
this appellation is justified by His repeated declaration that He came
to earth to do not His own will but that of the Father by whom _He was
sent_.
"Though an apostle is thus seen to be essentially an envoy, or
ambassador, his authority is great, as is also the responsibility
associated therewith, for he speaks in the name of a power greater than
his own--the name of Him whose special witness he is. When one of the
Twelve is sent to minister in any stake, mission or other division of
the Church, or to labor in regions where no Church organization has been
effected, he acts as the representative of the First Presidency, and has
the right to use his authority in doing whatever is requisite for the
furtherance of the work of God. His duty is to preach the Gospel,
administer the ordinances thereof, and set in order the affairs of the
Church, wherever he is sent. So great is the sanctity of this special
calling, that the title 'Apostle' should not be used lightly as the
common or ordinary form of address applied to living men called to this
office. The quorum or council of the Twelve Apostles as existent in the
Church to-day may better be spoken of as the 'Quorum of the Twelve,' the
'Council of the Twelve,' or simply as the 'Twelve,' than as the 'Twelve
Apostles,' except as particular occasion may warrant the use of the more
sacred term. It is advized that the title 'Apostle' be not applied as a
prefix to the name of any member of the Council of the Twelve; but that
such a one be addressed or spoken of as 'Brother ----,' or 'Elder ----,'
and when necessary or desirable, as in announcing his presence in a
public assembly, an explanatory clause may be added, thus, 'Elder ----,
one of the Council of the Twelve,'"--From "The Honor and Dignity of
Priesthood," by the author, _Improvement Era_, Vol. 17, No. 5, pp.
409-410.
3. "Of Alpheus;" or "Son of Alpheus."--In all Bible passages specifying
"James son of Alpheus" (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13) the
word _son_ has been supplied by the translators, and therefore properly
appears in _Italics_. The phrase in the Greek reads "James of Alpheus."
This fact must not be given undue weight in support of the thought that
the James spoken of was not the son of Alpheus; for the word _son_ has
been similarly added in the translation of other passages, in all of
which _Italics_ are used to indicate the words supplied, e.g. "James
_the son_ of Zebedee" (Matt. 10:2; see also Mark 3:17). Read in this
connection Note 1 on the opposite page.
FOOTNOTES:
[457] Matt. 10:1-4; Mark 3:13-19; Luke 6:12-16.
[458] Luke 6:12.
[459] Luke 3:13; compare John 15:16; see also Acts 1:22.
[460] John 1:42; compare Matt. 16:18.
[461] Mark 1:16-20; Luke 5:10.
[462] John 1:44; 12:21.
[463] Matt. 8:14; Mark 1:29; Luke 4:38.
[464] Acts 4:13.
[465] John 21:18, 19.
[466] 2 Peter 1:14.
[467] Doc. and Cov. 27:12. Page 768 herein.
[468] Mark 3:17.
[469] Luke 9:54. See also Mark 9:38, for instance of John's impulsive
zeal.
[470] Mark 10:35-41; compare Matt. 20:20-24.
[471] Mark 5:37; Luke 8:51.
[472] Matt. 17:1-2; Luke 9:28-29.
[473] Matt. 26:36, 37.
[474] Doc. and Cov. 27:12. Page 768 herein.
[475] Acts 12:1, 2.
[476] John 1:35-40; see page 140.
[477] John 13:23; 19:26; 20:2.
[478] John 13:23, 25.
[479] John 19:25-27.
[480] John 21:7, 21-23.
[481] Doc. and Cov. Sec. 7; compare B. of M., 3 Nephi 28:1-12.
[482] John 1:35-40.
[483] Matt. 4:18, 19.
[484] Mark 13:3.
[485] John 6:8.
[486] John 12:20-22.
[487] Acts 1:13.
[488] John 1:43-45.
[489] John 6:5-7.
[490] John 14:8, 9.
[491] John 1:45-51; see page 141.
[492] John 21:2, 3.
[493] Page 194.
[494] Matt. 10:3.
[495] John 11:16.
[496] John 14:1-7.
[497] John 20:24-29. Page 689 herein.
[498] Acts 1:13. Note 3, end of chapter.
[499] Acts 12:17; 15:13-21; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12; and
the Epistle of James.
[500] Concerning the James's mentioned in the New Testament, the opinion
of Bible scholars is divided, the question being as to whether two or
three individuals are indicated. Those who hold that there were three
men of this name distinguish them as follows: (1) James the son of
Zebedee and brother of John the apostle; all scriptural references to
him are explicit; (2) James the son of Alpheus; and (3) James the
brother of the Lord (Matt. 13:55; Mark 6:3; Gal. 1:19). If we accept
this classification, the references given in the previous footnote on
this page apply to James the Lord's brother. Both the Oxford and Bagster
Bible "Helps" treat James the son of Alpheus and James the Lord's
brother as one person, the expression "son of" being understood in its
general sense only (see page 280). The Bagster designation is: "James
II, apostle, son of Alpheus, brother or cousin to Jesus." (See Note 3,
end of chapter.) The Nave "Student's Bible" states (page 1327) that the
question as to whether James the Lord's brother "is identical with James
the son of Alpheus is one of the most difficult questions in the
biographical history of the Gospels." Faussett (in his "Cyclopedia
Critical and Expository") supports the contention that but one James is
meant; and other acknowledged authorities treat the two as one. For
detailed consideration of the subject the reader is referred to special
works.
[501] Note 1, end of chapter.
[502] Acts 1:13; compare Luke 6:15.
[503] John 6:71; 12:4; 13:26.
[504] John 12:6; 13:29.
[505] John 12:1-7; compare Matt. 26:6-13; Mark 14:3-9.
[506] Matt. 27:5; compare Acts 1:18; see also John 17:12; Doc. and Cov.
76; 31-48; 132:27.
[507] Matt. 19:27.
[508] Matt. 10:42; John 21:5; 13:16. compare verse 13; 15:14, 15.
[509] John 15:16.
[510] Pages 8 and 17.
[511] Doc. and Cov. 18:27-33; 20:38-44; 107:1-9, 23, 24, 39.
[512] Acts 1:15-26.
[513] Heb. 3:1; see Note 2, end of chapter.
[514] Mark 3:14, 15.