THE APOSTOLIC MINISTRY.
MATTHIAS ORDAINED TO THE APOSTLESHIP.[1400]
After witnessing the Lord's ascension from Olivet, the eleven apostles
returned to Jerusalem filled with joy and thoroughly suffused with the
spirit of adoring worship. Both in the temple and in a certain upper
room, which was their usual place of meeting, they continued in prayer
and supplication, often in association with other disciples, including
Mary the mother of the Lord, some of her sons, and the little sisterhood
of faithful women who had ministered to Jesus in Galilee and had
followed Him thence to Jerusalem and to Calvary.[1401] The disciples,
most of whom had been dispersed by the tragic events of that last and
fateful Passover, had gathered again, with renewed and fortified faith,
about the great fact of the Lord's resurrection. Christ had become "the
firstfruits of them that slept," "the first begotten of the dead," and
"the firstborn" of the race to rise from death to immortality.[1402]
They knew that not only had the grave been compelled to give up the body
of their Lord, but that a way had been provided for the striking of the
fetters of death from every soul. Immediately following the resurrection
of the Lord Jesus, many righteous ones who had slept in the tomb had
been resurrected, and had appeared in Jerusalem, revealing themselves
unto many.[1403] The universality of the resurrection of the dead was
soon to become a prominent feature of apostolic teaching.
The first official act undertaken by the apostles was the filling of the
vacancy in the council of the Twelve, occasioned by the apostasy and
suicide of Judas Iscariot. Sometime between the ascension of Christ and
the feast of Pentecost, when the Eleven and other disciples, in all
about a hundred and twenty, were together "with one accord in prayer and
supplication," Peter laid the matter before the assembled Church,
pointing out that the fall of Judas had been foreseen,[1404] and citing
the psalmist's invocation: "Let his habitation be desolate, and let no
man dwell therein: and his bishoprick let another take,"[1405] Peter
affirmed the necessity of completing the apostolic quorum; and he thus
set forth the qualifications essential in the one who should be ordained
to the Holy Apostleship: "Wherefore of these men which have companied
with us all the time that the Lord Jesus went in and out among us,
beginning from the baptism of John, unto that same day that he was taken
up from us, must one be ordained to be a witness with us of his
resurrection." Two faithful disciples were nominated by the Eleven,
Joseph Barsabas and Matthias. In earnest supplication the assembly
besought the Lord to indicate whether either of these men, and if so
which, was to be chosen for the exalted office; then, "they gave forth
their lots; and the lot fell upon Matthias; and he was numbered with the
eleven apostles."
The proceeding throughout is deeply significant and instructive. The
Eleven fully realized that on them lay the responsibility, and in them
was vested the authority, to organize and develop the Church of Christ;
that the council or quorum of the apostles was limited to a membership
of twelve; and that the new apostle, like themselves, must be competent
to testify in special and personal witness concerning the earthly
ministry, death, and resurrection of the Lord Jesus. The selection of
Matthias was accomplished in a general assembly of the Primitive Church;
and while the nominations were made by the apostles, all present appear
by implication to have had a voice in the matter of installation. The
principle of authoritative administration through common consent of the
membership, so impressively exemplified in the choosing of Matthias, was
followed, a few weeks later, by the selection of "seven men of honest
report, full of the Holy Ghost and wisdom," who having been sustained by
the vote of the Church, were set apart to a special ministry by the
laying-on of the apostles' hands.[1406]
THE BESTOWAL OF THE HOLY GHOST.[1407]
At the time of Pentecost, which fell on the fiftieth day after the
Passover,[1408] and therefore, at this particular recurrence, about nine
days after Christ's ascension, the apostles "were all with one accord in
one place," engaged in their customary devotions, and waiting, as
instructed, until they would be endowed with a particular bestowal of
power from on high.[1409] The promised baptism by fire and the Holy
Ghost befell them on that day. "Suddenly there came a sound from heaven
as of a rushing mighty wind, and it filled all the house where they were
sitting. And there appeared unto them cloven tongues like as of fire,
and it sat upon each of them. And they were all filled with the Holy
Ghost, and began to speak with other tongues, as the Spirit gave them
utterance."
The "sound from heaven as of a rushing mighty wind" was heard
abroad;[1410] and a multitude gathered about the place. The visible
manifestation of "cloven tongues like as of fire," by which each of the
Twelve was invested, was seen by those within the house, but apparently
not by the gathering crowds. The apostles spoke to the multitude, and a
great miracle was wrought, by which "every man heard them speak in his
own language"; for the apostles, now richly gifted, spake in many
tongues, as the Holy Ghost, by whom they had been endowed, gave them
utterance. There were present men from many lands and of many nations,
and their languages were diverse. In amazement some of them said:
"Behold, are not all these which speak Galileans? And how hear we every
man in our own tongue, wherein we were born?" While many were impressed
by the preternatural ability of the brethren, others in mocking tones
said the men were drunken. This instance of Satanic prompting to
inconsiderate speech is especially illustrative of inconsistency and
rash ineptitude. Strong drink gives to no man wisdom; it steals away his
senses and makes of him a fool.
Then Peter, as the president of the Twelve, stood up and proclaimed in
behalf of himself and his brethren: "Ye men of Judea, and all ye that
dwell at Jerusalem, be this known unto you, and hearken to my words: for
these are not drunken, as ye suppose, seeing it is but the third hour of
the day." It was the Jewish custom, particularly on festival days, to
abstain from food and drink until after the morning service in synagog,
which was held about the third hour, or nine o'clock in the forenoon.
The apostle cited ancient prophecy embodying the promise of Jehovah that
He would pour out His Spirit upon all flesh, so that wonders would be
wrought, even as those there present witnessed.[1411] Then boldly did
Peter testify of Jesus of Nazareth, whom he characterized as "a man
approved of God among you by miracles and wonders and signs, which God
did by him in the midst of you, as ye yourselves also know;" and,
reminding them, in accusing earnestness, of the awful crime to which
they had been in some degree parties, he continued: "Him, being
delivered by the determinate counsel and foreknowledge of God, ye have
taken, and by wicked hands have crucified and slain: whom God hath
raised up, having loosed the pains of death: because it was not possible
that he should be holden of it." Citing the inspired outburst of the
psalmist, who had sung in jubilant measure of the soul that should not
be left in hell, and of the flesh that should not see corruption, he
showed the application of these scriptures to the Christ; and fearlessly
affirmed: "This Jesus hath God raised up, whereof we all are witnesses.
Therefore being by the right hand of God exalted, and having received of
the Father the promise of the Holy Ghost, he hath shed forth this, which
ye now see and hear." With increasing fervency, fearing neither derision
nor violence, and driving home to the hearts of his enthralled listeners
the fearful fact of their guilt, Peter proclaimed as in voice of
thunder: "Therefore let all the house of Israel know assuredly, that God
hath made that same Jesus, whom ye have crucified, both Lord and
Christ."
The power of the Holy Ghost could not be resisted; to every earnest soul
it carried conviction. They that heard were pricked in their hearts, and
in contrition cried out to the apostles: "Men and brethren, what shall
we do?" Now that they were prepared for the message of salvation, it was
given without reserve. "Repent," answered Peter, "and be baptized every
one of you in the name of Jesus Christ for the remission of sins, and ye
shall receive the gift of the Holy Ghost. For the promise is unto you,
and to your children, and to all that are afar off, even as many as the
Lord our God shall call."
To the apostles' testimony, to the exhortation and warning, the people
responded with profession of faith and repentance. Their joy was
comparable to that of the spirits in prison, to whom the disembodied
Christ had borne the authoritative word of redemption and salvation.
Those who repented and confessed their belief in Christ at that
memorable Pentecost were received into the Church by baptism, to the
number of about three thousand. That their conversion was genuine and
not the effect of a passing enthusiasm, that they were literally born
again through baptism into a newness of life, is evidenced by the fact
that they endured in the faith--"and they continued steadfastly in the
apostles' doctrine and fellowship, and in breaking of bread, and in
prayers." So devoted were these early converts, so richly blessed with
the outpouring of the Holy Ghost was the Church in those days, that the
members voluntarily disposed of their individual possessions and had all
things in common. To them faith in the Lord Jesus Christ was of greater
worth than the wealth of earth.[1412] Among them, there was nothing
called "mine" or "thine," but all things were theirs in the Lord.[1413]
Signs and wonders followed the apostles, "and the Lord added to the
church daily such as should be saved."
Through the bestowal of the Holy Ghost the apostles had become changed
men. As made clear to them by the Spirit of Truth, the scriptures
constituted a record of preparation for the events to which they were
special and ordained witnesses. Peter, who but a few weeks earlier had
quailed before a serving-maid, now spoke openly, fearing none. Seeing
once a lame beggar at the Gate Beautiful which led into the temple
court, he took the afflicted one by the hand, saying: "Silver and gold
have I none; but such as I have give I thee: In the name of Jesus Christ
of Nazareth rise up and walk."[1414] The man was healed and leaped in
the exuberance of his newly found strength; then he went with Peter and
John into the temple, praising God aloud. An amazed crowd, which grew to
include about five thousand men, gathered around the apostles in
Solomon's Porch; and Peter, observing their wonderment, seized on the
occasion to preach to them Jesus the Crucified. He ascribed all praise
for the miracle to the Christ whom the Jews had delivered up to be
slain, and in unambiguous accusation declared: "The God of Abraham, and
of Isaac, and of Jacob, the God of our fathers, hath glorified his Son
Jesus; whom ye delivered up, and denied him in the presence of Pilate,
when he was determined to let him go. But ye denied the Holy One and the
Just, and desired a murderer to be granted unto you; and killed the
Prince of life, whom God hath raised from the dead; whereof we are
witnesses." In merciful recognition of the ignorance in which they had
sinned, he exhorted them to expiatory penitence, crying: "Repent ye
therefore, and be converted, that your sins may be blotted out, when the
times of refreshing shall come from the presence of the Lord; and he
shall send Jesus Christ, which before was preached unto you: whom the
heaven must receive until the times of restitution of all things, which
God hath spoken by the mouth of all his holy prophets since the world
began." There was no encouragement to a belief that their sins could be
annulled by wordy profession; a due season of repentance was their
privilege, if so be they would believe.
As Peter and John thus testified, the priests and the captain of the
temple, together with the ruling Sadducees, came upon them toward
evening, and put them in prison to await the action of the judges next
day.[1415] On the morrow they were arraigned before Annas, Caiaphas, and
other officials, who demanded of them by what power or in whose name
they had healed the lame man. Peter, impelled by the power of the Holy
Ghost, answered: "Be it known unto you all, and to all the people of
Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified,
whom God raised from the dead, even by him doth this man stand here
before you whole. This is the stone which was set at nought of you
builders, which is become the head of the corner. Neither is there
salvation in any other: for there is none other name under heaven given
among men, whereby we must be saved."[1416]
The hierarchy learned to their consternation that the work they had
sought to destroy through the crucifixion of Jesus Christ was spreading
now as it had never spread before. In desperation they commanded the
apostles, "Not to speak at all nor teach in the name of Jesus." But
Peter and John answered boldly: "Whether it be right in the sight of God
to hearken unto you more than unto God, judge ye. For we cannot but
speak the things which we have seen and heard." This rejoinder of
righteous defiance the priestly rulers dared not openly resent; they had
to content themselves with threats.
The Church grew with surprizing rapidity; "believers were the more added
to the Lord, multitudes both of men and women." So abundantly was the
gift of healing manifest through the ministrations of the apostles that
as formerly to Christ, now to them, the people flocked, bringing their
sick folk and those possessed of evil spirits; and all were healed. So
great was the faith of the believers that they laid their afflicted ones
on couches in the streets, "that at the least the shadow of Peter
passing by might overshadow some of them."[1417]
The high priest and his haughty Sadducean associates caused the apostles
to be again arrested and thrown into the common prison. But that night
the angel of the Lord opened the dungeon doors and brought the prisoners
forth, telling them to go into the temple and further proclaim their
testimony of the Christ. This the apostles did, and were so engaged when
the Sanhedrin assembled to put them on trial. The officers who were sent
to bring the prisoners to the judgment hall returned, saying: "The
prison truly found we shut with all safety, and the keepers standing
without before the doors; but when we had opened, we found no man
within." As the judges sat in impotent consternation, an informer
appeared with the word that the men they wanted were at that moment
preaching in the courts. The captain and his guard arrested the apostles
a third time, and brought them in, but without violence, for they feared
the people. The high priest accused the prisoners by question and
affirmation: "Did not we straitly command you that ye should not teach
in this name? and, behold, ye have filled Jerusalem with your doctrine,
and intend to bring this man's blood upon us." Yet, how recently had
those same rulers led the rabble in the awful imprecation, "His blood be
on us, and on our children."[1418]
Peter and the other apostles, undaunted by the august presence, and
undeterred by threatening words or actions, answered with the direct
counter-charge that they who sat there to judge were the slayers of the
Son of God. Ponder well the solemn affirmation: "We ought to obey God
rather than men. The God of our fathers raised up Jesus, whom ye slew
and hanged on a tree. Him hath God exalted with his right hand to be a
Prince and a Saviour, for to give repentance to Israel, and forgiveness
of sins. And we are his witnesses of these things; and so is also the
Holy Ghost, whom God hath given to them that obey him."
Closing, locking, bolting their hearts against the testimony of the
Lord's own, the chief priests, scribes, and elders of the people
counseled together as to how they could put these men to death. There
was at least one honorable exception among the murderously inclined
councilors. Gamaliel, who was a Pharisee and a noted doctor of the law,
the teacher of Saul of Tarsus afterward known through conversion, works,
and divine commission, as Paul the apostle,[1419] rose in the council,
and having directed that the apostles be removed from the hall, warned
his colleagues against the injustice they had in mind. He cited the
cases of men falsely claiming to have been sent of God, everyone of whom
had come to grief with utter and most ignominious failure of his
seditious plans; so would these men come to nought if the work they
professed proved to be of men; "But," added the dispassionate and
learned doctor, "if it be of God, ye cannot overthrow it; lest haply ye
be found even to fight against God."[1420] Gamaliel's advice prevailed
for the time being, to the extent of causing the apostles' lives to be
spared; but the council, in contravention of justice and propriety, had
the prisoners beaten. Then the brethren were discharged with the renewed
injunction that they speak not in the name of Jesus. They went out
rejoicing that they were counted worthy to suffer stripes and
humiliation in defense of the Lord's name; and daily, both in the
temple, and by house to house visitation, they valiantly taught and
preached Jesus the Christ. Converts to the Church were not confined to
the laity; a great company of the priests swelled the number of the
disciples, who multiplied greatly in Jerusalem.[1421]
STEPHEN THE MARTYR; HIS VISION OF THE LORD.[1422]
First among the "seven men of honest report" who were set apart under
the hands of the apostles to administer the common store of the Church
community, was Stephen, a man eminent in faith and good works, through
whom the Lord wrought many miracles. He was zealous in service,
aggressive in doctrine, and fearless as a minister of Christ. Some of
the foreign Jews, who maintained a synagog in Jerusalem, engaged Stephen
in disputation, and being unable "to resist the wisdom and the spirit by
which he spake," conspired to have him charged with heresy and
blasphemy. He was brought before the council on the word of men suborned
to witness against him; and these averred that they had "heard him speak
blasphemous words against Moses, and against God." The perjured accusers
further testified that he had repeatedly spoken blasphemously against
the temple, and the law, and had even declared that Jesus of Nazareth
would some day destroy the temple, and change the Mosaic ceremonies. The
charge was utterly false in spirit and fact, though possibly in a sense
partly true in form; for, judging by what we have of record concerning
Stephen's character and works, he was a zealous preacher of the word as
a world religion, through which the exclusiveness and alleged sanctity
of Jerusalem as the holy city and of the now desecrated temple as the
earthly abiding-place of Jehovah, would be abrogated; furthermore he
seems to have realized that the law of Moses had been fulfilled in the
mission of the Messiah.
When the Sanhedrists looked upon him, his face was illumined, and they
saw it "as it had been the face of an angel." In answer to the charge,
he delivered an address, which on critical analysis appears to have been
extemporaneous, nevertheless it is strikingly logical and impressive in
argument. The delivery was abruptly terminated, however, by a murderous
assault.[1423] In effective epitome Stephen traced the history of the
covenant people from the time of Abraham down, showing that the
patriarchs, and in turn Moses and the prophets, had lived and ministered
in progressive preparation for the development of which those present
were witnesses. He pointed out that Moses had foretold the coming of a
Prophet, who was none other than Jehovah, whom their fathers had
worshipped in the wilderness, before the tabernacle, and later in the
temple; but, he affirmed, "the most High dwelleth not in temples made
with hands," the most gorgeous of which could be but small to Him who
said: "Heaven is my throne, and earth is my footstool."[1424]
It is plain to be seen that Stephen's speech was not one of vindication,
and far from a plea in his own defense; it was a proclamation of the
word and purposes of God by a devoted servant who had no thought for
personal consequences. In forceful arraignment he thus addressed his
judges: "Ye stiffnecked and uncircumcised in heart and ears, ye do
always resist the Holy Ghost: as your fathers did, so do ye. Which of
the prophets have not your fathers persecuted? and they have slain them
which shewed before of the coming of the Just One; of whom ye have been
now the betrayers and murderers." Maddened at this direct accusation,
the Sanhedrists "gnashed on him with their teeth." He knew that they
thirsted for his blood; but, energized by the Holy Ghost, he looked
steadfastly upward, and exclaimed in rapture: "Behold I see the heavens
opened, and the Son of man standing on the right hand of God."[1425]
This is the first New Testament record of a manifestation of Christ to
mortal eyes by vision or otherwise, subsequent to His ascension. The
priestly rulers cried aloud, and stopped their ears to what they chose
to regard as blasphemous utterances; and, rushing upon the prisoner with
one accord, they hurried him outside the city walls and stoned him to
death. True to his Master, he prayed: "Lord Jesus, receive my spirit";
and then, crushed to earth, he cried with a loud voice: "Lord, lay not
this sin to their charge. And when he had said this, he fell asleep."
So died the first martyr for the testimony of the risen Christ. He was
slain by a mob comprizing chief priests, scribes, and elders of the
people. What cared they that no sentence had been pronounced against
him, or that they were acting in reckless defiance of Roman law? Devout
men bore the mangled body to its burial; and all the disciples lamented
greatly. Persecution increased, and members of the Church were scattered
through many lands, wherein they preached the gospel and won many to the
Lord. The blood of Stephen the martyr proved to be rich and virile seed,
from which sprang a great harvest of souls.[1426]
CHRIST MANIFESTS HIMSELF TO SAUL OF TARSUS, LATER KNOWN AS PAUL, THE
APOSTLE.
Among the disputants who, when defeated in discussion, conspired against
Stephen and brought about his death, were Jews from Cilicia.[1427]
Associated with them was a young man named Saul, a native of the
Cilician city of Tarsus. This man was an able scholar, a forceful
controversialist, an ardent defender of what he regarded as the right,
and a vigorous assailant of what to him was wrong. Though born in Tarsus
he had been brought to Jerusalem in early youth and had there grown up a
strict Pharisee and an aggressive supporter of Judaism. He was a student
of the law under the tutelage of Gamaliel, one of the most eminent
masters of the time[1428] and had the confidence of the high
priest.[1429] His father, or perhaps an earlier progenitor, had acquired
the rank of Roman citizenship, and Saul was a born heir to that
distinction. Saul was a violent opponent of the apostles and the Church,
and had made himself a party to the death of Stephen by openly
consenting thereunto and by holding in personal custody the garments of
the false witnesses while they stoned the martyr.
He wrought havoc in the Church by entering private houses and haling
thence men and women suspected of belief in the Christ, and these he
caused to be cast into prison.[1430] The persecution in which he took so
prominent a part caused a scattering of the disciples throughout Judea,
Samaria, and other lands; though the apostles remained and continued
their ministry in Jerusalem.[1431] Not content with local activity
against the Church, "Saul, yet breathing out threatenings and slaughter
against the disciples of the Lord, went unto the high priest, and
desired of him letters to Damascus to the synagogues, that if he found
any of this way, whether they were men or women, he might bring them
bound unto Jerusalem."[1432]
As Saul and his attendants neared Damascus they were halted by an
occurrence of awe-inspiring grandeur.[1433] At noontide there suddenly
appeared a light far exceeding the brightness of the sun, and in this
dazzling splendor the whole party was enveloped, so that they fell to
the ground in terror. In the midst of the unearthly glory, a sound was
heard, which to Saul alone was intelligible as an articulate voice; he
heard and understood the reproving question spoken in the Hebrew tongue:
"Saul, Saul, why persecutest thou me?" In trepidation he inquired: "Who
art thou, Lord?" The reply sounded the heart of Saul to its depths: "I
am Jesus of Nazareth, whom thou persecutest"; and continued, as in
sympathetic consideration of the persecutor's situation and the
renunciation that would be required of him: "It is hard for thee to kick
against the pricks."[1434] The enormity of his hostility and enmity
against the Lord and His people filled the man's soul with horror, and
in trembling contrition he asked: "Lord, what wilt thou have me to do?"
The reply was: "Arise, and go into the city, and it shall be told thee
what thou must do." The brilliancy of the heavenly light had blinded
Saul. His companions led him into Damascus, where, at the house of
Judas, in the street called Straight, he sat in darkness for three days,
during which period he neither ate nor drank.
There lived in that city a faithful disciple named Ananias, to whom the
Lord spake, instructing him to visit Saul and minister unto him that he
might be healed of his blindness. Ananias was astonished at the
commission, and ventured to remind the Lord that Saul was a notorious
persecutor of the saints, and had come at that time to Damascus to
arrest and put in bonds all believers. But the Lord answered: "Go thy
way: for he is a chosen vessel unto me, to bear my name before the
Gentiles, and kings, and the children of Israel: for I will shew him how
great things he must suffer for my name's sake." Ananias went to Saul,
laid his hands upon the penitent sufferer, saying: "Brother Saul, the
Lord, even Jesus, that appeared unto thee in the way as thou camest,
hath sent me, that thou mightest receive thy sight, and be filled with
the Holy Ghost." The physical obstruction to vision was removed; scaly
particles fell from the eyes of Saul, and his sight was restored.
Without delay or hesitation, he was baptized. When strengthened by food
he communed with the disciples at Damascus and straightway began to
preach in the synagogs, declaring Jesus to be the Son of God.[1435]
When Saul returned to Jerusalem, the disciples were doubtful of his
sincerity, they having known of him as a violent persecutor; but
Barnabas, a trusted disciple, brought him to the apostles, told of his
miraculous conversion and testified of his valiant service in preaching
the word of God. He was received into fellowship, and afterward was
ordained under the hands of the apostles.[1436] His Hebrew name, Saul,
was in time substituted by the Latin Paulus, or as to us, Paul.[1437] In
view of his commission to carry the Gospel to the Gentiles, the use of
his Roman name may have been of advantage, and particularly so as he was
a Roman citizen and therefore could claim the rights and exemptions
attaching to the status of citizenship.[1438]
It is no part of our present purpose to follow even in outline the
labors of the man thus peremptorily and miraculously called into the
ministry; the fact of Christ's personal manifestations to him is the
sole subject of present consideration. While in Jerusalem Paul was
blessed with a visual manifestation of the Lord Jesus, accompanied by
the giving of specific instructions. His own testimony is to this
effect: "While I prayed in the temple, I was in a trance; and saw him
saying unto me, Make haste, and get thee quickly out of Jerusalem: for
they will not receive thy testimony concerning me." In explanation of
his rejection by the people, Paul confessed his evil past, saying,
"Lord, they know that I imprisoned and beat in every synagogue them that
believed on thee: and when the blood of thy martyr Stephen was shed, I
also was standing by, and consenting unto his death, and kept the
raiment of them that slew him." To this the Lord replied: "Depart; for I
will send thee far hence unto the Gentiles."[1439] Once again, as he lay
a prisoner in the Roman castle, the Lord stood by him in the night, and
said: "Be of good cheer, Paul: for as thou hast testified of me in
Jerusalem, so must thou bear witness also at Rome."[1440]
Paul's personal witness that he had seen the resurrected Christ is
explicit and emphatic. With his enumeration of some of the risen Lord's
appearances he associates his own testimony, as addressed to the
Corinthian saints, in this wise: "For I delivered unto you first of all
that which I also received, how that Christ died for our sins according
to the scriptures; and that he was buried, and that he rose again the
third day according to the scriptures: and that he was seen of Cephas,
then of the Twelve: after that, he was seen of above five hundred
brethren at once; of whom the greater part remain unto this present, but
some are fallen asleep. After that, he was seen of James; then of all
the apostles. And last of all he was seen of me also, as of one born out
of due time. For I am the least of the apostles, that am not meet to be
called an apostle, because I persecuted the church of God."[1441]
CLOSE OF THE APOSTOLIC MINISTRY--THE REVELATION THROUGH JOHN.
The period of apostolic ministry continued until near the close of the
first century of our era, approximately sixty to seventy years from the
time of the Lord's ascension. In the course of that epoch the Church
experienced both prosperity and vicissitude. At first the organized body
increased in membership and influence in a manner regarded as
phenomenal, if not miraculous.[1442] The apostles and the many other
ministers who labored under their direction in graded positions of
authority strove so effectively to spread the word of God, that Paul
writing approximately thirty years after the ascension affirmed that the
gospel had already been carried to every nation, or, to use his words,
"preached to every creature under heaven."[1443] Through the agency of
the Holy Ghost Christ continued to direct the affairs of His Church on
the earth; and His mortal representatives, the apostles, traveled and
taught, healed the afflicted, rebuked evil spirits, and raised the dead
to a renewal of life.[1444]
We are without record of any direct or personal appearance of Christ to
mortals between the manifestations to Paul and the revelation to John on
the isle of Patmos. Tradition confirms John's implication that he had
been banished thither "for the word of God, and for the testimony of
Jesus Christ."[1445] He avers that what he wrote, now known as the book
of Revelation, is "The Revelation of Jesus Christ, which God gave unto
him, to shew unto his servants things which must shortly come to pass;
and he sent and signified it by his angel unto his servant John."[1446]
The apostle gives a vivid description of the glorified Christ as seen by
him: and of the Lord's words he made record as follows: "Fear not; I am
the first and the last: I am he that liveth, and was dead; and, behold,
I am alive for evermore, Amen; and have the keys of hell and of
death."[1447] John was commanded to write to each of the seven churches,
or branches of the Church of Christ, then existing in Asia,
administering reproof, admonition and encouragement, as the condition of
each required.
The final ministry of John marked the close of the apostolic
administration in the Primitive Church. His fellow apostles had gone to
their rest, most of them having entered through the gates of martyrdom,
and although it was his special privilege to tarry in the flesh until
the Lord's advent in glory,[1448] he was not to continue his service as
an acknowledged minister, known to and accepted by the Church. Even
while many of the apostles lived and labored, the seed of apostasy had
taken root in the Church and had grown with the rankness of pernicious
weeds. This condition had been predicted, both by Old Testament
prophets[1449] and by the Lord Jesus.[1450] The apostles also spake in
plain prediction of the growth of the apostasy all too grievously
apparent to them as then in progress.[1451] Personal manifestations of
the Lord Jesus to mortals appear to have ceased with the passing of the
apostles of old, and were not again witnessed until the dawn of the
Dispensation of the Fulness of Times.
NOTES TO CHAPTER 38.
1. Presiding Authority and Common Consent.--"Another instance of
official action in choosing and setting apart men to special office in
the Church arose soon after the ordination of Matthias. It appears that
one feature of the Church organization in early apostolic days was a
common ownership of material things, distribution being made according
to need. As the members increased, it was found impracticable for the
apostles to devote the necessary attention and time to these temporal
matters, so they called upon the members to select seven men of honest
report, whom the apostles would appoint to take special charge of these
affairs. These men were set apart by prayer and by the laying on of
hands. The instance is instructive as showing that the apostles realized
their possession of authority to direct in the affairs of the Church,
and that they observed with strictness the principle of common consent
in the administration of their high office. They exercized their
priestly powers in the spirit of love, and with due regard to the rights
of the people over whom they were placed to preside."--The author, _The
Great Apostasy_, 1:19.
2. Pentecost.--The name means "fiftieth" and was applied to the Jewish
feast that was celebrated fifty days after the second day of unleavened
bread, or the Passover day. It is also known as "the feast of weeks"
(Exo. 34:22; Deut. 16:10), because according to the Hebrew style, it
fell seven weeks, or a week of weeks, after the Passover; as "the feast
of harvest" (Exo. 23:16); and as "the day of the first-fruits" (Numb.
28:26). Pentecost was one of the great feasts in Israel, and was of
mandatory observance. Special sacrifices were appointed for the day, as
was also an offering suitable to the harvest season, comprizing two
leavened loaves made of the new wheat; these were to be waved before the
altar and then given to the priests (Lev. 23:15-20). Because of the
unprecedented events that characterized the first Pentecost after our
Lord's ascension, the name has become current in Christian literature as
expressive of any great spiritual awakening or unusual manifestation of
divine grace.
3. Having All Things in Common.--No condition recorded of the early
apostolic ministry expresses more forcefully the unity and devotion of
the Church in those days than does the fact of the members establishing
a system of common ownership of property (Acts 2:44, 46; 4:32-37;
6:1-4). One result of this community of interest in temporal things was
a marked unity in spiritual matters; they "were of one heart and of one
soul." Lacking nothing, they lived in contentment and godliness. Over
thirty centuries earlier the people of Enoch had rejoiced in a similar
condition of oneness, and their attainments in spiritual excellence were
so effective that "the Lord came and dwelt with his people ... And the
Lord called his people Zion, because they were of one heart and one
mind, and dwelt in righteousness; and there was no poor among them." (P.
of G.P., Moses 7:16-18.) The Nephite disciples grew in holiness, as
"they had all things common among them, every man dealing justly, one
with another." (B. of M., 3 Nephi 26:19; see also 4 Nephi 1:2-3.) A
system of unity in material affairs has been revealed to the Church in
this current dispensation, (Doc. and Cov. 82:17, 18; 51:10-13, 18;
104:70-77), to the blessings of which the people may attain as they
learn to replace selfish concern by altruism, and individual advantage
by devotion to the general welfare.--See _The Articles of Faith_,
xxiv:13-15.
4. Saul's Conversion.--The sudden change of heart by which an ardent
persecutor of the saints was so transformed as to become a true
disciple, is to the average mind a miracle. Saul of Tarsus was a devoted
student and observer of the law, a strict Pharisee. We find no
intimation that he ever met or saw Jesus during the Lord's life in the
flesh; and his contact with the Christian movement appears to have been
brought about through disputation with Stephen. In determining what he
would call right and what wrong the young enthusiast was guided too much
by mind and too little by heart. His learning, which should have been
his servant, was instead his master. He was a leading spirit in the
cruel persecution of the first converts to Christianity; yet none can
doubt his belief that even in such he was rendering service to Jehovah
(compare John 16:2). His unusual energy and superb ability were
misdirected. As soon as he realized the error of his course, he turned
about, without counting risk, cost, or the certainty of persecution and
probable martyrdom. His repentance was as genuine as had been his
persecuting zeal. All through his ministry he was tortured by the past
(Acts 22:4, 19, 20; 1 Cor. 15:9; 2 Cor. 12:7; Gal. 1:13); yet he found a
measure of relief in the knowledge that he had acted in good conscience
(Acts 26:9-11). It was "hard for him to kick against the pricks"
(revised version "goad," Acts 9:5; 26:14) of tradition, training, and
education; yet he hesitated not. He was a chosen instrument for the work
of the Lord (Acts 9:15); and promptly he responded to the Master's will.
Whatever of error Saul of Tarsus had committed through youthful zeal,
Paul the apostle gave his all--his time, talent, and life--to expiate.
He was preeminently the Lord's apostle to the Gentiles; and this opening
of the doors to others than Jews was the main contention between himself
and Stephen. In accordance with the divine and fateful purpose, Paul was
called to do the work, in opposition to which he had been a participant
in the martyrdom of Stephen. At the Lord's word of direction Paul was
ready to preach Christ to the Gentiles; only by a miracle could the
Jewish exclusiveness of Peter and the Church generally be overcome (Acts
10; and 11:1-18).
5. Rapid Growth of the Primitive Church.--Eusebius, who wrote in the
early part of the fourth century, speaking of the first decade after the
Savior's ascension, says: "Thus, then, under a celestial influence and
cooperation, the doctrine of the Savior, like the rays of the sun,
quickly irradiated the whole world. Presently, in accordance with divine
prophecy, the sound of His inspired evangelists and apostles had gone
throughout all the earth, and their words to the ends of the world.
Throughout every city and village, like a replenished barn floor,
churches were rapidly abounding and filled with members from every
people. Those who, in consequence of the delusions that had descended to
them from their ancestors, had been fettered by the ancient disease of
idolatrous superstition, were now liberated by the power of Christ,
through the teachings and miracles of His messengers."--(Eusebius,
_Eccles. Hist._, Book I, ch. 3.)
6. Patmos.--A small island in the Icarian section of the Aegean Sea. Dr.
John R. Sterret writes of it in the _Standard Bible Dictionary_ as
follows: "A volcanic island of the Sporades group, now nearly treeless.
It is characterized by an indented coast and has a safe harbor. By the
Romans it was made a place of exile for the lower class of criminals.
John, the author of 'Revelation' was banished thither by Domitian, 94
A.D. According to tradition he lived there at hard labor for eighteen
months."
7. The Holy Ghost Given.--In answer to a question as to whether the Holy
Ghost was received by the apostles at or before Pentecost, a statement
was published by the First Presidency of the Church on February 5, 1916
(see _Deseret News_ of that date), from which statement the following
excerpts are taken: "The answer to this question depends upon what is
meant by 'receiving' the Holy Ghost. If reference is made to the promise
of Jesus to His apostles about the endowment or gift of the Holy Ghost
by the presence and ministration of the 'personage of Spirit,' called
the Holy Ghost by revelation (Doc. and Cov. 130:22), then the answer is,
it was not until the day of Pentecost that the promise was fulfilled.
But the divine essence called the Spirit of God, or Holy Spirit, or Holy
Ghost, by which God created or organized all things, and by which the
prophets wrote and spoke, was bestowed in former ages, and inspired the
apostles in their ministry long before the day of Pentecost.... We read
that Jesus, after His resurrection, breathed upon His disciples and
said, 'Receive ye the Holy Ghost.' But we also read that He said,
'Behold, I send the promise of my Father upon you: but tarry ye in the
city of Jerusalem, until ye be endued with power from on high' (John
20:22; Luke 24:49). We read further: 'For the Holy Ghost was not yet
given; because that Jesus was not yet glorified.' (John 7:39.) Thus the
promise was made, but the fulfilment came after, so that the Holy Ghost
sent by Jesus from the Father did not come in person until the day of
Pentecost, and the cloven tongues of fire were the sign of His coming."
FOOTNOTES:
[1400] Acts 1:15-26.
[1401] Luke 24:52,53; Acts 1:12-14.
[1402] 1 Cor. 15:20; Rev. 1:5; Colos. 1:18.
[1403] Matt. 27:52, 53.
[1404] Acts 1:16; compare Psalm 41:9; see also John 13:18.
[1405] Acts 1:20. The revised version substitutes on a preponderance of
authority "office" or, (marginal reading), "overseership," for the
erroneous rendering "bishoprick" in the common version. Compare Psalm
109:8.
[1406] Acts 6:1-6; Note 1, end of chapter.
[1407] Acts 2:1-41. Note 7, end of chapter.
[1408] Note 2, end of chapter.
[1409] Luke 24:49; Acts 1:4, 5, 8.
[1410] Acts 2:6, in a better rendering than that of the common text (see
revised version) reads: "And when this sound was heard, the multitude
came together."
[1411] Joel 2:28, 29; compare Zech. 12:10.
[1412] Note 3, end of chapter.
[1413] Acts 2:44-46; 4:32-37; 6:1-4.
[1414] Acts 3:6; read the entire chapter.
[1415] Acts 4:1-22.
[1416] Acts 4:8-12; compare Psalm 118:22; Isa. 28:16; Matt. 21:42.
[1417] Acts 5:12-17.
[1418] Matt. 27:25; compare 23:35; see pages 638 and 648 herein.
[1419] Acts 22:3.
[1420] Acts 5:33-40.
[1421] Acts 6:7.
[1422] Acts 6:8-15; and 7.
[1423] Acts 7:1-53.
[1424] Isa. 66:1, 2; see also Matt. 5:34, 35; 23:22.
[1425] Acts 7:56. Note this exceptional application of the title, Son of
Man, to Christ by anyone other than Himself. See page 142 herein.
[1426] Acts 8:4; 11:19.
[1427] Acts 6:9.
[1428] Acts 22:3; compare 5:34; page 708 herein.
[1429] In view of Saul's social status and recognized ability, many
believe him to have been a member of the Sanhedrin; but for this
assumption we find no definite warrant in scripture.
[1430] Acts 7:58; 8:1-3.
[1431] Acts 8:1.
[1432] Acts 9:1, 2. Observe that "way" here used for the first time to
connote the gospel or religion of Christ, occurs frequently in Acts
(16:17; 18:25, 26; 19:9, 23; 22:4; 24:14, 22).
[1433] Three versions of this manifestation and its immediate results
appear in Acts (9:3-29; 22:6-16; and 26:12-18): the first is the
historian's narrative, while the others are given as reports of Saul's
own words.
[1434] Note 4, end of chapter.
[1435] Note 4, end of chapter.
[1436] Acts 9:26-28; 13:2, 3.
[1437] Acts 13:9.
[1438] Acts 16:37-40; 22:25-28; 23:27; 25:11; 26:32; 28:19.
[1439] Acts 22:17-21.
[1440] Acts 23:11.
[1441] 1 Cor. 15:3-9.
[1442] Note 5, end of chapter.
[1443] Col. 1:23; see verse 6; also "The Great Apostasy," 1:20, 21.
[1444] Acts 9:36-43.
[1445] Rev. 1:9; see Note 6, end of chapter.
[1446] Rev. 1:1; read the whole chapter.
[1447] Rev. 1:10-20.
[1448] Page 694 herein.
[1449] Isa. 24:1-6; Amos. 8:11, 12.
[1450] Matt. 24:4, 5, 10-13, 23-26.
[1451] Acts 20:17-31, particularly 29, 30; 1 Tim. 4:1-3; 2 Tim. 4:1-4; 2
Thess. 2:3, 4, 7, 8; 2 Peter 2:1-3, read the entire chapter and observe
its application to conditions in the world today; Jude 3, 4, 17-19; Rev.
13:4, 6-9; 14:6, 7. See "The Great Apostasy," chapter 2.