Simon Peter, Andrew, James and John (sons of Zebedee), Philip, Thomas, Bartholomew, Matthew, James (the son of Alpheus), Thaddeus, Simon Zelotes, Matthias, who was chosen in place of Judas Iscariot. See Matt. 10; Luke 6; Mark 3.
Paul was also an apostle by the Lord’s direct call, and that in the highest sense, as we have seen. There were others who were called apostles, but they were more especially the apostles of the churches. The twelve, and Paul, were pre-eminently the apostles of the Lord. Compare 2 Cor. 8:23; Phil. 2:25; Rom. 16:7.
The official name, “apostle,” signifies “one sent forth.” “These twelve Jesus sent forth.” This name was given to the twelve by the Lord Himself. “He called unto him his disciples; and of them he chose twelve, whom also he called apostles.” A personal acquaintance with the whole ministerial course of the Lord, was the original and a necessary qualification of an apostle. This was stated by Peter before the election of a successor to the traitor Judas. “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.” By this close personal intercourse with the Lord, they were particularly suited to be the witnesses of His earthly path. He describes them Himself as “they which have continued with me in my temptations.” Luke 22:28.
The number twelve, we believe, distinctly marks their relation to the twelve tribes of Israel. The fancies of the Fathers, as to the meaning of the number here chosen, show how little their minds were governed by the immediate context. St. Augustine “thinks our Lord herein had respect to the four quarters of the world, which were to be called by the preaching of the gospel, and which, being multiplied by three, as denoting the Trinity, make twelve.” From not seeing the distinction between Israel and the Church, there is no end of confusion in such writers.
The number twelve in scripture, we understand to mean, administrative completeness in man. Hence the twelve tribes, and the twelve apostles, and the promise to the latter, that they should sit upon twelve thrones, judging the twelve tribes of Israel. (Matt. 19:28.) But here, in plainest terms, the Lord limits the mission of the twelve to the lost sheep of the house of Israel. They were not even to visit the Samaritans, nor to go in the way of the Gentiles. The mission was strictly Jewish. “These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.” Surely nothing could possibly be plainer. The calling out of the Church is not here referred to. That took place after, when another and an extraordinary apostle was chosen, and with a special view to the Gentiles. Then the twelve would have their own place in the Church, but Paul was its divinely called and qualified minister.
The general notion that the twelve were altogether illiterate, we cannot agree with. The expression “unlearned and ignorant men,” as used by the council in Acts 4:13, we understand as simply denoting persons in private stations of life, who had not been taught in the rabbinical learning and traditions of the Jews. Our term “laymen” would convey the same idea; that is, men of ordinary education, as contrasted with those who have been specially trained in the schools of the learned; or, men not in “holy orders.” But Peter and John may have been thoroughly acquainted with the holy scriptures, and with the history of their country and people, and yet be considered by the council as “unlearned and ignorant men.” James and John at least had all the advantages of a godly and devoted mother’s training, which has often done great things for the Church of God.
We will now glance briefly at the twelve, and first in order is the apostle Peter. There can be no doubt that Peter held the first place among the twelve. The Lord gave him this place. He is first named in every list of the apostles. This precedence, we know, did not arise from his having known the Lord first. He was neither first nor last in this respect. Andrew, and probably John, knew the Lord before Peter. Let us here note, with deepest interest, the first meeting of those friends who were to be united forever. See John 1:29-51.
John the Baptist bears testimony to Jesus as the Lamb of God who was to take away the sin of the world. Two of John’s disciples leave him and go with Jesus. “One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother. He first findeth his own brother Simon, and saith unto him, ‘We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus.’” This was Peter’s first introduction to the Lord—to one who was to be the source of his happiness forever. And how significant their first interview! “And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, a stone.” Naturally impulsive—quick by seizing an object, but too ready to relinquish it by the force of another impression—the Lord in grace gives him firmness; though every now and then his natural character shines out.
The first thing that brings Peter into great prominence is his noble confession of Christ, as the Son of the living God. (Matt. 16.) The Lord then honored him with the keys of the kingdom of heaven, and gave him the chief place among his brethren. But this part of Peter’s history, with some of the early chapters of the Acts, we have already considered; therefore we will only refer to what has not been touched upon.
The fourth chapter of the Acts we have not yet alluded to; and we are disposed to think that it presents the brightest day in the apostle’s history, as the baptism of Cornelius presents the crowning day hi his ministry. As there is often displayed in the great apostle a mixture of strength and weakness, of excellencies and defects; it is deeply interesting to trace his path through the first storms which assailed the infant Church. But we must not forget that the grand secret of the boldness, wisdom, and power of the apostles, was not owing to their natural character, but to the presence of the Holy Ghost. He was with them and in them, and working by them. The Holy Ghost was the strength of their testimony.
Notice in particular the blessed effects of His presence in four distinct aspects. 1. In the courage displayed by Peter and the others. “Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people and elders of Israel; if we this day be examined of the good deed done to the impotent man, by what means he is made whole, 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 naught 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.” The great and solemn question between God and the rulers of Israel is here formally stated. Nothing can be plainer. The testimony of God is no longer with the rulers of the temple, but with the apostles of the exalted Messiah.
2. In His presence with the disciples as an assembly “And when they had prayed the place was shaken where they were assembled together, and they were all filled with the Holy Ghost, and they spake the word with boldness.” This verse clearly teaches what has been so often said, as to the Spirit being with the disciples and in them. The place was shaken where they were assembled together; this proves His presence with them. But they were also filled with the Holy Ghost—so filled, we believe, that, for the time being, there was no room for the flesh to act.
3. In great power as to service. “And with great power gave the apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all.” Readiness and energy now characterize the apostles.
4. In whole-hearted devotedness. “As many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet.” In the second chapter, the rich gave to the poor themselves: a thing which can scarcely be done without adding importance to the giver. But in the fourth chapter, the rich laid their money at the apostles’ feet. This fact we would accept as a sure sign of increased humility, and of greater devotedness.
It is also in this full and instructive chapter that we have the famous answer of Peter and John to the council. “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.” From that day until now, the true confessors of the name of Jesus have found in these words a suitable answer to their inquisitors and oppressors. What a difference, we may exclaim, between the man who sat by the fire in the hall of the high priest, and the man who takes the lead in the fourth of the Acts—between the man who fell before the assault of a maid, and the man who makes a nation tremble with his appeals! But how is the difference to be accounted for? some may ask. The presence and power of an ungrieved, unquenched Holy Spirit explains it fully. And the weakness or power of many in our clay, is to be accounted for on the same principle. The Spirit of God alone is power hi the Christian. May we know the blessedness of living, walking, working, in the saving and sanctifying power of the Holy Spirit! “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” Eph. 4:30.
We are now come to the last section in the sacred narrative of the history of Peter. From verse 32 of chapter 9 to verse 18 of chapter 11, we have an account of his preaching, and working miracles. There we see him once more in full apostolic authority, and the Holy Ghost working with him. His mission at this time was greatly blessed, both in the towns of Israel, and at Caesarea. The whole town of Lydda and the district of Saron appear to have been awakened. The miracles which Peter wrought, and the gospel which he preached, were used of God for the conversion of many. Thus we read, “And all that dwelt at Lydda and Saron turned to the Lord.” The blessing was general. “Turning to the Lord,” is the scriptural idea of conversion. And at Joppa also, through the raising of Dorcas, there was a great stir and great blessing. “Many believed in the Lord throughout all Joppa.”
In the tenth chapter—which we have already considered—the Gentiles are brought into the Church. And now, Peter having finished his mission in these quarters, be returns to Jerusalem. After the account of his deliverance from the power of Herod in the twelfth chapter, we have no continuous history of the apostle of the circumcision.
As Herod Agrippa, the Idumean King, comes so prominently before us here, it may be well to notice the part he takes. He professed great zeal for the law of Moses, and maintained a certain respect towards its outward observance. He was therefore ready with a pretended pious zeal to side with the Jews against the disciples of Christ. This was his policy. He was a type of the adversary king.
It was about A.D. 44 that Herod sought to ingratiate himself with his Jewish subjects, by persecuting the unoffending Christians. Not that there was any love between Herod and the Jews, for they hated each other heartily; but here they united, as both hating the heavenly testimony. Herod killed James with the sword and cast Peter into prison. It was his wicked intention to keep Him there till after the Passover, and then, when a great many Jews from all parts would be in Jerusalem, to make a public spectacle of his execution. But God preserved and delivered his servant, in answer to the prayers of the saints. They have weapons of warfare which the governments of tins world know nothing of. God allowed James to seal his testimony with his blood; but Peter He preserved for further testimony on the earth. Thus our God rules over all. He is the Governor among the nations, whatever the pride and will of man may be. Power belongeth unto Him. Feeble indeed is the power of every enemy when He interferes. Herod being baffled and confounded by the manifestation of a power which he could not understand, he condemns the keepers of the prison to death, and leaves Jerusalem. But he little thought that his own death was to precede that of his prisoner’s.
At Caesarea, the Gentile seat of his authority, he ordered a splendid festival in honor of the Emperor Claudius. Multitudes, we are informed, of the highest rank flocked from all quarters. On the second morning of the festivities the king appeared in a silver robe of great splendor, which glittered with the rays of the sun, so as to dazzle the eyes of the whole assembly, and excite general admiration. “When making an oration to the people from his throne some of his flatterers raised a shout, “It is the voice of a god!” In place of repressing this impious adulation, which spread through the theater, Herod accepted it. But a sense of God’s judgment at that very moment seems to have pierced the heart of the king. In tones of deep melancholy, he said, “Your god will soon suffer the common lot of mortality.” In the forcible language of scripture, it is said, “And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.” He was then seized with violent internal pains, and carried from the theater to his palace. There he lingered five days, and died in the greatest agony, and in the most humiliating and loathsome state of body.
As it may not be out of place here, or uninteresting to our readers, we would notice for a moment, the Herodian line of kings. They frequently come before us, both in the life of our Lord, and in the early history of the Church. We have associated in our minds, from early youth, the massacre of the infants of Bethlehem and Herod, king of Judea: though it is somewhat remarkable that Josephus, the principal historian of Herod, takes no notice of this event. It is generally thought, that the murder of a few children, in an obscure village, compared with Herod’s other deeds of blood, was too unimportant in the eyes of Josephus to be recorded. But not so in the mind of God. Both the deceit and cruelty of the treacherous heart of the king are recorded in the sacred narrative. The eye of God watched over the “Child born” unto Israel—the only source of hope for all nations. The cruel design of Herod was thus defeated.
Herod the Great, the first Idumean king over Israel, received the kingdom from the senate of Borne through the influence of Mark Antony. This took place about thirty-five years before the birth of Christ, and about thirty-seven before his own death. These Idumeans were a branch of the ancient Edomites, who, while the Jews were in the Babylonish captivity, and their land lay desolate, took possession of as much of the southern part of it, as contained what had been the whole inheritance of the tribe of Simeon, and also half of that which had been the inheritance of the tribe of Judah; and there they dwelt ever after. In course of time, the Idumeans were conquered by John Hyrcanus, and brought over to Judaism. After their conversion, they received circumcision, submitted to the Jewish laws, and became incorporated with the Jewish nation. In this way they became Jews, though not of the ancient stock of Israel. This happened about one hundred and twenty-nine years before Christ. They were bold, crafty, and cruel as princes: they had great political foresight, courted the favor of Rome, and cared only for the establishment of their own dynasty. But, as God would have it, with the destruction of Jerusalem, the Idumean dynasty passed away, and even the very name of Herod seems to have perished from among the nations.
Besides the slaughter of the children in Bethlehem, which took place shortly before Herod’s death, he had deeply imbrued his hands in the blood of his own family, and in the blood of many noble persons of the Asmonean line. His cruel jealousy towards that heroic family never slumbered. But one of his last acts was to sign the death-warrant of his own son. When dying under the signal judgment of God, like his grandson, Herod. Agrippa, he raised himself up his his bed, gave the mandate for the execution of Antipater, named Archelaus as his successor to the throne, fell back, and expired.
Thus, alas, have monarchs often died: dispensing death on the one hand, and kingdoms on the other. But, what then? In the naked reality of their own moral condition they must stand before the tribunal of God. The purple can no longer shield them. Inflexible righteousness rules on that throne. Judged according to the deeds done in the body, they must be banished beyond the “gulf” which God’s judgment has “fixed” forever. But, oh! there to remember, in torment, every moment of their past history—the privileges they have abused, the opportunities they have lost, and all the evil they have done. May the Lord save every soul that glances at these pages, from the awful weight of these words—remember—tormented—fixed. They describe and characterize the future state of impenitent souls. Luke 16.
The sect of the Herodians may have been the partisans of Herod, and chiefly political in their character; their main object being the maintenance of the national independence of the Jews, in the face of Roman power and ambition. They may have thought to use Herod for the accomplishing of this end. In the gospel history they are represented as acting craftily towards the blessed Lord, and in concert with the Pharisees. Matt. 22:15, 16. Mark 12:13, 14.