Andrew Miller · 6 of 28

Chapter 4 · Part 1

FIRST MISSIONARIES OF THE CROSS-

In place of going over consecutively the remaining chapters of the Acts, we think it may be more interesting and equally instructive to our readers, to consider them in connection with the history of the apostles, especially with the history of the two great apostles. The book of the Acts is almost entirely occupied with the acts of Peter and of Paul, though of course under the guidance of the Holy Ghost: the one, as the great apostle of the Jews; the other, as the great apostle of the Gentiles. But we would also embrace the present opportunity, briefly to notice the first personally chosen companions and missionaries of our blessed Lord —the twelve apostles.

But before attempting an outline of these interesting lives, it may be well to state the object we have in view in doing so. We are stepping a little out of the usual course. In none of the Church Histories that we know are the lives of the apostles presented in a regular form; and we think it strange that the great founders of the church should have no place in its history. We have also noticed with some surprise that most of the histories close with the commencement of the Reformation. Surely this is the brightest day in her history —at least since the days of Constantine —and the one above all others in which the Spirit of God wrought mightily; and thus ought to be the most special part of her history.

At the same time, with regard to the apostles, we have to bear in mind that beyond the sacred narrative, there is very little known that can be relied upon. The traditional and the scriptural, the certain and the uncertain, are almost helplessly blended together in the writings of the Fathers. Every distinct ray of historical light we greatly value, but it is only to the scriptures that we can turn with certainty. Still, the few scattered notices which we have there, of some of the apostles, with what may be gathered elsewhere, when brought together may give the reader a view of the person and individuality of the apostle, which he never had before. Others, of note, besides the apostles, will come before us in connection with them, especially with Paul; so that our readers will have, in a convenient form, a brief outline of nearly all the noble preachers, teachers, confessors, and martyrs of the Lord Jesus spoken of in the New Testament.

THE TWELVE APOSTLES

were Simon Peter, Andrew, James and John (sons of Zebedee), Philip, Thomas, Bartholomew, Matthew, son of James (the Alphaeus), Thaddeus, Simon Zelotes, and Matthias, who was chosen in place of Judas Iscariot. (See Matthew 10; Luke 6; Mark 3, and Acts 1)

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 soon were more especially the apostles of the churches. The twelve and Paul were pre-eminently the apostles of the Lord. Compare 2 Corinthians 8:23; Philippians 2:25; and Romans 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. Peter stated this 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 the 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 much 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. This took place after, when another and an extra-ordinary apostle was chosen, 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.” Thus 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 position. He is first named in every list of the apostles. This precedence, we know, did not arise from his having known the Lord first, for 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 in seizing an object, but too ready to relinquish it by the force of another impression, he has in the Lord’s grace firmness given him; 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 honoured 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 alluded to, though 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 in 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 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.” 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 characterise 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 Acts 2, the rich gave to the poor themselves: a thing, which can scarcely be done without adding importance to the giver. But in Acts chapter 4, 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 Acts 4 —between the man who fell before the assault of a maid, (when Peter denied Jesus at the campfire) and the man who makes a nation tremble with his appeals! But, some may ask, how is this difference to be accounted for? The presence and power of an un-grieved, unquenched, Holy Spirit explains it fully. And the weakness or power of many in our day is to be accounted for on the same principle. The Spirit of God alone is power in 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.” (Ephesians 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 Cæsarea. 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 Acts 10, (which we have already considered), the Gentiles are brought into the church. And now, Peter having finished his mission in these quarters, returns to Jerusalem. After the account of his deliverance from the power of Herod in Acts chapter 12, 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 this 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 manifestations of a power which he could not understand, 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 prisoners.

At Cæsarea, the Gentile seat of his authority, he ordered a splendid festival in honour 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 theatre, Herod accepted it. But a sense of God’s judgment at that very moment 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 theatre to his palace. There he lingered five days, and died in the greatest agony, and in the most humiliating and loathsome state of body.

THE HERODIAN LINE OF KINGS

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 Judæa, 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 Rome 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 favour 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 in 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 characterise 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. (Matthew 22:15 - 16; Mark 12:13 - 14)

But we must now return to the history of our apostle.

In Acts 15, after an absence of about five years, Peter again appears; but during that time we know nothing of his abode or of his work. He takes an active part in the assembly at Jerusalem, and seems to have retained his original place among the apostles and elders.

PETER AT ANTIOCH

Soon after this, as we learn from Galatians 2, he paid a visit to Antioch. But notwithstanding the decision of the apostles and church at Jerusalem, a characteristic weakness of Peter’s betrays him into an act of dissimulation. It is one thing to settle a question in principle, it is quite another to carry it out in practice. Peter had actually stated in the assembly before them all, that the gospel which Paul had preached, by the revelation given to him, was no less a blessing to the Jew than to the Gentile. And while alone at Antioch, he acted on this principle, walking in the liberty of the heavenly truth and eating with the Gentiles. But when certain Jewish-minded Christians came down from James, he no longer dared to use this liberty: “He withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.” “What a poor thing is man!” exclaims one. “And we are weak in proportion to our importance before men; when we are nothing, we can do all things, as far as human opinion is concerned… Paul, energetic and faithful, through grace, alone remains upright; and he rebukes Peter before them all.”

From this time, A.D. 49 or 50, his name does not again appear in the Acts of the Apostles; and we have no certain knowledge of the sphere of his labours. But, as he inscribes his first Epistle to the Hebrew Christians, “scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,” he is supposed to have laboured in these countries. His second Epistle is of a much later date, and must have been written shortly before his death. This we learn from what he says in the first chapter: “Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me.” (See John 21:18,19)

The exact date of Peter’s visit to Rome has been a subject of great controversy between catholic and protestant writers in all ages. But it may now be considered as a settled point, that he did not visit that city till near the end of his life. The date of his martyrdom is also uncertain. Most probably it took place about A.D. 67 or 68, and about the seventieth year of his age. Tacitus dates the burning of Rome by Nero about the month of July 64. The persecution against the Christians broke out soon after, and it was under this persecution that our apostle was honoured with the crown of martyrdom.

He was sentenced to be crucified, a most severe and shameful death. But when he looked on the cross, he entreated the favour of the officers that he might not be crucified in the ordinary way, but that he might suffer with his head downwards: affirming that he was unworthy to suffer in the same posture as his blessed Lord and Master had done before him. His request being granted, he was crucified with his head downwards. Whether this be a fact or a mere legend, it well agrees with the fervent temperament and the deep humility of the great apostle. In following the catalogue already given, we next notice the apostle —

ANDREW. The sacred historian has been very full and copious in describing the acts of Peter, but very sparing in his accounts of his brother Andrew. He was brought up with Peter to his father’s trade, and continued at his occupation until he was called by the Lord to become a “fisher of men.”

Andrew, like other young men of Galilee, had become a disciple of John the Baptist. But on hearing his master speak a second time of Jesus as the Lamb of God, he left John to follow Jesus. He was, immediately after this, the means of bringing his brother Peter to his new Master. So far, he has the honour of being the first of the apostles who pointed to Christ. (John 1) He comes before us in the sixth and in the twelfth of John, and in the thirteenth of Mark; but, beyond these few scattered notices, scripture relates nothing concerning him. His name does not appear in the Acts of the Apostles, except in the first chapter.

Conjecture and tradition have said many things about him, but it is only of fairly established facts that we would speak. He is said to have preached in Scythia, and to have travelled over Thrace, Macedonia, Thessaly, and to have suffered martyrdom at Patrae in Achaia. His cross, it is said, was formed of two pieces of wood crossing each other in the middle, in the form of the letter X, hence usually known by the name of St. Andrew’s cross. He died praying and exhorting the people to constancy and perseverance in the faith. The year in which he suffered is uncertain.

From the two brothers, Peter and Andrew, we now proceed to the two brothers, James and John. The four had also been partners in business. And first in order we notice;

JAMES. Zebedee and his two sons, James and John, were following their usual occupation on the Sea of Galilee, when Jesus passed that way. Seeing the two brothers, “He called them; and they left their father Zebedee in the ship with the hired servants, and went after him.” Peter and Andrew were also there. It was on this occasion that the Lord desired Peter to launch out into deeper water, and try another cast for fish. Peter inclines to reason: they had been very unsuccessful the previous night. Nevertheless, at the Lord’s word, the net was let down. “And when they had thus done, they enclosed a great multitude of fishes; and their net brake.” Astonished and overwhelmed at this draught, Peter beckoned to his partners to come and help in landing the fish caught.

Full conviction was now wrought in the minds of those four young men, that Jesus was the true Messiah. They may have had doubts before but they have none now. At the call of Jesus they leave all, and become, once and forever, His disciples. Henceforward they were to become “fishers of men.” In every list we have of the apostles, these four noble men are placed first; they stand at the head of the twelve throughout. (Matthew 4:17 – 20, Mark 1: 16 – 20, Luke 5:1 – 11)

This is the call of James to the discipleship; about a year after this he is called to the apostleship with his eleven brethren. (Matthew 10; Mark 3; Luke 6; and Acts 1)

Peter, James, and John, and occasionally Andrew, were always the most intimate companions of the blessed Lord. The first three only were admitted to the raising of Jairus’ daughter. (Mark 5; Luke 8) The same three apostles were alone permitted to be present at the transfiguration. (Matt. 17; Mark 9; Luke 9) It was the same three that witnessed His agony in Gethsemane. (Matt. 26; Mark 14; Luke 22) But the four, Peter, James, John, and Andrew, are joined together when they ask the Lord privately about the destruction of the temple. (Mark 13)

Like the change in Peter’s name, or the addition to it, the sons of Zebedee are surnamed Boanerges, or, “the sons of thunder.” Great boldness and faithfulness may have singled out James to Herod, as the first to be seized and silenced. It is not a little remarkable that “the son of thunder” and the “rock-man” are the first to be apprehended. But James has the honour to be the first of the apostles that received the crown of martyrdom, A.D. 44. Peter was rescued by a miracle.