After the Ascension
New chapter nr thb life or Peter. The gathering nr thi Upper-Boom. Address bt Peter on the appointment of a successor to Judas. Election or Matthias.
“The Spirit
Poured first on His Apostles (whom He sends
To evangelise the nations), then on all
Baptised, shall them with wondrous gifts endue
To speak all tongues, and do all miracles,
As did their Lord before them. Thus they win
Great numbers of each nation to receive
With joy the tidings brought to them from heaven.*9
—Paradise Lost, Book XII.
44 Peter came forward, with the rest of the Eleven; and as the Apostles spoke in the name of the whole Church, so Peter spoke in the name of the Apostles.” — Neander.
44 Immediately after the Ascension, Peter, the first of the Twelve,... the holder of the Keys of the Kingdom, becomes the great Actor under God in the founding of the Church. He is the centre of the first group of sayings and doings.” — Alford.
44 That this Society or Church was 4 that Kingdom of Heaven * of which the keys were committed to them, and which they had before proclaimed as 4 at hand,* they could not doubt. They could not have been in any danger of cherishing any such presumptuous dream as that they or any one else, except theii Divine Master, could have power to give or refuse admittance to the mansions of immortal bliss.”
—ArcJt. Whaleley’s 44 Kingdom of Christ*
E enter in this on what may be called the second great chapter of the Apostle’s history. Hitherto we have contemplated him as the personal follower and associate of his Divine Lord, following his Master’s footsteps, witnessing His miracles, listening to His gracious teachings: — the spectator of His agony in the garden, the witness of His resurrection, a participant in that never-to-be-forgotten last blessing, which like a golden shower came from the ascending cloud on Mount Olivet-Peter up to this time had been like a wayward child, led, controlled, disciplined by the tenderest of parents. Now the parent’s guiding hand and voice have been withdrawn, and he and his fellow-disciples are left friendless in the world. For the future story of his life we are maiuly indebted to the “Acts” or doings of the Apostles — a permanent record of the rise, growth, establishment, and organisation of the Church, written by Luke, the beloved physician, in continuation of his Gospel. The main interest of its opening chapters centres in our Apostle; while, in the larger latter portion, St Paul becomes the prominent figure.
The period which intervened between Ascension and Pentecost, resembling, as it must often have done, the sad sequel of a family bereavement, was spent by the disciples in a chamber in Jerusalem — what is significantly called, not, as in our translation, “an upperroojn,” but M the upper-room.” It might have gratified curiosity to have known what and where this meeting-place was, where assembled the first congregation of the infant Church of Christ. Some have deemed it probable that it was one of the many chambers above the temple cloisters, which were open for the use of religious assemblies. Olshausen favours this view. He says, “The accounts given by Joseph us of the construction of the temple guide us here to the right conclusion. According to his description the main building was surrounded by thirty rooms, which he names o’xov;; and it is probable the apostles, along with their little company, assembled in one of these spacious apartments. And thus,” he adds, “the solemn inauguration of the Church of Christ presents itself as an imposing spectacle in the sanctuary of the Old Covenant.”1 But when we remember the hatred with which the Nazarenes were regarded, it is improbable that the Temple guardians would have permitted this daily assemblage of the sect most odious to them. It
i Olshnusen, vol. hr., p. 862. See also Note, with references, in “Fleetwood s Lives of the Apo&tles.”
AFTER THE ASCENSION.
is much more likely that the meeting took place in one of the oratories common in most of the private houses of the Jews. These were situated on the top of their dwellings. Thither they were in the habit of retiring for personal devotion, or convening their families to read the law. .Such was the “upper-chamber n (for it is the same word that is used) where the body of Dorcas was laid (Acts ix. 37). Similar also, to take an older illustration, was the chamber which Daniel frequented, “as he was wont,” in the land of his captivity, and which a writer of the Middle Ages, speaking of the Jews in Babylon, mentions as having been pointed out long after his death by those who lingered in the Chaldean capital. It is more than probable then, that in one such well-known private house, probably the same where the Holy Supper a few weeks previously was instituted, the first converts and disciples were now convened.2 It has been suggested that it may have been the usual residence of the mother of John, “whose surname was Mark” — a home, we know, which was familiar to Peter on a future occasion.
In this chamber at all events, be where it might, the entire Judean Church met together for fellowship — “breaking of bread and prayers; “— a meeting truly which will continue ever memorable as the fountain-head of that river, the streams whereof have since, in every quarter of the earth, made glad the city of God. We have the names specially given of a few of those forming the Assembly,” Peter, and James, and John,
l See Cave, in loco.
Epiphanius places it on Mount Zion, and further asserts that it became one of the holy places, and the site of a Christian church. and Andrew, Philip, and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.1’ Besides these, were some of “the holy women” who in former years had ministered to Jesus of their substance, who had followed Him on His journeyings among the cities and villages of Galilee, and who more recently had tracked His footsteps along the Dolorous way, stood weeping at His cross, and brought costly spices to His tomb. Specially interesting is the last reference made in sacred story to one of these, the Blessed Mother of our Lord. She had doubtless repaired thither under the guardianship and tender care of “the son of her old age,” who we know, at the hour of deepest agony and humiliation, had “taken her to his own home.” As we have already noted that Peter and John at this momentous time seem to have lived together, it adds a solemn association to the present history of the former, that the one whose soul was pierced by a more painful than material sword, had shared his companionship also, probably had been witness of the Apostle’s profound emotion, his bitter penitence and tears. To one other ear in addition to that of John he may have confided the burdening secret of his heart, and possibly the private and confidential sayings of her loving, dutiful Son and his forgiving Master. In addition to the other Galilean women assembled in that “Jerusalem Chamber,” may we not be warrauted from Paul’s reference (1 Cor. ix. 5) in including the wife of Peter; also the sisters of the raised Lazarus, Martha and Mary, — full as they must have been with the recent recollections of the Bethany tears, and Bethany sayings, and Bethany departure? Nor is it unworthy of observation, that the only other
AFTER THE ASCENSION.
individuals specifically mentioned in addition to those already named, are “our Lord’s brethren “— evidently his brethren” according to the flesh,” the sons of Joseph by a former marriage; those who during His public ministry had persistently rejected His claims to the Messiahship, but who it is supposed had been so impressed with the crowning miracle of His resurrection, as to unite with the confession of the Roman soldier, u Truly Thou art the son of God” — and were now found waiting, along with the others, for the promised Pentecostal blessing.
The statement that “the number of the names together was an hundred and twenty,” does not in any way conflict with the fact mentioned by St Paul, that our blessed Lord had been seen by 500 brethren in Galilee. It may well be believed that the number of His adherents was much greater in that favoured scene of His northern labours. Moreover that some of these had been unable to give their personal presence at distant Jerusalem during the celebration of the Feast of Pentecost; others had not yet reached the city of solemnities.
These days we may describe as a memorable series and succession of prayer-meetings. St Luke tells us, “they all continued with one accord in prayer and supplication,” preparatory to the Apostles going forth on the Great Mission to which their Lord had destined them. There was to be no literal restoration, as some of them had dreamed, of the Kingdom to Israel A nobler enterprise, as we have seen, was in prospect for Peter and his associates, viz., to preach repentance and remission of sins to all nations; to tell, not to the little world of Palestine only, but to every kingdom under heaven, the story of redeeming love. They were to “begin at Jerusalem.” A mysterious, superhuman energy was to be communicated in order to qualify them for the world-wide embassage; and meanwhile, until that was vouchsafed, they were to tarry in the Holy City. “Behold, I send the promise of My Father upon you, but tarry ye,” said their Lord, “in the city of Jerusalem, till ye be endued with power from on high.” “And being assembled together with them, He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of Me.” “Ye shall receive power,” He added, “after that the Holy Ghost is come upon you.”
Such were the thoughts and words which filled their minds and prayers, during these solemn days of patient waiting; a picture of union and devotion which has had no jftirallel since in the Church of Christ
Meanwhile at their first gathering, an important transaction takes place. Peter, who as we have already said, forms undoubtedly the conspicuous personage, the recognised leader in these opening chapters of the Acts, takes the initiative in addressing the little Assembly. In brief but expressive words he rehearses the mournful story of Judas’ apostacy and fall. He narrates circumstantially the tale of his base treachery and miserable end. Bold and fearless as the speaker was by nature, we can well imagine with what profound emotion he
1 “Peter’s situation among the Apostles was, manifestly not that of Supreme Ruler, but apparently that kind of Presidentship which, in every kind of Assembly among ourselves, is conferred on some one who, under the title of Chairman ’ or 4 Speaker,’ presides in the Assembly, though without any thought of dictating to, and bearing rule over, the other members.” — Wkateley’s Lectures on the Apostles, p. 16.
AFTER THE ASCENSION.
fi&rrated the successive incidents in that awful tragedy. How nearly he too had been involved in similar guilt and shame! Rather how vividly the thought must have come home to him, that while the one wretched Apostle had sought no place of repentance, but in a fit of wild remorse threw down the wretched lure of blood-money, and perished in his sins, he had been made a monument and miracle of mercy and pardoning love. How keenly and gratefully he must have felt, as he contemplated this awful “bankruptcy of hope” in another, “by the grace of God I am what I am.” It would seem, too, to indicate the depth and genuineness of his repentance. “Only let the heart be at bottom sincere and true to God,” is Olsbausen’s remark, “and the soul may soon rise again from a very deep fail.”
The object of his address is to invite his fellow-disciples to take immediate steps to fill up the vacant place caused by the defection of their erring brother. Though Judaism was now to be for ever superseded by Christianity, the type by the Antitype, it would seem, nevertheless, to be in accordance with the Divine Mind, that the number of the Apostolic band should still continue its correspondence with the number of the twelve Hebrew tribes. They were to be the representatives of God’s spiritual Israel. Peter’s friend, who in a later year saw in vision “the Holy City, New Jerusalem,” describes its “twelve foundations” as bearing “the names of the twelve Apostles of the Lamb.” It is more than probable that one among the sacred private injunctions of the Master, given to the Apostles during the forty days, was to fill up without delay the place rendered vacant. A special qualification in the candidates for the sacred office was that of having been a personal witness of the Lord’s resurrection. Even St Paul at a future, time in vindicating his own claims to the Apostleship, alludes to the fact that he had “seen the Lord;” adding, as he enumerates the other names of those similarly privileged, “Last of all of me also.”
Wherefore,” says Peter in summing up his statement, “it is necessary that of these men who have accompanied us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto the day when He was taken up from us, one should become a witness with us of His resurrection “(Acts i. 21, 22). Let me give, however, in full the re* corded address of the speaker. And in doing so, it may be worthy of note, that here, as in all his speeches and preaching, Peter enforces his arguments and appeals by quotations from Old Testament Scripture. “And in those days, Peter rising up in the midst of the brethren, said (the number of the names together was about an hundred and twenty), Men and brethren, it was necessary that this scripture should be fulfilled which the Holy Ghost foretold by the mouth of David concerning Judas, who was guide to those who took Jesus. For he was numbered among us, and received the office of this ministry. Now this man purchased a field with the wages of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out And it was known to all the inhabitants of Jerusalem, so that that field was called in their own dialect, Aceldama, that is, The field of blood. For it is written in the book of Psalms, ‘Let his habitation be desolate, and let there be no dweller therein, and ’ his office let another take.’ Therefore it is necessary that of these men that have accompanied us all the time that the
AFTER THE ASCENSION.
Lord Jesus went in and out among us, beginning from the baptism of John unto the day when He was taken up from us, one should become a witness with us of His resurrection.” 1 — Tischendorfs Translation.
After what has previously been said, it will be unnecessary here to revert to the question of Peter’s primacy, save to note in passing, that had his claims been of that exclusive character which the Roman Church advances, unquestionably he would, ex cathedra, and on the ground of his own paramount authority, have proposed the successor to Judas. He would not have deemed it needful, but, on the contrary, derogatory to bis official rank and prerogatives, even to solicit the assent and ratification of the assembled brethren. So far, however, from any lording it over God’s heritage, he arrogates no higher power than that of being simply the mouthpiece of the assembly, leaving the final result to the great Searcher of hearts. Indeed, even the suggesting of the names rested not with him, but with them. “They appointed two,” <fcc. The candidates were selected for suffrage, evidently from the number of the seventy disciples. Joseph, called Barsabas, first named, was supposed by some to have been one of the brothers or relatives of the Lord, surnamed” J ustus 99 probably on account of his high character for probity. A legend has found its way among the early writers regarding him, that he drank poison, but, by faith in the Divine power, the potion failed to have a fatal effect. A more reliable testimony is, that he continued Christ’s faithful soldier and servant unto the end; and at last, from the hands of Jewish bigots, received the crown of martyrdom.2 The other was
* Acta L 16-21 t Oalmet.
Matthias, who, on the authority of Nicephoras, was said to have preached the gospel, and suffered martyrdom in Ethiopia. From both names signifying “the gift of God,” he has been supposed by some to be none other than Nathanael. This, however, is purely conjectural. Thus far, then, in the election of an apostle to fill the vacant place, were ail the preliminary steps taken by the “hundred and twenty:” — but farther they cannot, on their own responsibility, proceed. “The subsequent selection between the two,” says a writer, “was referred in prayer to Him who, knowing the hearts of men, knew which of them was the fitter to be His witness and apostle. The brethren, under the heavenly guidance which they had invoked, proceeded to give forth their lots, probably by each writing the name of one of the candidates on a tablet, and casting it into the -urn. The urn was then 8hakeu, and the name that first came out decided the election. Lightfoot describes another way of casting lots which was used in assigning to the priests their several parts in the service of the temple. The Apostles, it will be remembered, had not yet received the gift of the Holy Ghost, and this solemn mode of casting the lots, in accordance with a practice enjoined in the Levitical law (Lev. xvl 8) is to be regarded as a way of referring the decision to God. (Comp. Prov. xvi. 33.”) 1 Chrysostom remarks that it was never again resorted to in the Christian Church after the descent at Pentecost. The Moravians alone, among the
1 Bib. Die, ii. 279. See, too, the explicit Divine command to Moses, In the original division of the land among the tribes of Israel (Num. xxvi. 52). The soldiers selected to make the attack on Gibeah were chosen by lot, which seems to point to its sanction even in Hebrew warfare (Judges xx. y).
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existing Churches of Christendom, still follow what they regard as the Apostolic practice and obligation.
It has been maintained indeed by a few modern writers, those too of some name — and their theory is not without plausibility — that this election of Matthias was a precipitate and unauthorised proceeding on the part of Peter — another example, added to the many of his previous history, of rash and inconsiderate impulse. Sanction, it has been alleged, he had none, for taking the responsible and momentous step of filling up the vacancy in the apostolic number; that such an appointment rested not with himself and his brethren, but with their glorified Master, who had Himself chosen each of them, and delegated to them authority to choose for Him; that the appointment of Matthias was practically annulled and set aside by the subsequent “call to be an Apostle” of the greatTApogtle of the Gentiles, who claims and appropriates the name: — “Am I not an Apostle 1” “I was the least of all the Apostles, not worthy to be called an Apostle. 99 “Are they Apostles 1 So am I:” — who, moreover, gives as the special qualification he possessed to fill the vacant office, that he had “seen Christ;” and witnessed, though in a peculiar way, His resurrection, when on his way to Damascus he saw his Lord’s living form, and heard his Lord’s living voice. We cannot, however, believe, if Peter had on this occasion committed the infant Church to an unlawful
human act “(an interference with the Diviue prerogative), that it would have been apparently homologated, and that no reference, by way of rebuke or condemnation, would have been made in the sacred narrative. It surely is not in itself a likely thing that the very first public deed of the Christian Church would be permitted by its Lord and Head to be a serious error; that the first of the” Acts of the Apostles” was an act of unauthorised presuraptiou, in contrariety with the Divine will; that the first trumpet-blast in preparing for the battle had proved an uncertain, or rather a false sound. Matthias, however little known to us, does not stand alone in that respect among the others of the apostolic band. We have reason to conclude, as has been already observed, that he formed one of the seventy mission disciples; and if so, he fulfilled, even more than St Paul, the special qualification in those selected to fill the office, as having companied with the Lord Jesus during His public ministry, as Well as being eyewitnesses of His resurrection. Nor can we accord with the harsh verdict which, in the present instance, has been by some pronounced on Peter. The words with which the responsible choice was entered upon, do not indicate presumption and self-confident assertion. Devoutly realising a present though unseen Saviour, he thus leads the devotions of the hour with the solemn appeal, “Thou, Lord, who knowest the hearts of all, show whether of these two Thou hast chosen.” Moreover, St Paul seems to “occupy a niche peculiarly his own in the gospel temple — the Apostle of the uncircumcision, as distinguished from the twelve apostles of the circumcision — an Apostle truly in the best sense of the word, but “one born out of due time,” and unable, from personal observation, to attest the great facts of gospel history, and the crowning evidence of all, “The Lord is risen.” Although, therefore, the former view is supported with great ingenuity and ability by Stier, as well as writers of note in our own country, the deliverance
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thus tersely summed up by Lange seems the more reliable one, and that too accepted by the great majority — “We find not the least trace in Scripture, or in the ancient Church, that this step taken by Peter had been disapproved of. As regards Paul, he himself better understood his position in the kingdom of God. He is contrasted with the apostles of the Jews as the apostle of the Gentiles, or more exactly, the apostle of progress as contrasted with the apostles of the foundation/71 A recent writer uses language of still stronger commendation — “Surely it was an act of no common courage to take upon themselves to elect and consecrate a new apostle. How many of us would have thought it safer to leave all exactly as Christ had left it! Not so these hundred and twenty; they see the wisdom of St Peter’s counsel that they should at once complete their organisation; and they act upon it, certain their unseen Lord and Master will stay them if they are wrong. And clearly they were right! Dead things only are fixed and stationary. Living things ever are growing and acting. Life, and life means growth, is the essential condition of Christ’s Church.”2
In closing this chapter, we can only think of the increase in Peter’s devotedness to his Redeemer’s cause and service. When a beloved earthly friend is withdrawn from sight, how the affections of the bereaved are deepened and intensified! Death is often the test of the strength and reality of our love. Peter, and the sympathetic hearts around, were only more feelingly alive, alike to the greatness of their loss, and the
1 Lange’s “Apostol,” vol. ii. p. 12.
* Canon Norris’ Key to the Acts of the Apostles,” p. & warmth of their attachment May we not also suppose that they were so absorbed in the thought of His mediatorial glory and joy that they repressed every tearful emotion f In the mysterious, undefined future, there mingled, with all its dimness and darkness, the assurance of a “blessed hope,” an unseen Presence, a coming reunion of” loved and lost19