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 applied in practice; and so we find “apostle” used in several senses, once it emerges as a technical term.

1. In the Apostolic age itself, “apostle” often denotes simply an “envoy,” commissioned by Jesus Christ to be a primary witness and preacher of the Messianic Kingdom. This wide sense was shown by Lightfoot (in his commentary on Galatians, 1865) to exist in the New Testament, e.g. in 1 Cor. xii. 28 f., Eph. iv. ii, Rom. xvi. 7; and his view has since been emphasized by the discovery of the Teaching of the Twelve Apostles (see ), with its itinerant order of “apostles,” who, together with “prophets” (cf. Eph. ii. 20, iii. 5) and “teachers,” constituted a charismatic and seemingly unordained ministry of the Word, in some part of the Church (in Syria?) during the early sub-apostolic age. Paul is our earliest witness, as just cited; also in 1 Cor. xv. 5 ff., where he seems to quote the language of Palestinian tradition, in saying that Christ “appeared to Cephas; then to the Twelve; then to James; then to the apostles one and all ( ); and last of all  to me also.” The appearance to “all the Apostles” must refer to the final commission given by the risen Christ to certain assembled disciples (Acts i. 6 ff., cf. Luke xxiv. 33), including not only the Twelve and the Lord’s brethren (i. 13 f.), but also some at least of the Seventy. Of this wider circle of witnesses, taken from among personal disciples during Jesus’s earthly ministry, we get a further glimpse in the election of one from their number to fill Judas’s place among the Twelve (i. 21 ff.), as the primary official witnesses of Messiah and his resurrection. Many of the 120 then present (Acts i. 15), and not only the two set forward for final choice, must have been personal disciples, who by the recent commission had been made “apostles.” Among such we may perhaps name Judas Barsabbas and Silas (Acts xv. 22, cf. i. 23), if not also Barnabas (1 Cor. ix. 6) and Andronicus and Junia (Rom. xvi. 7).

So far, then, we gather that the original Palestinian type of apostleship meant simply (a) personal mission from the risen Christ (cf. 1 Cor. ix. 1), following on (b) some preliminary intercourse with Jesus in his earthly ministry. It was pre-eminence in the latter qualification that gave the Twelve their special status among apostles (Acts i. 26, ii. 14, vi. 2; in Acts generally they are simply “the apostles”). Conversely, it was Paul’s lack in this respect which lay at the root of his difficulties as an apostle.

2. The Twelve.—When Jesus selected an inner circle of disciples for continuous training by personal intercourse, his choice of “twelve” had direct reference to the tribes of Israel (Matt. xix. 28; Luke xxii. 30). This gave them a symbolic or representative character as a closed body (cf. Rev. xxi. 14), marking them off as the primary religious authority (cf. Acts ii. 42, “the apostles’ teaching”) among the “disciples” or “brethren,” when these began to assume the form of a community or church. The relationship which other “apostles” had enjoyed with the Master had been uncertain; they had been his recognized intimates, and that as a body. Naturally, then, they took the lead, collectively—in form at least, though really the initiative lay with one or two of their own number, Peter in particular. The process of practical differentiation from their fellow-apostles was furthered by the concentration of the Twelve, or at least of its most marked representatives, in Jerusalem, for a considerable period (Acts viii. 1, cf. xii. 1 ff.; an early tradition specifies twelve years). Other apostles soon went forth on their mission to “the cities of Israel” (cf. Acts ix. 31), and so exercised but little influence on the central policy of the Church. Hence their shadowy existence in the New Testament, though the actual wording of Matt. x. 5-42, read in the light of the Didachē, may help us to conceive their work in its main features.

3. “Pillar” Apostles.—But in fact differentiation between apostles existed among the Twelve also. There were “pillars,” like Peter and John (and his brother James until his death), who really determined matters of grave moment, as in the conference with Paul in Gal. ii. 9&mdash;a conference which laid the basis of the latter’s status as an apostle even in the eyes of Jewish Christians. Such pre-eminence was but the sequel of personal distinctions visible even in the preparatory days of discipleship, and it warns us against viewing the primitive facts touching apostles in the official light of later times.

Consciousness of such personal pre-eminence has left its marks on the lists of the Twelve in the New Testament. Thus (1) Peter, James, John, Andrew, always appear as the first four, though the order varies, Mark representing relative prominence during Christ’s ministry, and Acts actual influence in the Apostolic Church (cf. Luke viii. 51, ix. 28). (2) The others also stand in groups of four, the first name in each being constant, while the order of the rest varies.

The same lesson emerges when we note that one such apostolic “pillar” stood outside the Twelve altogether, viz. James, the Lord’s brother (Gal. ii. 9, cf. i. 19); and further, that “the Lord’s brethren” seem to have ranked above “apostles” generally, being named between them and Peter in 1 Cor. ix. 5. That is, they too were apostles with the addition of a certain personal distinction.

4. Paul, the “Apostle of the Gentiles.”—So far apostles are only of the Palestinian type, taken from among actual hearers of the Messiah and with a mission primarily to Jews—apostles “of the circumcision” (Gal. ii. 7-9). Now, however, emerges a new apostleship, that to the Gentiles; and with the change of mission goes also some change in the type of missionary or apostle. Of this type Paul was the first, and he remained its primary, and in some senses its only, example. Though he could claim, on occasion, to satisfy the old test of having seen the risen Lord (1 Cor. ix. 1, cf. xv. 8), he himself laid stress not on this, but on the revelation within his own soul of Jesus as God’s Son, and of the Gospel latent therein (Gal. i. 16). This was his divine call as “apostle of the Gentiles” (Rom. xi. 13); here lay both his qualification and his credentials, once the fruits of the divine inworking were manifest in the success of his missionary work (Gal. ii. 8 f.; 1 Cor. xi. 1 f.; 2 Cor. in. 2 f., xii. 12). But this new criterion of apostleship was capable of wider application, one dispensing altogether with vision of the risen Lord—which could not even in Paul’s case be proved so fully as in the case of the original apostles—but appealing to the “signs of an apostle” (1 Cor. ix. 2; 2 Cor. xii. 12), the tokens of spiritual gift visible in work done, and particularly in the planting of the Gospel in fresh fields (2 Cor. x. 14-18). It may be in this wide charismatic sense that Paul uses the term in 1 Cor. xii. 28 f., Eph. ii. 20, iii. 5, iv. 11, and especially in Rom. xvi. 7, “men of mark among the apostles” (cf. 2 Cor. xi. 13, “pseudo-apostles” masquerading as “apostles of Christ,” and perhaps 1 Thess. ii, 6, of himself and Silas). That he used it in senses differing with the context is proved by 1 Cor. xv. 9, where he styles himself “the least of apostles,” although in other connexions he claims the very highest rank, co-ordinate even with the Twelve as a body (Gal. ii. 7 ff.), in virtue of his distinctive Gospel.

This point of view was not widely shared even in circles appreciative of his actual work. To most he seemed but a fruitful worker within lines determined by “the twelve apostles of the Lamb” as a body (Rev. xxi. 14). So we read of “the plant (Church) which the twelve apostles of the Beloved shall plant” (Ascension of Isaiah, iv. 3); “those who preached the Gospel to us (especially Gentiles) unto whom He gave authority over the Gospel, being twelve for a witness to the tribes” (Barn. viii. 3, cf. v. 9); and the going forth of the