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two are translated "messenger", the remaining six references are found in the epistles of
Peter, Jude and the Book of the Revelation.
Mclean in His "Apostolic Commission" has given a very clear delineation of the
Apostolic Office, which we summarize here:
(1)
(a)
They must have been eye and ear witnesses (John 15: 27).
(b)
This is laid down as essential in the case of the successor of Judas
(Acts 1: 21, 22).
(c)
Paul is no exception (I Cor. 15: 8; 9: 1; Acts 22: 14, 15).
(2)
(a)
They must have been immediately called and chosen by Christ Himself.
(b)
This was true of the twelve (Luke 6: 13; Gal. 1: 1), Matthias himself not
excepted.
(3)
(a)
Infallible inspiration was essential to the office (John 16: 13; I Cor. 2: 10;
Gal. 1: 11, 12).
(4)
(a)
The power to work miracles was associated with the apostolic commission
(Acts 2: 43; I Cor. 12: 8-11). "Truly", says Paul, "the signs of an
apostle were wrought among you in all patience, in signs and
wonders, and mighty deeds" (II Cor. 12: 12). "God bare them witness"
(Heb. 2: 4).
(5)
(a)
Their commission was not local, it was not confined to any particular visible
church, like that of ordinary pastors, but like Paul himself "they had the
care of all the churches".
(b)
They had power to settle the faith and order of the church, to determine all
controversies (Acts 16: 4), and to exercise the rod of discipline upon all
offenders, whether pastors or flock (I Cor. 5: 3-6; II Cor. 10: 8; 13: 10).
To such high office the apostle Paul lays claim in the opening words of the Galatian
epistle, and his added statement "not of men, neither by man" seems to refer to the fact
that among the Jews it was a custom "to call those who carry circular letters from their
rulers by the name apostles" (CEcumenius).
Paul asserts that his apostleship was unlike that which was known among the Jews,
who derived their authority from the Chief Priests and from the Sanhedrin. Who, Paul
seems to ask, can give to me "letters of commendation"? (II Cor. 3: 1), the only "letters
of commendation" possible in his case were those who believed, "Ye are our epistle
written in our hearts, known and read of all men" (II Cor. 3: 2).
In this opening chapter of Galatians the apostle refers to his previous zeal as a
persecutor of the faith, and it is not improbable that when he said "Paul an apostle, not of
men, neither of man" he not only repudiated all human mediation in connection with his
great office in the church, but he may also have glanced back to that other apostleship
(using the word as the Jews employed it) indicated in the Acts.
"(Saul) desired 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"
(Acts 9: 2).