The Ambassadors of the Kingdom

The Ambassadors of the Kingdom THE AMBASSADORS OF THE KINGDOM
By T. B. Thompson

Brethren and Sisters, in the Lord, and Friends: I am happy to appear on this program at the invitation of Brother Jas. F. Cox, and I am conscious of the obligation the occasion imposes on me. In preparing this speech I had two things in mind principally: (a) A speech that would be passable before this, audience of a thousand people, and (b) furthermore, such treatment of my subject as would make instructive teaching for the thousands in future years that will read the published lectures. My subject—“The Ambassadors of the Kingdom” —demands first a definition of the word “Ambassador.” Webster: “A minister of the highest rank
sent to a foreign court to represent his sovereign.” Encyclopedia Brittannica: “Ambassador—The word denotes a public minister of the highest rank sent by one sovereign to another, with power to represent his sovereign.” Twentieth Century Encyclopedia: “A refusal to receive an ambassador properly accredited, if made without sufficient cause, is considered a gross insult to the power he represents.” An ambassador represents a higher rank than that of an envoy, since the latter is not the representative of his sovereign, but simply a diplomatic agent of the government. A very simple meaning of “apostle” is “one sent.” Since the apos.tles of our Lord were sent by him in person, it is most interesting to note the extent to which the description of the office and work of the apostles of the Lord coincide with the definition of an “ambassador” as suggested above. Indeed, Paul speaks of the apos.tles as ambassadors: In Ephesians 6:20 he speaks of himself as “an ambassador in chains.” Also (2 Corinthians 5:20), speaking for all the apostles Paul declares, “We are ambassadors therefore on behalf of Christ, as though God were entreating you by us: we beseech you on behalf of Christ, be ye reconciled to God.” No other save the apostles themselves could or can fulfil the requirements of this passage. So far as the office of the apostles of the Lord is concerned, it would seem that it had a two-fold sig-nificance: As to aliens, they were “ambassadors,” while, to citizens, they were supreme judges (Matthew 19:28).

I. First, let us note the importance of the apostolic office.
1. The apostles were the representatives of Christ, being represented in 2 Corinthians 5:20 as standing “in the stead of Christ” as though God were “entreating by us,” that aliens be reconciled to God. In Luke 10:16 and also in John 18:20 Jesus stresses the importance of the work of his ambassadors by showing that those who hear the apostles, hear him, and to hear Christ is to hear God; also to reject the apostles is to reject Christ and God. As also to receive
those sent by the Lord is equal to receiving Christ himself.
2. Their importance is again shown in that the apostles speak the very words of their sovereign. Jesus tells them that when they are delivered up before magistrates that they are to take no thought what they shall say, for it would be given them in that hour what they shall speak; assuring them that it would not be themselves speaking, but God speaking in them (Matthew 10:19-20). In explanation of this very thing Paul (1 Corinthians 2:13) declares that they spoke not in words which man’s, wisdom teacheth, but words which the Holy Spirit teacheth, combining spiritual words and spiritual things.
3. Therefore, the message of the apostles was the message of Christ, and was ratified in heaven. Did not Jesus promise to give the apostles the “keys of the kingdom”—the authority to name the conditions of entrance into the kingdom)—with the assurance that whatever they “bound” and “loosed” on earth would be ratified in heaven (Matthew 16:19)? My conception of the office of the ambassador easily permits, of that construction, which I sincerely believe is confirmed by the Scriptures.
4. The importance of their office is seen in the fact that they are in the very foundation of the church. Read Ephesians 2:19-20 and note that Paul so declares. They are not only in the foundation of the church militant, but their names are to be inscribed on the twelve foundations of the church triumphant: “And the wall of the city had twelve foundations,, and on them twelve names of the twelve apostles of the Lamb” (Revelation 21:14). This may help us in understanding the language of the apostle Paul in 1 Corinthians 3:10 : “According to the grace of God which was given unto me, as a wise masterbuilder I have laid a foundation; and another buildeth thereon.” The word for “masterbuilder” is architecton, from which comes our word “architect.” As ambassadors, standing in the very stead or room of Christ, the apostles were in the foundation, and were architects as no others could be. May it be here suggested that since these apos.tles are still in the foundation, and the foundation of God standeth sure (2 Timothy 2:19), there is no need for a succession of apostles to fill any need in this respect—nor any other.

II. Let us note in the second place the qualifications, of an apostle.
1. First an apostle, just as any ambassador, must be chosen by the right person. Jesus speaks in John 6:70 of choosing “the twelve.” The Lord further states (John 15:16) that the apostles did not choose him, but he chose them, and sent them out. Referring to Christ’s choosing Saul, Ananias, in Acts 22:14-15 says: “And he said, The God of our fathers hath appointed thee to know his will, and to see the righteous One, and to hear a voice from his, mouth. For thou shall be a witness for him unto all men of what thou hast seen and heard.” When Paul stood before Agrippa he quoted the following lam guage from Christ: “I have appeared unto thee to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee” (Acts 26:16). The appearance was not primarily to make him a Christian, but to qualify him to be an ambassador.
2. A second qualification of an apostle is that he must have seen Christ. Paul defends his, apostleship by reference to the fact that he had seen Christ (1 Corinthians 9:1). It may be remembered that Peter set forth two conditions in Acts 1:21-22 : (a) First one must have been with Christ from the baptism of John to the ascension, and (b) must have been a witness, of his resurrection. Paul did not accompany Christ during his personal ministry, but did see him; and could, of course, bear witness to his being alive at the right hand of God, implying certainly his resurrection. Later reference will be made to this.
3. Since some good brethren have doubted that Matthias was ever recognized as an apostle by the Lord, it seems in place here to present some Scriptures and suggestions along that line. In the first place it seems, to me unthinkable that Peter, unaided, could have so accurately applied the prophecies in Psalms 69:25; Psalms 109:8, which had no direct reference to Judas, but applied to him only as they applied to men of such character. Then, Luke specifically says that Matthias was numbered with the eleven (Acts 1:26), making of course “the twelve”; just as when it is said that Peter stood up with the eleven (Acts 2:14) it constituted “the twelve.” You will also re-call that in Acts 6:2 it is said “the twelve” called the multitude together.

Reference was made by Peter to the fact that Judas, was not only numbered with them, but also received “his portion” in the ministry (apostolic ministry with its prerogatives—Matthew 10:1). Is it possible since the apostles knew the powers and prerogatives of an apostle they would not have questioned the reality of Matthias’ apostleship had he not have had “his portion” with them? Matthias becomes, therefore, the only Scriptural example of apostolic succession, and that was to fill the place of one who lost his office, not by death, but by departing from the prescribed qualifications of an apostle. It is worthy of note that even though there was, a general meeting of the apostles in Jerusalem as recorded in Acts lb, that no motion was made to fill the place of James whose death is recorded in Acts 12—No, James did not loose his place in the foundation of the church, nor his place on the supreme bench by reason of death, and so needed no successor. Christ’s earthly work is done, just as the apos-tles’ earthly work is done; no need for success,ors to either.

III. Paul’s apostolate a special one to the Gentiles.
1. Jesus told Ananias in Acts 9:15 that Saul was a chosen vessel to bear “my name before the Gentiles and kings, and the children of Israel.” Also note that in Galatians 2:7-9 Paul distinguishes between his mission to the uncircumcision and Peter’s to the circumcision. It is, worthy of note that in 1 Corinthians 15:5; 1 Corinthians 15:8 Paul distinguishes between himself and “the twelve,” which seemed to be a title that applied only to the original twelve, as confirmed by our Lord in John 6:70. There were not actually twelve apostles at the time to which Paul refers in 1 Corinthians 15:5, since that was between the death of Judas and the appointment of Matthias, further confirming “the twelve” as, a title applying to the original appointments. Did Paul lack one of the requisites to being numbered with the original twelve?—not having journeyed with Christ throughout his personal ministry! Do the words of Jesus in John 15:27, “because ye have been with me,” in reference to his chosen witnesses, have any particular meaning in this connection? What did Paul mean by his being “the child untimely born” (1 Corinthians 15:8)? At first glance it would seem that he refers to the fact that he was not born into the apos- tleship at the same time the others were. The original, however, seems to bear the idea of an abortive birth—born before development, or, in advance of full development. The original twelve came into their apostolic office in fact after three and one-half years of schooling under the tutelage of the Saviour. Paul entered into his apostolic office before and without that previous preparation; born before being developed through training; thus abortively born. Hence not of the original twelve, but abortively born for a particular and special mission. Do all these things have any connection with the fact that Paul, of all the apostles, mus,t be continually defending his apos- tleship before the church?

I would conclude, therefore, that the reasons for denying Matthias’ apostleship and attempting to place Paul among the original twelve, and thus on one of the twelve thrones, is lacking greatly in Scripture confirmation. I am perfectly willing to leave it with the Lord to find Paul a seat and a throne.

IV. Now let us consider the authority of the apostles.
1. When Jesus gave the great commission, as recorded in John 20:21, he declared that as the Father had sent him, even so he had sent the apostles. He authorized them to forgive and retain sins, which, as reported by Matthew 16:19 would be ratified in heaven. They were to lay down the conditions of salvation from sin; also, to give instructions for the settlement of troubles among the brethren (Matthew 18). In each instance they were assured that their legislation would receive confirmation in heaveh. In all this is, demonstrated their ambassadorial authority. Jesus had plainly declared that to receive or reject an apostle was to receive or reject him and his Father. Christ did not underestimate the authority of these apostles, but said whosoever receives my am-bassadors receives me, and whosoever rejects my ambassadors rejects me. In this connection it is important to notice the statement in John 14:12 : “He that believeth on me, the works that I do shall he do also, and greater works than these shall he do: because I go to my Father.” Men may underestimate the work of the Lord’s, ambassadors, but the Lord did not.

V. We come now to the miraculous powers of the apostles.
1. In healing all manner of sickness. When Jesus chose the twelve as, reported in Matthew 10 he gave them power over unclean spirits and to heal all manner of sickness. So we see Peter (Acts 5:15) healing great multitudes who were vexed with unclean spirits. Special miracles were said to be wrought by Paul when aprons and handkerchiefs were carried from his body to the sick and they were healed. In this connection consider the meaning of the words of the Lord in Matthew 7:22-23 where Jesus says that many shall appear at the throne of Judgment insisting that they have cast out demons (modern religous healers), to whom Jesus will reply, “I never knew you.” There is a vast difference between the instantaneous and unmistakable healings, of the apostles and the modern miraculous (?) healings of our day.
2. Another clear demonstration of miraculous power is seen in the ability of the apostles to speak in tongues. Acts 2:4 shows the apostles talking in languages which they had never learned. This was not unintelligible jargon, as characterizes the modern religious fanatics, but recognized dialects. Verse 11 says, the Jews from widely separated parts of the country, with their different languages, heard in their “own tongues” the marvelous works of God. Paul tells us that tongues are a sign to unbelievers (1 Corinthians 14:22). That, of course, was true of all miracles, even miracles of a benevolent nature—they were as, Paul says in Ileb. 2:3, 4 to confirm the message, not primarily to benefit the individual.
3. Again, the powers of apostles were manifest in their handling of deadly serpents and drinking deadly poison. Jesus had made the promise in Mark 16:18 that neither the bite of serpents nor the drinking of poison W'ould in any wise hurt them. Paul demonstrates this on the Island of Miletus when bitten by a deadly viper, and when he neither swelled nor suffered any pain, the natives, thought him a god. Modern religious cranks sometimes allow themselves to be bitten by snakes, and after swelling almost to the bursting point, and rolling in pain for days, they finally recover and go back to their ignorant followers to be proclaimed poison proof. The case lacks much being made out. Jesus said there would be no hurt where his power protects, and Paul’s experience shows such to be true; so, modern healings, or being- bitten of snakes, do not measure up to the Bible stand ard. Few, if any, instances are on record where these poor misguided religious cults have drunk deadly poison; so long as they make the claim I think they should be tested.
4. Finally, the powers of apostles, are manifest in their raising the dead. Jesus promised in Matthew 10:8 that they should raise the dead. In Acts 9, 20 respectively we find Peter and Paul raising the dead; being done without days of delay and begging God to intervene. Occasionally we hear of some religious cult attempting to raise the dead, and have been known to keep the dead unburied until the authorities had to intervene and force them to bury the body. Why cannot these deluded souls see that nothing they do fufills the conditions and requirements set forth in the Bible? I have actually known some of my own brethren to get all excited over the claims and exhibitions of modern healers. Brethren, better try all such claimants, by the Great Commission. Remember Paul says m Galatians 1:8 that if any man preaches any other gospel than that which he preached, let him be accursed; even though he be an angel from heaven. That is good enough for us all.

VI. We are now prepared to take a look at the signs of an apostle.
1. In 2 Corinthians 12:12 Paul declares he had worked among the Corinthians “the signs of an apostle.” Miracles were “signs” (evidences) of one’s claim to be an apostle. If they were wrought by an apostle in person, or, if by one on whom apostles had laid hands. All the gifts of the Spirit as, mentioned in 1 Corinthians 12 were conferred by laying on of apostles’ hands. Simon saw (Acts 8) that through laying on of apostles’ hands the power to work miracles was given. In 1 Timothy 4:14 Paul admonishes Timothy to neglect not the gift in him which was, given him through prophecy with the laying on of the hands of the presbytery. Later on (2 Timothy 1:6) Paul says that Timothy’s gift was bestowed by the laying on of his hands.
2. With reference to miracles, may we suggest that if just anybody then, or now, could have worked miracles they would not have been “signs of an apostle.” If there were a barber “pole” in front of every business house in your city, it would no longer be the “sign” of a barber shop.
3. Try it out on this rule: Christ had the Spirit without measure (John 3:34). The apostles received the baptismal measure, and while they could not be- s,tow that same measure, they could by laying on their hands bestow a “spiritual gift.” Those who received spiritual gifts could work miracles, but could not bestow such power upon others. Now, figure it out. Bestowing gifts by laying on of hands ended with the death of the last apostle, and working miracles ended with the death of the last living man upon whom the apostles laid hands; if not, why not? Brethren, do not the same “signs” follow now (John 20:30), and for the same reason?

VII. Finally, we notice the message of the apostles.
1. Their message was an inspired message, as stated in 2 Timothy 3:16, in which Taul declares “every Scripture inspired of God is profitable.” There is one other place where the word inspiration is us,ed —Job 32:8. The word means, “God-breathed” or “breath of God.” Two statements from Paul will serve to fully explain the matter. Turn to 1 Thessalonians 2:13 and note how Paul draws a distinction between man’s word and God’s word; declaring emphatically that their message was, the latter. Then in 1 Corinthians 2:13 the matter is settled for all time to come, when Paul affirms that the message that God gave to the apostles was not given to the world m ‘'words which man’s wisdom teacheth, but which the Spirit teach- eth; combining spiritual things with spiritual words.” Try out every theory of inspiration, and then resort to this as the truth.
2. The apostles’ message was, therefore, the message of God. It came from God to Christ (John 12:49); from Christ to the apostles (2 Corinthians 13:3); and, from the apostles to us. That this message is dependable may be judged from the following facts: Jesus assured the apostles that when the Spirit should come it would bring to their remembrance (John 14:26) what he had taught them; would testify of Christ (John 15:26); show them things to come (John 16:13); and guide them mto all truth (John 16:13). That guarantees to us the uncorruptness of the message.
3. We are warned to accept their divinely inspired decisions, and to regard the finality of their word, Paul says we should hold the traditions of apostles given us by them (2 Thessalonians 2:15), because their teaching and practice are divinely inspired and ratified by the head of the greatest government in all the universe (pardon comparison).

Finally, brethren, the message of the ambassadors of the kingdom is our message. The faithful proclamation and living of that message is the world’s only hope.