Over the last two days, we’ve looked at the question: Are there still apostles in the church today? Our answer has been “no” for the following reasons: (1) the qualifications necessary for being an apostle, (2) the uniqueness of Paul’s apostleship, (3) the authority of the apostles and the close of the canon, and (4) the foundational nature of apostleship within church history. Today we will consider a fifth and final reason why we believe the apostolate has ceased.
5. The Historical Testimony of Those Following the Apostles
In our previous point, we contended that the apostles were given for the foundation stage of the church (Eph. 2:20), and that the early church recognized this foundation stage as a specific time-period that did not continue past the first century.
But it is important to go one step further, and note that the earliest church fathers saw the apostles as a unique group of men, distinct from all who would follow after them.
(A) Those who came after the apostles did not view themselves or their contemporaries as apostles.
According to their own self-testimony, those that followed the apostles were not apostles themselves, but were the “disciples of the apostles” (The Epistle of Mathetes to Diognetus, 11; Fragments of Papias, 5; cf. The Epistle of Polycarp to the Philippians, 6; Ignatius, Against Heresies, 1.10), the elders and deacons of the churches.
Thus, Clement (late first century) in his First Epistle to the Corinthians, 42, notes that:
The apostles have preached the Gospel to us from the Lord Jesus Christ; Jesus Christ [has done so] from God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first-fruits [of their labors], having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe.
Ignatius, for instance, purposely avoided equating himself with the apostles. Thus, he wrote, “I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them” (The Epistle of Ignatius to the Antiochians, 11; emphasis added).
(B) Those who followed the apostles viewed apostolic writings as both unique and authoritative.
Moreover, in keeping with our third point (from yesterday), it was “the doctrine of the apostles” (cf. The Epistle of Ignatius to the Magnesians, 13; The Epistle of Ignatius to the Antiochians, 1) that was to be guarded, taught, and heeded. Thus, the “memoirs of the apostles” were held as canonical and authoritative within the early church (cf. Irenaeus, Against Heresies, 2.2.5; Victorinus, Commentary on the Apocalypse, 10.9). Along these lines, Justin writes:
And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things (The First Apology of Justin, 67).
The doctrine and writing of the apostles was unique, having been written by the authoritative representatives of Christ Himself.
(C) Those who followed the apostles saw the apostolic age as a unique and unrepeated period of church history.
The fathers saw the “times of the apostles” as a distinct, non-repeateable period of church history (cf. Augustine, On Christian Doctrine, 3.36.54; Reply to Faustus, 32.13; On Baptism, 14.16; et al). Thus, Chrysostom wrote on the uniqueness of fellowship during the apostolic age:
I wish to give you an example of friendship. Friends, that is, friends according to Christ, surpass fathers and sons. For tell me not of friends of the present day, since this good thing also has past away with others. But consider, in the time of the Apostles, I speak not of the chief men, but of the believers themselves generally; “all,” he says, “were of one heart and soul. and not one of them said that aught of the things which he possessed was his own… and distribution was made unto each, according as any one had need.” (Acts 4:32, 35.) There were then no such words as “mine” and “thine.” This is friendship, that a man should not consider his goods his own, but his neighbor’s, that his possessions belong to another; that he should be as careful of his friend’s soul, as of his own; and the friend likewise. (Homily on 1 Thess. 1:8-10; emphasis added)
Chrysostom looked back to the deep affection that characterized the apostolic era to provide a contrast to the relative lovelessness of the church in his day. In so doing, he underscores the fact that he understood the apostolic age to be long past. One additional passage might be cited in this regard:
I know that ye open wide your mouths and are amazed, at being to hear that it is in your power to have a greater gift than raising the dead, and giving eyes to the blind, doing the same things which were done in the time of the Apostles. And it seems to you past belief. What then is this gift? charity. (Homily on Heb. 1:6-8; emphasis added)
Many more examples from church history could be given. Eusebius’s whole history is based on the progression of church history from the “times of the apostles” (Ecclesiastical History, Book 8, introduction). Basil, in his work On the Spirit, points to previous leaders from church history (specifically Irenaeus) as those “who lived near the times of the Apostles” (29.72). Tertullian (whom we cited yesterday) spoke of events that occurred “after the times of the apostles” (The Five Books Against Marcion, 21).
Historical Conclusions
Consistently, the fathers (from the earliest times) mark the apostolic age (and the apostles themselves) as unique. Their writings were unique and authoritative. Those that followed them were not considered to be apostles. Nor were the times that followed seen as equivalent to the times of the apostles.
In our previous point, we contended that the apostles were given for the foundation stage of the church (Eph. 2:20), and that the early church recognized this foundation stage as a specific time-period that did not continue past the first century.
But it is important to go one step further, and note that the earliest church fathers saw the apostles as a unique group of men, distinct from all who would follow after them.
(A) Those who came after the apostles did not view themselves or their contemporaries as apostles.
According to their own self-testimony, those that followed the apostles were not apostles themselves, but were the “disciples of the apostles” (The Epistle of Mathetes to Diognetus, 11; Fragments of Papias, 5; cf. The Epistle of Polycarp to the Philippians, 6; Ignatius, Against Heresies, 1.10), the elders and deacons of the churches.
Thus, Clement (late first century) in his First Epistle to the Corinthians, 42, notes that:
The apostles have preached the Gospel to us from the Lord Jesus Christ; Jesus Christ [has done so] from God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first-fruits [of their labors], having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe.
Ignatius, for instance, purposely avoided equating himself with the apostles. Thus, he wrote, “I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them” (The Epistle of Ignatius to the Antiochians, 11; emphasis added).
(B) Those who followed the apostles viewed apostolic writings as both unique and authoritative.
Moreover, in keeping with our third point (from yesterday), it was “the doctrine of the apostles” (cf. The Epistle of Ignatius to the Magnesians, 13; The Epistle of Ignatius to the Antiochians, 1) that was to be guarded, taught, and heeded. Thus, the “memoirs of the apostles” were held as canonical and authoritative within the early church (cf. Irenaeus, Against Heresies, 2.2.5; Victorinus, Commentary on the Apocalypse, 10.9). Along these lines, Justin writes:
And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things (The First Apology of Justin, 67).
The doctrine and writing of the apostles was unique, having been written by the authoritative representatives of Christ Himself.
(C) Those who followed the apostles saw the apostolic age as a unique and unrepeated period of church history.
The fathers saw the “times of the apostles” as a distinct, non-repeateable period of church history (cf. Augustine, On Christian Doctrine, 3.36.54; Reply to Faustus, 32.13; On Baptism, 14.16; et al). Thus, Chrysostom wrote on the uniqueness of fellowship during the apostolic age:
I wish to give you an example of friendship. Friends, that is, friends according to Christ, surpass fathers and sons. For tell me not of friends of the present day, since this good thing also has past away with others. But consider, in the time of the Apostles, I speak not of the chief men, but of the believers themselves generally; “all,” he says, “were of one heart and soul. and not one of them said that aught of the things which he possessed was his own… and distribution was made unto each, according as any one had need.” (Acts 4:32, 35.) There were then no such words as “mine” and “thine.” This is friendship, that a man should not consider his goods his own, but his neighbor’s, that his possessions belong to another; that he should be as careful of his friend’s soul, as of his own; and the friend likewise. (Homily on 1 Thess. 1:8-10; emphasis added)
Chrysostom looked back to the deep affection that characterized the apostolic era to provide a contrast to the relative lovelessness of the church in his day. In so doing, he underscores the fact that he understood the apostolic age to be long past. One additional passage might be cited in this regard:
I know that ye open wide your mouths and are amazed, at being to hear that it is in your power to have a greater gift than raising the dead, and giving eyes to the blind, doing the same things which were done in the time of the Apostles. And it seems to you past belief. What then is this gift? charity. (Homily on Heb. 1:6-8; emphasis added)
Many more examples from church history could be given. Eusebius’s whole history is based on the progression of church history from the “times of the apostles” (Ecclesiastical History, Book 8, introduction). Basil, in his work On the Spirit, points to previous leaders from church history (specifically Irenaeus) as those “who lived near the times of the Apostles” (29.72). Tertullian (whom we cited yesterday) spoke of events that occurred “after the times of the apostles” (The Five Books Against Marcion, 21).
Historical Conclusions
Consistently, the fathers (from the earliest times) mark the apostolic age (and the apostles themselves) as unique. Their writings were unique and authoritative. Those that followed them were not considered to be apostles. Nor were the times that followed seen as equivalent to the times of the apostles.
Thus we conclude, once again, with Grudem:
It is noteworthy that no major leader in the history of the church – not Athanasius or Augustine, not Luther or Calvin, not Wesley or Whitefield – has taken to himself the title of “apostle” or let himself be called an apostle. If any in modern times want to take the title “apostle” to themselves, the immediately raise the suspicion that they may be motivated by inappropriate pride and desires for self-exaltation, along with excessive ambition and a desire for much more authority in the church than any one person should rightfully have. (Systematic Theology, 911)
It is noteworthy that no major leader in the history of the church – not Athanasius or Augustine, not Luther or Calvin, not Wesley or Whitefield – has taken to himself the title of “apostle” or let himself be called an apostle. If any in modern times want to take the title “apostle” to themselves, the immediately raise the suspicion that they may be motivated by inappropriate pride and desires for self-exaltation, along with excessive ambition and a desire for much more authority in the church than any one person should rightfully have. (Systematic Theology, 911)
A Final Note
Throughout these posts we have leaned heavily on the work of Wayne Grudem (specifically, his Systematic Theology). This has been intentional for two reasons: (1) he makes excellent, biblically-sound arguments (and we appreciate everything he writes, even if we don’t always agree with his conclusions); and (2) he is a well-known and respected continuationist.
It is significant, in our opinion, that (as a continuationist) he argues so convincingly for the cessation of the apostolic office and the uniqueness of the apostolic age – since this is the very premise upon which the cessationist paradigm is built.
While the cessation of the apostolic gift/office does not ultimately prove the cessationist case, it does strengthen the overall position – especially in passages like 1 Corinthians 12:28–30, Ephesians 2:20 and 4:11, where apostleship is listed in direct connection with the other charismatic gifts and offices.
Throughout these posts we have leaned heavily on the work of Wayne Grudem (specifically, his Systematic Theology). This has been intentional for two reasons: (1) he makes excellent, biblically-sound arguments (and we appreciate everything he writes, even if we don’t always agree with his conclusions); and (2) he is a well-known and respected continuationist.
It is significant, in our opinion, that (as a continuationist) he argues so convincingly for the cessation of the apostolic office and the uniqueness of the apostolic age – since this is the very premise upon which the cessationist paradigm is built.
While the cessation of the apostolic gift/office does not ultimately prove the cessationist case, it does strengthen the overall position – especially in passages like 1 Corinthians 12:28–30, Ephesians 2:20 and 4:11, where apostleship is listed in direct connection with the other charismatic gifts and offices.
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