9. These teachings, based on love, so different from the spirit of retaliation to which they had been accustomed under the law, caused great surprise among the people; yet in affirmation of the fact that the law was not to be ignored, and could only be superseded by its fulfillment, the Master said: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."—(Matt. 5:17, 18.)
10. It is very evident the Master had come with a greater doctrine than was then known, and that the teachings of the day were insufficient. "For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."—(Verse 20.)
11. Jesus Himself was strict in complying with all rightful requirements under the law; but He refused to recognize an observance of the letter alone, however rigidly required, as a substitute for compliance with the spirit of the Mosaic injunction.
12. The excellent teachings and precepts of true morality inculcated by the Christ prepared the minds of those who believed His words for the introduction of the gospel in its purity, and for the establishment of the Church of Christ as an earthly organization.
13. From among the disciples who followed Him, some of whom had been honored by preliminary calls, He chose twelve men, whom He ordained to the apostleship:—"And He ordained twelve, that they should be with Him, and that He might send them forth to preach."—(Mark 3:14.) Again: "And when it was day, he called unto him his disciples: and of them he chose twelve whom also he named apostles."—(Luke 6:13; compare Matt. 10:1, 2.) The twelve special witnesses of Him and His work were sent out to preach in the several cities of the Jews. On this, their first mission, they were instructed to confine their ministrations to the house of Israel, and the burden of their message was "The kingdom of heaven is at hand."—(Matt. 10:7; study the entire chapter.) They were told to use the power with which they had been invested by ordination, in preaching, in healing the sick, in raising the dead even, and in subduing evil spirits; the Master's admonition was, "Freely ye have received, freely give." They were to travel without money or provisions, relying upon a higher power to supply their needs through the agency of those to whom they would offer the message of truth; and they were warned of the possible hardships awaiting them and of the persecution which sooner or later would surely befall them.
14. At a later date Christ called others to the work of the ministry, and sent them out in pairs to precede Him and prepare the people for His coming. Thus we read of "the seventy" who were instructed in terms almost identical with those of the apostolic commission.—(Luke 10; compare with Matt. 10.) That their investiture was one of authority and power and no mere form is shown by the success attending their administrations; for, when they returned they reported triumphantly, "Lord, even the devils are subject to us through thy name."—(Luke 10:17.)
15. The specific commission given unto the apostles at the time of their ordination was afterward emphasized. They were the subjects of the particularly solemn ordinance spoken of as the washing of feet, so necessary that in reply to Peter's objection the Lord said: "If I wash thee not, thou hast no part with me."—(John 13:4–9.) And unto the eleven who had remained faithful, the Risen Lord delivered His parting instructions, immediately before the ascension: "Go ye into all the world, and preach the gospel to every creature." After our Lord's departure the apostles entered upon the ministry with vigor: "And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following."—(Mark 16:14–10; compare Matt. 28:19, 20.)
16. These scriptures indicate the authority of the apostles to administer the affairs of the Church after the ascension of the Resurrected Messiah. That Peter, the senior member of the apostolic council, was given a position of presidency, appears from the Savior's special admonition and charge on the shores of the Tiberian sea.— (John 21:15–17.)
17. That the apostles realized that though the Master had gone He had left with them authority and command to build up the Church as an established organization, is abundantly proved by scripture. They first proceeded to fill the vacancy in the presiding council or "quorum" of twelve, a vacancy occasioned by the apostasy and death of Judas Iscariot; and the mode of procedure in this official act is instructive. The installation of a new apostle was not determined by the eleven alone; we read that the disciples (or members of the Church) were gathered together—about a hundred and twenty in number. To them Peter presented the matter requiring action, and emphasized the fact that the man to be chosen must be one who had personal knowledge and testimony of the Lord's ministry, and who was therefore qualified to speak as a special witness of the Christ, which qualification is the distinguishing feature of the apostleship. "Wherefore," said Peter, "of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection."—(Acts 1:21, 22; read verses 15–26 inclusive.) We are further informed that two men were nominated, and that the divine power was invoked to show whether either, and if so, which, was the Lord's choice. Then the votes were cast "and the lot fell upon Matthias; and he was numbered with the eleven apostles."
18. It is evident that the apostles considered their council or quorum as definitely organized with a membership limit of twelve; and that the work of the Church required that the organization be made complete. Nevertheless, we read of none others subsequently chosen to fill vacancies in the council of twelve. Paul, who previous to his conversion was known as Saul of Tarsus, received a special manifestation, in which he heard the voice of the Risen Lord declaring "I am Jesus whom thou persecutest,"—(Acts 9:5; read verses 1–22) and thereby he became a special witness of the Lord Jesus, and as such was in truth an apostle, though we have no definite scriptural record that he was ever made a member of the council of twelve. As showing the importance of ordination to office under the hands of duly constituted authorities, we have the instance of Paul's ordination. Though he had conversed with the Resurrected Jesus, though he had been the subject of a special manifestation of divine power in the restoration of his sight, he had nevertheless to be baptized; and later he was commissioned for the work of the ministry by the authoritative imposition of hands.—(Acts 13:1–3.)
19. Another instance of official action in choosing and setting apart men to special office in the Church arose soon after the ordination of Matthias. It appears that one feature of the Church organization in early apostolic days was a common ownership of material things, distribution being made according to need. As the members increased, it was found impracticable for the apostles to devote the necessary attention and time to these temporal matters, so they called upon the members to select seven men of honest report, whom the apostles would appoint to take special charge of these affairs. These men were set apart by prayer and by the laying on of hands.—(Acts 6:1–7.) The instance is instructive as showing that the apostles realized their possession of authority to direct in the affairs of the Church and that they observed with strict fidelity the principle of common consent in the administration of their high office. They exercised their priestly powers in the spirit of love, and with due