Starting with a remnant of the assembly of Israel, Jesus built a new assembly on the confession that he is the long-awaited Messiah (Matthew 16:18). Not only Peter but all the apostles represented that “little flock” (Luke 12:31-34). The Twelve represented the new Israel (Matthew 19:28 = Luke 22:30), the nation rendering the fruits of the kingdom that the old Israel did not (Matthew 21:43). That is how the judgement of the nations according to how they treated Jesus’ brothers (Matthew 25:31-46) will fulfill the prophecy that the Gentiles would be judged according to how they treated Israel (Joel 3:1-12).
The call of the Twelve, including Judas, is the call of the new holy nation to proclaim the glad tidings of the kingdom (Matthew 4:19). The end will not come until that good news, the same gospel committed to Judas, is preached to all nations (Matthew 24:14; see Mark 14:9). In these last days, the church continues the same apostolic ministry of the new covenant in the Messiah’s blood (Luke 22:20). That continuity means every believer does both the works he did—healing the lame, giving sight to the blind, raising the dead—and greater works (John 14:12).
The call of the Twelve to the public, representative ministry anticipated their taking the place of the priests and prophets, the public ministers of the old covenant. The breaking dawn of the new kingdom in the proclamation of peace by the Messiah and his ambassadors was nightfall for the temple-centered ministry of the word. That ministry of types and shadows gave way to the apostolic ministry as the light of the world filfilled one Messianic prophecy after another. John the Baptist, the greatest minister of the law and the prophets, gladly decreased as Jesus increased. Even he, the greatest of the old covenant, ranked under everyone in the new kingdom (Matthew 11:11).
In conclusion, there is no ministry of the word other than the ministry committed to the Twelve to proclaim the gospel of the kingdom, the good news of righteousness from God. That continuity of the public ministry of the New Covenant is acknowledged in the Treatise on the Power and Primacy of the Pope. Jesus did not commit the ministry to them by giving it originally to Peter but rather in his calling of all twelve apostles (Treatise 10, German translation). As the ministry was thus originally given to the new Israel, that holy nation retains the authority to appoint public ministers of the gospel (see John F. Brug’s “The ministry of the apostles and our ministry”).