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Theories About The Guile-less Apostle with Two Names

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Theories About Nathanael

As we stated earlier in this chapter, while most Bible scholars agree than Nathanael and Bartholomew are the same person, others disagree.

The Armenian and Syriac translations of Eusebius’ Ecclesiastical History use the name “Tolmai” or “Bartholomew” (“Son of Tolmai”) every place where the Greek uses the name “Matthias.”  This has led to some people holding the position that Bartholomew is another name for Matthias.  Of course, that causes its own confusions, since Bartholomew was already one of the apostles when Matthias was chosen to replace Judas.1

Some have suggested that Nathanael (which means “gift of God”) and Matthew (which means “gift of God”) are two names for the same person.  However, as Barclay points out, those men in the Bible who were known by multiple names generally had a Jewish name and a Greek name (or a first name and a surname).  Nathanael and Matthew are both Jewish names, which, while not impossible, goes against the general rule regarding names.2

It’s been said that Nathanael wasn’t a real person at all, but that he was an ideal representation of the true Israelite who would accept the gospel (some have said it specifically pictures Saul of Tarsus).  In other words, Andrew, Peter, and Philip were all real people, but Nathanael was figurative, representing those who the apostles would call.  There is nothing at all in the text, nor common sense, to suggest that Nathanael wasn’t a real individual who was really searched for by Philip, and who really came to Jesus, and who really went fishing with the disciples after the resurrection.3

Various interpreters, with differing levels of evidence, have tried to identify Nathanael as John, the son of Zebedee (though that makes John 21:2 ridiculous), as Stephen, as Paul, as Matthew, as Matthias,4 and as Simon the Zealot.5

Each of these theories presents difficulties, while the identification of Nathanael as Bartholomew presents none.

-Bradley S. Cobb

1 See Dr. E. Nestle’s “Matthias=Bartholomew” in Expository Times, Vol. 9 (1898), pages 566-567.

2 See William Barclay’s Daily Study Bible notes on John 1:45.

3 Again, see Barclay’s notes on this passage.  He does not accept this interpretation, but does present it as what others have said.

4 See the International Standard Bible Encyclopedia entry on “Nathanael.”

5 See the “Genealogies of the Twelve Apostles” in E.A. Wallace Budge’s The Contendings of the Apostles, Vol. 2, page 50.  Here, Nathanael is said to be the same as Simon (the son of Cleopas), one of the twelve.

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The Guile-less Apostle with Two Names (Part 3)

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Bartholomew the Disciple and Apostle

Bartholomew most certainly accompanied Jesus to the wedding feast in Cana—some even believe that he was the groom!1  He accompanied Jesus into Jerusalem, heard Him teach in the temple, and baptized many people in Judea before returning to Galilee.2  Throughout the 3 Âœ years that Bartholomew followed Jesus, he heard much teaching and saw many miracles that confirmed for him that his initial confession about Jesus was correct.  However, like the other men who were chosen to be Jesus’ closest associates, he abandoned the Lord and fled for his life.3

The Sunday after the resurrection, Bartholomew gathered with the rest of the apostles (except for Thomas, who was absent) in a room with the doors shut, fearful that the Jews would come after them. He had been told by Mary Magdelene that Jesus had risen from the grave, but he didn’t believe her.4  But now, gathered with nine other apostles, Bartholomew saw Jesus appear in their midst; he saw the wounds in His hands and side, and he believed.5

After that event, Bartholomew was one of the men who told Thomas about the encounter, trying to convince the doubting disciple that Jesus truly had risen from the grave.  The next Lord’s Day (though it was not yet given that designation), Jesus appeared to the eleven apostles once again, and Bartholomew must have been overjoyed to hear Thomas make the same basic declaration that he himself had made years earlier: “My Lord and my God!”6

Bartholomew, a matter of days later, decided to join Peter after hearing him say, “I’m going fishing.”  Along with Thomas, James, John, and two of the other disciples, they spent all night fishing, but caught nothing.  The next morning, they heard a man cry out to them, “Do you have any meat?”  They had to, frustratingly, admit that they had caught nothing, and then they heard the man say “Cast your net on the right side of the ship, and you shall find [fish].”  Bartholomew and the other disciples did as the man said, and caught so many fish that they weren’t able to bring up the net.

John realized it was Jesus, and told Peter, who dove in the sea and swam to shore, leaving Bartholomew and the other disciples to drag the net of fishes to shore.  When they made it to the shore, they saw Jesus had already started a fire, had fish cooking, and had bread ready for them.7

That is the last time the name Nathanael appears in the Scripture.  But less than a month later, he was standing with the other apostles, listening to Jesus speak, and watched as He ascended into heaven and was received by a cloud.  He was present when Peter stood up and explained from prophecy that Judas must be replaced.  He was in Jerusalem on the Day of Pentecost when the Holy Spirit came upon them all and they began to speak the wonderful words of God in foreign languages.  He spent a good portion of that day teaching and baptizing people.

Other than being arrested and beaten for preaching the word,8 being with the apostles during Saul’s persecution,9 and gathering in Jerusalem to discuss the circumcision controversy,10 we are not told anything else about Bartholomew.  But we do know that he died in faith, for his name is inscribed on the foundation of the Holy City, New Jerusalem.11

-Bradley S. Cobb

1 See McClintock and Strong’s Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, Vol. 1, page 675.  The reason for this belief, apparently, is that John makes a special point to mention at the end of his gospel account that Nathanael (Bartholomew) was from Cana of Galilee (John 21:2).

2 These events are recorded in John 2-4.

3 Matthew 26:56.

4 Mark 16:9-11.  There are those who wish to discredit Mark 16:9-20, but the overwhelming weight of evidence proves its inspiration.  See The Last Twelve Verses of Mark by John W. Burgon for a full treatment of this topic.

5 John 20:19-20.

6 John 20:26-28.

7 John 21:1-14.

8 Acts 4.

9 Acts 8:1-4.

10 Acts 15

11 Revelation 21:14.

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The Guile-less Apostle with Two Names (Part 2)

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The Call of Bartholomew

Bartholomew,1 from Cana in Galilee,2 was a man who put great faith in the Scripture, and who may have understood the Old Testament prophecies of the Messiah better than any of the other apostles.  He was under a fig tree when Philip approached him, probably very excitedly, and said to him, “We’ve found Him of whom Moses in the Law, as well as the prophets, did write: Jesus of Nazareth, the son of Joseph!”3  Philip knew Bartholomew, and therefore knew that he would be extremely interested in the fulfillment of the Old Testament Messianic prophecies.

In response, Bartholomew was surprised.  He replied, “Can any good thing come out of Nazareth?”  It could be, as some claim, that Bartholomew was prejudiced against Nazareth, and truly thought it was a place of evil—a place from which nothing good could arise.4  It could also be that Bartholomew, being well-versed in the Scriptures, knew that Nazareth wasn’t mentioned in the Old Testament,5 and was simply expressing confusion as to how the Messiah could come from there.6  It is also within the realm of possibility that, being from Cana, Bartholomew was familiar with Nazareth, and knew it wasn’t anything special, thus giving him cause to question that the King of Israel would reside there.

Regardless of the reason for his statement, Bartholomew was the kind of person who was willing to listen to the evidence.  Philip knew this, which is why his response was simply, “Come and see.”  Bartholomew, being well-versed in Scripture, would have been able to point out any ways in which Jesus didn’t fit the bill as the prophesied Messiah—if there were any.  So he got up and went.

As he and Philip are walking towards Jesus, the Lord said (loud enough for Bartholomew to hear), “Behold, an Israelite indeed, in whom is no guile [or hypocrisy]!” This was indeed high praise from Jesus, the one who knows the hearts of men.7  Not only is Bartholomew a physical Israelite (some early writers say he was of the tribe of Naphtali),8 but he is also of spiritual Israel, one who truly loved and followed God’s law.  Like David, Bartholomew could say, “O how I love Your Law; it is my meditation all day.”9

Bartholomew, according to Jesus, was someone who was pure in heart, with no deceit.  It’s no wonder that Philip was friends with this man, and that he had to go find him to tell him about Jesus.  After Jesus said this, Bartholomew said, “From where do you know me?”10  They hadn’t met before this moment.11  What Jesus said next was all the convincing it took for Bartholomew.

Before Philip called you, when you were under the fig tree, I saw you.12

From just this one statement, Bartholomew knew that Jesus was the one Philip was certain He was.  This shows that Bartholomew was open-minded, confident in his beliefs, but ready to accept the evidence that would prove him wrong.  He had doubted that anything good could come out of Nazareth, but with just one sentence from Jesus as evidence, he knew he had been wrong.

Bartholomew then gave the great confession—the one that years later had to be revealed by God to Peter—“You are the Son of God; You are the King of Israel.”  He had an insight into the nature of Jesus, the nature of the Messiah that came from proper understanding of several Old Testament prophecies.  The Jewish leadership considered such a statement to be blasphemous, but Bartholomew understood that the Messiah was the Son of God.13

Jesus’ response was one of commendation, and a prophecy of things that would cause even greater belief.

Because I said to you, “I saw you under the fig tree,” you believe?  You shall see greater things than these.  Truly, truly I saw to you, hereafter you shall see heaven open, and the angels of God ascending and descending on the Son of man.14

-Bradley S. Cobb

1 We have chosen to use the name Bartholomew instead of Nathanael because it is the name that appears in the listings of the apostles.

2 John 21:2 provides us with this information.

3 John 1:45.

4 See Barnes’ comments, as well as Barclay’s Daily Study Bible.

5 Matthew says that there was a prophecy, given by “the prophets” that Jesus would be a Nazarene (see Matthew 2:23), but all commentators and scholars agree that there is no prophecy that is specifically worded that way.  Instead, it is likely a compilation of prophecies about the despised and rejected nature of the Messiah.  Jesus is called the “Branch” or “Root” that grew up out of dry ground (Isaiah 53:2).  The Hebrew is “Neser,” which is where “Nazareth” apparently got its name.

6 It has been suggested that perhaps Bartholomew (Nathanael) was confused because he assumed that the Messiah would not only be born in Bethlehem, but also raised there.

7 There are some who take the position that Jesus was being sarcastic when He said this, and then let Bartholomew (Nathanael) know that He heard what he had said about nothing good coming out of Nazareth.

8 Contendings of the Apostles, Vol. 2, page 50.

9 Psalm 119:97.

10 John 1:48, Modern Literal Version.

11 This fact eliminates Simon, the son of Cleopas, from consideration as Nathanael, for that Simon was (it is believed by many) a first cousin of Jesus, and certainly would have met Him prior to this date.

12 John 1:48.

13 See John 10:31-36.

14 John 1:50-51.

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The Guile-less Apostle with Two Names (Part 1)

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We are continuing our free gift to you this year, giving you new sections of our upcoming book, “Who Were The Apostles” as they are being written!  We hope you’re enjoying them.

Identifying Bartholomew

Bartholomew is an enigma.  He was trusted by Jesus, given miraculous gifts, preached on Pentecost, and died faithful to his Lord, but the name Bartholomew only appears four times in the Bible—and each of those times is a listing of the apostles.

His name means “son of Tolmai,”1 which indicates that this isn’t his real first name.2  The question before us, then, is this: “Is it possible that Bartholomew was known by a different name in some of the New Testament writings?”3  This is a valid question, since the apostle Matthew was called “Levi” in some places, while he was called “Matthew” in others.4

Let us first point out some facts:

  • Bartholomew is mentioned in Matthew, Mark, Luke, and Acts—but not in the Gospel of John.
  • John does not give a listing of the apostles (so we can’t appeal to that).
  • John, it is generally agreed, wrote his gospel account last, supplementing the other three, adding some details that weren’t covered (such as the introduction of Peter, Andrew, and Philip to Jesus).
  • There is a prominent supporting character in John’s gospel who is not mentioned by name in the other three accounts—Nathanael.

The general consensus among Bible scholars is that Bartholomew and Nathanael are the same person. The reasons for this conclusion are:

  1. Nathanael’s call is given by John immediately after the call of Andrew, Peter, and Philip—all of whom became apostles.5 Thus, it would be strange for John to include Nathanael here if he wasn’t an apostle.
  2. Jesus tells Nathanael that he will see “greater things
heaven open, and the angels of God ascending and descending on the Son of man.”6 Thus, we have Jesus’ confirmation that Nathanael was going to be a close associate of our Lord.
  3. Nathanael was the first to recognize Jesus for who He really was: “The Son of God
the King of Israel.”7 It would be odd if this man was not included among the apostles.
  4. John spends more time discussing Nathanael’s introduction to Jesus than he does on Peter, Andrew, or Philip’s introduction to the Lord,8 indicating that Nathanael was an important person. This makes no sense if he wasn’t one of the apostles.
  5. Jesus appears to the apostles twice in John 20, and then He “showed Himself again” to them in chapter 21—and Nathanael is named as one of those present.9 Logic, then, dictates that Nathanael was one of the apostles.
  6. Philip brought Nathanael to Jesus, and Bartholomew is usually placed right after Philip in the listings of the apostles. This may point to the relationship those two men had.10
  7. Philip and Nathanael are connected in John 1, and it is Philip and Bartholomew who are connected in many of the extra-biblical Acts of Philip.11 Thus, it would appear that these men who John connected were the same men connected in extra-biblical writings as well.12
  8. Possibly the most conclusive piece of evidence is that in Acts 1, in order to choose a replacement for Judas Iscariot, Peter said they had to choose someone who had been with them from John’s baptism (Nathanael fits that description) and who had seen Jesus after the resurrection (Nathanael fits that description as well). Two men were nominated that fit that description: Justus and Matthias.  The only reasonable conclusion as to why Nathanael wasn’t nominated was that he was already an apostle.

Not everyone agrees with this connection, 13 but there is no biblical evidence against it, and much to be said in its favor.  Thus, we will continue with this section under the belief that Bartholomew and Nathanael are two different names for the same man.

-Bradley S. Cobb

1 See McClintock and Strong’s Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, Vol. 1, page 675.  See also Eberhard Nestle, Ph.D., D.D.’s article “Matthias=Bartholomew” in Expository Times, Vol. 9 (1898), pages 566-567.

2 Simon was called “Simon Bar-jona,” meaning “Simon, son of Jonah”; “Barnabas” means “Son of Consolation.”  Though Barnabas was known by that name, it wasn’t his given name.  It was a name taken on by him later, a nickname which stuck.

3 Dr. Nestle says “There is another tradition among the Syrians, that the original name of the Apostle Bartholomew was Jesus, and that the disciples did not call him by his own name because of the name of the Master, but called him after his father (the same case as with Barabbas of the Passion, who is also said to have been called originally Jesus).” Expository Times, Vol. 9 (1898), page 567.

4 Compare the calling of the tax collector “Matthew” (Matthew 9:9-13) with the calling of the tax collector “Levi” (Mark 2:14-17).  See also the chapter on Matthew later in this book.

5 John 1:35-51.  It is possible (some would argue probable) that the call of John, the son of Zebedee, is also included in those verses, making this argument even stronger.

6 John 1:50-51.

7 John 1:49.

8 The introduction of Peter covers two verses (John 1:41-42).  The introduction of Philip covers two verses (John 1:43-44).  The introduction of Andrew covers six verses (John 1:35-40).  The introduction of Nathanael covers seven verses (John 1:45-51).

9 John 21:1-2.  It should be noted that John never uses the word “apostles” in his gospel account, but only the word “disciples.”

10 This argument is given by almost all Bible dictionaries and encyclopedias.

11 See the Ante-Nicene Fathers, Vol. 8, page 497-510.

12 As we will see in the “Traditions” section of this chapter, Bartholomew was supposedly paired up with several of the apostles as well.

13 McClintock and Strong, in their Cyclopedia of Biblical, Theological, and Ecclesiastical Literature (Vol. 6, page 859), state:

“St. Augustine not only denies the claim of Nathanael being one of the Twelve, but assigns as a reason for his opinion that whereas Nathanael was most likely a learned man in the Law of Moses, it was, as Paul tells us (1 Cor. 1:26), the wisdom of Christ to make choice of rude and unlettered men to confound the wise (in Johan. Ev. Ch. 1, Section 17).  St. Gregory adopts the same view.”

Such a view ignores that Philip was one who was well-versed in the Law of Moses (John 1:45).

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A Quick Guide to the Apostles

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We’ve gotten some really good feedback on our articles on the apostles (which, when completed, will be published in book form).  But, for those who might not have known about them and want to catch up a bit, here’s what’s gone on thus far:

Introduction:
What is an Apostle?

Epaphroditus:
Here

The Companions of Titus (including Luke)
Here

Barnabas:
Part 1
Part 2
Part 3
Part 4
Part 5 (Traditions)

Judas Barsabbas
Here

Silas:
Part 1
Part 2
Part 3
Part 4

Timothy:
Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7

James, the Lord’s Brother:
Part 1
Part 2
Part 3
Part 4

Introduction to “The Twelve”
Here

Andrew:
Part 1
Part 2
Part 3
Part 4
Part 5 (Traditions)

Philip:
Part 1
Part 2
Part 3 (Traditions)

Coming up, starting next week, are:

  • Bartholomew
  • Thomas
  • Matthew
  • James, the Son of Alphaeus
  • Simon the Zealot
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The Further Adventures of the Disciple with “Horse” in His Name

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Philip According to Tradition

Clement of Alexandria, in passing, claims that Philip is the man who asked for time to go bury his dead father, and to whom Jesus said, “Let the dead bury their dead.”1

The Acts of Saint Philip the Apostle When He Went to Upper Hellas(2)

This writing gives the tradition that Philip went around wearing the clothes “of a recluse” and that the philosophers of Athens thought he was one of them because of it.  After hearing Philip preach, the philosophers requested three days to research about this Jesus.  Instead, they wrote a letter to the Jewish high priest Ananias, describing the miracles that Philip was doing, and asking for help.  Ananias, enraged, took an army of five hundred men and went to Athens, joined with the philosophers, and went to kill Philip, whom they said was called “the son of thunder.”3

Ananias then gives a speech, saying that Jesus caused people to leave the Law of Moses, and so they crucified Him to keep His teaching from being fulfilled, after which the disciples stole the body and performed fake miracles, claiming it was by the power of the risen Jesus.  As Ananias ran to grab Philip to scourge him, he was suddenly blinded and his hand withered.  The five hundred soldiers were blinded as well.  And after Philip uttered a prayer that these men might believe, Jesus descended from heaven, causing all the idols of Athens to fall to the ground, demons to cry out, and people to flee.  Yet the high priest refused to recognize Jesus.  Philip restored the high priest’s sight, but still he refused to believe, so the 500 soldiers requested to be healed as well so they could “cut off this unbelieving high priest.”4

Instead, Philip caused the ground to open up and swallow the high priest to the knees, then the stomach, then the neck, each time giving him the opportunity to repent.  Finally, when he refused, the ground swallowed him whole, leaving nothing but the high priest’s garment.

It is then said that Philip founded a church there in Athens, where he remained for two years, appointing elders, before going to preach in Parthia.5

The Journeyings of Philip the Apostle
(aka “The Acts of Philip”)

This writing places Philip in Hierapolis with Bartholomew (Nathanael), Stachys (possibly a reference to a man mentioned in Romans 16:9) and Philip’s sister, Mariam.6 The focus of his preaching there dealt with snake-worship that was prominent in that city.7  After converting the wife of the proconsul, Philip and company were arrested, beaten, scourged, and then drug through the streets.  The next day, the proconsul prepared to put Philip and Bartholomew to death.  Philip, according to the story, was stripped of his clothing, and iron hooks were driven through his ankles and heels, and he was hung upside-down in a tree, while Bartholomew was stretched out and nailed to the gate of the temple of the serpent.  Philip said to John, who had just then arrived, “I shall not endure it any longer; but I will accomplish upon them my threat, and will destroy them all [with fire from heaven]!”8

After Bartholomew, John, and Philip’s sister begged him to remember Jesus’ attitude on the cross, Philip responds by saying, “Go away and do not mollify [attempt to soothe] me; for I will not bear they that hanged me head-down and pierced my ankles and heels with irons.  And John
Go away from me, and I will curse them, and they shall be destroyed utterly to a man.”  Then Philip utters a curse, “Let the great Hades open its mouth; let the great abyss swallow up these the ungodly, who have not been willing to receive the word of truth in this city.”  And then it happened, the ground opened up, and over 7,000 people fell into the abyss—alive.  Then the people cried out to God, asking for forgiveness.  It’s then that Jesus appears.

Jesus chastises Philip for returning evil for evil, but Philip responds with “Why are you angry with me, Lord?  Because I have cursed my enemies?  For why do you not tread them underfoot, because they are yet alive in the abyss?  And do you know, Lord, that because of you I came into this city, and in your name I have persecuted all the error of the idols, and all the demons?  The dragons have withered away, and the serpents.  And since these men have not received your light, therefore I have cursed them, and they have done down to Hades alive.”

Jesus responds by saying that when Philip dies, he will have to spend 40 days outside of Paradise, in terror under the flaming and turning sword before he will be allowed in.  After Jesus returned the people up from the abyss, Philip gave them a final message before finally dying,9

Other Traditions

Polycrates (AD 130-196), bishop in Ephesus, records as accepted fact that Philip died in Hierapolis,10 and an inscription has been discovered there showing that their church building was dedicated to the memory “of the holy and glorious apostle and theologian Philip.”11

Hippolytus says, “Philip preached in Phrygia, and was crucified in Hierapolis with his head downward in the time of Domitian, and was buried there.”12

One ancient writing says that Philip was of the tribe of Zebulon.13  Later writings mention Galatia (Gaul) as his area of mission work.

Legends of a later origin record that Joseph [of Arimathaea] was sent by Philip from Gaul to Britain along with 11 other disciples in 63 AD, and built an oratory at Glastonbury, that he brought the Holy Grail to England, and that he freed Ireland from snakes.14

-Bradley S. Cobb

1 Matthew 8:21-22. Clement of Alexandria, Strata, or Miscellanies, 3.4.25.  Found in The Ante-Nicene Fathers, Vol. 2. Page 385.  Note: The editors of The Ante-Nicene Fathers, for some reason, published book three (from which this information comes) in Latin instead of English (like the rest of the volumes).  The Latin quote is: Quod si usurpent vocem Domini, qui dicit Philippo: “Sine mortuos sepelire mortuos suos, tu autem sequere me:” at illud considerent, quod similem carnis formationem fert quoque Philippus, non habens cadaver pollutum.  Translated, it reads: If they quote the Lord’s words to Philip, “Let the dead bury their dead, but you do follow me,” they ought to consider that Philip’s flesh is also formed in the same way; [the] body is not a polluted corpse.  This was written in opposition to the heresies of Marcion.

2 Hellas was “the city of Athens” (The Ante-Nicene Fathers, Vol. 8, page 503).

3 This name was given by Jesus to James and John, not to Philip.  The Journeyings of Philip the Apostle also attributes this name to Philip.

4 The Ante-Nicene Fathers, Vol. 8, page 506.

5 The Ante-Nicene Fathers, Vol. 8, page 507.  It is worth pointing out that the biblical record refutes the idea of Philip first bringing the gospel to Athens.  The apostle Paul stated clearly in Romans 15:20 that he did not build on another man’s foundation (that is, labor where another apostle had begun the work); yet Paul preached in Athens (Acts 18).  Thus the “Acts of Saint Philip the Apostle when He went to Upper Hellas” is clearly a work of fiction.

6 The Ante-Nicene Fathers, Vol. 8, page 497. Philip’s family was never discussed in the biblical record, so there is no way of knowing if he had a sister and what her name really was.

7 The Journeyings of Philip the Apostle says that Hierapolis was called “Ophioryma,” which means “Serpent Town.”

8 The Ante-Nicene Fathers, Vol. 8, pages 499-500.

9 The Journeyings of Philip the Apostle was apparently written by Christians in Hierapolis, possibly seeking to elevate their standing in the universal church by claiming apostolic origins.  The book relates that Philip commanded a church building (which they call a “church,” proving its late date of composition) to be built by Bartholomew on the site where Philip died.  It is important to note that there are multiple sources (some earlier than this work) which place the death of Andrew in Hierapolis.  This work also seems to argue that Christians must live in complete chastity.

10 See The Ante-Nicene Fathers, Vol. 8, pages 773, 748.  This information also appears in Eusebius, Ecclesiastical History, 5.24.  However, Clement of Alexandria appears to claim that Philip did not die a martyr’s death (see his The Stromata, or Miscellanies, book 4, chapter 9).  It should be pointed out, though, that Clement also views Levi and Matthew as two different people in this same sentence, when they were in fact the same man.

11 Sir William Ramsay, Cities and Bishoprics of Phrygia, Vol. 1, part 2: West and West-Central Phrygia, pages 552-553.  Ramsey gives the inscription in Greek.

12 Hippolytus on the Twelve Apostles.  See The Ante-Nicene Fathers, Vol. 5, page 255.

13 Genealogies of the Twelve Apostles, see Sir E.A. Wallis Budge’s Contendings of the Apostles, Book 2, page 50.  See also, International Standard Bible Encyclopedia entry on Philip.

14 International Standard Bible Encyclopedia, “Joseph of Arimataea.”  See also Fausset’s Bible Dictionary, “Joseph,” 9.

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A Disciple with “Horse” in His Name (Part 2)

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Philip the Apostle

One night, the Lord spent hours alone with the Father in prayer; and afterwards, He called His disciples to Him.  From among those disciples, He selected twelve men to be His apostles.  Philip was certainly humbled and excited as he was selected to this important position.1

Following Jesus next to the Sea of Galilee shortly before the Passover feast, Philip looked around at a crowd of thousands who were gathering around.  Then Jesus looked at Philip and asked him a question in order to test him.  “Where shall we buy bread so that these people may eat?”  Philip, taking the Lord literally, answered, “Two hundred denarii of bread2 is not enough for them, that every one of them might take a little.”3  Philip trusted in his Lord, but didn’t realize that Jesus was testing his level of confidence in just how much power Jesus truly had.  When Jesus asked “Where will we buy bread,” Philip’s response was basically, “Forget about where to buy the bread, where are we supposed to come up with that much money?”  Andrew as well, bringing a boy with a very small amount of food, showed a similar lack of awareness of the immense power Jesus had.

About a year later, just days before Jesus died, a group of Greeks approached Philip, and said, “Sir, we want to see Jesus.”  Why they came to Philip instead of one of the other apostles is a matter of speculation,4 but it might just be that they saw him, knowing he was one of Jesus disciples and went to him—just like they might have done regardless of which disciple it was.  Philip probably remembered that Jesus had told the apostles not to go to the Gentiles, but only the house of Israel,5 and that Jesus Himself was only sent “to the lost sheep of the house of Israel,”6 and was hesitant about bringing a group of Gentiles to Him.  Instead, he conferred with Andrew, and the two of them together went to Jesus with the Greek’s request.  In response, Jesus gave a prophecy of His impending death.7

A few days later, after being with Jesus and the other apostles for the Last Supper, Philip heard Jesus again announced His departure (death).  Peter and Thomas both were confused about where Jesus was going and how they were going to go to where He was;8 and then Jesus responded with “I am the way, the truth, and the life: no man comes unto the Father except through me.  If you had known me, you should have known my Father also: and from henceforth you know Him and have seen Him.”9

It is at this point that Philip is confused.  Jesus has just told the disciples that they’d already seen the Father, and Philip’s response is, “Lord, show us the Father, and we are content.”10  In other words, “We’ve already seen the Father?  When?  Point Him out for us so we don’t miss Him.”  Some people have bad-mouthed Philip for being “ignorant” and “spiritually incapable”11 for not grasping the truth Jesus was teaching.  But how many among us can truly grasp the concept of the triune nature of the Godhead—three separate minds, yet still all one?  How many among us truly can grasp the idea of a member of the Godhead emptying Himself to live as a human?

That evening, Philip, along with ten other men, ran out of fear for his life, abandoning Jesus as the Jewish leaders, led by Judas, arrested Him.  After the resurrection of Jesus, Philip believed once more, repented of forsaking Jesus, and became a powerful force for the Kingdom of God.

The last time Philip’s name is mentioned is just before Pentecost, in Acts 1, where he was gathered with the rest of the apostles and disciples of Jesus.  He preached and baptized many people on the Day of Pentecost; was arrested and beaten some time later for preaching in the name of Jesus; and remained in Jerusalem during Saul’s rounds of persecution.  After the gathering in Jerusalem to discuss the issue of circumcision among the Gentile converts, Philip completely disappears from the biblical narrative.  But you can guarantee that God knows what happened.

The Character of Philip

Though there is not much evidence to go by, what little we have paints for us a picture of a man who was well-versed in the Scriptures and who had a very strong belief in the inspired words of God.  How else could Philip know that Jesus was the one “of whom Moses in the Law, and the prophets, did write”?

Philip was decisive.  He became a fully-dedicated disciple after hearing Jesus say “follow me.”  It’s probable that he asked Jesus some questions or sought more information (if he didn’t already know Jesus before that moment), but his decision was made the same day he was called.  In fact, the decision was made quick enough that he had time to go search out his friend Nathanael and bring him to Jesus as well.12

Philip wasn’t perfect.  Jesus tested him, asking how they were going to feed the 5,000 men, and Philip basically told Jesus, “We can’t afford to feed all these men.”  Philip didn’t yet have the confidence and full knowledge of the power of Jesus.  Later on, Philip told Jesus, “show us the Father, and it will suffice us,” and was told by the Lord, “When you’ve seen me, you’ve seen the Father.”  Like the other apostles, their knowledge and understanding of Jesus was not complete until the Day of Pentecost recorded in Acts 2.13

Philip was faithful.  He endured persecution as an apostle, yet rejoiced in the face of it.  Even years later, all the living apostles were held up by Paul as an example worthy of following.  His name is indeed inscribed on the holy city of God, the church!14

-Bradley S. Cobb

1 Luke 6:12-16.

2 This is the equivalent of 8 months’ wages.

3 John 6:5-7.  Some have suggested that this is how much money Jesus and the apostles had on hand, though it is much more likely this was simply Philip’s way of saying to Jesus, “How are we supposed to get that much money?”

4 Some say they came to him because he was known as a Gentile sympathizer, others because he had a Greek name, while others suggest that he had a Greek haircut and wore Greek clothing (see College Press NIV Commentary, New Testament).

5 Matthew 10:1-6.

6 Matthew 15:24

7 These events are recorded in John 12:20-33.

8 John 13:36-38; 14:1-5.  There are those (Lockyer, specifically) who want to accuse Philip of being “stupid” and “slow-witted” for his statement in 14:8, yet they won’t level the same charges against Peter and Thomas for their lack of understanding.  If Philip was “stupid,” then so were the other apostles.  The fact is, none of the apostles had complete knowledge until it was given to them from on high beginning at Pentecost.

9 John 14:6-7.

10 John 14:8.

11 Lockyer, All the Apostles of the Bible, page 160.

12 Herbert Lockyer horribly besmirches the name of this inspired servant of God by calling him, among other things, “a slow-witted plodder,” and “slow in arriving at a decision, reluctant to act on his own initiative” (All the Apostles of the Bible, page 157).

13 See their misunderstanding of the nature of the Kingdom of God in Acts 1, for instance.

14 Revelation 21:14.

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A Disciple with “Horse” in His Name (part 1)

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We hope you have been enjoying reading these sections of our upcoming book, “Who Were The Apostles?”  Today, we begin talking about a man named “Philip,” whose name in Greek literally means “Lover of Horses.”

Philip the Disciple

Like Andrew, Philip is known by a Greek name, which means “Lover of Horses.”1  Philip was a Jew,2 a native of the fishing village of Bethsaida like Andrew and Peter,3 which possibly means that these men were already acquainted with each other before they were called.  He was one of the earliest disciples of Jesus, joining the band of followers just one day after Andrew and Peter.4

That day, Jesus planned to go to Galilee, and He searched for Philip.  The Greek word used by John (from which we get our word eureka!) indicates that Jesus found him after searching for him.5  When He found Philip, He said, “follow me.”6  What kind of a man must Philip have been that Jesus would actively search him out to be one of His disciples! Since Philip was from the same city as Andrew and Peter, it’s quite possible that they were the ones who suggested that Jesus find him. 7  Given the quickness with which Philip followed Jesus, and the fact that he knew where He was from and who His earthly father was, it is possible that Philip already knew Jesus, or at least knew of Him.8

Philip’s immediate response was two-fold.  First, he accepted the call to be one of Jesus’ disciples.  Second, he searched out his friend Nathanael9 and told Him they had found “Him, of whom Moses in the Law and the Prophets did write.”10  This shows that Philip had a very high regard for the inspired word of God, and that he was awaiting the advent of the Prophet like Moses.11  After Nathanael expressed doubt because of Jesus’ hometown (“can anything good come out of Nazareth?”), Philip encouraged him to “come and see” for himself, showing that Philip had confidence in who Jesus was.12  Philip then led Nathanael to Jesus, where the Lord convinced the doubter with His greeting.13

The day after he was called by Jesus, Philip accompanied Him to the wedding feast in Cana where Jesus turned water into wine, increasing his faith in Jesus as the Messiah.14  Afterwards, Philip accompanied Jesus into Jerusalem, where the Lord overturned the tables in the temple, sending animals and greedy money-exchangers running.15  Philip watched in awe as Jesus performed miracles on the Passover in Jerusalem.16  Some time afterwards, they went out of Jerusalem, and Philip began to baptize many people.17

After returning with Jesus to Galilee, Philip apparently resumed his regular occupation while the Lord traveled around the area, preaching.18  But after Jesus returned to Capernaum, calling Andrew, Peter, James, and John, Philip must have re-joined Him, for it is thereafter that Jesus and “His disciples” ate with a tax collector named Levi, causing consternation among the Pharisees and scribes.19  Some time later, Philip and the other disciples walked with Jesus through some fields, picked some wheat, and ate some of it—all on the Sabbath—again causing the Pharisees to be very upset.20

-Bradley S. Cobb

1 Philip was a common name both then and now.  The popularity of the name likely originated with Philip of Macedon, the father of Alexander the Great.  As Alexander conquered cities and areas, new names were occasionally given, which led to the city called “Philippi” (in Macedonia), the city of Caesarea Philippi, etc.  There were three men mentioned in the Bible who had this name: (1) Herod’s brother, whose wife had been stolen from him by Herod (Matthew 14:3-4); (2) Philip the evangelist, “one of the seven” who was chosen to assist the widows in Jerusalem (Acts 6:1-6; 8:5-40; 21:8), and (3) Philip the apostle, one of “the twelve” chosen by Jesus (Luke 6:13-16).  As such, it is unlikely that we can gain any insight into the character of Philip or his family through the name he was given.

2 James Hastings, in his Dictionary of Christ in the Gospels, states that Bethsaida had a mixed Greek population, and suggests that this is possibly Andrew’s background.  While possible, such a background would almost certainly have been used as a reason by the Jews to reject the apostles, having a “half-breed” in their midst.  Since there is no hint of such an objection, this theory is highly unlikely.

3 John 1:44.  As seen in our chapter on Andrew, this verse does not necessarily mean that he still lived in Bethsaida, but that it is where he originally came from.  Andrew, according to Mark, lived in Capernaum with Peter, though John said they were from Bethsaida.

4 John 1:40-43, especially verse 43.  It seems probable that John, the son of Zebedee, was also called to follow Jesus the day before the Lord called Philip.  See John 1:35-40, and remember that John never mentions himself by name in his gospel account; the other unnamed disciple may well be the author himself.

5 ΕυρÎčσÎșΔÎč.  See Thayer’s definition.

6 John 1:43.  Vincent’s Word Studies points out that this word is often used when Jesus was calling disciples after Him.

7 A.T. Robertson, in his Word Pictures, makes this suggestion.  Herbert Lockyer, in his All the Apostles of the Bible, boldly jumps from suggestion to an all-out declaration, embellishing the gospel narrative by saying that Philip “owed his soul to Andrew
his father in the faith” (page 155).

8 It is not outside of the realm of possibility that these two religiously-minded men (Jesus and Philip), both growing up in Galilee, would have met each other.  If this is the case, then Philip would have known the impeccable character that Jesus had.  It is also possible that Philip’s quick acceptance of Jesus as the promised Messiah had to do with Jesus’ choice of words (saying “follow me” as a disciple) and the presence of Peter and Andrew, whom he apparently already knew well, saying they had already become His disciples.  If Philip was at all aware of the teachings of John the Baptizer, he would have been looking for the “greater” One that would come; and when Jesus called him to follow, he knew he’d found the One.

9 Lockyer, in All the Apostles of the Bible, states that “There are those expositors who suggest that Philip and Nathanael, or Bartholomew, were brothers” (page 156), though he does not state who.

10 John 1:45.  John uses the same word for Philip’s “finding” of Nathanael as he does for Jesus’ “finding” of Philip.

11 Deuteronomy 18:18.

12 John 1:45-46.

13 We will delve into this in more detail in the chapter on Nathanael/Bartholomew.

14 John 2:11.

15 John 2:13-17

16 John 2:23

17 John 3:22; 4:1-2.  There is no telling how many people were baptized at this point, and no names are given.  It has been suggested in the chapter on Andrew that it is perhaps at this time that Mary, Martha, Lazarus, and even Judas Iscariot were baptized and made disciples of Jesus.

18 There is no mention of the disciples in the travels of Jesus from John 4:43 through the end of chapter five.  It is after this preaching mission that He returned to Capernaum and called Peter, Andrew, James, and John—all of whom had resumed their fishing trade.  It is, therefore, logical to conclude that Philip would have resumed his trade as well during this time.

19 Luke 5:27-33.

20 Luke 6:1 (KJV) says that these events took place on the “second Sabbath after the first.”  The meaning of this phrase, and even its validity, is in question.  Some have suggested that it is a reference to the Sabbath after that which is described in Luke 4:31-41.  However, that ignores verse 44, which entails weeks, if not months of preaching after that event.  Others have suggested that this took place on the Sabbath of Pentecost, which was the second most important day on the Jewish calendar, thus literally in Greek, Luke would be calling it the “second-first” Sabbath.  Others relieve themselves of the difficulty by pointing to some of the ancient manuscripts which don’t contain the word at all, and simply record Luke saying “on a Sabbath.”  In short, there’s nothing from this passage which will give us a more exact idea of when Philip rejoined Jesus.

 

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Andrew, the Lesser-Known Son of Jonah (Part 4)

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Andrew the Apostle (Great Commission)

The first day of the week, seven days after the resurrection of Jesus, Andrew was gathered with the disciples with the doors shut because there were afraid of what the Jews might do to them.  During this meeting, Jesus appeared in the room, and Andrew looked with joy at the wounds in hands and side which proved that this was His Lord, risen from the dead.1

Andrew is last specifically named in the Bible in Acts 1:13, while he was with the rest of the apostles in Jerusalem awaiting the power of the Holy Spirit that Jesus had promised would happen just prior to His ascension.2  On the Day of Pentecost, Andrew heard a sound like a mighty rushing wind, and he was filled with the Holy Spirit, and began to speak about the “wonderful works of God” in other languages as directed by the Spirit.3  Andrew spent much of that day standing in water, baptizing many of the 3,000 souls who were “pricked in the heart” and wanted their sins forgiven.4

Over the next several months, Andrew continued to preach and heal the sick, until finally the high priest and the Sadducees couldn’t take it anymore.  Andrew and the other eleven were arrested and thrown into the common prison.  But that night, an angel of the Lord opened the doors of the prison and released them, with a command to go to the temple and preach “the words of life.”  That day, the captain of the officers asked them to come with him and brought them before the council.  When the high priest asked Andrew and the others, “Didn’t we command you not to teach in this name?” they all answered, “We ought to obey God rather than man.”  Instead of being put to death, however, the high priest commanded that Andrew and the other apostles were to be beaten—probably with 39 severe lashes—and then released with another stern warning not to preach about Jesus anymore.  They all rejoiced that there were counted worthy to suffer shame for His name, and went on teaching and preaching Jesus Christ.5

Biblically speaking, the only other things we know about Andrew is that he remained in Jerusalem during the persecution instituted by Saul of Tarsus, that he was again (or still) in Jerusalem when the former persecutor, now a Christian, came back with Barnabas, and that he was again (or still) in Jerusalem when those two men returned to settle a dispute over whether Gentile Christians were to keep the Law of Moses.6

Thanks be to God for this wonderful man who continually brought people to Jesus!

-Bradley S. Cobb

1 John 20:19-20

2 Acts 1:8-9.

3 See Acts 2:1-4, 11.

4 See Acts 2:37-38, 41.

5 These events are recorded in Acts 5.

6 These can be seen in Luke’s use of the phrase “the apostles” in Acts 8:1; 9:26-27; and chapter 15.

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Andrew, the Lesser-Known Son of Jonah (Part 3)

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Andrew During the Passion Week

The twelve apostles came with Jesus to Jerusalem before the Passover, and stayed in the house of Mary and Martha.  The next day, Sunday, Andrew watched as Jesus mounted a young donkey and entered Jerusalem with the people crying out “Hosannah!  Blessed is the King of Israel that comes in the name of the Lord!”1  Amidst the commotion of the day, some Gentiles who were there for the upcoming feast approached Philip, who brought them to Andrew.2  They said, “We want to see Jesus.”3  So Andrew, for the third time in the biblical record, brought people to the Lord.4  Andrew must have watched and listened as Jesus spoke to these Gentiles.

The hour is come that the Son of man should be glorified.  Verily, verily I say to you, “Except a grain of wheat fall into the ground and die, it abides alone: but if it dies, it brings forth much fruit.  He that loves His life shall lose it; and he that hates his life in this world shall keep it to life eternal.  If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor.  Now is my soul troubled; and what shall I say?  Father, save me from this hour: but for this cause came I to this hour.  Father, glorify Your name.”

Then came a voice from heaven, “I have both glorified it, and will glorify it again.”

The people therefore who stood by and heard it said that it thundered: others said, “An angel spoke to Him” (John 12:23-39).

Andrew stood as the Father spoke from heaven, and heard Jesus say that God spoke for the benefit of those around Him (including Andrew).  Then, even though Andrew had heard it before, he couldn’t help but feel sadness when he heard Jesus announce once more that He was going to die.5

Andrew certainly accompanied Jesus (as did the other apostles) during His visits into Jerusalem on Monday, when Jesus again overturned the tables of the money-changers, and Tuesday, watching the Master teach in the temple, confronting Pharisees, Sadducees, chief priests, scribes, elders, and Herodians as they tried to trip Him up in front of the people.6  It was on this Tuesday, the final Tuesday before Jesus’ cruel death, that Jesus and His disciples left the temple, and one of them pointed out the immense beauty of the temple complex.7  This building project began fifty years earlier, and included tearing down the temple build by Zerubabbel,8  completely removing the foundation, creating an entirely new foundation 30 feet higher than it had been, and carted in massive marble slabs that were white and strong, 37.5 feet long, 18 feet wide, and 12 feet tall to build the temple.9  The temple was raised up to such a height and prominence in Jesus’ day that Josephus says

[T]he middle [the temple itself] was much higher, till they were visible to those that dwelt in the country for a great many furlongs. 


The temple had doors also at the entrance, and lintels over them, of the same height as the temple itself.  They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven: and over these, but under the crownwork, was spread out a golden vine, with its branches hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done.10

But as Andrew and the other apostles stood with Jesus, looking at the temple, the Master said, “You see these great buildings?  There shall not be left one stone upon another, which shall not be thrown down.”11  Given the immensity of these marble slabs (stones), such a statement shocked Jesus’ disciples.  It was such a shock that Andrew and Peter, James and John, came to Jesus privately as He sat on the Mount of Olives to ask Him “When shall these things be?  And what shall be the sign when all these things are fulfilled?”12  Andrew then listened intently as he heard Jesus detail for them the events leading up to the destruction of Jerusalem and the temple in accordance with Old Testament prophecy, adding the words “This generation shall not pass until all these things are done.”13

Wednesday evening (which to the Jews would have been the beginning of Thursday),14 Jesus gathered with Andrew and the other apostles in an upper room to eat the Passover.  During the meal, Andrew watched as Jesus stood up and wrapped a towel around Himself, and then came and washed Andrew’s feet.15 and it was at this time that Jesus told them that He was going to be betrayed by one of them.  Shocked and worried, Andrew asks Jesus, “Is it I?”  But he isn’t given a direct answer.

Jesus, with the apostles (minus Judas, who had left),16 after singing a hymn, went to the Mount of Olives, where He told Andrew and the others, “All of you shall be offended because of me this night.”  Andrew watched his brother Peter argue with Jesus over this, saying “Although all [of them] shall be offended, yet I will not.”  Then after Jesus foretold that Peter would deny Him three times, Peter said, “If I should die with You, I will not deny You in any way,” and Andrew said the same thing.17

Of course, it was just a short time later that Judas arrived with soldiers, who took hold of Jesus, and scared Andrew and the others to the point that they “forsook Him and fled”18

-Bradley S. Cobb

1 John 12:12-14, Mark 11:1-10, Matthew 21:1-9, Luke 19:29-38

2 John’s record of these events appears to place them on the same day as the “Triumphal Entry,” on what has come to be known as “Palm Sunday” (though neither phrases appear in the inspired text).  However, J.W. McGarvey take the position that this incident with Andrew and the Greeks took place on the Tuesday following, though he does not give an explanation for his reasoning in his Fourfold Gospel.

3 John 12:20-22

4 Andrew brought his brother, Simon [Peter], to Jesus; he brought the lad with the loaves and fishes to Jesus; and he brought these Gentiles to Jesus.

5 John 12:30-32 records Jesus repeating His death announcement.  The listeners, according to the verses that follow, understood that Jesus was saying that He must die, and thought that meant He wasn’t the Christ, about whom they had heard “out of the Law” that He should “abide forever” (John 12:34).  Some may think that the death announcement was not understood when Jesus stated it, but the Gentiles that Andrew brought to Jesus understood Him pretty well.

6 These incidents are recorded in Mark 11:27-33; 13:13, 18-27, as well as in Matthew and Luke’s accounts.

7 None of the biblical writers disclose the name of the disciple in question.  Therefore, any guess would be nothing more than a supposition.  However, given how frequently certain disciples are mentioned by name, it seems logical to assume that it was not Peter, Andrew, James, or John (who are mentioned by name just two verses later in Mark’s account), nor Judas (for if it was him, it would seem worth noting to point out because of his materialistic mind).

8 Josephus places it during the 18th year of the reign of Herod the Great, which would be approximately 20 BC.

9 This information is recorded for us in Josephus’ Antiquities of the Jews, book 15, chapter 11, paragraphs 1-3.

10 Flavius Josephus, Antiquities of the Jews, 15.11.3

11 Mark 13:2, Matthew 24:1-2.

12 Mark 13:3-4.  The questions, as recorded in Matthew 24, are worded differently: “When shall these things be?  And what shall be the sign of your coming and of the end of the world?  We have chosen to use the questions as Mark records them, for he is the only one who identifies the specific questioners (Andrew in particular).

13 Mark 13:5-37, but especially verse 30.  Matthew 24:34 and Luke 21:32 also record this saying.

14 To the Jew, a new day began at 6pm.  Thus, this Passover meal, in Jewish reckoning, was eaten on Thursday, though to us, it would be Wednesday evening.  Space forbids an extended discussion of the day in which Jesus was crucified, but perhaps this will suffice: In order for Jesus to be the fulfillment of the Passover Lamb type, He would need to be killed on the same day prescribed by God in Exodus 12.  In the years 29-33 (where most estimates of Jesus’ death are placed), the day in question never happened on a Friday.  However, in AD 30, it fell on a Thursday.  It is the belief of this writer, after much study, that Jesus died on the 14th of Nisan, AD 30, which was a Thursday, and that He was buried on the 15th (remember that to the Jews, the day changed at 6 pm), and was raised on the following Sunday.

15 John 13:1-5

16 John 13:21-30

17 Mark 14:26-31.

18 Matthew 26:56