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An Introduction to “The Twelve” Apostles

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The last several weeks’ worth of posts have been dedicated to looking at men who were apostles in one way or another, yet still men that the Bible never includes among “the twelve.”  “The twelve” are the men that Jesus hand-selected to be His official ambassadors to the world.  In the following chapters, we will be considering each of the individuals that the Bible includes as one of “the twelve.”  Since Paul was never numbered with this group—yet was every bit as much an apostle as they were*[1]—he will be considered in his own chapter.  There are thirteen men who were counted among “the twelve.”  They are:

  1. Simon Peter
  2. Andrew
  3. James (son of Zebedee)
  4. John (son of Zebedee)
  5. Philip
  6. Thomas (called Didymus)
  7. Matthew (son of Alphaeus)
  8. Bartholomew (also called Nathanael)
  9. James (son of Alphaeus)
  10. Simon Zelotes (the Canaanite)
  11. Judas of James (also called Thaddeus)
  12. Judas Iscariot (who betrayed Jesus)
  13. Matthias (who was chosen to replace Judas)

When you talk about “the twelve apostles” in the Bible, these are the men who spring to mind.  Each one of them was specifically chosen by Jesus Christ to be His ambassadors to the world.  The original twelve men were selected by Jesus early in His ministry.

It came to pass in those days, that He went out into a mountain to pray, and continued all night in prayer to God. And when it was day, He called to Him his disciples: and of them He chose twelve, whom also He named “apostles”; Simon (whom he also named Peter), and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus, and Simon [who was] called “Zealot,” and Judas [the son of] of James, and Judas Iscariot, which also was the traitor. (Luke 6:12-16).

But when Judas betrayed Jesus, then, being overcome with grief, killed himself, the Lord chose a replacement.  After the resurrection and ascension of Jesus, the eleven remaining apostles were gathered together with other of His disciples.  It was then, prior to the coming of the Kingdom of God on the Day of Pentecost, that the issue of replacing Judas came up.

And in those days Peter stood up in the midst of the disciples (the number of names together were about an hundred and twenty), and said “Men and brethren, this scripture must have been fulfilled, which the Holy Spirit by the mouth of David spoke before concerning Judas, who became [the] guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry.”

(Now this man purchased a field with the reward of [his] iniquity; and falling face-first, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, “Aceldama,” that is to say, “The field of blood.”)*[2]

“For it is written in the book of Psalms, ‘Let his habitation be desolate, and let no man dwell therein: and let another take his office.’  Wherefore 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.”

And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed, and said, “You, Lord, who knows the hearts of all men, show which of these two thou hast chosen, so that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.”

And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles (Acts 1:16-26).

There are some who claim this is authority for a continued office of apostle in the church.*[3]  However, the basis on which Peter knew that they needed a replacement for Judas were two Old Testament prophecies regarding enemies of Jehovah’s anointed one.

Pour out Your indignation upon them, and let Your wrathful anger take hold of them. Let their habitation be desolate; and let none dwell in their tents.  For they persecute him whom You have smitten; and they talk to the grief of those whom You hast wounded. Add iniquity unto their iniquity: and do not let them come into Your righteousness.  Let them be blotted out of the book of the living, and not be written with the righteous (Psalm 69:24-28).

When he shall be judged, let him be condemned: and let his prayer become sin.  Let his days be few; and let another take his office (Psalm 109:7-8).

The only way this authorizes a continued apostolic office is if each of the original apostles became evil persecutors of Christianity before their deaths.  Since that is not the case, then this argument is baseless.  Additionally, true biblical apostles were able to perform miracles, including speaking by inspiration, healing the sick, and raising the dead.  However, the Bible is pretty clear that miracles ceased within a generation of the establishment of the church. *[4]  Anyone claiming to be an apostle today does not match up with the description of a true biblical apostle—that person is a fraud.

It was some years after Pentecost that King Herod, troubling the church, captured James (the son of Zebedee) and had him beheaded.*[5]  “The twelve” were down to eleven.

Though the Bible does not record the details, the other eleven apostles were also murdered for their loyalty to Jesus Christ.*[6]  But before their deaths, these men, “the twelve,” worked for Jesus and spread the gospel to the point that it was spread to “all the world.”*[7]

Jesus chose ordinary men as His kingdom subjects—fishermen and the like—rather than rabbis, Pharisees, scribes, and Sadducees.  He needed men who were not bound by the traditions of the ages and the prejudices of the people, men who were thoughtful but teachable.  He knew the frailties of these men, but He knew their possibilities as leaders of the people.*[8]

[1] *2 Corinthians 11:5

[2] *This section (verses 18-19) was not spoken by Peter, but was inserted by Luke.  In Luke’s gospel account, he never mentioned anything about the death of Judas, so it would make sense for him to include it for Theophilus at this point.  Also, consider that it says “their proper tongue,” showing that the one who spoke/penned these words was not a Jew.  Had it been Peter saying this, he would have said “in our proper tongue” and wouldn’t have needed to explain the meaning.

[3] *The Mormon Church (the so-called “Church of Jesus Christ of Latter-Day Saints”) has men that they call their “twelve apostles” even today.

[4] *Apostles could also pass miraculous abilities on to others (see Acts 8, 19, and others).  For an extended treatment of the ceasing of miracles, see the author’s book, The Holy Spirit in the Book of Acts, especially the Appendix on the end of miracles.

[5] *Acts 12:1-2.

[6] *Some may argue against this statement, asserting that John died a natural death.  However, if John died a natural death, then Jesus was mistaken when He told both James and John that they would both “drink of the cup” that He was about to drink—being murdered (Mark 10:35-39).  Since such a conclusion is unacceptable, we can know for certain that John was murdered as well for his loyalty to Jesus.

[7] *Colossians 1:5-6, 23; see also Matthew 24:14.

[8] *Roland Q. Leavell, Studies in Matthew: The King and the Kingdom. (Nashville: Convention Press, 1962). Page 32. [Pronoun capitalization added]

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The Satanic “Bible”?

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[Note: Today’s article is by our once-a-week “guest-blogger,” Kyle Frank.]

One day, while sending an email to Brent, at the Gospel Light office, it occurred to me that I had an unusual opportunity that not many Christians have. I was not overly excited by the prospect but decided that I needed to do my very best with the opportunity I had. What I am referring to is to write a description for my brethren about what is in the so-called “Satanic Bible.”  I was attempting to gain an understanding of what is involved in the Occult movement. This, unfortunately, is growing in strength and popularity in our ever-more sickening culture. Before I begin, I do want to explain that I have mixed emotions when looking at this “work.” It is a mixture of nausea and disgust. You will understand after the series is complete.

I will make all statements and quotes from the book in italics (similar to how I quote scripture in other articles) or parenthesis marks to set it apart from my comments. I will let the book speak for itself and attempt to not let my personal revulsion in any way color my reporting to you.

This particular copy is a paperback published by Avon Books. It is obviously a paperback knock-off rather than what one would imagine; like perhaps, an old, leather-bound hardback book with parchment pages, marked by candle-wax drippings from some dark secret midnight ceremony. Uh-uh. This is trade paperback book, packaged to meet the masses. That is the problem-for the masses. Part of the introduction: “Called “The Black Pope” by many of his followers, Anton LaVey began  the road to High Priesthood of the Church of Satan when he was only 16 years old and an organ player in a carnival. On Saturday night I would see men lusting after half-naked girls dancing at the carnival, and on Sunday morning when I was playing the organ for tent-show evangelists at the other end of the carnival lot, I would see these same men sitting in the pews with their wives and children, asking God to forgive them and purge them of carnal desires. And the next Saturday night they’d be back at the carnival or some other place of indulgence.” “I knew then that the Christian Church thrives on hypocrisy, and that man’s carnal nature will win out!” and “Since worship of fleshly things produces pleasure, there would then be a temple of glorious indulgence
”

The book begins with “The Nine Satanic Statements

1) Satan represents indulgence, instead of abstinence!

2) Satan represents vital existence, instead of spiritual pipe dreams!

3) Satan represents undefiled wisdom, instead of hypocritical self-deceit!

4) Satan represents kindness to those who deserve it, instead of love wasted on ingrates!

5) Satan represents vengeance, instead of turning the other cheek!

6) Satan represents responsibility to the responsible, instead of concern for psychic vampires!

7) Satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of  his “divine spiritual and intellectual development,” has become the most vicious animal of all!

8) Satan represents all of the so-called sins, as they all lead to physical, mental, or emotional gratification!

9) Satan has been the best friend the church has ever has, as he has kept it in business all these years!”

I will basically give the table of contents which will give the reader an idea of what is in this book. As often stated in witchcraft, it follows closely the ideas of Earth, Air, Fire and Water. Book One is: “(Fire)-The Book of Satan- The Infernal Diatribe.” This  part begins with “The first book of the Satanic Bible is not an attempt to blaspheme as much as it is a statement of what might be termed “diabolical indignation.” The Devil has been attacked by the men of God relentlessly and without reservation. Never has there been an opportunity, short of fiction, for the Dark Prince to speak out in the same manner as the spokesmen of the Lord of the Righteous
.”

“(Air)-Book of Lucifer-The Enlightenment” This book begins with: “The Roman god, Lucifer, the bearer of light, the spirit of the air, the personification of enlightenment. In Christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetuated by clouded definitions and bogus values! It is time to set the record straight. False moralisms and inaccuracies must be corrected
.”

Next: (Earth)-Book of Belial- The Mastery of the Earth.” The greatest appeal of magic is not in its application, but in its esoteric meanderings. The element of mystery which so enshrouds the practice of the black arts has been fostered, deliberately or out of ignorance, by those who often claim the highest expertise in such matters
.”

(Water)-Book of Leviathan-The Raging Sea. “Despite all non-verbalists’ protests to the contrary, soaring heights of emotional ecstasy or raging pangs of anguish can be attained through verbal communication. If the magical ceremony is to employ all sensory awarenesses, then the proper sounds must be invoked. It is certainly true that “actions speak louder than words,” but words became as monuments to thoughts
.” It has an “Invocation To Satan” which is full of bluff and blunder and of lies, which according to our Lord-THE TRUE LORD-is his native language.

Jesus said:  

You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.

The book is full of all sorts of lies and deception as one would expect from a document of this type. The saddest thing about this is that the folks who embrace this “theology” do not realize that they are being lied to the most and that the “Lord and Master” that they believe will lead them to victory is a defeated criminal on the way to the gallows. They have nothing to look forward to besides eternity in the Lake of Fire. How truly sad it is. Jesus died for them as well and God loves them and has made the utmost effort to save them from their sins. I suspect that the “weeping and gnashing of teeth” will be from these folks who will deeply, deeply regret the decision they made and that they believed a lie and have all eternity to regret it!! We need to pray for these people day and night because they need it-probably more than most!!

In a further article, I will give a short history of Satanism and of its adherents. It is important that we know some of what the enemy is doing in order that we may be better servants, more prepared to do the will of our Father.

Soli Deo Gloria!–To God alone be the glory!!!

-Kyle Frank

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A Brief Biography of Jesus’ Brother (Part Three)

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[Okay, admittedly, today’s post is short (other than the footnotes), but we thought the last part (coming Wednesday) deserved its own post].

James the Writer

Though there is dispute about when exactly James (whose name is actually Jacob*[1]) took up his pen and wrote the letter that bears his name, the fact remains that he did indeed write.*[2]  In accordance with his status as a leader within the Jewish congregations and his acknowledgement that his mission was to the circumcision, he wrote his letter to Jewish Christians.*[3]

Throughout the Scriptures, James appears as a man who was interested in putting his religion into action.  He understood the truth of the gospel, but his focus was on “how do we make this practical?”  This is seen in the letter that he wrote in Acts 15, in his request of Paul in Acts 21, and in almost every verse of his epistle.  And since judgment from God is based on one’s works,*[4] James focuses on teaching his readers about the works to do and works to avoid, emphasizing that “faith without works is dead,” and that “by works a man is justified.”*[5]

[1] *In Greek, the name is Iacobus, which is the Hebrew name Jacob spelled in Greek letters.  Some have suggested that the name “James” was used because of King James, but Miles Coverdale, in his translation of 1535, used Iames—before King James was even born.

[2] *This letter was written near the end of James’ life, sometime between AD 62-67.  For a more detailed discussion of the dating of this epistle, see the introduction in Justified by Works: A Study of the Letter from James by this author.

[3] *There are those, such as Guy N. Woods (A Commentary on the Epistle of James, pages 16-17, 31-32), who claim it was written to all Christians—Jew and Gentile—but such a view doesn’t match up with the fact that James called their meeting place a “synagogue” (James 2:2), or that he wrote to the twelve tribes of the diaspora (James 1:1).  When these facts are considered along with his Jew-only mission (Galatians 2:9) and his insistence upon keeping the Law of Moses (Acts 21:17-26), it demands that his letter was written to Jews.  For more information, see this author’s commentary on James.

[4] *See all instances of judgment throughout both testaments, and also consider 2 Corinthians 5:10.

[5] *James 2:20, 24.  Since judgment is made by God on the basis of our works, one must be very cautious before rejecting brethren based exclusively on their beliefs, especially when those beliefs do not affect (1) the plan of salvation, (2) their works [including worship], or (3) anything the Bible connects to salvation.  There are those who reject brethren over such things as their interpretation of the book of Revelation, or of their belief regarding how the Holy Spirit indwells a Christian.  The Scriptures never state that we will be judged based on our level of theological understanding, but on our works.

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A Brief Biography of Jesus’ Brother (Part One)

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[As we promised, we are presenting you with a gift.  As we continue to write sections for our upcoming book, “Who Were The Apostles?” we will be posting them here, so you can read them before the book is released!]

James the Non-Believer

James was the son of Joseph and Mary.*[1]  Jesus was her firstborn, but James was the next-oldest among the brothers.*[2]  It’s not difficult to imagine that James might have been jealous of Jesus while they were growing up together.  Jesus would have been the perfect child, always obedient, never getting in trouble.  That’s a difficult act for His brothers to follow.

James first appears in the gospel records as someone who was outside, waiting to talk with his brother, Jesus (Matthew 12:46).  At that point in the narrative, we don’t know his name yet (or the names of his other brothers), but we do see something that might give us some insight on later events.  James and his brothers (and their mother) were waiting outside to talk to Jesus—to talk to their own brother—and Jesus’ response was to say that His true family was His disciples (Matthew 12:47-50).  Depending on what kind of people James and his brothers were, they could have taken this as an incredible insult.

The tension between James and Jesus shows up shortly before the Feast of Tabernacles.  James and his brothers mocked Jesus, telling Him that He needed to go to Jerusalem and do mighty works (even though the Jews there wanted to kill Him).  They basically accused Him of being a liar, saying that if He really was able to do these mighty works, He wouldn’t be in hiding.  But the reason they said these things is because they didn’t believe in Him—they didn’t believe He was really the Messiah.*[3]  Is it any surprise, then, that Jesus said, “A prophet is not without honor, except in his own country, and in his own house”?*[4]

James the Believer

If not for a single mention of it by Paul, we would never know for certain how James went from being a scoffing non-believer to one of the foremost disciples of Jesus Christ.  Jesus had been taken away by a mob of soldiers and given mock trial after mock trial, and was finally sentenced to die by Pontius Pilate.  After being beaten, He was raised up on a cross, and hung there in agony until He finally died.  Mary, the mother of Jesus, was there at the cross, watching her Son.  But there is nothing said about whether James was there or not.

But some time within the next forty days, Jesus—now resurrected—found James and spoke with him.*[5]  James must have been in shock, seeing his dead brother standing right in front of him very much alive.  He would have seen the nail-prints and the whole in his side where the spear had pierced it.  And he would have felt a mixture of amazement, joy, and sorrow.  Amazement at seeing someone raised from the dead; joy at knowing his brother was alive again; and sorrow for ever doubting Him in the first place.

There is an ancient work called “the Gospel of the Hebrews”*[6] which records an interesting tradition about James:

And when the Lord had given the linen cloth to the servant of the priest, he went to James and appeared to him.  For James had sworn that he would not eat bread from that hour in which he had drunk the cup of the Lord until he should see Him risen from among them that sleep.  And shortly thereafter the Lord said “Bring a table and bread!”  He took the bread, blessed it, and brake it, and gave it to James the Just and said to him, “My brother, eat thy bread, for the Son of man is risen from among them that sleep.”*[7]

We’re not given the details of what happened next, but it certainly included a meeting between James and his younger brothers, telling them “We were wrong: Jesus is the Messiah.  He has returned.”  Then the brothers all went to Jerusalem and met with the disciples prior to the Day of Pentecost.*[8]

Somewhere between three to ten years later,*[9] the now-converted James got to meet someone else who had been an unbeliever, a mocker of Jesus Christ, but who had since been converted by a post-resurrection appearance of the Lord: Saul of Tarsus.  What an interesting conversation that must have been!  James, Peter, and Paul (and probably Barnabas as well) met together in Jerusalem, and no doubt the three men shared their stories of opposition to Christ (James through mocking and unbelief, Peter through his denial, and Saul through his persecution of Christianity), and of their full conversion by means of seeing the resurrected Christ.  It was almost certainly during this 15-day visit of Saul in Jerusalem that James told him about seeing his brother and his Lord raised from the dead.

[1] *The Catholic Church goes out of their way to try to deny this.  They hold to a false belief in the “perpetual virginity” of Mary, which is proven false by Matthew 1:25.  They attempt to say that James, Joses, Judas, an Simon, as well as their sisters, were all children of Joseph from a prior marriage—yet there is nothing in Scripture that would point to the existence of such a marriage.  Matthew 13:55-56 calls these four men his “brothers,” and the same thing is said of them elsewhere.

[2] *Matthew 13:55-56 lists James first among his brethren, indicating that he was the oldest of the four.  It should also be noted that Jesus didn’t appear to all four of his brothers after His resurrection, but only to James (1 Corinthians 15:7), who in turn went and told his other brothers.  This also points to James being the oldest after Jesus.

[3] *This is all told in John 7:1-5.

[4] *Matthew 13:57.

[5] *This specific meeting is not given in detail, but it is one of the events appealed to by the apostle Paul in 1 Corinthians 15:4-7.  Apparently, this event was well-known among the early Christians, for Paul simply states it as evidence, as if his readers had already heard of it at some point.

[6] *The date of this writing is usually placed at the beginning of the second century, though some believe it should be dated around AD 50-60.

[7] *Quoted by Jerome in De viris Inlustribus 2.

[8] *The brothers of Jesus were mentioned in Acts 1:14.

[9] *Galatians 1:18-19 states that Paul’s visit to Jerusalem, where he saw James and Peter (but no other apostles), took place “after three years.”  The general consensus is that this means three years after Paul’s conversion to Christ.  However, there is no real consensus on exactly when that event took place.  Some place Saul’s conversion within a year of Christ’s resurrection, while others place it seven years later.  So, depending on which view one takes, this meeting between James and Saul of Tarsus was somewhere between three and ten years after the Day of Pentecost, or stated another way, between AD 33 and 40.

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The Non-Apostle Apostles: Barnabas (Part 4)

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Stumbling and Separating

While they were in Antioch, Peter came up to visit, and was in full fellowship with the Christians there—both Jew and Gentile. Barnabas and Paul were spending time with them as well, but then trouble arose. Some Jews from Jerusalem came up, and Peter was afraid of what they would think and say if they saw him eating with Gentiles—regardless of the fact that they were Christians—so he got up and ignored them. The other Jews that were there saw Peter leave the company of the Gentiles, and so they followed suit.[1] This mass exodus from showing fellowship with the Gentiles was so pervasive and persuasive that even Barnabas fell prey to it. He joined Peter—a man who had been his friend for years—and avoided eating with the Gentiles. Paul was shocked and appalled at the hypocrisy of these Jewish Christians—but then he adds the words “even Barnabas.”[2] The hypocrisy was so overwhelming that it even got Barnabas—the last person Paul ever expected to turn away from the Gentiles.

How horrible must Barnabas have felt when he listened to his protégé put Peter in his place, realizing that those words also condemned him. Barnabas humbly repented of his hypocrisy, and no doubt apologized to the Gentile Christians for getting caught up in peer pressure. Barnabas even apologized to Paul, and all was forgiven.

Some time after that event, Barnabas was approached by Paul with an idea: “Let’s go visit our brethren in every city where we’ve preached the word of the Lord, and see how they are doing.”[3] Barnabas was open to the idea, but wanted to bring John Mark with them. Paul was very insistent that John Mark had abandoned them before, and that he didn’t want such a person accompanying them.

Luke says “the contention was so sharp between them that they departed asunder from one another.”[4] Barnabas tried to reason with Paul, but Paul was hard-headed in this matter. You can imagine the argument.

Paul: Barnabas, no! John Mark cannot be trusted. I will have nothing to do with him.

Barnabas: Paul, that’s exactly what the Christians in Jerusalem said about you. I stood up for you then, and I’m standing up for John Mark now. Give him another chance.

Paul: No, I’m not going to risk being abandoned by him again.

Barnabas was willing to give John Mark another chance, but Paul wasn’t. As a result, the two men who had been so closely linked for years divided. Barnabas was disappointed in Paul’s decision, but that didn’t mean he didn’t still love him. Barnabas and Paul were still in full fellowship with each other, even though they were no longer working together. Barnabas takes John Mark with him, and they sail off to his home country of Cyprus,[5] where they work with the churches that Barnabas had helped plant years earlier.[6] But because Barnabas insisted on giving John Mark another opportunity to prove himself, he basically disappears from the rest of the biblical record.

Paul does bring his name up one last time in his letter to the Corinthians, years later, showing that (1) Barnabas was still very well-known and well-respected throughout the churches, (2) that he and Paul were still friends and fellow-workers in the kingdom, and (3) that Barnabas was seen as a person in the church whose actions and teachings could be trusted. Paul appeals to the example of the apostles, of the brothers of the Lord (James and Jude among them), and then of Barnabas. This tells us that Paul still thought highly of the man who defended him, who sought him out, and who worked side-by-side with him for years.

-Bradley S. Cobb

[1] For at least some of them—perhaps even most of them—this was done because they were following the example of an apostle of Jesus Christ, and not out of an animosity towards the Gentiles.

[2] Galatians 2:13, ASV.

[3] Acts 15:36.

[4] Acts 15:39.

[5] See Acts 4:36, 15:39.

[6] See Acts 13:4-13, 15:39.

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The Non-Apostle Apostles: Barnabas (Part 3)

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Apostle of the Church—in front of the Apostles

Barnabas did not shy away from debate. There were men who came from Judea to Antioch claiming that unless these Gentile converts were circumcised and kept the Law of Moses, they couldn’t be saved.[1] It was Barnabas, as well as Paul, who stood up to them: Luke doesn’t mention anyone else. This was something that shook the church at Antioch greatly, something which Barnabas and Paul could not sit idly by and allow to happen. Barnabas stood up, as did Paul, and there was a very heated argument and debate over the matter. It is most likely that this debate took place in the assembly of the saints on the Lord’s Day, since “the brethren” were present when it happened.

These troubling teachers from Judea suggested that the matter could be solved by going to Jerusalem and letting the apostles and elders make the determination.[2] To this, Barnabas and Paul agreed, and the church at Antioch sent them to Jerusalem.[3] Barnabas was again an apostle of the church at Antioch, as was Paul. On their way to Jerusalem, Barnabas and Paul took their time and stopped at several cities, proclaiming the salvation of the Gentiles—the same thing they were going to Jerusalem to prove—and caused happiness to flow throughout the church in those places.[4]

Arriving in Jerusalem, Barnabas and Paul were welcomed back with open arms. Barnabas was well-known and well-loved by the apostles, and was remembered fondly by the members in that city for his good deeds and work for the Lord. It was here in Jerusalem that Barnabas brought money from the sale of his land to aid hungry Christians. It was here in Jerusalem that Barnabas proclaimed their biggest persecutor had been converted. It was here in Jerusalem that Barnabas brought a sizable gift from the church in Antioch to aid with the famine relief. When Barnabas came, it always seemed to be an uplifting event—and this time was no different.

Speaking before the whole church in Jerusalem, along with the apostles and elders, Barnabas and Paul both rehearsed all the things that God had done with them, sending them on a missionary journey, blessing their efforts to bring the Gentiles to Christ, and confirming their message with miracles. Some of the Pharisees among the church opposed them, and there was much debate again. At that point, Peter stood up and reminded them of his experience with Cornelius, how that Gentile man received the miraculous gift of the Holy Spirit. The not-so-subtle message was, “If you condemn Barnabas and Paul for not circumcising Gentiles who become Christians, then you’re also condemning me, and condemning God for accepting the Gentiles.”

This statement of Peter silenced the crowd, and they all began to listen to Barnabas and Paul. Barnabas is listed first in Acts 15:12 because he had a much greater reputation and influence with the Christians in Jerusalem; he probably did most of the talking as well. He commanded the attention of the multitude, and told them how God Himself verified that He accepted their ministry to the Gentiles—without circumcision—permitting them to perform miracles and wonders.[5]

After hearing their testimony, James (the brother of the Lord) stated they were going to write a letter expressing the Holy Spirit’s decision (Acts 15:28), and send it with Barnabas and Paul. But they also were going to send two of their own with them, Judas Barsabas, and Silas[6] as representatives of their congregation. The letter, given by inspiration of the Holy Spirit, places Barnabas’s name first. Even at this point in time, after their first missionary journey, Barnabas was still more influential and well-known throughout the churches than Paul was. It was at this time that James, Peter, and John publicly gave Barnabas and Paul the “right hands of fellowship,”[7] ending the debate on whether Gentiles could be accepted into the church as Gentiles.

Barnabas and Paul, along with Silas and Judas, went to Antioch, called the whole church together and presented the letter to them. Everyone was very pleased and comforted by it. So for a long time, Barnabas and Paul worked with the church in Antioch.

-Bradley S. Cobb

[1] Acts 15:1

[2] One has to wonder if Paul considered himself one of the official “apostles” at this point, because if he did, he could easily have stated, “I am an apostle,” and settled the matter right then and there. It is possible that Paul recognized his reputation as a turncoat from Judaism, and decided it would be more judicious to allow the other apostles to speak on the matter—even though they would say the same thing that he did.

[3] Acts 15:3. The KJV says “brought on their way by the church,” which seems to indicate that the church in Antioch took care of their travel expenses to Jerusalem.

[4] Acts 15:3.

[5] When God permitted someone to perform miracles, it was a confirmation of the message that was being preached. Since Barnabas and Paul were able to perform miracles, it showed that God approved of their message. See Mark 16:20. For more information on this subject, see this author’s book, The Holy Spirit in the Book of Acts.

[6] These two men will be discussed in more detail later in this book.

[7] Galatians 2:9. There is some debate among commentators about the timeline and where this passage fits in, but there shouldn’t be. This harmonizes perfectly with what was taking place in Acts 15.

Articles, Books

The Non-Apostle Apostles: Barnabas (Part 2)

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Apostle of the Holy Spirit

In Antioch, a group of prophets (including Barnabas) were serving God and fasting, the Holy Spirit called Barnabas (and Saul) for a specific work, to act as a missionary throughout Asia Minor. Barnabas, along with Saul, brought his nephew John Mark along on the journey. Barnabas had gone from being an apostle of the church at Jerusalem and of the church at Antioch to being an apostle of the Holy Spirit.[1] Their first stop of note was when Barnabas (and Saul) were called by Sergius Paulus, desiring to hear the word of God. It is here that Barnabas shows another trait: humility. A sorcerer named Elymas tried to keep Sergius Paulus from obeying the gospel. Barnabas could have taken the lead and put him in his place, but he didn’t, because Saul (now going by the name of Paul) took care of it.[2] Barnabas had the background—loved and respected by the apostles. Barnabas had the prominence—an apostle of two different congregations, and listed first among the prophets in Antioch. But he knew that Paul was destined for great things in the work of the church. He had told this to the apostles in Jerusalem, and he didn’t stand in Paul’s way. Instead, Barnabas humbly let Paul take the spotlight. By the end of this event, it was no longer “Barnabas and Saul,” but “Paul and his company.”[3] John Mark, for some unknown reason, went home at this point.

Barnabas continued to be an encourager, certainly to Paul, but also to the people they met on their journey. Acts 13:43 shows Barnabas and Paul encouraging Jews and religious proselytes to follow the grace of God. But at the same time, Barnabas also stood up to those who would hinder others from obeying the gospel. When the Jews stirred up people and spoke against the message of Christ, Barnabas, along with Paul, expressed the rejection of the Jews and the acceptance of the Gentiles. The persecution continued, however, and Barnabas and Paul were thrown out of the city.

In Iconium, Barnabas preached the gospel, and the Jews were divided. Some of them tried to stone Barnabas, but he was able to escape the city with Paul.[4] The pair went to Lystra, where Barnabas and Paul both preached. After Paul healed a man, the people all began to cry out that Barnabas and Paul were gods coming to earth in the form of men.[5] It’s interesting that they called Barnabas “Zeus,”[6] since Zeus is the most powerful Greek god. In carvings and reliefs, Zeus is always pictured as being very muscular and tall. It is possible that Barnabas was an imposing figure,[7] while Paul wasn’t as much. Paul was the main speaker, and so they called him “Hermes.”[8]

The priest of Zeus tried to offer a sacrifice to them, and the people were joining in, but Barnabas (along with Paul) ran back and forth telling them to stop. He tore his clothes, pleading with the people, “Why are you doing these things? We are men, just like you!” And he pleaded with them to turn away from the worship of false gods and to turn to the one true God of heaven. It took all that Barnabas and Paul had to keep them from offering that sacrifice. And once that catastrophe was averted, other Jews came in and stoned Paul, dragging him outside of the city, and leaving him for dead. But the next day, Barnabas and his beaten and bloodied friend went to Derbe and preached.[9]

From that point, Barnabas and Paul made their way back to Antioch, stopping at the churches they planted and encouraging the members. When they made it to Antioch, their mission was “fulfilled” (Acts 14:26) and they reported to the whole church all the things that had happened.

-Bradley S. Cobb

[1] The message given directly by the Holy Spirit originated with Jesus Christ (John 16:12-15), and thus it is also accurate to say that during this missionary journey, Barnabas was an apostle of Jesus Christ. That does not mean that he was one of the twelve apostles, or that he was able to pass on miraculous gifts; it simply means that he was one sent on a mission by Jesus Christ Himself.

[2] Acts 13:6-13

[3] Acts 13:13

[4] Acts 14:1-6

[5] “The Roman poet Ovid (43 B.C. AD 17) (Metamorphoses VIII, 626ff) records the ancient myth concerning a visit of Zeus and Hermes to the neighboring region of Phrygia, disguised as mortals. All turned them away except one old couple, Philemon and Baucis, on the Lycanonian border. Later a flood came in judgment and drowned all except this couple” (Kent, pp. 116-117, cited by Mark Dunagan in his notes on Acts 14:12).

[6] KJV renders it “Jupiter,” but the Greek word is Zeus.

[7] If this is the case, it could show why the church in Antioch was confident that Barnabas could get the money they collected safely to Jerusalem—no one would mess with Barnabas.

[8] Hermes, or “Mercury” (KJV) was the messenger of the gods.

[9] These events are recorded in Acts 14:11-20

Articles, Books

The Non-Apostle Apostles: Barnabas (part 1)

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Encourager and Apostle of the Church

Joses is a unique individual. This Levite is the first Christian outside of the twelve apostles to be named in the book of Acts (4:36).[1] [2] He was so well-known and well-loved by the twelve that they gave him the nickname “Barnabas,” which means “son of exhortation.”[3] This nickname stuck, and it is the only name by which he is mentioned throughout the rest of the Bible.

Barnabas sold some land to make sure that the poor Christians in Jerusalem had enough to eat, and he placed it in the care of the apostles. Other people did similar things, but Barnabas is the one who is singled out in the history of the early church, because he plays a much bigger role later on. But from this, we can see that Barnabas truly cared for his brethren in Christ. He wasn’t concerned about building wealth for himself, nor was he worried about owning a lot of land. He was more interested in “how can I help others.” He was a helper and an encourager. This made him stand out in the eyes of the apostles.

Barnabas next appears some years later,[4] and still showing these same qualities. Saul of Tarsus, the former Christian-killer, had seen the light and obeyed Christ, but he had a very difficult time convincing the church of that. In fact, the Christians in Jerusalem wanted nothing to do with him—they thought he was lying, attempting to trick them so that he could drag them all into prison (Acts 9:26). But while the whole church at Jerusalem rejected Saul, Barnabas stood up for him. Barnabas met with Saul and heard his side of the story. Then he arranged a meeting with the apostles, where he—Barnabas—told them that Saul had seen Jesus in the road, and that the Lord had spoken to him, and that he had preached boldly in Damascus. Barnabas didn’t just arrange this meeting, he put his entire reputation on the line by standing up for Saul of Tarsus. And it was because of the support of Barnabas that Saul became a welcome member there (Acts 9:27-28).

Some time soon thereafter, Saul’s life was threatened, so the brethren sent him back to his home of Tarsus. But then came momentous news, that the Gentiles were now being accepted by God into His church! Cornelius and his family had been converted, and then several Christians in Antioch began converting large numbers of Gentiles. It is here that Barnabas again appears.

The church in Jerusalem heard this wonderful news and sent Barnabas to Antioch. The Greek word used in Acts 11:22 for “sent forth” is the verb form of “apostle.” Barnabas was, at this point, an apostle of the church in Jerusalem, sent to see what was happening in Antioch. When he arrived, he was overjoyed and served as an encourager to them, bringing many people to the Lord. But Barnabas had other plans as well. He remembered a young man named Saul who was a bold preacher, and who had to be sent back home to Tarsus to keep him safe. Barnabas went to Tarsus and found his friend. Saul had not lost his zeal for the Lord and they both returned to Antioch, where they worshiped with the church for a whole year (Acts 11:23-26).

Around that time, a prophet came to Antioch, telling them about a great famine that was going to come upon Judea. The Christians in Antioch all pitched in to aid their brethren, and when it came time to choose two men that they trusted enough to send to Jerusalem with all that money, it was Barnabas and Saul. The word “sent” in Acts 11:30 is the verb form of “apostle.” Barnabas went from being an apostle of the church in Jerusalem—sent to Antioch—to being an apostle of the church in Antioch—sent to Jerusalem. And when their mission was completed, they went back to Antioch (Acts 12:25-13:1). Barnabas was a man who made sure he saw his mission through to the end, and didn’t shirk in the face of difficulty.

-Bradley S. Cobb

[1] The church did not come into existence until the Day of Pentecost in Acts 2. There were disciples of Jesus mentioned by name in Acts 1, but at that point, there was no church to be a part of.

[2] A very few ancient Greek manuscripts have “Joses Barnabas” instead of “Joseph Barsabas” in Acts 1:23, and from that, some have suggested that Barnabas was one of the two men considered to take Judas’ place as an apostle. The evidence is against this. First, the significant majority of manuscripts do not say “Joses Barnabas.” Second, the man in Acts 1:23 is called “Justus,” and that name is never used to describe the man we know as Barnabas. Third, when Barnabas appears on the scene in Acts 4:36, Luke introduces him as someone that has not yet appeared in the book (giving name, surname, birthplace, Jewish ancestry, etc
). These considerations eliminate the idea that Barnabas was the one who wasn’t chosen to replace Judas Iscariot.

[3] KJV says “son of consolation,” Acts 4:36.

[4] Estimates range from just a few months to nearly 10 years, depending on which commentary you read.

Books

Alexander Campbell’s Tour in Scotland

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Alexander Campbell was well-known throughout the English-speaking world when he was alive.  His writings were spread far and wide, and he earned both respect and antagonism throughout his lifetime.  As you may have seen in one of last week’s additions to the Jimmie Beller eLibrary, Campbell was highly praised by at least one Baptist preacher as a man to emulate.  But in today’s new library eBook, you’ll get to see the other side.

News had traveled of Campbell’s impending arrival in Scotland, and while many were interested to hear more of what he had to say, at least one man was determined to see him humiliated.  Amid false charges and attempts to interrupt his speeches, the truth of the gospel was still spreading.  Campbell ended up in jail because one man refused to entertain the possibility of being wrong.

Oh, there’s more to the story, believe me.  And it’s ready for you right now!

But one final thing before you get to the link.  This book, “Alexander Campbell’s Tour in Scotland,” is available in print as part of Alexander Campbell: A Collection (Volume 1), if you are so inclined.

We now present the latest addition to the Jimmie Beller Memorial eLibrary.  Just click on the link to read it online, or you can download it to your computer for later reading.

Alexander Campbell’s Tour in Scotland (by Thomas Chalmers)

Articles, Bible Questions

Was Lot Really Righteous?

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Question: How could Peter call Lot a “righteous man” when Genesis 19 presents him as anything but righteous?

Turning the cities of Sodom and Gomorrah into ashes, [God] condemned them with an overthrow, having made an example out of them to those that are about to be living ungodly;  And delivered righteous Lot, vexed with the filthy conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) –2 Peter 2:6-8

Three times in this passage, Peter—by inspiration—calls Lot “righteous.”  This is not the impression one gets when reading Genesis 19.  In that chapter, Lot was willing to give up his two virgin daughters to a crowd of angry men wanting to fulfill their sexual urges.  He did not leave Sodom willingly: the angels of God had to grab him and his family and basically drag them out of the city.  He was commanded to go to the mountains to be safe, but he said that he’d be killed if he went in the mountains, showing an incredible lack of faith.  He got so drunk, he didn’t even realize his daughters had sexual relations with him.

But God calls him “righteous” three times.

Some have said that Lot was only righteous by comparison.  While Lot comes out looking good when you compare the two, I don’t think that is what we are to get out of this passage, because Peter goes on to explain Lot’s righteousness as something that existed before the events of Genesis 19 (from day to day).

Lot’s offering of his daughters is, to the modern reader, inexcusable.  Many have said that it was a cultural thing, where daughters were viewed less as family and more as property.  Some of the same people emphasize the idea of hospitality—that taking someone into your house meant that you would do anything to protect them.  Those may be the case, though I personally cannot wrap my mind around offering up my own daughters to a crowd of men.

But perhaps what we are to learn from God using the word “righteous” three times to describe Lot is that even righteous people stumble and fall sometimes, but God knows the hearts.  How would you react if you were told to hurry up and run out of the city?  Would you hesitate?  How would you react if you were told to run to the mountain—a place perhaps known as being unsafe?  Would you be scared?  How would you react if your wife, your sons, some of your daughters, and your home were all destroyed?  Do you think you might be tempted to drink away your sorrows?

God said Lot was a righteous man, and even righteous men can have their moments of weakness.  I think that is part of the lesson to be learned here.

Lot was called “righteous” because the sins of the people around him troubled him greatly.  He hated seeing the sinfulness, the debauchery, the unbridled wickedness that the city was known for.  For us to be righteous, we must also be troubled by sin.  It’s when we get so used to sin that it doesn’t bother us anymore that we are in trouble.

-Bradley Cobb