Category: Apostleship

A study of Matthew 28, detailing Jesus’ instructions to his disciples to go into the world and MAKE disciples.

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Our text here refers to Paul’s ministry as an apostle of Jesus Christ.  Said ministry impacted the Colossians, but was for all of the body of Christ, which is the church.

He was happy to do this, as this was a privilege (and duty) granted to him by God.  He was a steward (cf. 1 Corinthians 4:2), to preach the mystery of Christ, and such fulfill the word of God.

The saints, the chosen of God, are called by the gospel of Christ (cf. Romans 1:16). It was at this time in history (the last days) that God “willed to make known” the benefits of believing and accepting Jesus Christ, “the hope of Glory.”

And so, Paul preached.  His message consisted of warning those who were not obedient to God, and to teach Christians, that “we may present every man perfect in Christ Jesus.”

He was fully devoted (cf. Romans 1:15).  It was “to this end I also labor.” He did not consider himself to do anything of his own accord (cf. Galatians 2:20). What Paul did as an apostle were works God had given him to do! (cf. Ephesians 2:10).

After the death of Judas Iscariot, in response to Psalm 109:8, it became necessary for the others to replace him as an apostle.  The two men considered, Matthias and Joseph (Barsabas Justus), were faithful disciples who had witness the entire ministry of Jesus. One of them was to officially become “a witness with us of His resurrection” (22).

This was not a choosing made by the disciples.  Instead they left the choosing entirely to God. First, they prayed to God. They asked God to “who which of these two You have chosen” (24).

Second, they cast their lots. Typically, the casting of lots would only choose through chance.  But this time the context indicates that God was in control. This was the disciples’ way to accede all will to God Himself.

The lot fell on Matthias.  He truly became one of the twelve.  His name is not mentioned again, but with the others he had the responsibility of teaching and edifying the church during its infancy.

Paul’s final farewell to the Ephesian elders reveals much about his goals and values as an apostle of Jesus Christ. As we seek to imitate him (cf. 1 Corinthians 11:1), we would do well to examine them and adapt them to our own lives and efforts as Christians.

First, he “served the Lord with all humility” (19). Humble service is a requisite to the Lord’s approval. The Lord “resists the proud, but gives grace to the humble” (James 4:6). It is when we humbly submit to God that we are assured of His acceptance. Continue reading “Paul’s Mission Statement” →

As Paul continues here his reference to the meeting in Jerusalem recorded in Acts 15, some might think that he writes disparagingly about the apostles and elders in Jerusalem.  Those who “seemed to be something”, “it makes no difference to me”, “who seemed to be pillars.”  This is absolutely untrue, as Paul was simply using this occasion to again argue for his independent, God given position as an apostle.  His standing did not depend upon James, Peter and John and they had nothing to add to the gospel he preached. Despite the efforts of the Judaizers to diminish Paul, he was acknowledged by the other apostles to be an ambassador “toward the Gentiles.”

As such, Paul receive from them the “right hand of fellowship.” Such a shaking of hands was and is now an expression of Christians of our joint participation in the faith of Jesus Christ. Paul was not a usurper, he was an equal partner in God’s work.

Paul was also eager to help the poor, a truth clearly established in the record of scripture, (1 Cor. 16:1-2; 2 Cor. 8-9; Rom. 15:26).

The apostle Paul expressed the reason for his failure to return in person to Corinth following his first letter to the congregation. He states that reason to be “to spare you” (23). It seems that his reconsideration of possible visits was being deemed by some as a fickleness on his part, an indication of flawed character.  This was not so.

In everything Paul desired to benefit the Corinthians. So, a change of plans should not be judged harshly.  Paul was not lacking in dependability, his plans were not made “lightly” (16). His plans were not a matter of personal whim, that with him should be “Yes, Yes, and No, No” (17). He called upon God as his witness that his communication with the church was not a matter of his own desires, but, (true with his preaching as well), was an effort to help them “stand” in faith (23).

Paul’s efforts did indeed have God as witness. It had the Holy Spirit as a “guarantee” (22). As do others, I believe this “seal” has specific reference to God’s appointment of Paul to his work as an apostle of Jesus Christ, (cf. 1:1, “by the will of God”).

The question is an interesting one, as Luke uses the Greek term apostolos in Acts 14:4,14 to describe both Paul and Barnabas. “But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude, crying out” (14:14).

However, it must be noted that the Greek term is a general term, defined by Thayer: “a delegate, messenger, one sent forth with orders.” As a general term, it is necessary to go to the context of any passage to determine the way in which the term is used.

For example, there is a specific way the word apostle is used to establish the office of apostle in Ephesians 4:11, “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers.” In this sense, there is a distinction between the office held by some, and the description given to Barnabas in Acts 14.

Continue reading “Was Barnabas an Apostle?” →

In 2 Corinthians, Paul spends the entire epistle “boasting.” His words are explained by Stan in the lesson.

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Question: Who was the most educated apostle among Jesus’ chosen men? We know that Peter, Andrew, James and John were simple fishermen in Galilee. Matthew was a tax collector, typically indicating some business acumen. Little is known from scripture about the other seven men’s educational background.

An interesting statement is made about Peter and John after their arrest for teaching “in Jesus the resurrection from the dead” (Acts 4:2). Luke records Peter’s address to the Sanhedrin, and the response of the assembly, “Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus” (4:13).

Continue reading “The Patternists: Paul – A Simple Apostle” →

Early in His ministry, Jesus came across four men, who He made the first of His apostles. They were two sets of brothers, Simon and Andrew, and James and John.

Several well known details are enumerated here. One, that James and John were sons of Zebedee. Two, that all four of the men were fishermen by trade. Jesus later gave Simon the name Peter (cf. Mark 3:16).

While Matthew, Luke and especially John have things to say about the call of these men, we want to especially note the phrase used by Jesus as recorded in Mark, “Follow Me, and I will make you become fishers of men” (vs. 17). These words clearly establish the importance of the work they were to begin. While they were engaged in secular work, their occupation was an honorable and important one. Fishing was important in Galilee — a source of commerce and sustenance for the people. But, the idea of fishing for men — cleverly indicating the work of witnessing and preaching the Christ of God — is compelling. There is no greater use of our time and effort than that of fishing for men. When we catch them, (convert them), we have given them the most valuable gift imaginable — Salvation!

The apostle Paul wrote this epistle to Titus, “a true son in our common faith” (vs. 4). The salutation indicates that, as with Timothy (cf. 1 Timothy 1:2), Paul’s teaching had led to Titus’ conversion.

It was common for Paul, in his epistles, to defend his apostleship as being from God. Paul was not a usurper. In these few verses he states an eloquent argument for his apostleship, as a part of God’s overreaching scheme of redemption for man.

Paul’s apostleship was according to faith. It emanated from God. He states that God had committed him to the proclamation of that faith. God chose through the “foolishness of the message preached to save those who believe” (1 Corinthians 1:21).

So, the emphasis here is not really on Paul as a bondservant and an apostle, but on the message he was to proclaim. Paul describes that gospel as that which “accords with godliness” (vs. 1). It leads to a holy life. As such, it is “in hope of eternal life.” That is, in leading the elect to righteousness, it provides standing with God in judgment. This eternal hope is something we are assured of, as it is promised by God, and God can not lie (cf. vs. 2, Hebrews 6:18). This promise, as Paul indicated, predates the creation of man (cf. vs. 2).

In other comments we have referred to Paul’s consistent claim in his letters that his apostleship was from God. When the Lord appeared to him on the road to Damascus (in Acts 9), it was for the purpose of establishing his credentials as an apostle. “Then last of all He was seen by me also, as by one born out of due time” (1 Corinthians 15:8).

Likewise, the greeting of “grace, mercy and peace” from God and His Son is typical of Paul’s letters, though the added blessing of “mercy” is limited to his letters to Timothy and Titus.

The affirmation that the promise of spiritual life is realized “in Christ Jesus” is the central theme of the gospel. It was also the central emphasis of Paul’s preaching. As Paul wrote, “For I determined not to know anything among you except Jesus Christ and Him crucified” (1 Corinthians 2:2). Jesus’ sacrifice for our sins, and his subsequent victory over death is the basis of our hope. It was Paul’s reason for serving as an ambassador of the Lord.

It is also important to note Paul’s tender reference to Timothy as “a beloved son.” Timothy was a constant and faithful companion to Paul, and gave him great comfort. For this Paul was thankful (vs. 3).

In the first portion of his letter to the Galatians, Paul emphasized that his apostleship was authorized by God. He asserts the fact in verse 1, and argues the assertion in verses 11-17.

When a careful study is made of Paul’s actions from the time of his conversion, his claims are corroborated. After Paul was converted, as recorded by the historian Luke in Acts 9, he immediately began to preach the gospel of Christ in the synagogues (cf. Acts 9:20). Though the book of Acts does not record the trip to Arabia, it does note that “many days were past” (9:23), and emphasized the preaching done in Damascus. So, as Paul wrote, he did not “immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus” (vs. 16-17).

Why is this significant? First, Paul did not need the apostle’s blessing to begin or accomplish his ministry. The charge he obtained was directly from the Lord (cf. Acts 22:15). Second, the message he preached was not of his own devising, but was revealed to him by the Holy Spirit (cf. Acts 9:15,17; 22:14, Galatians 1:11-12).

Paul, in greeting the Corinthians in his first epistle to the church there, identifies himself as an “apostle of Jesus Christ through the will of God.” This was his common greeting, necessitated by the Judaizers who constantly attacked his legitimacy as an ambassador of the Lord.

The letter is written to “the church of God which is at Corinth.” This is not a proper name for the church, but rather a phrase designating ownership. The church belongs to God. The church consists of those who have been called out of the world, separated through the shed blood of Jesus Christ. As such, it is proper only to refer to it as belonging to God, or Jesus (cf. Romans 16:16).

The Greek word ekklesia, from which the English term “church” derives, denotes sanctification. The church is called out, or separated from the world. This is accomplished when an individual, by calling “on the name of Jesus Christ”, is cleansed from sin. He is reconciled to God, and is rightly called a saint. This sanctification, as pointed out here by Paul, is accomplished in Jesus Christ. His sacrifice makes us holy, and separates us from the world.

Paul begins his epistle to the Galatians in a manner typical to him. In the first few verses he defends his apostleship, and asks blessings upon his readers.

His defense of himself is especially appropriate in that the churches of Galatia had been influenced by Judaizing teachers. These false teachers not only advocated false doctrine, they also sought to destroy the reputation of Paul at every opportunity. Their chief tactic was to claim that since Paul was not one of the original apostles, he had usurped the position. In response, Paul declared that his apostleship was “not from men nor through man, but through Jesus Christ and God the Father…” (vs. 1). The truth of this is evident in the reading of his conversion (Acts 9).

In praying for Grace and Peace for the Galatians, Paul identified Jesus as the Savior. He expressed the purpose of Jesus’ sacrifice, “that He might deliver us from this present evil age.”

In that Jesus accomplished this wonderful objective, Paul rightly noted that He is solely worthy of “glory forever and ever. Amen” (vs. 5, cf. Revelation 5:1-7).