Is There A Thirteenth Apostle?

It is hard to imagine that Paul's thirteen letters never came to the attention of any of the twelve apostles. One would expect to find some testing by the apostles of Paul's claims to be an apostle.

Jesus in Revelation 2:2 mentions a trial at Ephesus of persons who told the Ephesians they were apostles. The verdict found they were not true apostles. Jesus told the Ephesians:

I have known thy works, and thy labour, and thy endurance, and that thou art not able to bear evil ones, and that thou hast tried those saying themselves to be apostles and are not, and hast found them liars. (Rev. 2:2. YLT)

In Revelation, Jesus did not say the same thing to any of the other six churches whom He addressed. Jesus made this remark to the only church among the seven whom we know Paul visited: the church at Ephesus. And among the seven churches, it was only the church at Ephesus whom we know Paul told that he was an apostle. (Eph. 1:1.) Paul wrote this church:

From Paul, chosen by God to be an apostle of Christ Jesus. To God's people who live in Ephesus and are faithful followers of Christ Jesus. (Ephesians 1:1 ASV.) 1

If Paul were the object of Jesus' remarks in Rev. 2:2, it then makes sense that only the church at Ephesus would be commended for trying someone who told the Ephesians that he was an apostle. To the Ephesians, and to them alone, Jesus commends them for testing the ones who "said" they were apostles and are not, but are "liars." Now it was to the Ephesians that we likewise know Paul `said he was an apostle....'

Was Paul not an apostle, thus bringing Revelation 2:2 directly to bear on Paul?

Indeed, there is no evidence for Paul being an apostle, except from Paul's own mouth. As Segal mentions, in Acts "Luke makes no reference [to the twelve accepting Paul's apostalate]." 2 Of course, the four gospel accounts have no mention of Paul, and thus offer no basis to confirm Paul as an apostle.

It is also clear from Acts that the Apostles themselves understood their number was set at twelve, but that this did not include Paul. Long before Revelation 2:2 was written, we know from Acts 1:21-26 that the twelfth apostle--Matthias--was chosen to replace Judas. The apostles' criteria for the replacement was that it had to be someone who was with the others from the beginning of Jesus' ministry. Luke reveals therefore that the eleven had a criteria that would likewise exclude adding Paul as an apostle.

Then Jesus in the Book of Revelation reveals twelve is the number of apostles for all time. The verse of Revelation 21:14 follows the mention of the twelve gates of the New Jerusalem. Each gate has a name of the twelve tribes of Israel on it. Revelation 21:14 then says:

The city was built on twelve foundation stones. On each of the stones was written the name of one of the Lamb's twelve apostles. (Rev. 21:14 CEV.)

There is a clear correspondence of one apostle for each of the twelve tribes, gates, and foundation stones. The number each time is only twelve. It implies there are not supposed to be more than twelve apostles. You cannot have thirteen or fourteen apostles judging the twelve tribes. Jesus made this clear during His earthly ministry as well. Jesus said the role of the twelve apostles was to "sit upon twelve thrones, judging the twelve tribes of Israel." (Matt. 19:28.)

The apostles understood it the same way. When Judas fell away and was lost, they added Matthias to bring their number back to twelve. (Acts 1:22-26.) When apostles were martyred later, such as Apostle James (the brother of John), mentioned in Acts 12:2, the apostles did not replace him. Had they done so, this would bring their number to thirteen in the resurrection ruling over the New Jerusalem. The apostles must have seen the mis-match which a thirteenth apostle would represent in fulfilling their role as twelve judges over the twelve tribes into eternity.

Alan Johnson in the Calvinist Expositor's Bible Commentator agrees the early church treated the offices of the twelve apostles as dying with them. They were not to be replaced. Their number of twelve was unique.

As to whether the authoritative function of apostles continued after the first century, the apostolic fathers are instructive. In no case do the many references to apostles in the writings of Clement of Rome, Ignatius, Barnabas, and the Shepherd of Hermas relate to any recognized apostles other than those associated with the NT. The Fathers apparently understood the special apostolic function [on earth] to have ceased with the end of the apostolic era. 3

Luke in Acts made it evident there were only twelve apostles for all time, and this excluded Paul. Never does Paul claim in Acts to be an apostle of Jesus. Never do the apostles describe Paul as an apostle. This has been recognized by all Pauline scholars. For example, John Crossan and Jonathan Reed, in their latest work of 2004:

[I]n all his letters, Paul sees himself as an apostle sent from God through Christ. 4 The very vocation for which Paul lives is denied him by Luke. He is, to be sure, an important missionary....But he is not an apostle equal to the Twelve. 5

Furthermore, Crossan & Reed make the point that Luke's story of how Matthias replaced Judas excludes the possibility of a thirteenth apostle such as Paul. They write:

Luke insists in Acts 1 that, after Jesus' resurrection, there were still, always, and only `the twelve apostles.'...For Luke, Paul is simply not an apostle. 6 Without Matthias' explicit selection, one might have imagined that Luke's Paul was at least implicitly Judas' replacement as the twelfth apostle. With it, Luke implies that Paul was not an apostle and could never be one....[H]e could never be the one thing Paul always insisted that he was, namely, an apostle sent by God through a revelation of the risen Lord. (Id., at 29.)

Thus, the only person to say Paul is an apostle of Jesus Christ in the entire New Testament is Paul himself. Yet, we know that Jesus said if He alone bore witness to Himself, then His witness would be untrue. (John 5:31, "If I bear witness of myself, my witness is not true.") Jesus was extending the Law's principle, so that two witnesses were necessary to establish not only a wrong, but also anything as important as God sending someone for a special role. 7 In fact, Jesus in Revelation 2:2 clearly agrees a self-serving claim to be His apostle is insufficient. 8 Thus, Paul's claim to being an apostle thus suffers from being self-serving. By a Biblical standard from Jesus Himself, Paul's self-witness "is not true."

Thus, the identity of the person who said he was an apostle to the Ephesians in Revelation 2:2 but who could not be an apostle is proven from the Bible itself. Honest Pauline scholars have conceded this underlying problem to Paul's validity. His claim to apostleship is uncorroborated and thus Jesus says Paul's claim "is not true." (John 5:31.) As a result, it is obvious the person spoken of in Revelation 2:2 is Paul because the New Testament gives us a record of:

• Only one person told the Ephesians he was an apostle who was in fact not one of the twelve apostles (i.e., Paul).
• A complete record of the twelve apostles in Acts excludes Paul.
• In Acts, Paul was never recognized as an apostle by the twelve; and
• In Acts, Paul never claims to be an apostle of Jesus Christ and thus no record exists of an authoritative acceptance by the twelve of Paul as such an apostle.

Paul & Luke Mention A Heresy Trial of Paul at Ephesus

Is there any evidence in the Bible that the Ephesians determined Paul was not an apostle?

Yes. Paul and Luke both mention that Paul was subject to a heresy trial at Ephesus, a city of Asia (Western Turkey). Paul likewise mentions that all the churches of Asia (Western Turkey) thereafter came to reject Paul. We are puzzled by these verses and we pass over them. However, in light of Revelation 2:2, God has given us this evidence so we can apply Revelation 2:2.

Some background on Ephesus is necessary to understand the Bible passages at issue.

Ephesus was in the province of Asia. This was not near China. Rather it was a Roman province along the west coast of modern Turkey, near Greece. To differentiate this Asia from the Far East, it is sometimes called Proconsular Asia. Ephesus was Proconsular Asia's leading city. Ephesus had a population of 250,000. 9

In Second Timothy, Paul talks of a trial he endured in a Christian congregation. Paul says he put up "his first defense" among them. However, Paul says "all forsook me." (2 Tim. 4:14-17.) In an exact parallel, Paul identifies in the same epistle that this trial took place in Asia--where Ephesus is the capital. Paul writes that all the Christians of Asia defected from him. What else other than a heresy trial at Asia's leading church of Ephesus can explain this action? In 2 Timothy 1:15, Paul writes:

This thou knowest, that all that are in Asia turned away from me; of whom are Phygelus and Hermogenes. (ASV)

Paulinists have no explanation of this verse except to deny Paul's words. Adam Clarke says Paul must be referring to Asiatic Christians at Rome. "He cannot be speaking of any general defection of the Asiatic Church...." However, Asia is primarily two major cities: Ephesus and Smyrna. It is not that hard to believe such a defection took place. We are not talking of a large area covering many major churches. Furthermore, Clarke has no explanation for denying Paul means what he says. It is self-evident Clarke is appealing to our respect for Paul. We cannot imagine Paul sinking so low. Thus, even Paul's own words that "all... in Asia turned away from me..." cannot convince those devoted to Paul that what Paul says is true.

However, contrary to Clarke's spin, Luke in Acts chapter 19 records the event leading to what Paul mentioned in 2 Timothy 1:15 and 4:14-17. Luke records that the budding church of Ephesus decided at one point to have nothing further to do with Paul. In fact, Luke appears to be implying a heresy trial of Paul took place at Ephesus in Asia. Here is what Luke records inActs 19:1, 8-9 (ASV):

(1)...Paul...came to Ephesus....(8) And he entered into the synagogue [at Ephesus], and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God. (9) But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them [i.e., the Ephesians].

Thus, in Luke's account, Paul no longer went to the budding church at Ephesus where he had been "persuading" them for three months. While it appears the leadership favored Paul, he encountered opposition eventually from some influential members. 10 Clearly, this event would be a muted way that a friend like Luke would record a heresy trial. Yet, this parallels what Jesus spoke about twenty years later in Revelation 2:2. There was a trial at Ephesus of a person who said he was an apostle but who was not (and could not be) an apostle.

Paul in Second Corinthians again recalls this defection among Christians of Asia. He says it felt like he was under the "sentence of death." In 2 Cor. 1:8-9, Paul writes:

(8) For we would not have you ignorant, brethren, concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life: (9) yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raiseth the dead: (ASV)

Hence, Paul alludes to an affliction in Proconsular Asia--in which Ephesus was the leading city--which felt like an experience of a death-sentence. The fact Paul was not killed is proof he is speaking figuratively. A church heresy verdict in Asia would perfectly fit Paul's meaning. If Paul were the one Jesus has in mind inRevelation 2:2 (i.e., someone tried as a false claimant to being an apostle), such a verdict would be like a sentence of death. It would be a crushing blow to Paul's evangelism.

Evidence of the Actual Verdict At Ephesus in The Writings of Tertullian in 207 A.D.

It appears in 207 A.D. that Tertullian in a work entitled Against Marcion memorializes the actual verdict at Ephesus against Paul. Tertullian is a leading member of the church of Carthage, and a prolific writer on Christian themes. He is one of the most respected of all the Christian writers who predate the Roman Catholic era which began in 325 A.D.

To understand Tertullian's words about Paul, we need to lay some background on church doctrine of that era and on Marcion.

The early church commentators in the 125-325 A.D. 11 period universally rejected almost all uniquely Pauline doctrines. Instead, in that period, almost all doctrine belonged to James' teachings. 12

This is never disputed by Paulinists. The first `orthodox' post-apostolic thinker who Paulinists ever cite as holding Pauline doctrines is Augustine from the late 300s A.D. He was the first and only early Christian voice to espouse predestination as taught by Paul. He also spoke of the gift of perseverance. Augustine was a leading Roman Catholic figure whose writings date to the Fourth Century.

However, there was someone prior to Augustine who held Pauline doctrines on grace and salvation: it was Marcion. He arose around 144 A.D. (See Appendix B: How the Canon Was Formed at .)

Despite Marcion's core doctrines agreeing with Paul, the early church in that period pursued Marcion and his followers as heretics. The Marcionites clearly held Paul's doctrines of salvation by faith alone (i.e. without obedience) as the true gospel. (See .) Marcion insisted the twelve apostles (and their gospel narratives) were wrong on the doctrine of grace. Marcion claimed their gospel narratives were for the era of Law. Marcion opted for a narrative of Jesus' life that reads a lot like Luke's gospel. However, it is missing the first three chapters of Luke and a few other passages. Based on Paul's letter to the Galatians, Marcion claimed the Law of Moses was abrogated. We do not have to obey the God of the `Old Testament' but only the God of the New.

To counter this movement, the issue of Paul's validity had to be resolved. It is in this context that the well-respected Christian leader, Tertullian, stood up in 207 A.D. and wrote Against Marcion.

Tertullian's Points About Paul

What Tertullian wrote about Paul's validity has all the earmarks of what one would expect would be a judicial decision at Ephesus involving Paul.

Tertullian makes the following sobering points about Paul:

• Jesus never made Paul an apostle from the records that we can read.
• Paul's claim to apostleship solely relies upon Paul's veracity.
• If Paul were a true apostle, he is still an inferior apostle because Paul in Acts 15 submitted his doctrine to the twelve.
• If Paul later varied from the twelve, we must regard the twelve as more authoritative than Paul because he came later.
• Paul's claim of being selected as an apostle later by Jesus seems implausible. That story asks us to believe Jesus had not planned things adequately with the twelve.
• Lastly, Jesus warned us of false prophets who would come doing miracles in His name and signs and wonders, and Paul perfectly matches that prophesied type of prophet.

This passage from Tertullian is quoted verbatim later in this book at this link.

Tertullian's words are an echo of precisely what one would expect to hear in a sensible verdict about Paul at Ephesus. Tertullian is apparently revealing to us the findings in the Revelation 2:2 hearing. Paul is not to be regarded as an apostle on par with the twelve, if at all. Whatever Paul truly represents in God's eyes, in our finite eyes we must realize Paul is subject to the authority and superior teaching of the twelve. Finally, Tertullian said Paul possibly is a liar and a false prophet because he came in the name of Christ with signs and wonders and only had himself as a witness of his apostolic status. Tertullian said this meant Paul potentially fits Jesus' express warning about false prophets. (See Matt. 7:21 et seq.) Thus, Tertullian concluded we must quote from Paul cautiously. In other words, only if Paul's words solidly line up with Jesus' words should we follow Paul's words.

Tertullian's teachings not only reflect apparently the ruling at Ephesus, but they also explain why we see the early church never following most of Paul's core teachings. This pattern continued for almost two millennia until Luther revived Paulinism. In earliest Christianity, Paul must have been deemed inferior by the church at large, particularly on issues of salvation, or else the following facts make no sense:

• The early church leaders from 125-325 A.D. universally reject almost all of Paul's unique doctrines, e.g., salvation by faith alone, total depravity, predestination, man lacks free-will, docetism, etc. 13
• The  Orthodox Church (now totalling 250 million members) can trace back its origins to that same early church. It existed in territories outside the Roman Empire and was free therefore to reject most of the errors later arising in Roman Catholicism (e.g., extreme Mariology, etc). 14 Yet, its doctrines are identical to the early church of 125-325 A.D. To this day the Orthodox reject all of Paul's uniquely Pauline doctrines. Furthermore, in direct contravention of Paul's directive in Galatians, the Orthodox also keep the Mosaic law's command to rest on the Saturday-Sabbath. The Orthodox claim it was never abrogated. (They have always also worshipped on Sunday.) 15
• Roman Catholicism, in the form we know it today, arose after 325 A.D. 16 Despite all its flaws, it still retained some of the core teaching of James and Jesus on salvation, claiming sin causes loss of salvation. Thus, Catholicism has always rejected Paul's faith alone and eternal security teaching. Augustine, however, misled Catholicism to adopt a Sacramental system where the church dispensed regeneration by baptism even to infants without faith. The Catholic church also did accept two doctrines espoused uniquely by Paul: original sin and the abrogation of the Mosaic law (e.g., abrogating SaturdaySabbath for Christians). Thus, Catholicism in 363 A.D. broke the prior nearly universal tradition among Christians of keeping Saturday Sabbath. By contrast, the Orthodox--who long ago severed ties with Roman Catholicism--reject the doctrine of original sin and Mariology while they have kept theSaturday Sabbath for 2,000 years.

This history demonstrates that the main church, other than heretics, all rejected Paul's unique core teachings for almost two millennia. Tertullian's words show a judicious approach to Paul, as if rendered by a court. Paul can be listened to insofar as he does not contradict Jesus. But we do not treat Paul as inspired, ever. We make no effort to bend Jesus' words to fit Paul's words. That appears to be the actual verdict at Ephesus. This explains why Paul's writings were allowed to be connected physically to the Lord's gospel. With a proper introduction, it was believed Paul's letters could be read for whatever worth they held. Otherwise, on any teaching at odds with Jesus, Paul had to be and was ignored.

Tertullian's comments on Paul's validity, therefore, if affixed as an introduction to Paul's letters, would allow us to sift the good from the bad. Tertullian's thoughts on Paul were forgotten or ignored by Luther and Calvin. Their emphasis on Paul's words broke every caution that Tertullian put up in 207 A.D.

Thus, the Reformation was launched in the 1520s based on Paul's writings without remembering how the church had kept Paul subordinate to the twelve. Paul was subordinate in particular to the four gospel accounts of the teachings of Jesus. This subordination apparently had been cemented in the verdict in Revelation 2:2. Paul's place in the church was decreed at Ephesus. Jesus commended the verdict in Revelation 2:2. It stood solid until the 1520s when Luther began proclaiming once again, like Marcion, the gospel of Paul.

Luke Even Tells Us What Were The Charges of Heresy Against Paul

Returning to the specifics of the trial at Ephesus, Luke gives us another important tid-bit. From this morsel, we can deduce what was the charge against Paul at the Ephesus church. In Acts chapter 21, Luke tells us that Jews from Asia at Jerusalem were saying Paul spoke against the continuing validity of the Law and against the Jewish people's position within the New Covenant. In Acts 21:28, "Jews from Asia" appeal to James for help, complaining: "This is the man that teacheth all men everywhere against the people and the Law...." These Jews were likely followers of Jesus. This is apparently why they appealed to James for help. They were saying Paul was teaching against the continuing role of national Israel as covenant-partner with God and against the Law of Moses. James then takes their side in conversations with Paul, which bolsters again the fact these were Christian Jews.

Conclusion

After Paul's death, Jesus reveals to John in Revelation some important lessons. One truth is that Jesus says there are twelve apostles. They are twelve pillars in the new heavens and earth. The number twelve is a number that is never increased in Jesus' mind, even after Paul's ministry is over. There is no thirteenth apostle. There is not a shred of evidence other than Paul's own testimony that he was an apostle. There is never any mention in Acts or by Paul himself that the twelve apostles accepted Paul as an apostle of Jesus Christ per se. None in Acts. None in John's letters. Never in Paul's letters. None certainly in Revelation. Not in any apostles' letter. Nor even in the pseudograph Second Peter. 24

Revelation 2:2 must therefore be talking about Paul. Jesus commends the Ephesians for finding someone lied when he said he was an apostle and was not. Paul was someone whom the Bible reveals told the Ephesians that he was an apostle, was not, and thus must be untruthful in this respect. Insert these facts about Paul into Revelation 2:2. One clear answer emerges: Revelation 2:2 identifies Paul. This means Jesus called Paul a liar. It also means Jesus commends the church for making this kind of evaluation. It proves we cannot shirk our duty to test the uncorroborated claims of Paul.

Dietrich Bonhoeffer, a Lutheran Pastor, wrote a book in 1937 entitled Cost of Discipleship. Bonhoeffer writes an entire book on salvation-principles that ignores Paul's doctrines. Bonhoeffer then expounds Jesus' principles on salvation and the Law. By doing so, Bonhoeffer subtly outlines what Jesus' Words Only means in terms of renovation of our doctrine: Preach and teach from Jesus' words alone.

First, Bonhoeffer concludes that Jesus has every intention that the Law (the Ten Commandments) survive in the New Testament. Bonhoeffer comments on Matthew 19:16-24. There Jesus answers on how to have eternal life by telling the young man "if you would enter life, obey the commandments." Bonhoeffer says Jesus, by quoting the Ten Commandments, has made a call "to a simple obedience to the will of God as it has been revealed." (Cost, id., at 72.) Jesus reaffirms the Ten Commandments "as the commandments of God." (Id., at 73.) Jesus is saying we must "get on with the task of obedience" and it is "high time the young man began to hear the commandment and obey it." (Id.)

Bonhoeffer then excoriates Christians who use Paul's attack on legalism to undermine Jesus' message:

We are excusing ourselves from single-minded obedience to the words of Jesus [to the young rich man] on the pretext [that this endorses] legalism and a supposed preference for the obedience `in faith.' (Id., at 80.)

As to faith-and-works, Bonhoeffer ignores the dialectic of Paul. Instead, Bonhoeffer pits cheap grace against costly grace. Bonhoeffer says contemporary Christian churches which teach free grace engage in a "deliberate rejection" of Christ's teachings of the personal costliness of salvation. (Id. at 36.) Jesus' message of a costly grace has been overlaid with "the superstructure of... doctrinal elements" in modern preaching that destroys the cost-element Jesus demanded. (Id.) Bonhoeffer discusses several parables to prove obedience to the Law and repentance from sin are key.

As a result, Bonhoeffer envisioned an entire renovation of the Christian church. He believed that cheap grace had infected all our doctrine. We were a "Christianity without Christ." (Cost of Discipleship, supra, at 39.) Bonhoeffer had some even tougher words. He says of the cheap grace gospel that "Christ is misunderstood anew, and again and again put to death." (Bonhoefffer, Christ the Center (1960) at 35.)