Paul and the Jews

Paul and the Jews

The Reference:    Colossians 4:10     Aristarchus, Mark, and Justus are the only Jews with me.
 
The story that emerges:
The reference indicates that among Paul's co-workers at that particular time, only these three were Jews. There were other Jewish workers, to be sure, but these were with Paul. This brings to the foreground Paul’s reaction to the Jews and their slight response to the gospel. We will plunge into Paul and the Jews by a series of questions and answers. All the quotations are from his letter to the church in Rome.

1. Have the Jews lost their special status in God’s plan? By their rejection of the messiah, are they replaced as God’s holy people? 

“They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen (9:4,5)
 
I ask, then, has God rejected his people? God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? "Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life."But what is God's reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Baal." So too at the present time there is a remnant, chosen by grace. (11:1-5)
 
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first… (1:16) 

2. Did Paul abandon his Jewish identity? Did he sense the disfavor of God toward the Jews and seek to distance himself from his Jewish roots?

I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. (9:2,3) “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen (9:4,5)
 
I ask, then, has God rejected his people? God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? "Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life."But what is God's reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Baal." So too at the present time there is a remnant, chosen by grace. (11:1-5)
 
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first… (1:16)
 

3. Are the Jews hardened toward the gospel? Have their hearts and faith been shut toward the salvation of God through Jesus?

Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved, as it is written,
"The Deliverer will come from Zion,
he will banish ungodliness from Jacob";
and this will be my covenant with them
when I take away their sins." (11:25-27)
 

4. Since most Jews reject Jesus as Messiah, has God given them a covenant other than the cross of Christ? 

If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, "Everyone who believes in him will not be put to shame." For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For "everyone who calls on the name of the Lord will be saved."(10:11-13)
 

5. What should be the attitude of Gentile Christians toward Jews?

But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, 18do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. Then you will say, "Branches were broken off so that I might be grafted in." That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you.
 

6. Why is God leaving out the Jews in response to the gospel?

As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all. (11:228-32)
 

7. How do we see the justice of God in the Jews’ temporary and partial rejection of the Messiah?

Oh, the depths of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how unsearchable are his judgments and how inscrutable his ways! "For who has known the mind of the Lord, or who has been his counselor? Or who had given a gift to him that he might be repaid? For from him and through him and to him are all things. To him be glory forever. Amen. 

I used to plead for a mere 10% of the resources devoted to sexuality be diverted to mission to unreached nations. I suppose my friends in Jewish evangelism would have been satisfied with 2%! So sitting with Justus, one of Paul's Jewish co-workers, I brought up the church's efforts of bringing Jews to Jesus. Our missing efforts. What should we have done?
He mentioned three areas that would have corrected our response to Jews. The first was prayer (2). Deep prayer that moved us into their world. After that was learning about Judaism (3). For starters that would be recognizing  "The Old Testament" as the Scriptures for our Lord and the early church. If Gentiles are the branches, find out about the root and the tree. And third, remember their history. From Esther through WWII and beyond, this is a people who experience persecution. Without knowing our Jewish roots and passing over their history, we Gentiles just did not know how to approach Jews. There are some we could learn from (4) but these have been mostly ignored. So back to prayer. 

Footnote: 1. Mosaic from a church in Istanbul. 2. Psalm 122  3. Church's mission among Jews. https://www.cmj-usa.org  I'm kind of partial to this, since one of the founders, Charles Simeon, was born on the same day as me. OK, yeah, a few years apart. 4. Christ Church Jerusalem is right in the midst of inquiring Jews. https://www.cmj-israel.org/CMJ-Ministries/Christ-Church/Overview.  And web sites abound for general mission to Jews.
These profiles are now on my facebook and at Friends of Paul, https://stpaulsfriends.blogspot.com.
Sorry, no pictures on these other two places.

Nymphas and church as churches should be

The Reference:            Colossians 4:15           Greet Nymphas and the church in her/his home

The story that emerges:

The first thing that needs to be cleared up is the gender of this person Nymphas. Is this a woman who hosted this house church or a man? The Greek brings no help. This name could be either a man or woman. The single variable is the placement of the accent. One placement indicates female and the other indicates male. So which is it? More on that in the heavenly interview.

Paul’s comment is that this person hosted a church in his/her home. That’s all he says. “Greet Nymphas and all the people in the church that meets in his/her home.” But that in itself is highly significant. Paul is saying that this was a full-fledged church--with no qualification. He could have said that the group lacked this or that foundational piece. Paul does not hedge. This was a New Testament church.

What can we say about the church universal based on this church in a home in Colossae? What are the distinctives of a church? Let me offer four marks, chosen merely by process of deduction; that is, deducted by what Paul wrote about a church.

First would be worship. The church in the home was a worshipping community. That included teaching the gospel that pointed to Christ and was based on the Jewish Scriptures. A shining example of that is the second chapter of Philippians where Paul drew from Isaiah in his moving Christological passage. Worship included bringing a psalm or hymn, and of course the Lord’s Supper. These Paul addressed in 1^stCorinthians chapters 11 and 14.

The church was a family. There was caring within the fellowship, “weeping with those who weep, rejoicing with those who rejoice.” And working through disagreements, as the dispute between Euodia and Syntyche, for the sake of unity.

The church had witness to Christ, to those near and to those far. The church in Philippi stood with Paul on his journey westward but they also had local work carried out, “not terrified by their adversaries.”

The fourth mark is a connection with the larger church for accountability and for oversight. Paul functioned in that role himself, but he also enlarged the connection through the travels and friendships, like the news brought by Stephen, Fortunatus, and Achaicus about the church in Corinth (1^stCor. 16:17).

If those are the distinctive features, then how were they carried out? Paul referred to three workings of the Holy Spirit. These are the manifestation of gifts, of ministries, and of activities (1^stCorinthians 12:4, 5, 6). Using the image of the body for the church, each part is valued and works with all the others. Even the prominent eye is dependent on the lowly foot. There was no role for a star. Harmony depended on each knowing that the Holy Spirit’s calling lay beneath and within these varieties.

The church in the home had the roots of the church today. Like a healthy rose, one has blossomed into the other. Some blossoms, however, show signs of aphids, or disease, or some alien shoots —along with vibrant expressions of worship, family, witness, and connection. After all, the church is both a human institution as well as a divine creation.


I had two pressing questions for Nymphas when we sat down on my bench in heaven. One was to settle the gender question. I thought a direct question may lack taste, so I expected to rely on a visual. How foolish! Gender disappears in heaven. You knew that. So Nymphas’ gender will remain fixed in the fog of textual apparatus and where to place the accent.

The question I did ask was about how that first blossom morphed into such wild descendants. How did it happen that the church began to define itself by hierarchical patterns, number of committees, elegance of bricks and vestments, and other items absent in the church in Nymphas' home?

Nymphas had two answers. One was to say that the eye will, in fact, often make the foot feel unneeded. The foot will withdraw, so tiers of status arise. That was the spiritual answer. The other answer was more down to earth. Those diversions arose the first time a member objected, “Hey, who gave you the podium, the right to think you are our teacher?” Or a related objection, “How come we are giving so much money to this project over here when these over there need the fund more?” From simple questions like that came complex evolution.

And that brought to mind a simple statement from a very learned professor of mine. He was colorfully garbed as Oxford D.Phil. and then wore a purple shirt as bishop, with years in a thriving parish in between. He introduced me to Lancelot Andrewes and Roland Allen and other giants of the faith. But the statement of his that I quote with frequency bears none of that luminous cast. It is simply this: “The reason there is such dissension in churches over things like library funds and committee heads is that…….the stakes are so small.”

Tychicus: Voice of St. Paul--then and now

The References:
2 Timothy 4:12            I sent Tychicus to Ephesus.
 Ephesians 6:21            Tychicus will tell you how we are and he will encourage you.          
 Colossians 4:7             A faithful minister and fellow servant of the Lord;
                                        I am sending him that he may encourage your hearts.

The story that emerges:
This man does not appear in the New Testament except for these oblique references, but they present a man who spoke and ministered as Paul would have. After all Paul entrusted Tychicus to carry the letters that Paul wrote to the church in Ephesus and the church in Colossae. Furthermore Paul knew that Tychicus would speak comfort and strength to the hearts of the believers in these two cities.

“He will encourage your hearts,” Paul wrote to both churches about the sweet influence of Tychicus among them. The verb Paul used combines the word “along side” and also “to call.” A simple meaning would be that Tychicus was called to go into the deepest needs of the Christ' people and speak to them comfort and hope.

How did he bring encouragement? By listening, by patience, and by understanding the grief, the concerns, the hopes of the people. The pastoral care of Tychicus came with love and discernment, with comfort and assurance from the Word of God.

From what we know of the geopolitical circumstances of the cities, we can see two sources of challenge to the churches, one external and the other internal.

The external one was persecution. The Roman authorities forced believers to acknowledge only one king, the Roman one. The pagan environment brought a worship that merged cult prostitution with idolatry. From each of these the small band of Christ followers faced threats to life and faith.

The internal threat came from false teachers who had insinuated themselves into the life of the church. These teachers tried to persuade the believers of a teaching above what Paul taught and of a God who was more than Christ. To counter this, Paul stated, “Christ is the image of the invisible God; all the fullness of the Godhead dwelt in Him; He made peace through the blood of His cross. This is the Gospel which you have heard from me” (2:15, 19, 20, 23). Tychicus built on these clear affirmations of Christ, helping the Colossians to see the power and authority of the Lord and the anchor of their faith.

Can we hear Tychicus’ encouragement today? Yes to persecution and yes to false teaching.

An estimated 260 million Christians today suffer persecution for their faith. That is not a statistic. That is our family report, an update on our brothers and sisters. These family members can’t come to our gatherings because they are being held in torture and in prison. We can learn more about them from several web sites. One outstanding one, Opendoorsusa.org, gives the worse offending countries and offers resources for prayer.

The armament against persecution has always been prayer. These people are, after all, precious children of their heavenly Father. He watches over them as the Good Shepherd. On behalf of these fellow believers, we pray for:
protection from and under hostile authorities;
the right words to speak;
reminder of God’s power and presence in their weakness;
and a witness of forgiveness and confidence in the face of death.
 
The influence of false teaching inside the church is the same today as then. Making friends with the culture can blur the distinctions between secular morals and God’s, between an earthbound worldview and the heavenly one.  Encouragement like Tychicus’ warns us against “getting in step with everyone else,” “doing what our friends are doing,” and then finding churches that don’t raise any objection to our accommodation. Like Lot’s wife, we can easily step back and accept their ways. Like her end, the cost is getting lost in the wide path of destruction. In this climate any diversion from the Ten commandments merely becomes a nonissue.  
 
Encouragement for us is remembering how it all started -- in the garden and hearing the devil say so innocently, “Did God really say you may not…” (Genesis 3:1). Encouragement is training us to listen for that quotation, to recognize its source, and then to hold to the path of life. 
 
 
I was curious about one thing when I had a chance to interview Tychicus in heaven. He was with several friends from his days in Ephesus but made room for me on the bench. My question was an easy one: “What were the reactions you had from the pagans and the false teachers as you confronted them? Giving encouragement to the faithful sounds so wonderful, but your message sent arrows to targets, targets of influence.  How did that go down? What did you have to face?”
 
His answer was not surprising. His face showed a passing grimace but also a smile. The grimace was for his opposition; the smile was for his love for them. What he went on to describe was easy to recognize; only the year has changed. If the Light has shown in the darkness, the darkness has always kicked back—refusing the truth and rejecting the messenger. That is what Tychicus received—blowback ranging from embarrassment of spiritual failure to rebellion against the Lord.
 
The encouragement from Tychicus gave the last words, words from his friend Paul: Faith, hope, truth, and love. Don’t lose any of them. But the greatest of them in all circumstances is love.
 
 

Silas, who understood Paul

References:                             Acts 15:22       After the Jerusalem Conference, the leaders in Jerusalem sent Silas with another to deliver the Council’s Letter to the church in Antioch

Acts 15:40       As Paul prepares for the next missionary journey, he and Barnabas have a major argument and separation. Paul choses Silas to go with him instead.

Acts 16: 19      In Philippi Paul and Silas get thrown into jail. After an earthquake, they escape, but not before they lead the jailor to faith.

The story that emerges:  

The profile of Silas best begins at the end of his appearances and then works forward. Moving in that direction will show how this companion of Paul arrived at a profound and life-changing understanding of the apostle’s teaching.

The final scene is a jail in Philippi, with Silas shackled with his friend Paul. Philippi was new territory for Paul and his missionary journeys. He had intended to go through the upper reaches of Turkey, but the Holy Spirit made it clear to him that God had other plans for him. So he went on to a city of the Aegean Sea named Troas. 

One night Paul had a vision of a man across the sea beckoning and saying, “Come over and help us.” Next we read that Paul, Silas, and Luke set out to cross the Aegean and placed their feet on European soil, marking the first foothold of the gospel of Jesus Christ in the lands of Europe. The first city where they ministered was Philippi. The gospel truth immediately clashed with the pagan practices of this city, resulting in Paul and Silas being thrown into jail. 

Here let me interject a hypothetical comment from Paul, one that allows me to bring the past into this context. Suppose, in the middle of the night, Paul turned to Silas and said to him, “Well, I guess you never thought hooking up with me would land you in a jail in an unknown land.” Then in my imagination Silas would have answered, “Oh no. All you have taught me about the gospel has prepared me for exactly this trip and this city.” And to prove this is my imagination at work, I’m sure Silas would have added, “But I do wish a mattress came with the shackles. I’m beastly uncomfortable.”

That they did sing praises to God throughout the night is absolutely true, gospel truth (Acts 16:25)!

Moving to the beginning of their acquaintance, about two years before their jail time, we find Silas taking part in what is known as the Jerusalem Council. The apostles and elders in Jerusalem had summoned Paul and Barnabas from Antioch where the report was that Gentile and Jewish believers were eating together and admitted to the Lord’s Supper. The scandal was that the Gentile believers had not been required to be circumcised. Was this to be permitted? A group of believers from among the Pharisees had objected and forced the issue to be resolved at this meeting.

Paul wisely addressed the single issue of circumcision, though we will see that a larger issue loomed just behind. He gave evidence of God’s full blessing of faith and redemption upon the Gentiles, none of whom had been circumcised. With support from Peter, this argument persuaded the Council and a letter was written confirming this to the church in Antioch.

The Council, then, appointed a legation of leaders to take this concordat back to Antioch. Among those who went, Silas was selected. For the two weeks of the return trip to Antioch, he had the time to get into Paul’s mind.

Once back in Antioch Paul and Barnabas began plans for their next journey. All plans halted when Barnabas insisted on taking his nephew Mark. But Mark had backed out near the outset of their first trip, and Paul would not hear of taking him along. Unable to resolve this, they went their separate ways. Paul wanted to take along a co-worker and companion, one who showed spiritual maturity and who fully understood the gospel. Paul chose Silas. 

This is the trip that landed them both in the Philippian jail. Returning to their conversation mentioned at the beginning of this profile, I remember Paul asking Silas: “And just what was it that prepared you for jail in Philippi?”

The answer Silas gave showed how he saw how that issue of circumcision opened a larger view of God’s salvation plan. Not requiring circumcision and being justified by faith unlocked the door of the grace of adoption for every believer. But coming into vision beyond that door was the universal offer of salvation for all nations.

Silas had followed Paul’s argument to see this conclusion. If keeping the law disqualified those outside the law, removing the law removed the disqualification. That meant that all became qualified for faith by grace alone. If God had removed the barrier that kept the Gentiles outside, then God wanted the Gentiles to receive His offer.

That is Silas understood. This is what connected justification by faith to the missionary call to all nations. This is what made sense of leaving Jerusalem and landing in the jail of Philippi.

When I came across Silas on the bench in heaven, he was heavily engaged in conversation with someone. He invited me to sit down and introduced me to his friend, Aristides. Aristides, Silas explained, was the jailer in Philippi, the very one who almost took his life when Paul and Silas were freed. Instead, moved by the faith of these prisoners and their praising God, he committed his life to Jesus Christ as his savior.

Aristides had been telling Silas of his ventures out from Philippi to the towns and villages inland and the churches he had been able to start. He told how the congregation back in Philippi had been supportive in prayer and visits for these efforts. Silas knowingly nodded, for he remembered how the Philippian Christians had continued their support of him and Paul all the way until Paul’s imprisonment in Rome.

I reflected a moment on these reports and then commented, “That picture – members going out to new people with the support of the home church – that pulls it all together, doesn’t it.”

“In a nutshell,” he replied.

Why Ananias?

Reference:      Acts 9:10--16

In Damascus there was a disciple named Ananias. The Lord called to him in a vision, “Ananias!” “Yes, Lord,” he answered. 

The Lord told him, “Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. In a vision he has seen a man named Ananias come and place his hands on him to restore his sight.” 

“Lord,” Ananias answered, “I have heard many reports about this man and all the harm he has done to your holy people in Jerusalem. And he has come here with authority from the chief priests to arrest all who call on your name.” 

But the Lord said to Ananias, “Go! This man is my chosen instrument to proclaim my name to the nations and their kings and to the people of Israel. I will show him how much he must suffer for my name.” 

Acts 22:12

“A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there.”

The story that emerges:

My question, “Why Ananias?” takes us behind the scenes to find out about this man whom God chose to be His messenger to the stricken Paul. What do these references show about the spiritual character of this man? What reasons can we discern for God choosing him for this unique role?

From the texts quoted above we learn several things about Ananias.  1. He lived in Damascus. 2. He was a highly respected disciple.  3. He knew of Paul and the intentions of Paul’s visit. 4. He had a vision of God when he received these instructions. 5. His message to Paul would be the first revelation of God’s mission for his life. 6. The Lord had already given his name to Paul as the one God would send. 

To address the man and his role, we should first recall the events of Paul’s arrival in Damascus and what preceded the visit of Ananias. When Paul was blinded by his vision of the Lord, the instructions he received were few but specific. “Go into the city, and you will be told what you must do” (Acts 9:6). His companions then took him to the street called Straight, to the rooming house owned by a man named Judas. There for three days he ate nothing, sat in his darkness, and waited.

Before Ananias arrived, in his contemplation Paul could reach five indisputable conclusions: 1. Jesus had in fact been resurrected from the grave. 2. This Jesus was the long awaited Messiah. 3. Jesus knew Paul and his violent persecution of His followers. 4. Absent the Lord’s condemnation, Paul knew he had  the Lord’s mercy and forgiveness. 5. Finally, in a few days the Lord would bring his specific calling. 

This was the holy drama into which God called Ananias. It had the undeniable marks of sovereign orchestration, attested by the least expected and most unpredicted turn of events. The intransigent opponent of Christ, his hostility toward His followers whom he dragged into prisons and forced to deny their faith – this man God brought to his knees from abject weakness into beams of light.  Only God could have set these events in action, only God could change the heart of Paul.

To this man God sent Ananias to lay his hands on Paul, to declare forgiveness, to heal his blindness, to baptize, and to lay before him the assignment from Jesus. The requirements for this messenger now become clear:

* The man sent could be no new disciple; there must be no possibility of intimidation by the presence of Paul, even a repentant Paul.

* He would need to have evidence of a faith that was deeply informed and matured.

* He would need the unquestioned respect of the believers to whom he would later introduce Paul. 

* He must have demonstrated the unswerving trust and willingness that would enable him to fulfill this role. 

Such was the spiritual character of Ananias. 

I was eager to make acquaintance with Ananias and sit beside him on my bench in heaven.  When he sat down, I observed a respectful silence. This was, after all, the man who experienced proximity with the Almighty and represented Him to Paul. After a while I gave him an opening which I hoped he would take. “Ananias, sir, Luke tells the tale of Paul in Damascus once and Paul relates it twice. Clearly the readers are directed to Paul and his commission to lead the church to all the nations. In each of these recountings, your part is essential though briefly stated.”

He didn’t pick up as I had hoped, so I gave it another try, this time being pretty explicit. “What was it like to go to Judas’ house, up to his room, and then tell this blinded man what God had told you?”

My question took him back to the time and place that were holy ground. His reply, as I expected, was measured, thoughtful, and subdued. He answered with these few observations.

“Never have I seen a man so humbled, humiliated, and broken. Surely a reflection of the pride that was shattered. But also never a man so astounded by mercy. He knew the depth of the darkness of his sin, but as he later wrote, he knew all was outweighed by “the depth of the riches of the wisdom and the knowledge of God.” 

Manaen and his friend, Herod Antipas

The references:

Acts 13:1                     In the church in Antioch… Manaen, who had been brought up with Herod

Luke 8:3                       Along with the twelve were… Joanna, wife of Chuza, the manager of   Herod’s household

The story that emerges:

Our subject is a man named Manaen, one of Paul’s friends in Antioch. He will take us to two tiers: a witness of Jesus among hostile leaders, and a disciple ready for missionary instructions.  

We’ll follow him first into the hostile family of Herods, since he was raised with them. The Herods appear throughout the New Testament. Sizing them up on the same page is challenging; I found this link¹to be helpful.

The place to start is Herod the Great. His magnificent building projects reflected the magnitude of his ego. His projects included fortresses, ports, and cities, as well as the reconstruction of the Temple in Jerusalem. He had six wives and over 14 children. The evidence is that paranoia and violence took over at the end of his life. The evidence? He poisoned one of his wives, convinced that she had designs for his empire. Then he had their two sons murdered. Just before his own death, worried about a coup by his firstborn son, Antipater, he poisoned him. And, yes, this was the Herod who had the young boys of Bethlehem murdered, attempting to kill off the Messiah.

Into that home life was born Herod Antipas, one of the surviving offspring. After his father’s death, this Herod was given the territory that included Galilee. He divorced his wife, the daughter of the king of the Nabateans, and married his half-brother’s wife, Herodias. John the Baptist publicly rebuked his breach of biblical laws. The response came following a sensual dance by Herod’s step-daughter, Salome. At the request of Herodias, Herod had John the Baptist beheaded. 

Moving forward a few years and over to Antioch, Luke lists the prominent leaders of that church. Among them is Manaen, the subject of this profile. Luke adds about him, “He was a companion of Herod (Acts 13:1).” The word for “companion” clearly indicates a playmate or close friend. We may assume that Manaen grew up in the upper and wealthy class in Jerusalem, enjoying Herod Antipas as a close companion. 

Another list by Luke mentions several of the women who ministered to Jesus in His itinerant ministry. One of these is Joanna whose husband, Chuza, was a manager of Herod’s estate (8:4).

There were, then, at least two followers of Jesus in high government positions and close to Herod Antipas. One was his long-term friend, and the other was his business manager. This brings up issues of the first tier -- the balance of persevering witness and/or exodus from unbelieving and hostile people. What influence was there about Jesus the Messiah? Did Chuza’s close interaction include discussing Jesus as the fulfillment of prophesies? Did Manaen’s witness call forth repentance?

We do not have the answers, but the questions are pertinent. Those same issues face many today. These two men surely recognized Herod Antipas responsible for horrifying policies and deplorable personal morals. At what point did Manaen separate from his friend? What was the telling incident or rejection? Did Herod persecute his friend who turned to follow another king? How long did Chuza remain in his post? What made him break?

The only mention of Herod’s attitude about Jesus came at the crucifixion when Pontius Pilate sent Jesus to Herod. Then Luke tells us, “Herod had heard of Christ and wanted to see him” (Luke 23:6). No matter what we may extrapolate from that reference, the conclusion leaves the blood of the Savior on the hands of this Jewish king as well as Pilate, the Roman governor.

Finding Manaen for a conversation on a heavenly bench was easy. I could tell by his loafers, wardrobe carryovers from his affluent days.  The tassels had been removed but a polished shine came through. He was easy to engage in conversation, although a nearby game divided his attention.

Here was one to ask about the witness of the church to the secular authorities. For us these are timely concerns since our own president has been accused of questionable policies and embarrassing morals. I asked if he was keeping up with our situation through the Internet. He rolled his eyes. “Internet? We lived quite well without that.” How about paper, then? Had he read the paper that carried the Christianity Today editorial²about our president? Well, he had. And??? The score of the game was close and his attention did not hold. But he did elaborate, adding comments like, “Lift up holy hands in prayer” and “constitutional democracy.” Also, he added, “Pray for those in authority.” Then he turned and spoke directly, “And remember that the one who is really in control is the Holy One, and this King neither slumbers nor sleeps.” 

And at that his head was turned. If you had trouble keeping up with the athletics and rules of Harry Potter’s games, this game was – shall we say – unearthly! After all, these angels were hard at it. I had lost all contact with Manaen. 

I didn’t even get to ask him my recurring question, the one that moves us into the other tier--the missionary instructions from his Lord, where he went after leaving Antioch. That question doesn’t have an answer either, but I bet it was the Koli people of India³.

1.    https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/herod-the-great-herodian-family-tree/

2.    https://www.christianitytoday.com/ct/2019/december-web-only/trump-should-be-removed-from-office.html.

3.    http://www.globalprayerdigest.org/issue/day/koli-people-of-india/

Looking for Paul's Family

The references:

Acts 23:16                   Paul’s sister’s son learned of the plot of the Jews to assassinate Paul

Romans 16:4               Andronicus and Junias, kinsmen of Paul, converted before him

Romans 16:13             Rufus, kinsman, “and his mother and mine”

The story that emerges:

The other night Constance and I watched an Agatha Christie movie, “A Murder is Announced.” We figured out who the culprit was (Spoiler alert -- the butler did not do it.) but could not put the pieces together. All came to light at the end when Miss Marple disclosed family connections that had been hidden from all.

Similarly, in investigating the family of Paul, we are only told Paul had a sister and a nephew. No one tells us who they were or any other related details. So, acknowledging the tentativeness of any conclusion, here is what we can put on the table.

Acts 23:16 gives the only factual piece in digging out Paul’s family. The context was Paul’s arrest and imminent transfer to Caesarea where he would stand trial. Jews had conspired to ambush the caravan and kill him. Luke records that the son of Paul’s sister learned of the plan and told Paul. “Now the son of Paul’s sister heard of their ambush, so he entered the barracks and went and told Paul” (Acts 23:16). Paul, then, asked that the Roman centurion to hear the nephew’s report. He did and the guard for Paul’s transfer was hugely increased.

Our question is who was this nephew, and who was his mother? And are there other kinsmen that we can find? While there are no further details about sister and nephew, there are two references to possible relatives in the final chapter of Romans. 

The first to examine is Rufus. Paul writes, “Greet Rufus, chosen of the Lord; also, his mother and mine” (Romans 16:13). The last phrase could also be translated, “who has been a mother to me, too.” That is probably the more accurate rendering. In the travels of Paul, he was frequently the guest in homes of friends. The mother of Rufus could have been the hostess on many occasions.

We will revisit Rufus on another profile, since there is a likely connection with the man who carried the cross for Jesus. Stay tuned.

The other reference mentions the couple Andronicus and Junias. There is a stronger case them to be related to Paul. “Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstanding among the apostles and were in Christ before me” (Romans 16:7).

The Greek work that Paul uses for his relation with them and Rufus – sunggeneis, of the same origin – could mean “the same by faith” or “the same by birth.” In the context of Rufus, “the same faith” seems better. With Andronicus and Junias it could be the latter.

By them being “in Christ before Paul” raises the possibility of several years of previous acquaintance. In fact, this could have been his sister and her husband living in Jerusalem. It would be plausible that Paul had relatives there with whom he lived while a student and later at the time of Stephen’s execution. If Junias was Paul’s sister and was living in Jerusalem, her son might well have also been a follower of Jesus and keen advocate for the ministry of his uncle. 

An interesting sidelight is how Paul singles the two of them out as “outstanding among the apostles.” This could be taken in a variety of ways. One way is to recognize the husband and wife as apostles who showed impressive ministry. They would be included among those whom Paul mentions in 1 Cor. 15:7: “Then He appeared to James and then to all the apostles.”  This would elevate them to be among the apostles appointed by the post-resurrected Christ. 

We can depart from this to another family question, one that carries more interest. That would be the question if Paul were ever married. Was there a Mrs. Paul? On this point both Paul in his correspondence and Luke in his narrative are silent. There are many explorations taken, each one yielding alternative conclusions. On this too, we must live with unanswered questions and tantalizing ambiguity. 

We have no Agatha Christie to bring pat answers to these inquiries. When we are in heaven, we won’t find a bench to sit and clarify all this with Paul. The most we might hope for is a sighting of their family picnic. We can look closely there for who might have been his wife or his nephew. But even that won’t help since no one wears name tags in heaven. But you already knew that.

Aristarchus—A true friend and co-worker

The References 

Acts 20:4                     A native of Thessalonica 

Acts 19:29                   Beaten up at the riot in Ephesus

Acts 27:2                     On the ship with Paul to Rome where the apostle will be jailed

Colossians 4:10           With Paul in prison

The story that emerges:

After Paul crossed into Europe, his first stop was Philippi where he and Silas were jailed. From there he went on and spent three Sabbaths in Thessalonica. That means he was there somewhere between two and five weeks. 

Aristarchus was one of the Thessalonians who heard Paul and became a believer in Christ. Paul was there long enough to spot spiritually mature leaders and appoint elders. At that point Aristarchus disappears from the story until he reappears with Paul and others in Ephesus. Legend has it that Aristarchus became the first bishop of Thessalonica. That is quite plausible with the spiritual depth and courage he showed later. 

Not long after leaving the city, Paul wrote two letters back to that congregation. These are invaluable for students of the early church, since the issues are fresh  among his letters since they reflect issues in a brand new church plant. 

The next time Aristarchus appears is in Ephesus. Between Paul’s time in Thessalonica and Ephesus he went further down the Macedonian peninsula to Corinth, staying there over two years. While it is possible that Aristarchus accompanied Paul there, but it is more likely that he remained in Thessalonica, serving as that congregations in the demanding role as its first bishop. 

Paul, meantime, left Corinth and set sail for his home base in Syria. En routehe stopped over in Ephesus. This major seaport was a logical place for Paul to appraise for future ministry. He did not remain long but continued on to Syria. He vowed to the Christians there to return,  but not before adding, “God willing.” These trips are all covered in the brief verses of Acts 18:18-21.

Paul returned to Ephesus and ministered to the small group of Christians there. He also sent Timothy and Erastus over to Macedonia. These two probably revisited the churches in Philippi and Thessalonica. It was this visit that Aristarchus learned of Paul being in Ephesus, and he traveled there when Timothy and Erastus returned. 

Paul did not work solo. He always sought out companions whom he referred to as his “co-workers.” One of these was Aristarchus. 

The work in Ephesus was so successful that it brought on a riot. Luke describes the riot in Acts 21. Ostensibly the cause was a threat to the local deity, Artemis. The real reason, however, was a threat to commerce, specifically the idol industry of one Demetrius. Follow the money, then as now. Many Ephesians had no clue what the clamor was about (19:32), but a riot is a riot, and the city converged on the amphitheater. 

Paul had many friends who had rank and influence in the city. They prevailed on him not to go to the crowd. Instead the rowdy citizens grabbed two of his colleagues. One of these was Aristarchus. 

His next appearance was in a group of co-workers named in Acts 20:4 and 5. Each is named with his congregation. They appear to be representatives of the congregations who contributed to the offering that Paul was taking to the church in Jerusalem. 

The final time we see Aristarchus is leaving with Paul on the ship that took the apostle to his trial and jail term in Rome. That is no insignificant sighting. Luke went on the ship with Paul but the only other co-worker was Aristarchus. In his letter to the Colossians written from jail, Paul makes the final reference to him saying, “Aristarchus, my fellow prisoner, greets you” (Col. 4:10). We see in the trip and confinement evidence of a close friendship and courageous solidarity of these two servants of Christ.

When I am sitting by Aristarchus on a bench in heaven, I will have a couple of questions for him:

How did you deal with the wounds from the amphitheater in Ephesus—the physical hurts and the scars of the persecution?

What was the most enjoyable aspect of Paul as friend and traveling companion?

OK, you went to Spain with Paul, but where did you go afterwards? North to Gaul? Or did you cross at Gibraltar and get among the Bedouin and Arabs of Morocco?