The Weak and the Strong (Romans 14:1–15:13): Part 6 of 7

Unity of the Strong and Weak

“We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us¹ please his neighbor for his good, to build him up. For Christ did not please himself, but as it is written, ‘The reproaches of those who reproached you fell on me’” (Romans 15:1-3, ESV).

To the “strong” [οἱ δυνατοί], among whom Paul includes himself,² the exhortation is given: “We [emphatic!] … have an obligation” [ὀφείλομεν … ἡμεῖς] or “our duty is …” (Weymouth), the present tense conveying what is current and continuous.³ Only here in Romans is this special use of the first person plural “we,”⁴ unlike any of the others,⁵ where the focus is on just a segment of the community. Paul is saying that those of us who are spiritually mature have the responsibility “to bear with” [βαστάζειν] (cf. Gal. 6:2), an active infinitive (from βαστάζω), which the more reserved rendering “put up with” (NAB, NRSV) or “be patient with” (CEV, ISV) softens to passive inactivity. The strong ones are to actively “help” (GNT) “the weak” [τῶν ἀδυνάτων]⁶ in bearing—present tense (currently and continually)—“the failings” (ESV, NET, NIV, N/RSV) [τὰ ἀσθενήματα], the lone occurrence of this noun in the NT,⁷ lit. “the infirmities” (ASV, KJV), also translated “the weaknesses” (CSB, NASB, WEB), “the scruples” (NKJV), “the shortcomings” (MSV), “the doubts and qualms” (J. B. Phillips).

As an extension of 12:3-8, Paul is essentially reiterating what he had already communicated to the Corinth church: the body is not one member but many, every member is necessary, the very existence of the body depends on unity of diverse members and mutual dependence, and discord among members is an unhealthy body (1 Cor. 12:14-27). “The weaker members of the church actually are indispensable for the proper functioning of the body, just as the human body is dependent upon its weaker internal organs (heart, lungs), whose only protection is that which the stronger members afford.”⁸

Striving to “please” [ἀρέσκω] ought to be directed beyond “ourselves” (cf. 12:10).⁹ Instead, we aim to please the Lord, first and foremost (cf. 2:29; 8:8; 12:1-2),¹⁰ and secondarily our “neighbor” [πλησίον] in the sense of other persons (cf. 13:9-10),¹¹  especially in the church. This is not done as men-pleasers¹² but to “build up” [οἰκοδομή] for “edification” (NASB, N/KJV) (cf. 14:19). 

The supreme example is “Christ” (cf. 4:23-25; 5:6-11), typified in the words of Psalm 69:9 (LXX), “as it is written.”¹³ Traditionally considered a psalm of David, the distressing cry is characteristic of Jesus’s own suffering (cf. also John 2:17). The point of Paul’s argument is more elaborately laid out in Philippians 2:1-11, “the greatest possible incentive to unity and humility in the picture of the Lord himself …”¹⁴ (cf. also Heb. 12:2-3). The kind of life Jesus lived on earth and willingly sacrificed teaches us that personal liberty is subservient to love (cf. v. 8),¹⁵ “a continuous act of self-limitation for the sake of [others].”¹⁶ Paul appeals to scripture rather than citing an episode from the Lord’s earthly ministry, perhaps to reaffirm that Christ’s sufferings were always a necessary part of God’s infinite plan.¹⁷

The Role of Scripture

“For whatever was written in former days was written for our¹⁸ instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4). 

“For” [γάρ], validating the use of the passage just quoted, as well as the copious scripture references throughout the letter,¹⁹ the apostle alludes to “whatever” [ὅσα] was written in the past [προεγράφη],²⁰ still serving a practical purpose.²¹ As “a brief detour from his main argument,”²² it seems that for Paul, “if you can cite Scripture for a fact, you show, not only that it was so, but that it must have been so, in the eternal purpose of God.”²³

While other inspired documents were being produced during the NT era,²⁴ “the Scriptures” referred to here are those “written in former days,” applicable to particular texts (4:3; 9:17; 10:11; 11:2) as well as the entire collection (1:2; 16:26; cf. 2:17-20; 3:2, 21; 9:4), a.k.a. the Hebrew Bible or the Old Testament.²⁵ Although no longer binding as a set of ordinances and rituals (6:14; 7:4), these sacred writings are holy, just, and good (7:12) and remain historically, prophetically, and instructionally useful (cf. 2:17-20; 4:22-24).²⁶

Along with the verbal “teach” [διδάσκω] (2:21; 12:7),²⁷ “instruction” [διδασκαλία] (cf. 12:7) is a central component of the apostle’s ministry and writings, especially prominent in his letters to Timothy and Titus.²⁸ Having repeatedly informed the Romans of the importance of endurance (2:7; 5:3-4; 8:25; 12:12), he now says it is “through” [διὰ] “the” [τῆς] “endurance” [ὑπομονῆς] (of previous reference), “and through the encouragement” [καὶ διὰ τῆς παρακλήσεως]²⁹ “of the Scriptures” [τῶν γραφῶν], that we acquire and maintain, like Christ (v. 3), the motivation necessary to persevere in the midst of troublesome times, which both the strong and the weak face together (cf. 5:2-5; 8:18, 24-25). The present tense of “we might have” [ἔχωμεν] implies the secure possession of an abiding “hope” [ἐλπίς], about which Paul constantly reminds his fellow-believers (4:18; 5:2-5; 8:20-25; 12:12; 15:4, 12, 13, 24). 

Unified for God’s Glory

“May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ” (Romans 15:5-6). 

For the benefit of his readers the apostle inserts a prayer-wish (cf. vv. 13, 33) that serves the twofold purpose of (a) exhorting the brethren (“you” plural [ὑμῖν]), both strong and weak; and (b) including God in the conflict resolution,³⁰ especially seeing that he is the author and source of “endurance” [ὑπομονή]³¹ and “encouragement” [παράκλησις],³² which he graciously extends—may he “grant” or “give” [δῴη]—through “the Scriptures” (v. 4).³³

The aspiration “to live in such harmony” is translated from the phrase τὸ αὐτὸ φρονεῖν, wherein the verbal φρονέω conveys the sense of thinking-feeling-doing,³⁴ while the articular pronoun αὐτός means “the same” (ASV, NASB, NIV) (cf. 12:16).³⁵ The desired peaceable, harmonious, unified environment is reciprocally attained: “in” [ἐν] or “among” (GNT)³⁶ “one another” [ἀλλήλοις] (vv. 5, 7, 14), a point of emphasis throughout the letter from beginning to end (1:12; 12:5, 10, 15-16; 13:8; 14:13, 19; 16:16).³⁷ The only way this can be achieved is “in accord with” or “according to” [κατά]³⁸ “Christ Jesus,” whose manner of thinking-feeling-doing is the perfect model for unity (cf. Phil. 2:2-5).³⁹

Every member of the body has a positive contribution to make in this collaborative effort “together” [ὁμοθυμαδόν], which is lit. “with one mind or purpose or impulse” (BDAG 706).⁴⁰ “This does not mean that believers are intended to see eye-to-eye on everything, but that the more Christ fills the spiritual vision, the greater will be the cohesiveness of the church. The centripetal magnetism of the Lord can effectively counter the centrifugal force of individual judgment and opinion.”⁴¹

The collective resolve is a cohesive “mouth” [στόμα] or “voice,”⁴² already sharing a common confession of faith (10:8-10), with which you [all] may in unison “glorify” [δοξάζητε], “honor,” “praise,” “magnify” (cf. vv. 7, 9)—in contrast to the sinful world’s disregard (1:21)—“the God and Father of our Lord Jesus Christ” (cf. v. 9; 1:1-7).⁴³ “Unity and harmony of worship will be the result of unity of life.”⁴⁴

--Kevin L. Moore

Endnotes:

     ¹ The reading “us” [ἡμῶν] is preferred over “you” [ὑμῶν] (contra Douay-Rheims).

     ² The emphatic “we” [ἡμεῖς] is limited here, separate from “the weak,” whereas the rest of the first person plurals in chap. 15 are clearly inclusive of the entire reading audience. Note “each” [ἕκαστος] (v. 2), “one another” [ἀλλήλων] (vv. 5, 7, 14), and “all of you” [πάντων ὑμῶν] (v. 33). Elsewhere Paul recognizes his own human “weakness” (Rom. 8:26; 1 Cor. 2:3; 2 Cor. 11:21, 29, 30; 12:5, 9, 10; 13:4, 9; Gal. 4:3) and distinguishes himself from those who might be considered “strong” (2 Cor. 13:9).

     ³ Compare Acts 17:29; 2 Thess. 2:3; 2:13; 1 John 3:16; 4:11; 3:8. On the verbal ὀφείλω, see also Rom. 13:8; 15:27b; and the noun form ὀφειλέτης in 1:14; 8:12; 15:27a.

     ⁴ Lung-kwong Lo extends this application to vv. 1-4 (“Identity Crisis” 6-7). S. Byrskog classifies this special usage as the “pluralis sociativus,” describing it as the incorporation of a specific group within the community. But he applies the same designation to the general sense in which all of the addressees are included (“Co-Senders” 232).

     ⁵ See C. E. B. Cranfield, “Changes” 285. J. D. G. Dunn comments: “The ἡμεῖς is no doubt deliberate, emphasizing (as the previous first person plurals had not [14:7-8, 10, 12, 13, 19]) Paul’s stance as one of ‘the strong.’ That Paul is referring specifically to those greeted in chap. 16 is possible (Wilckens), but the appeal probably has in view the too confident gentile Christians in general (cf. 11:18; 12:3, 16). On this issue Paul the Jew feels more at one with the gentile (and more liberated Jewish) believers than with the majority(?) of the Jewish Christians” (Romans 2:837; cf. L.-k. Lo, “Identity Crisis” 1-19).

     ⁶ The adjectival ἀδύνατος is used in Romans only here and in 8:3a.

     ⁷ Besides the noun ἀσθένημα, the verbal cognate ἀσθενέω, in reference to one who is weak, occurs in 4:19; 8:3b; 14:1-2.

     ⁸ D. A. Black, “Weakness” in DPL 966.

     ⁹ 1 Cor. 7:33, 34; 10:33; Phil. 1:19-22; 2:3-4.

     ¹⁰ 1 Cor. 7:32; 2 Cor. 5:9; Gal. 1:10; Eph. 5:9-10; Phil. 4:18; Col. 1:10; 3:20; 1 Thess. 2:4, 15; 4:1; 2 Tim. 2:3-4; Heb. 13:20-21. 

     ¹¹ Matt. 5:43; 19:19; 22:39; Mark 12:31, 33; Luke 10:25-37; Gal 5:14; Eph. 4:25; Jas. 2:8; 4:12.

     ¹² Gal. 1:10; Eph. 6:6; Col. 3:22; 1 Thess. 2:4.

     ¹³ Paul’s repeated use of the verbal γράφω (to “write”) in the perfect passive indicative formula, “it is written” [γέγραπται] (Rom. 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21), consistently refers to sacred scripture having been recorded in the past with current and ongoing applicability. Exceptions are the aorist form [ἐγράφη] in 4:23 that contextually extends the application of what was written in the past (vv. 22-24), and the present tense [γράφει] in 10:5, conveying a sense of ongoing relevance. 

     ¹⁴ R. P. Martin, Philippians (Rev.) 99. On Christ’s example, see also 1 Cor. 11:1; 2 Cor. 8:9.

     ¹⁵ See also 1 Cor. 8:1, 9, 13; 9:12, 19; 10:24, 33; 13:1-7; 16:14.

     ¹⁶ C. H. Dodd, Romans 219. “This is the sort of issue that reveals Paul at his clearest and surest…. His argument has an intellectual and moral directness which makes commentary unnecessary …” (J. A T. Robinson, Wrestling with Romans 142).

     ¹⁷ C. E. B. Cranfield, Romans 2:732-33.

     ¹⁸ The possessive adj. ἡμετέραν is first person singular in form because it modifies τὴνδιδασκαλίαν (“the instruction”) but is first person plural (“our”) in meaning (see BAGD 347; D. B. Wallace, Greek Grammar Beyond the Basics 348; R. A. Young, Intermediate Greek 78-79).

     ¹⁹ There are around sixty-eight scripture quotations in Romans and many more allusions and verbal parallels. See E. E. Ellis, Paul’s Use of the OT 150-85; C. G. Kruse, “Paul’s Use of Scripture in Romans,” in Paul and Scripture 10:77-92.

     ²⁰ The verb προγράφω can refer to (a) something written beforehand, as in prophecy (Rom. 15:4; Jude 4), or previously in the same document (Eph. 3:3); or (b) something publicly proclaimed or written for public reading (Gal. 3:1). See BAGD 704; J. M. Boice, “Galatians” 455; H. N. Ridderbos, Epistle to Galatia 112.

     ²¹ As noted above, this is consistently affirmed throughout Romans with the perfect passive indicative formula, “it is written” [γέγραπται] – in the past with ongoing relevance. 

     ²² D. J. Moo, Romans 869.

     ²³ C. H. Dodd, Romans 221, emp. in the text.

     ²⁴ When Romans was penned (15:15; 16:22), the letter of James and the Pauline letters to the Thessalonians, Galatians, and Corinthians had already been written (see K. L. Moore, A Critical Introduction to the NT 37-43, 122-150, 198-202).

     ²⁵ In the first century AD the collection was known simply as “the scriptures” (Luke 24:27; John 5:39; Acts 17:2; 2 Tim. 3:15). The English word “scripture” is a transliteration of the Latin scriptura with reference to “a writing” or “something written.” In religious circles “the term acquires special meaning, referring not to any written text but to a text, usually a collection of texts, considered uniquely authoritative for members of that religious community” (C. R. Holladay, A Critical Introduction to the NT 572). For Christians the word is used in the special sense of a sacred writing, recognized as inspired by God’s Spirit. In Paul’s final apostolic manuscript he reminisces about [τὰ] ἱερὰ γράμματα (“the sacred writings”) that Timothy had known from childhood, an apparent allusion to the OT, then he speaks of πᾶσα γραφή (“all scripture”) having been θεόπνευστος (“God-breathed”) (2 Tim. 3:14-16). The adjectival “all” would necessarily include ἡ γραφή (“the scripture”) that Paul had quoted in his previous correspondence to Timothy (1 Tim. 5:18), viz. Deut. 24:4 and Luke 10:7. In referencing the latter text, Paul does not recite the spoken words of Jesus or oral tradition but something that had been put into written form [ἡ γραφή]. Not long afterwards Peter alludes to Paul’s writings, which he includes among τὰς λοιπὰς γραφάς (“the rest of [the] scriptures”) (2 Pet. 3:15-16).

     ²⁶ See also 1 Cor. 9:9-10; 10:6, 11; 2 Tim. 3:14-17. Helpful resources include E. E. Ellis, Paul’s Use of the OT (3rd printing 1991), and G. K. Beale and D. A. Carson, eds., Commentary on the NT Use of the OT (2007).

     ²⁷ Note also 1 Cor. 4:17; 11:14; Gal. 1:12; Eph. 4:21; Col. 1:28; 2:7; 3:16; 2 Thess. 2:15; 1 Tim. 2:12; 4:11; 6:2; 2 Tim. 2:2; Tit. 1:11.

     ²⁸ 1 Tim. 1:10; 4:1, 6, 13, 16; 5:17; 6:1, 3; 2 Tim. 3:10, 16; 4:3; Tit. 1:9; 2:1, 7, 10; elsewhere in Paul, Eph. 4:14; Col. 2:22. 

     ²⁹ On Paul’s use of the noun παράκλησις (“encouragement,” “comfort,” “exhortation”), cf. Rom. 12:8; 15:4-5; see also 1 Cor. 14:3; 2 Cor. 1:3-7; 7:4, 7, 13; 8:4, 17; Phil. 2:1; 1 Thess. 2:3; 2 Thess. 2:16; 1 Tim. 4:13; Philem. 7.

     ³⁰ D. J. Moo, Romans 871; J. Murray, Romans 200-201.

     ³¹ Cf. Rom. 5:1-5; Col. 1:9-12; 2 Thess. 3:5.

     ³² Cf. Acts 9:31; 2 Cor. 1:3-7; 7:6; Phil. 2:1; 2 Thess. 2:16; Heb. 6:18.

     ³³ Cf. Luke 8:15; Acts 15:30-31; 1 Cor. 14:3; 1 Thess. 2:2-4; 1 Tim. 4:13; Heb. 13:22; Rev. 3:10. 

     ³⁴ With its highest concentration in Philippians, the verb occurs in Romans at 8:5; 11:20; 12:3, 16; 14:6; 15:5; the cognate noun φρόνημα in 8:6, 7, 27. The corresponding noun φρήν (1 Cor. 14:20) refers to the diaphragm or inward parts surrounding the heart; metaphorically the inner self that regulates external behavior.

     ³⁵ See also 1 Cor. 1:10; 12:25; 2 Cor. 4:13; 13:11; Phil. 2:2; 4:2.

     ³⁶ The preposition ἐν “has a remarkable elasticity of use in the NT” (M. J. Harris, Prepositions and Theology 116; see discussion and examples 116-36), and in this passage is most often rendered “with” (ASV, CSB, ESV, NASB, NET, N/RSV, WEB) or “toward” (LSV, NIV, N/KJV).

     ³⁷ Note also Rom. 2:10; 8:6; 10:15; 12:18; 14:17, 19.

     ³⁸ “Often the substantive that follows κατά specifies the criterion, standard, or norm in the light of which a statement is made, and action is performed, or a judgment is passed. In these cases the preposition will mean ‘according to, in conformity/keeping with, corresponding to, in a manner consistent with, on a scale that matches’” (M. J. Harris, Prepositions and Theology152).

     ³⁹ “Even where Paul is being most practical and pastoral, there he is most theological. His appeal is not to moral generalities like broadmindedness and tolerance, but to the very heart of what God has done and has given us in Jesus Christ” (J. A. T. Robinson, Wrestling with Romans 143). Cf. John 10:16; 17:20-23; 1 Cor. 1:10; 2 Cor. 13:11; Phil. 2:2; 4:2; Gal. 3:26-28; Eph. 2:14-18.

     ⁴⁰ As a compound word (ὁμο -“same” + θυμός -“passion”), the rendering “together” conveys a weakened meaning (BDAG 706). Cf. Acts 1:14; 2:46; 4:24; 5:12; 8:6; 15:25. Outside the Christian context, compare its use in Acts 7:57; 12:20; 18:12; 19:29.

     ⁴¹ E. F. Harrison, “Romans” 152-53; cf. also F. F. Bruce, Romans 216. 

     ⁴² Lit. “in one mouth” [ἐν ἑνὶ στόματι].

     ⁴³ Note also 2 Cor. 1:3; 11:31; Eph. 1:3, 17; Col. 1:3; 1 Pet. 1:3. Paul explicitly designates Jesus as “Son” [υἱός] seventeen times in his extant writings, with the highest concentration in Romans (1:3, 4, 9; 5:10; 8:3, 29, 32).

     ⁴⁴ W. Sanday and A. C. Headlam, Romans 396.

Related Posts: The Weak and Strong: Part 1, Part 2, Part 3, Part 4, Part 5, Part 7

 

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First Impressions: When Paul Met the Two Philips …

There are two principal characters in the NT by the name of Philip: the apostle Philip and the evangelist Philip.¹ The first meeting of Saul of Tarsus (a.k.a. Paul the apostle) with each of these men would have been most intriguing. 

At the beginning of the Christian movement Paul, originally from Tarsus of Cilicia on the northeastern coast of the Mediterranean Sea, and the apostle Philip, from Bethsaida on the northeastern coast of the Sea of Galilee, were both living in Jerusalem (John 1:44; Acts 1:12-13; 7:58; 22:3). It is unlikely, however, they were personally acquainted at the time. 

Whether or not Paul was an official member of the Sanhedrin is debated, though he was certainly associated with this body of adjudicators and a pupil of one of its leading members (Acts 5:34; 22:3; 26:10). Philip and his apostolic colleagues were confronted by these Jewish authorities, arrested, interrogated, beaten, and given strict orders to no longer speak in the name of Jesus, a mandate they could not obey in deference to the greater authority of God (Acts 5:17-42). 

As hostilities continued to escalate in the Jewish capital, seven men were appointed to coordinate the church’s benevolent ministry, one of whom was also named Philip (Acts 6:1-6). He and his coworkers are not specifically called “deacons,” although the noun diakonía (“service,” “ministry”) and verbal diakonéō (“serve”) are used to describe their work (vv. 1-2). The apostles prayed and laid hands on these men, at least two of whom (Stephen and Philip) went on to publicly proclaim the gospel with confirming miraculous signs (v. 8; 8:5-6). Thus Philip is later referred to as “the evangelist” (Acts 21:8).²

When Paul Met Philip the Apostle

As a relatively “young man” (Acts 7:58), Paul participated in a fierce persecution against the Jerusalem church, forcing believers to flee except the apostles (Acts 8:1). Seeing that Ananias in far-away Syria was aware of Paul and his brutal exploits, Philip and his fellow apostles in Jerusalem almost certainly were as well (Acts 9:13, 26). 

About three years after Paul had departed from Jerusalem to extend his vicious campaign, he returned (Gal. 1:18). Even though he had been converted to Christ in the meantime, the local disciples were understandably apprehensive and skeptical (Acts 9:26-27). Since he had been responsible for the maltreatment and deaths of a number of their brethren,³ it would be natural to expect some degree of lingering animosity.

This is the setting where Paul first met the twelve apostles, notwithstanding potential encounters or reports via the Sanhedrin. Compared to the time spent with Peter and the Lord’s brother James (Gal. 1:18-19), Paul’s first meeting with Philip and the other apostles would have been fairly brief.⁴ Was it tense? Awkward? Joyous? We don't know. But thanks to Barnabas’ positive intervention (Acts 9:27), Paul gained the trust and respect of his apostolic brothers.⁵

When Paul Met Philip the Evangelist

Not long after Paul met the apostle Philip, he would have had the opportunity to meet the other Philip. The evangelist Philip and his family were living in the coastal city of Caesarea at the time (Acts 8:40; 21:8-9), having been forced to relocate after Paul had participated in the murder of Philip’s coworker Stephen and then violently drove disciples out of Jerusalem (Acts 8:1-5; 11:19; 19:20). Now that Paul himself was a Christian, Hellenistic Jews were attempting to kill him, so the brethren escorted him from Jerusalem to Caesarea (Acts 8:29-30). The Acts narrative does not say how long Paul stayed in the port city awaiting his voyage to Tarsus, or what he did or with whom he made contact. 

It is reasonable to suspect that Paul may have encountered the evangelist Philip on this occasion, seeing that Paul customarily visited with fellow Christians whenever he passed through communities where they lived (Acts 9:26-28; 15:3, 36, 41; 16:4-6; 18:22, 23; 20:2-17; 21:3-8, 16-17; 27:3; 28:14-15) and later enjoyed hospitality in Philip’s home (Acts 21:8-10; cf. 18:22). What would this first meeting have been like? Tense? Awkward? Joyous? We don’t know. But we do know, thanks to the backing of the Jerusalem saints, brotherhood triumphed over enmity.

Learning Opportunities

When Paul met Philip and Philip, he would have learned something about Christ-like love. Philip the apostle had been taught by the Lord, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another” (John 13:34-35). Jesus further instructed to make disciples, “teaching them to observe all that I have commanded you …” (Matt. 28:19-20). The same directives were then passed on to Philip the evangelist (Acts 2:42-44; 4:31-35; 6:2-5). Years later Paul affirmed that love is not “resentful” (ESV), i.e., it “does not take into account a wrong suffered” (NASB), or “keeps no record of wrongs” (NIV) (1 Cor. 13:5d). Paul had personally experienced “the love of Christ that surpasses knowledge” (Eph. 3:19) when he first met the two Philips.

As a mature Christian Paul believed in and taught the importance of forgiveness, from God through Christ (Eph. 1:7; 2:8; Col. 1:14) and toward one another (Eph. 4:32; Col. 3:13). Jesus had prayed for the forgiveness of his persecutors (Luke 23:34), and Paul, as a persecutor himself (Acts 9:4), had heard one of the Lord’s disciples make the same request (Acts 7:60). Because of his sinful past, Paul felt somewhat inferior to the other apostles and saints (1 Cor. 15:9; Eph. 3:8). But he experienced divine forgiveness when his sins were washed away at baptism (Acts 22:16) and brotherly forgiveness when he met the two Philips. 

Although Paul felt compelled to share his faith immediately after his conversion (Acts 9:20), it was necessary for him to go through a period of maturing, training, and preparation (approx. 11 years) before he was ready to be a full-time missionary (Acts 13:2). This included the mentorship of older, experienced Christians like Ananias, Barnabas, Peter, and James. But let’s not overlook the important contribution of the two Philips. Prior to meeting Paul, the apostle Philip had been faithfully serving the Lord as a disciple, discipler, and church leader (Matt. 10:1-25; Acts 2:14; 1 Cor. 15:5-9). The evangelist Philip was also a seasoned veteran of the Lord’s work (Acts 6:3–8:40). These men would have been worthy role models for the one now remembered for his invaluable service as an apostle and evangelist. 

Long before Paul wrote about imitating the affection, humility, selflessness, and suffering of Christ (Phil. 2:1-8), he had already observed these qualities in Philip and Philip. These men, having devoted their lives to preaching and defending the gospel, practiced the message they preached and defended, while exemplifying Christ in their daily walk. 

Conclusion

We learn from Philip the apostle and Philip the evangelist how important a first impression can be. As a follower of Christ, what impressions am I making on those who observe my behavior, hear me speak, and/or read my social media posts? How do my words and actions impact those younger in the faith and those outside the church? Do I harbor animosity, or epitomize a loving spirit? Do I forgive as I have been forgiven? Am I more concerned about souls than I am voicing my sociopolitical opinions? Am I contributing to the division of the Lord’s body, or promoting unity? Am I driving potential converts further from the Lord, or drawing them closer? We never get a second chance to make a first impression, and first impressions have long-lasting effects.

I wonder if Paul had the two Philips in mind when he wrote, “… pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord's servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will” (2 Tim. 2:22b-26).

Let us be grateful for brethren like Philip and Philip, who demonstrate how disciples of Jesus are to live in a dark world amidst human imperfection.

--Kevin L. Moore

Endnotes:

     ¹ In addition to the apostle Philip (Matt. 10:3; Mark 3:18; Luke 6:14; John 1:43-48; 6:5-7; 12:21-22; 14:8-9; Acts 1:13) and the evangelist Philip (Acts 6:5; 8:5-40; 21:8-9), we also read of Philip, the half-brother of Herod Antipas (Matt. 14:3; Mark 6:17; Luke 3:1, 19).

     ² Unless otherwise noted, scripture quotations are from the ESV.

     ³ Paul’s violent campaign against the Jewish church targeted both men and women (Acts 8:3; 9:2; 22:4), involving threats, arrests, imprisonment, forced blasphemies, beatings, and death (Acts 8:1-3; 9:1-2, 13, 21; 22:4-5, 19; 26:9-11).

     ⁴ See K. L. Moore, “Harmonizing Luke and Paul (Part 1),” <Link>, and “Part 2,” <Link>. 

     ⁵ Later encounters may have included Acts 11:29-30; 12:25, and certainly Acts 15:2-4; Gal. 2:1-10. See K. L. Moore, “Paul’s Apostleship,” <Link>.

Related Posts: The Apostle Philip 

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The Twelve Apostles (Part 12): Simon Zelotes

     Simōn is the Greek form of the Hebrew Sumeōn (Simeon), the name of the second-born son of Jacob and Leah, meaning “he has heard” (an implicit allusion to answered prayer; cf. Gen. 29:33).¹ One of the two apostles who wore this name, to distinguish him from Simon Peter, is labeled “zealot" (Greek zēlōtēs) by Luke (Luke 6:15; Acts 1:13). Matthew (10:4) and Mark (3:18) employ the more obscure Aramaic qualifier Kananaios (from Kananitēs), which is rendered in many English versions as "Cananite." This could indicate that Simon was from Cana of Galilee,² but the term is more likely derived from the Hebrew qana, meaning “zealous” or "zealot."

     Why this particular moniker is appended to Simon’s name is uncertain. Perhaps it was indicative of his great enthusiasm and intensity.³ The tradition of the Eastern Orthodox Church is that Jesus’ first miracle in Cana (John 2:1-11) was at Simon’s wedding, after which Simon’s burning zeal as a follower of Christ became most evident. But it is hard to imagine that he was significantly more zealous than every one of his colleagues, especially the other apostle Simon.⁴ Moreover, there were numerous occasions when this description just would not have been applicable.⁵

     Alternatively, he may have been a member of the infamous Zealot faction – the freedom fighters engaged in the Jewish resistance against the Romans. The fact that fellow-apostle Matthew maintained a less-than-flattering title from his former life (Matt. 10:3) lends credence to this idea. Jesus drew his immediate followers from the region of Galilee, which was the birthplace of the Zealot movement (cf. Acts 2:7; 5:37; Josephus, Ant. 18.1.1, 6).⁶

     According to the mid-second century Gospel of the Ebionites, Simon Zelotes was called by the Lord at the Sea of Tiberias (Galilee) around the same time as James, John, Simon [Peter], Andrew, Thaddaeus, Judas Iscariot, and Matthew. Seeing that the Zealots were vehemently opposed to the Romans and their collaborators, including those who gathered government taxes, it would have been interesting to see how Simon the Zealot and Matthew the tax collector reacted toward one another when first brought together. The only thing we know for sure is that under Jesus’ influence and tutelage, they were unified co-workers, laboring side by side in the Master’s service.

     Simon sincerely believed in Jesus (John 2:11) and acknowledged him as God’s Son (Matt. 14:33). Simon left his dubious past behind to be a loyal disciple (Luke 10:28), exchanging his sword of hostility for the sword of the Spirit (cf. Eph. 6:17). He faithfully proclaimed the gospel of God’s kingdom (Luke 9:1-6) and baptized penitent believers (John 4:2). Following Christ’s death, resurrection and ascension, Simon continued faithfully proclaiming the gospel of God’s kingdom and baptizing penitent believers (Acts 2:14-41; 4:29; 6:4, 7; etc.).

     After Simon’s departure from Jerusalem, traditions about him vary. He reportedly preached in Egypt before partnering with Thaddaeus Judas (identified in several Old Latin manuscripts as “Judas Zelotes [the zealot]”).⁷ They are believed to have labored together in Persia, Armenia, and Beirut (Lebanon) of Syria and were both killed with an axe in the year 65 in Beirut.⁸ It has also been alleged that Simon journeyed to the Middle East and Africa and then died by crucifixion in Jerusalem or Samaria. Other traditions claim that he was sawn in half in Suanir, Persia, or perhaps martyred in Caucasian Iberia (Weriosphora) or Britain (Caistor). Another version is that he died peacefully in Edessa.

     If Simon had in fact been involved in the fierce Zealot movement, he went from a life of bitterness and bloodshed to a very different way of destroying his enemies …. winning them over as brothers. “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Cor. 6:11). Consider further what happens when a first-century Jewish insurgent is joined to a collaborator with Rome. One would naturally expect hatred, resentment, hostility and strife (cf. Mark 15:7), but when the Lord Jesus Christ is involved, extraordinary things can happen.

     “But if you bite and devour one another, beware lest you be consumed by one another! …. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. And those who are Christ’s have crucified the flesh with its passions and desires” (Gal. 5:15, 24).

--Kevin L. Moore

Endnotes:

     ¹ See The 12 Apostles (Part 2): Simon Peter, and Jesus Called Him "Peter" Only Twice.

     ² This is how Jerome (347-420) interpreted the designation, although Kanaios would have been the more appropriate term had this been the case. The renderings “Canaanite” (KJV) and “Cananean” (RV) are also used. Some have attempted to identify the apostle Simon as Jesus’ brother Simon (cf. Matt. 13:55; Mark 6:3). But this is most improbable, seeing that the Lord’s brothers did not believe in him as the Christ even after the twelve had been appointed (John 6:67; 7:5). Others have equated him with Nathanael (John 1:45) or with the son of Cleopas/Alphaeus and the brother of James son of Alpheus (Mark 3:18).

     ³ Cf. Acts 21:20; 22:3; 1 Cor. 14:12; Gal. 1:14; Tit. 2:14.

     ⁴ See The 12 Apostles (Part 2): Simon Peter, Jesus Called Him "Peter" Only Twice, The Tough Love of Jesus, and Christ's Inner Circle.

     ⁵ E.g. Matt. 14:26; 16:8; 17:19-20; Mark 4:40, 41; 6:50; 9:32; 10:32; 16:11-14; Luke 8:25; 9:45; 24:11, 37, 38; John 6:19; 20:19.

     ⁶ See The 12 Apostles (Part 1), and Ancient Terrorists.

     ⁷ See The 12 Apostles (Part 11): Thaddaaeus Judas. 

     ⁸ This is a very late tradition, attributed to Jacobus de Voragine’s medieval Legenda aurea or Legenda sanctorum (the Golden Legend, ca. 1260).

Related Posts: Ancient Terrorists, The 12 Apostles (Part 1)

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