What Happens if You Are a Widow and Get Married Again Biblical
The Companions of Paul & Biblical Persons Related to Paul
The earth of the Book of Acts is full of persons who are related with Paul. For some of them we have merely i reference. Some others are playing central role in Paul'due south journeys and are shown to have important duties later on Paul'southward teaching and amore. For this reason we volition separate these persons to two categories: Paul'due south companions during his missionary journeys and persons that merely mentioned in the Acts.
The Companions
Aristarchus of Thessalonica
Aristarchus or Aristarch ("a Greek Macedonian of Thessalonica" (Acts 27:2), was an early Christian mentioned in a few passages of the New Testament. He accompanied Apolstle Paul on his journey to Rome. Along with Gaius, some other Macedonian, Aristarchus was seized past the mob at Ephesus and taken into the theater (Acts 19:29).
Later, Aristarchus returned with Paul from Hellenic republic to Asia (Acts 20:4). At Caesarea, he embarked with Paul on a transport of Edremit (Adramyttium) bound for Myra in Lycia (Acts 27:ii); whether he traveled with him from there to Rome is not recorded. Aristarchus is described as Paul's "young man prisoner" and "fellow laborer" in Colossians 4:10 and Philemon 1:24, respectively.
In Eastern Orthodox and Eastern Cosmic tradition, Aristarchus is identified as ane of the Seventy Apostles and bishop of Apamea. He is commemorated equally a saint and martyr on January 4, April fourteen, and September 27. He is mentioned in the Roman Martyrology on August 4. Aristarchus son of Aristarchus, a politarch of Thessalonica (39/38 BC?) may exist the same person with Aristarchus.
Barnabas
Barnabas ,born Joseph, was an early Christian, ane of the prominent Christian disciples in Jerusalem. According to Acts 4:36, Barnabas was a Cypriot Jew. Named an apostle in Acts fourteen:14, he and Paul the Apostle undertook missionary journeys together and defended Gentile converts confronting the Judaizers. They traveled together making more than converts (c 45–47), and participated in the Quango of Jerusalem (c l) Barnabas and Paul successfully evangelized among the "God-fearing" Gentiles who attended synagogues in various Hellenized cities of Anatolia.
Barnabas' story appears in the Acts of the Apostles, and Paul mentions him in some of his epistles. Although the date, place, and circumstances of his decease are historically unverifiable, Christian tradition holds that Barnabas was martyred at Salamis, Republic of cyprus, in 61 Advertising. He is traditionally identified as the founder of the Cypriot Orthodox Church.
Barnabas is commonly identified equally the cousin of Mark the Evangelist on the basis of Colossians 4. His Hellenic Jewish parents called him Joseph (although the Byzantine text-type calls him 'Joses', a Greek variant of 'Joseph', but when he sold all his goods and gave the money to the apostles in Jerusalem, they gave him a new name: Barnabas.
Barnabas, a native of Cyprus and a Levite, is outset mentioned in the Acts of the Apostles as a member of the early Christian community in Jerusalem, who sold some land that he owned and gave the gain to the community (Acts 4:36-37). When the future Apostle Paul returned to Jerusalem after his conversion, Barnabas introduced him to the apostles (9:27).
The successful preaching of Christianity at Antioch to non-Jews led the church building at Jerusalem to send Barnabas there to oversee the movement (Acts 11:xx–22). He institute the work so all-encompassing and weighty that he went to Tarsus in search of Paul (still referred to as Saul), "an admirable colleague", to help him. Paul returned with him to Antioch and labored with him for a whole yr (Acts 11:25–26). At the end of this menstruation, the 2 were sent up to Jerusalem (44 AD) with contributions from the church building at Antioch for the relief of the poorer Christians in Judea.
They returned to Antioch taking John Mark with them, the cousin or nephew of Barnabas. Later, they went to Republic of cyprus and some of the principal cities of Pamphylia, Pisidia, and Lycaonia (Acts xiii:xiv). Afterward recounting what the governor of Cyprus Sergius Paulus believed, Acts 13:9 speaks of Barnabas'due south companion no longer as Saul, but as Paul, his Roman name, and by and large refers to the two no longer as "Barnabas and Saul" as heretofore (11:thirty; 12:25; xiii:2, 7), but as "Paul and Barnabas" (13:43, 46, 50; 14:20; 15:two, 22, 35). Only in 14:14 and xv:12-25 does Barnabas again occupy the first identify, in the start passage with recollection of fourteen:12, in the last 2, because Barnabas stood in closer relation to the Jerusalem church building than Paul. Paul appears as the more eloquent missionary (13:16; 14:eight-9; 19-20), whence the Lystrans regarded him as Hermes and Barnabas every bit Zeus.
Returning from this offset missionary journeying to Antioch, they were once again sent up to Jerusalem to consult with the church in that location regarding the relation of Gentiles to the church (Acts fifteen:two; Galatians ii:1). According to Galatians 2:nine-10, Barnabas was included with Paul in the agreement made between them, on the 1 hand, and James, Peter, and John, on the other, that the 2 former should in the hereafter preach to the pagans, not forgetting the poor at Jerusalem. This affair having been settled, they returned once more to Antioch, bringing the agreement of the council that Gentiles were to be admitted into the church without having to prefer Jewish practices.
Afterwards they had returned to Antioch from the Jerusalem council, they spent some time there (15:35). Peter came and associated freely there with the Gentiles, eating with them, until criticized for this by some disciples of James, as against Mosaic constabulary. Upon their remonstrances, Peter yielded apparently through fear of displeasing them, and refused to eat whatever longer with the Gentiles. Barnabas followed his example. Paul considered that they "walked not uprightly according to the truth of the gospel" and upbraided them before the whole church (Galatians two:11-15).
Paul then asked Barnabas to back-trail him on another journeying (fifteen:36). Barnabas wished to take John Marking forth, but Paul did not, as he had left them on the earlier journey (15:37-38). The dispute ended past Paul and Barnabas taking separate routes. Paul took Silas equally his companion, and journeyed through Syrian arab republic and Cilicia; while Barnabas took John Mark to visit Cyprus (xv:36-41. Barnabas is not mentioned once again in the Acts of the Apostles.
Epaphras
He was a colleague of the Apostle Paul mentioned twice in the New Testament epistle of Colossians and once in the New Testament letter to Philemon. In the commencement case he is described equally a "young man servant" (Colossians 1:vii) of Paul in his ministry building. At the end of the same letter to the Church in Colossae, it is noted that Epaphras is "ane of them" and that he sends "greetings" (Colossians 4:12) from his current location to the recipients of the letter. There is a similar refrain in Paul's letter of the alphabet to Philemon, where a person of the same name passes on his "greetings" to Philemon (Philemon 23).
Piddling is known about him, though we can infer that he was a native of Colossae and that he was perchance converted past Paul himself during the apostle's ministry in Ephesus. The mention of a co-worker at this point in a Pauline epistle is unusual, and the forcefulness of Paul's endorsement of him is as well striking (annotation likewise Colossians 4:12-thirteen).
Gaius
A Christian Gaius is mentioned in Macedonia equally a traveling companion of Paul, along with Aristarchus (Acts 19:29). I chapter later, a Gaius from Derbe is named every bit one of Paul's seven traveling companions who waited for him at Troas (Acts 20:4). A Gaius is mentioned residing in Corinth as being one of merely a few people there (the others being Crispus and the household of Stephanas) who were baptised by Paul, who founded the Church in that urban center (1 Corinthians ane:14).
A Gaius is referred to in a final greeting portion of the Epistle to the Romans (Romans 16:23) every bit Paul'due south "host" and as well host of the whole church building, in whatsoever city Paul is writing from at the time. In all likelihood, this was Corinth.
Lastly, Gaius of Ephesus to whom the tertiary Epistle of John is addressed (iii John 1). He may be one of the men mentioned in any of the other contexts.
Jason of Thessalonica & Sopater or Sosipater
Jason of Thessalonica was a Jewish convert and early Christian believer mentioned in the New Attestation in Acts 17:5-nine and Romans 16:21. According to tradition, Jason is numbered among the Seventy Disciples. In Acts 17 his business firm in Thessalonica was used as a refuge by the apostles Paul, Silas, and Timothy. Non-assertive Jews in Thessalonica stirred up a anarchism and Jason was arrested when the city authorities could non locate Paul nor Silas, and was fabricated to postal service bond.
Paul referred to Jason, Lucius and Sosipater as his "countrymen" in Romans xvi:21, which has led some to telephone call him "Jason of Tarsus" (since Paul was from Tarsus). However, about scholars empathize Paul's apply of "countryman" hither and elsewhere to mean "fellow Jew". Both references to Jason point 'very probably' to the same person. Born in Tarsus, he was appointed Bishop of Tarsus by the Apostle Paul.
Sosipater is a person mentioned in the New Testament, in Romans sixteen:21. He is probably the aforementioned person as Sopater mentioned in Acts 20:iv. According to church tradition, he is known as Sosipater of Iconium, and is numbered among the Seventy Apostles. Sosipater was born in Achaea. According to legend, he was Bishop in Iconium (prior to the Apostle Tertius) past his relative the Apostle Paul.
Both apostles traveled to the isle of Corfu, where they built a church in honor of the Apostle Stephen the Protomartyr and converted many pagans to the Christian faith. Seeing this, the king of Corfu threw them into prison where they converted seven other prisoners to the Christian faith: Saturninus, Jakischolus, Faustianus, Januarius, Marsalius, Euphrasius and Mammius. The king had those vii put to death for their faith in humid pitch.
The king's daughter, the virgin Cercyra, having watched these holy apostles being tortured and turned to the Christian religion, distributed all her jewels to the poor. The rex became angry and put her in prison, yet she would not deny Christ. And so he had the prison burned, but she remained unharmed. Many people were baptized upon seeing this miracle. He then had her killed with arrows while tied to a tree.
Many believers fled to a nearby island to get abroad from the enraged male monarch, only as he chased them, his boat sank. The new king embraced the Christian faith and in baptism received the name Sebastian. From and so on Sosipater and Jason freely preached the Gospel and built upward the Church building in Corfu until a very onetime age, when they gave upwardly their souls to God.
John Mark
John Mark is named in the Acts of the Apostles equally an banana accompanying Paul and Barnabas on their missionary journeys. Traditionally he is regarded equally identical with Mark the Evangelist. Several times the Acts of the Apostles mentions a certain "John, who was as well called Mark" or simply "John":
When [Peter] realized this, he went to the business firm of Mary, the mother of John whose other name was Marking, where many were gathered together and were praying. -Acts 12:12
And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, bringing with them John whose other name was Mark. -Acts 12:25
When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. -Acts 13:5
At present Paul and his visitor set canvass from Paphos, and came to Perga in Pamphylia. And John left them and returned to Jerusalem; but they passed on from Perga and came to Antioch of Pisidia. -Acts 13:13–14
And Barnabas wanted to take with them John called Mark. But Paul thought best not to accept with them one who had withdrawn from them in Pamphylia, and had not gone with them to the work. And there arose a abrupt contention, and so that they separated from each other; Barnabas took Mark with him and sailed away to Republic of cyprus, but Paul chose Silas and departed, being commended past the brethren to the grace of the Lord. -Acts fifteen:37–xl
From these passages it may be gathered that John's mother Mary had a large house in Jerusalem to which Peter fled after escaping prison house; that John assisted Paul and Barnabas on their outset missionary journey to Republic of cyprus and as far as Perga in Pamphylia, only then returned to Jerusalem; and that later on controversy over receiving John Mark back led to Paul and Barnabas departing ways, with Barnabas taking Marking back to Republic of cyprus and both thereafter disappearing from the narrative of Acts.
The reasons for John Marking'due south departure to Jerusalem and the subsequent disagreement betwixt Paul and Barnabas have been subject to much speculation. Aboriginal sources in fact consistently distinguish John Marking from the other Marks of the New Testament and style him Bishop of Byblos. Nor was John Marker identified in antiquity with whatsoever other John, apart from rare and explicit speculation.
Luke the Evangelist
Luke the Evangelist is one of the Four Evangelists—the 4 traditionally ascribed authors of the canonical Gospels. The early church fathers ascribed to him authorship of both the Gospel according to Luke and the book of Acts of the Apostles, which would mean Luke contributed over a quarter of the text of the New Testament, more than any other author. Prominent figures in early on Christianity such as Jerome and Eusebius later reaffirmed his authorship, although the fragile evidence of the identity of the author of the works has led to discussion in scholarly circles, both secular and religious.
The New Testament mentions Luke briefly a few times, and the Pauline epistle to the Colossians refers to him as a doctor (from Greek for 'one who heals'); thus he is thought to accept been both a physician and a disciple of Paul. Christians since the faith's early on years have regarded him as a saint. He is believed to take been a martyr, reportedly every bit having been hanged from an olive tree, though some believe otherwise. Many scholars believe that Luke was a Greek physician who lived in the Greek city of Antioch in Ancient Syria, though some other scholars and theologians think Luke was a Hellenic Jew. His earliest notice is in Paul's Epistle to Philemon—Philemon one:24. He is also mentioned in Colossians four:14 and 2 Timothy 4:11, two works commonly ascribed to Paul. Luke, was born in Antioch, by profession, was a physician. He had become a disciple of the apostle Paul and afterwards followed Paul until his martyrdom. Having served the Lord continuously, unmarried and without children, filled with the Holy Spirit he died at the historic period of 84 years.
If we take that Luke was in fact the author of the Gospel begetting his proper noun and as well the Acts of the Apostles, certain details of his personal life tin can be reasonably causeless. While he does exclude himself from those who were eyewitnesses to Jesus' ministry, he repeatedly uses the word "we" in describing the Pauline missions in Acts of the Apostles, indicating that he was personally in that location at those times.
There is similar evidence that Luke resided in Troas, the province which included the ruins of aboriginal Troy, in that he writes in Acts in the third person about Paul and his travels until they get to Troas, where he switches to the showtime person plural. The "we" section of Acts continues until the group leaves Philippi, when his writing goes back to the third person. This alter happens again when the group returns to Philippi. In that location are 3 "nosotros sections" in Acts, all following this rule. Luke never stated, nevertheless, that he lived in Troas, and this is the just evidence that he did. The composition of the writings, as well every bit the range of vocabulary used, indicate that the author was an educated man. A quote in the Letter of Paul to the Colossians differentiates betwixt Luke and other colleagues "of the circumcision."
10My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. 11Jesus, who is called Justus, also sends greetings. These are the merely Jews amongst my co-workers for the kingdom of God, and they have proved a condolement to me. … xivOur dear friend Luke, the physician, and Demas send greetings. -Colossians 4:ten–eleven, 14
This comment has traditionally caused commentators to conclude that Luke was a Gentile. If this were truthful, it would make Luke the simply writer of the New Testament who tin can clearly be identified as not existence Jewish. However, that is not the only possibility. Although Luke is considered likely to exist a Gentile Christian, some scholars believe him to be a Hellenized Jew. The phrase could just every bit easily be used to differentiate between those Christians who strictly observed the rituals of Judaism and those who did not.
Luke's presence in Rome with the Campaigner Paul near the end of Paul'due south life was attested by 2 Timothy 4:11: "Only Luke is with me". In the last chapter of the Book of Acts, widely attributed to Luke, we observe several accounts in the starting time person besides affirming Luke's presence in Rome including Acts 28:16: "And when we came to Rome...". According to some accounts, Luke too contributed to the authorship of the Epistle to the Hebrews.
Luke died at historic period 84 in Boeotia, according to a "fairly early on and widespread tradition". Co-ordinate to tradition, Luke's tomb was located in Thebes, whence his relics were transferred to Constantinople in the year 357.
Onesimus
Onesimus, besides called Onesimus of Byzantium and The Holy Apostle Onesimus in some Eastern Orthodox churches, was a slave to Philemon of Colossae, a man of Christian faith. He may as well be the same Onesimus named past Ignatius of Antioch as Bishop in Ephesus which would put his expiry closer to 95 A.D. Regardless, Onesimus went from slave to brother to Bishop. The proper noun "Onesimus" appears in two New Attestation epistles —in Colossians 4 and in Philemon. In Colossians 4:9 a person of this name is identified as a Christian accompanying Tychicus to visit the Christians in Colossae; zippo else is stated about him in this context. He may well be the freed Onesimus from the Epistle to Philemon.
The Epistle to Philemon was written past Paul the Apostle to the slave-master Philemon apropos a runaway slave called Onesimus. This slave found his fashion to the site of Paul's imprisonment (most probably Rome or Caesarea) to escape punishment for a theft of which he was accused. After hearing the Gospel from Paul, Onesimus converted to Christianity. Paul, having before converted Philemon to Christianity, sought to reconcile the two past writing the letter to Philemon which today exists in the New Testament). The letter reads (in part):
"I appeal to you for my child, Onesimus, whose male parent I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me.) I am sending him back to you, sending my very centre. I would take been glad to keep him with me, in gild that he might serve me on your behalf during my imprisonment for the gospel, only I preferred to do zip without your consent in order that your goodness might not be by compulsion but of your ain accordance. For this is perhaps why he was parted from you for a while, that you might have him back forever, no longer every bit a slave, equally a dear brother—particularly to me, only how much more to you, both in the flesh and in the Lord." -Philemon ane:ten-xvi
Silas
Silas or Silvanus was a leading member of the Early Christian community, who accompanied Paul the Apostle on parts of his first and second missionary journeys.
Silas is traditionally causeless to be the Silvanus mentioned in four epistles. Some translations, including the New International Version, call him Silas in the epistles. Paul, Silas and Timothy are listed every bit co-authors of the two letters to the Thessalonians. Second Corinthians mentions Silas equally having preached with Paul and Timothy to the church in Corinth (2 Corinthians 1:nineteen) and Peter's get-go epistle regards Silas as a 'faithful brother' (ane Peter 5:12).
At that place is some disagreement over the proper grade of his name: he is consistently called "Silas" in Acts, only the Latin Silvanus, which means "of the forest", is always used by Paul and in the First Epistle of Peter; it may be that "Silvanus" is the Romanized version of the original "Silas," or that "Silas" is the Greek nickname for "Silvanus." Silas is thus frequently identified with Silvanus of the Seventy.
Silas is showtime mentioned in Acts 15:22, where he and Judas Barsabbas (known often every bit 'Judas') were selected by the church elders to render with Paul and Barnabas to Antioch post-obit the Jerusalem Council. Silas and Judas are mentioned as being leaders amongst the brothers, prophets and encouraging speakers. Silas was selected past Paul to back-trail him on his second mission afterward Paul and Barnabas split up over an argument involving Mark'south participation. Information technology was during the 2d mission that he and Paul were imprisoned briefly in Philippi, where an convulsion broke their chains and opened the prison door. Silas is thus sometimes depicted in art carrying broken chains. Acts 16:25-37.
According to Acts 17-18, Silas and Timothy travelled with Paul from Philippi to Thessalonica, where they were treated with hostility in the synagogues by some traditional Jews. The harassers followed the trio to Berea, threatening Paul'southward safety, and causing Paul to separate from Silas and Timothy. Paul travelled to Athens, and Silas and Timothy later joined him in Corinth.
These events can be dated to around Advertizing l: the reference in Acts 18:12 to Proconsul Gallio helps ascertain this date (cf. Gallio inscription). Co-ordinate to Acts eighteen:half-dozen-seven, Paul ceased to attend the synagogue in Corinth every bit a result of Jewish hostility, and it may be inferred that Silas and Timothy did besides. Silas is not mentioned thereafter in the Acts narrative.
Sosthenes
Sosthenes was the primary ruler of the synagogue at Corinth, who, co-ordinate to the Acts of the Apostles, was seized and beaten by the mob in the presence of Gallio, the Roman governor, when he refused to proceed against Paul at the instigation of the Jews (Acts xviii:12-17). The motives of this assault against Sosthenes are not recorded. Some manuscripts insert the mob was equanimous of "Greeks"; others read "Jews". Some historians place this Sosthenes with a companion of Paul the Apostle referred to as "Sosthenes our brother" a convert to the Christian faith and co-author of the First Epistle to the Corinthians (one Corinthians ane:1-2). It is non clear whether this identification is tenable. He is traditionally listed among the 70 Disciples.
Trophimus
Trophimus or Trophimus the Ephesian was a Christian who accompanied Paul during a role of his third missionary journeying. He was with Paul in Jerusalem, and the Jews, supposing that the apostle had brought him into the temple, raised a tumult which resulted in Paul'south imprisonment. In writing to Timothy, the apostle comments that he left Trophimus in Miletus due to disease. This must refer to some event non noticed in the Acts.
Trophimus and companion Tychicus are called "Asianoi", that is, natives of the Roman province of Asia (Acts 20:4). Making it still more definite, Trophimus is also termed an "Ephesian" and a "Gentile" in Acts 21.
Trophimus was one of eight friends (Acts twenty:4), who accompanied Paul at the shut of his 3rd missionary journey and traveled with him from Greece, through Macedonia, into Asia, and onward past ocean until Jerusalem was reached. Trophimus completed the journeying with Paul, for, in the passages Acts 21:29, he is mentioned every bit being with Paul in Jerusalem immediately on the close of this journey.
He was the innocent cause of Paul being assaulted in the courts of the temple by the Jewish mob, and so of his being arrested and imprisoned by the Romans. The occasion of this outrage was that the Jews supposed that Paul had "brought Greeks too into the temple, and....defiled this holy place" (Acts 21:28). The modicum of fact lying at the root of this simulated accusation was that they had seen Paul and Trophimus in each other's company in the urban center. On this slender footing "they supposed" that Paul had brought Trophimus past the barrier or middle wall of partitioning (Ephesians two:fourteen), beyond which no Gentile was allowed to penetrate, on pain of expiry.
Tychicus
Tychicus was an Asiatic Christian who, with Trophimus, accompanied the Campaigner Paul on a part of his journey from Macedonia to Jerusalem. He is likewise alluded to have been with Paul in Rome, where the apostle sent him to Ephesus, probably for the purpose of building upwards and encouraging the church there. In the New Attestation, he is mentioned 5 times (Acts 20:4; Ephesians 6:21; Colossians 4:7; Titus 3:12; two Timothy 4:12). Acts 20:four states that Tychicus was from the Roman province of Asia. The Western text indicates that he was an Ephesian.
In Ephesians 6:21, the writer (traditionally identified equally Paul) calls Tychicus a "dear blood brother and true-blue servant in the Lord" while in Colossians, he says he is "a love brother, a true-blue minister and fellow retainer in the Lord."
In both Ephesians and Colossians, the writer indicates that he is sending Tychicus to the Christians to whom he is writing, in order to encourage them. The passages in the Epistle to Titus (Titus 3:12) and to Timothy show that Tychicus was again with Paul afterwards the appeal to the emperor had resulted in the apostle regaining his freedom. The passage in Titus apparently refers to the interval between Paul's first and second Roman imprisonments, and while he was again engaged in missionary journeys. The apostle writes to Titus, who was in Crete in charge of the churches there, that he intended to ship either Artemas or Tychicus to him, and then as to take the oversight of the work of the gospel in that island and so that Titus might be free to come to be with the apostle at Nicopolis.
The last passage where Tychicus is mentioned occurs in ii Timothy, which was written in Rome not long before Paul's execution. To the very cease Paul was busy as ever in the piece of work of the gospel; and though information technology would accept been a comfort to him to have his friends abreast him, yet the interests of the kingdom of Christ are uppermost in his thoughts, and he sends these friends to help the progress of the work. To the last, Tychicus was serviceable as ever: "Tychicus I sent to Ephesus" (2 Timothy 4:12). As Timothy was in charge of the church in Ephesus (ane Timothy 1:3), the coming of Tychicus would set him free, and so equally to enable him to fix off at once to rejoin Paul at Rome, as the apostle desired him (2 Timothy 4:9, ii Timothy 4:21).
Timothy
Timothy was an early Christian evangelist and the starting time outset-century Christian bishop of Ephesus, who tradition relates died around the year Advertizement 97. Timothy was from the Lycaonian city of Lystra in Asia Minor, born of a Jewish mother who had become a Christian laic, and a Greek father. The Apostle Paul met him during his second missionary journeying and he became Paul'south companion and co-worker forth with Silas. The New Testament indicates that Timothy traveled with Saint Paul, who was also his mentor. Paul entrusted him with important assignments. He is addressed equally the recipient of the First and Second Epistles to Timothy.
Timothy was a native of Lystra in Lycaonia (Anatolia). When Paul and Barnabas outset visited Lystra, Paul healed one crippled from nativity, leading many of the inhabitants to accept his didactics. When he returned a few years afterwards with Silas, Timothy was already a respected member of the Christian congregation, equally were his grandmother Lois and his mother Eunice, both Jews. In 2 Timothy i:5, his female parent and grandmother are noted equally eminent for their piety and faith. Timothy is said to have been acquainted with the Scriptures since childhood. In i Corinthians 16:10 at that place is a proposition that he was past nature reserved and timid: "When Timothy comes, see that yous put him at ease amid you, for he is doing the work of the Lord".
Timothy's begetter was Greek, that is, non a Jew. Thus Timothy had not been circumcised and Paul at present ensured that this was done, co-ordinate to the text Acts xvi:one–three, to ensure Timothy'southward acceptability to the Jews whom they would be evangelizing.
Timothy became St Paul'due south disciple, and afterward his constant companion and co-worker in preaching. In the year 52, Paul and Silas took Timothy along with them on their journey to Macedonia. Augustine extols his zeal and equity in immediately forsaking his country, his business firm, and his parents, to follow the apostle, to share in his poverty and sufferings. Timothy may have been subject to ill health or "frequent ailments", and Paul encouraged him to "use a niggling wine for your stomach's sake" (one Timothy 5:23).
When Paul went on to Athens, Silas and Timothy stayed for some time at Beroea and Thessalonica earlier joining Paul at Corinth. Timothy next appears in Acts during Paul's stay in Ephesus (54–57), and in late 56 or early 57 Paul sent him forth to Macedonia with the aim that he would eventually get in at Corinth. Timothy arrived at Corinth but after 1 Corinthians reached that city. The letter was not well received, and Timothy quickly returned to Ephesus to report this to Paul.
Timothy was with Paul in Corinth during the winter of 57–58 when Paul dispatched his Letter to the Romans (Romans xvi:21). Co-ordinate to Acts 20:3–half dozen, Timothy was with Paul in Republic of macedonia just before Passover in 58; he left the metropolis earlier Paul, going ahead of him to wait Paul in Troas (Acts 20:four–5). "That is the last mention of Timothy in Acts", Raymond Dark-brown notes. In the year 64, Paul left Timothy at Ephesus, to govern that church building.
His relationship with Paul was close and Paul entrusted him with missions of peachy importance. Timothy'southward proper name appears as the co-author on ii Corinthians, Philippians, Colossians, ane Thessalonians, two Thessalonians, and Philemon. Paul wrote to the Philippians about Timothy, "I accept no one like him" (Philippians 2:nineteen–23). When Paul was in prison house and awaiting martyrdom, he summoned his faithful friend Timothy for a last farewell.
That Timothy was jailed at least in one case during the menstruation of the writing of the New Attestation is implied past the writer of Hebrews mentioning Timothy's release at the finish of the epistle.
Other Persons Mentioned In The Acts
Ananias of Damascus
Ananias was a disciple of Jesus at Damascus mentioned in the Acts of the Apostles in the Bible, which describes how he was sent by Jesus to restore the sight of "Saul, of Tarsus".
According to Acts 9:ten, Ananias was living in Damascus. In Paul's speech in Acts 22, he describes Ananias as "a devout human co-ordinate to the law, having a practiced report of all the Jews" that dwelt in Damascus (Acts 22:12).
During his conversion feel, Jesus had told Saul (who was and so called Paul) to go into the metropolis and wait. Jesus later spoke to Ananias in a vision, and told him to go to the "street which is called Direct", and ask "in the firm of Judas for one chosen Saul, of Tarsus". (Acts ix:11) Ananias objected that Saul had been persecuting "thy saints", simply the Lord told him that Saul was "a chosen vessel unto me, to bear my proper noun earlier the Gentiles, and kings, and the children of State of israel". (Acts ix:15). When Ananias went in to Saul and laid his easily on him, the "scales" of dead tissue on the surface of his eyes vicious off, and he looked up at Ananias. Later additional instruction, Saul was baptized. (Acts 9:xviii; 22:sixteen)
According to tradition, Ananias was martyred in Eleutheropolis.
Damaris
Damaris is the name of a woman mentioned in a unmarried verse in Acts of the Apostles (17:34) as one of those present when Paul of Tarsus preached in Athens in front of the Athenian Areopagus in c. AD 55. Together with Dionysius the Areopagite she embraced the Christian faith following Paul's spoken language.
Dionysius the Areopagite
Dionysius the Areopagite was a judge at the court Areopagus in Athens who lived in the beginning century AD. Equally related in the Acts of the Apostles, (Acts 17:34), he was converted to Christianity by the preaching of the Apostle Paul during the Areopagus sermon. Co-ordinate to Dionysius of Corinth, quoted by Eusebius, this Dionysius so became the beginning Bishop of Athens.
Erastus of Corinth
Erastus, as well known equally Erastus of Paneas, is a person in the New Attestation. According to the Epistle to the Romans, Erastus was a steward in Corinth, a political office of high civic status. The word is defined every bit "the manager of household or of household affairs" or, in this context, "treasurer"; The King James Version uses the translation "chamberlain", while the New International Version uses "director of public works". A person named Erastus is also mentioned in the 2 Timothy and Acts, and these mentions are commonly taken to refer to the aforementioned person.
Co-ordinate to the tradition of the Orthodox Church, Erastus is numbered amid the Seventy Disciples. He served as a deacon and steward of the Church building at Jerusalem and later of Paneas in Palestine. In 1929, an inscription mentioning an Erastus was establish near a paved area northeast of the theater of Corinth. It has been dated to the mid-kickoff century and reads "Erastus in return for his aedileship paved information technology at his own expense." (Latin: ERASTVS. PRO. AED. Due south. P. STRAVIT, abbreviated for ERASTUS PRO AEDILITATE SUA PECUNIA STRAVIT.) New Testament scholars have identified this aedile Erastus with the Erastus mentioned in The Epistle to the Romans but this is in dispute. This fence has implications relating to the social status of the members of the Pauline churches.
Gamaliel
The Acts of the Apostles introduces Gamaliel as a Pharisee and celebrated doctor of the Mosaic Law in Acts five:34–forty. In the larger context (vs.17–42), Peter and the other apostles are described as beingness prosecuted before the Sanhedrin for continuing to preach the gospel despite the Jewish authorities having previously prohibited information technology. The passage describes Gamaliel as presenting an statement confronting killing the apostles, reminding them about the previous revolts of Theudas and Judas of Galilee, which had collapsed quickly afterward the deaths of those individuals. Gamaliel'due south communication was accepted after his concluding argument:
"And now I say unto you lot, Refrain from these men, and let them alone: for if this counsel or this work be of men, information technology volition come to nought: But if it be of God, ye cannot overthrow information technology; lest haply ye exist found fifty-fifty to fight against God." —Acts 5:38–39
The Book of Acts later goes on to draw Paul the Apostle recounting that although "born in Tarsus", he was brought upward in Jerusalem "at the feet of Gamaliel, [and] taught co-ordinate to the perfect manner of the police force of the fathers" (Acts 22:3). No details are given near which teachings Paul adopted from Gamaliel, equally it is causeless that as a Pharisee, Paul was already recognized in the community at that time every bit a devout Jew. Also, how much Gamaliel influenced aspects of Christianity is unmentioned. Even so, there is no other record of Gamaliel ever having taught in public, simply the Talmud does describe Gamaliel as teaching a student who displayed "impudence in learning", which a few scholars identify every bit a possible reference to Paul.
The human relationship of Paul the Campaigner and Judaism continues to be the subject of scholarly contend. Helmut Koester, Professor of Divinity and of Ecclesiastical History at Harvard University, questions if Paul studied under this famous rabbi, arguing that there is a marked contrast in the tolerance that Gamaliel is said to have expressed about Christianity with the "murderous rage" confronting Christians that Paul is described every bit having prior to his conversion (Acts 8:ane–3). In the apocryphal Gospel of Gamaliel, he figures every bit a witness to the raising of a expressionless human at Jesus' tomb.
Lydia of Thyatira
Lydia of Thyatira is a woman mentioned in the New Attestation who is regarded equally the kickoff documented convert to Christianity in Europe. The name, "Lydia", meaning "the Lydian adult female", past which she was known indicates that she was from Lydia in Asia Pocket-size. Though she is ordinarily known as "St. Lydia" or even more simply "The Woman of Purple," Lydia is given other titles: "of Thyatira," "Purpuraria," and "of Philippi ('Philippisia' in Greek)." "[Lydia's] name is an ethnicon, deriving from her place of origin".The beginning refers to her place of birth, which is a city in the Greek region of Lydia. The second comes from the Latin word for regal and relates to her connection with purple dye. Philippi was the city in which Lydia was living when she met St. Paul and his companions. All of these titles expound upon this woman's background.Acts xvi describes Lydia as follows:
A certain adult female named Lydia, a seller of royal, of the city of Thyatira, one who worshiped God, heard us; whose centre the Lord opened to listen to the things which were spoken by Paul. When she and her household were baptized, she begged u.s.a., saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." So she persuaded usa. -Acts 16:14-xv
Lydia was near likely a Greek fifty-fifty though she lived in a Roman settlement. She was evidently a well-to-do agent of a regal-dye business firm in Thyatira, a city southeast of Pergamum and approximately 40 miles inland, across the Aegean Sea from Athens. Lydia insisted on giving hospitality to Saint Paul and his companions in Philippi. They stayed with her until their deviation, through Amphipolis and Apollonia, to Thessalonica (Acts 16:40-17:1).
Paul, Silas, and Timothy were traveling through the region of Philippi when they encounter "a reputable baron and possibly a widow… [who] was a righteous Gentile or 'God-fearer' attracted to Judaism"."[S]he was ane of a large group [considered]… sympathizers with Judaism, believers in the one God, just who had not still become 'proselytes' or taken the final stride to conversion to Judaism". Because these encounters and events have place "in what is now Europe", Lydia is considered "the showtime 'European' Christian convert".
Priscilla and Aquila
Priscilla and Aquila were a get-go century Christian missionary married couple described in the New Testament and traditionally listed among the Seventy Disciples. They lived, worked, and traveled with the Campaigner Paul, who described them as his "fellow workers in Christ Jesus" (Romans 16:iii ).
Priscilla and Aquila are described in the New Testament as providing a presence that strengthened the early Christian churches. Paul was generous in his recognition and acquittance of his indebtedness to them (Rom. 16:3-4). Together, they are credited with instructing Apollos, a major evangelist of the first century, and "[explaining] to him the way of God more accurately" (Acts 18:26).
They are mentioned six times in four unlike books of the New Testament, always named equally a couple and never individually. Of those six references, Aquila's name is mentioned outset three times and Priscilla'south proper noun is mentioned outset on three occasions This may bespeak their equal condition.
The Christian Church building, beginning with Jesus, had a radical view of the status of women. Jesus demonstrated that he valued women and men equally as being made in the image of God. Luke clearly indicates Priscilla's "agency and her interdependent relationship with her husband. She is certainly not Aquila's property - as was customary in Greco-Roman order - but rather his partner in ministry and marriage".
Priscilla and Aquila were tentmakers as was Paul. Priscilla and Aquila had been amidst the Jews expelled from Rome by the Roman Emperor Claudius in the year 49 as written by Suetonius. They ended up in Corinth. Paul lived with Priscilla and Aquila for approximately 18 months. Then the couple started out to accompany Paul when he proceeded to Syria, but stopped at Ephesus in the Roman province of Asia, at present role of modern Turkey.
In i Corinthians 16:19, Paul passes on the greetings of Priscilla and Aquila to their friends in Corinth, indicating that the couple were in his company. Paul founded the church in Corinth.[1 Cor. 4:xv] His including them in his greetings implies that Priscilla and Aquila were also involved in the founding of that church building. Since one Corinthians discusses a crisis deriving from a conflict betwixt the followers of Apollos and the followers of Cephas (maybe the apostle Peter), it can be inferred that Apollos accompanied Priscilla and Aquila when they returned to Corinth. This happened earlier 54, when Claudius died and the expulsion of the Jews from Rome was lifted.
In Romans xvi:3-iv, thought to accept been written in 56 or 57, Paul sends his greetings to Priscilla and Aquila and proclaims that both of them "risked their necks" to relieve Paul'southward life.
Tradition reports that Aquila and Priscilla were martyred together.
Philemon
Philemon was an early Christian in Asia Minor who was the recipient of a private letter from Paul of Tarsus. This letter is known as Epistle to Philemon in the New Attestation. He is known as a saint by several Christian churches along with his married woman Apphia. Philemon was a wealthy Christian and a minister of the house church that met in his home.
The Menaia of 22 November speak of Philemon as a holy apostle who, in company with Apphia, Archippus, and Onesimus had been martyred at Colossae during the first general persecution in the reign of Nero.
In the list of the Seventy Apostles, attributed to Dorotheus of Tyre, Philemon is described as bishop of Gaza.
Theophilus
Theophilus is the proper name or honorary championship of the person to whom the Gospel of Luke and the Acts of the Apostles are addressed (Luke ane:three, Acts 1:1). It is idea that both Luke and Acts were written by the aforementioned author, and frequently argued that the ii books were originally a single unified work.
Both Luke and Acts were written in a refined Koine Greek, and the name "Theophilos", as information technology appears therein, means friend of God or (be)loved by God or loving God in the Greek language. No 1 knows the true identity of Theophilus and there are several conjectures and traditions around an identity.
In English Theophilus is also written "Theophilos", both a common name and an honorary title among the learned (academic) Romans and Jews of the era. The life of Theophilus would coincide with the writing of Luke and the author of the Acts.
Source: https://www.christian-pilgrimage-journeys.com/biblical-sources/apostle-paul-life-teaching-theology/companions-of-paul/
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