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Our goal is to have the entire book ready for release in early January. Our team is working in a second edition with new sections.

The Apostle to the Gentiles

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A Biblical Response to the Undermining of the Apostleship of Paul and the

Denial of the Scriptural Authority of His Writings

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Written by Wes Hazlett

Edited by Mischeal Steinert

What This Exposé Reveals

What happens when the Apostle Paul is removed from the canon?

This exposé answers with clarity and conviction.

The Apostle to the Gentiles is a doctrinal defense and spiritual wake-up call. It confronts the growing trend of anti-Paulinian ideology—a movement that denies Paul’s apostleship and discredits his Spirit-breathed writings. But this denial doesn’t stop with Paul. It unravels the testimony of nearly every New Testament writer who affirms him.

Through a two-edged approach—affirmation vs. disaffirmation—this study walks readers through:

The theological consequences of rejecting Paul’s epistles
How each New Testament book either affirms or collapses without Paul
A visual breakdown of canonical integrity through Reference and Companion tools
Hermeneutical clarity: exegesis vs. eisegesis
A final, Christ-centered invitation to truth and grace

Every Biblical claim is anchored in Scripture. Every section is built to equip, exhort, and expose. Whether you’re a pastor, teacher, student, or seeker, this exposé will challenge your assumptions, deepen your convictions, and strengthen your defense of the faith once delivered.

“Ultimately, a denial of the Scriptural writings of the Apostle Paul is a denial of the trustworthiness of God's entire New Testament revelation to mankind.”

—Wes Hazlett | Author, The Apostle to the Gentiles

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What Is the Anti-Paulinian Belief System?

The Rejection of God-ordained divine authority of the writings of

the man known as the Apostle Paul within the New Testament

The Anti-Paulinian belief system is a theological position that denies the apostleship of Paul and rejects the divine authority of his writings within the New Testament. It asserts that Paul was either self-appointed, doctrinally errant, or not commissioned by Christ—and therefore, his epistles should not be considered Holy Scripture.

This belief system is not merely a rejection of one man’s ministry. It is a doctrinal unraveling. To disaffirm Paul is to discredit the testimony of Luke, Peter, James, and John—each of whom affirms Paul’s apostleship either directly or indirectly. It forces a reinterpretation of Acts, a dismissal of thirteen epistles, and a collapse of canonical unity.

Anti-Paulinian ideology often arises from:

Misinterpretation of Paul’s rebukes and doctrinal clarity

Elevation of speculative writings or extra-biblical sources

A desire to reshape Christianity around cultural or philosophical preferences

A rejection of Pauline teachings on grace, authority, gender, or ecclesiology

This exposé does not attack individuals who hold such views. It exposes the theological consequences of the belief system itself. It calls readers to test every claim against Scripture and to recognize that the Word of God is not bound—but man is bound to it.

“If any man preach any other gospel unto you than that ye have received, let him be accursed.”
—Galatians 1:9

See Grievous Wolves Section after part I. for further context on the Anti-Paulinian belief system

Notation on Terminology

Throughout this work you will encounter the terms Anti‑Pauline, Anti‑Paulinian, Anti‑Paulinianism, or simply AP. All three expressions refer to the same doctrinal posture: the rejection of the Biblical role of Saul of Tarsus, who became Paul the Apostle.

Such rejection is not a neutral preference but a direct denial of the testimony of Scripture itself, for Paul’s apostleship is affirmed by Christ (Acts 9:15), by Luke (Acts 22:14–15; 26:16–18), by Peter (2 Pet 3:15–16), and by the collective witness of the New Testament canon.

This Apostle to the Gentiles exposé seeks to equip fellow Christian believers with a strong defense from Holy Scripture how to refute Anti-Paulinian teachings.

Dedication

To Pastor Dave Rogers—

whose compassion in my bonds mirrored Paul's unyielding gospel (2 Timothy 2:9: "The word of God is not bound"). Henceforth, may I ever be bound to the Gospel, contending for its every jot and tittle against those who would sever the Apostle to the Gentiles from the canon.

—Wes Hazlett | Author

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Foreword and Statement of Faith

unbreakable authority

This study stands on the unbreakable authority of the 66-book canon—39 Old Testament, 27 New Testament—as the sole, sufficient, inerrant Word of God. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isaiah 8:20).

We affirm: Scripture alone interprets Scripture (Luke 16:16; Matthew 24:35; Revelation 19:10); it is breathed out by God (2 Peter 1:19–21; 2 Timothy 3:16–17); no addition or subtraction (Deuteronomy 4:2; Revelation 22:18; Proverbs 30:5–6); man shall not live by bread alone, but by every word (Matthew 4:4); contend earnestly (Jude 1:3); preach in season (2 Timothy 4:2, 5); accountability to Jesus Christ (2 Timothy 2:8–9).

The Word of God is not bound—but souls are bound to it and are to test it (John 21:25; John 20:31).

Anti-Paulinianism tests this: Deny Paul, deny the apostles who affirmed him, deny the revelation itself, deny the authority of the Word of God who affirmed Paul as an apostle.

See our full statement of faith on our website page through our menu links above and below.

Acknowledgment

In Gratitude

Pastor Dave Rogers—

In my bonds, you blessed me with brotherly love and your careful examination of the doctrinal elements within this manuscript did not come without patience throughout the numerous updates.

Mischeal Steinert—

For your unwavering dedication and grammatical precision in editing and proofreading The Apostle to the Gentiles. Your pursuit of excellence in safeguarding the book’s Scriptural integrity was not merely editorial—it was a labor of love for the Lord.

Authorship & Introduction

Paul's *13 Books of the New Testament

*14 Books if Hebrews is attributed to the Letters of the Apostle Paul

AUTHORSHIP

“Is not my word like as a fire? saith the LORD;and like a hammer that breaketh the rock in pieces?”

—Jeremiah 23:29

The Word of God was the foundation for this expository study. It is not merely referenced—it is wielded, boldly.

Holy Scripture reveals that Jesus of Nazareth is God Himself manifested in the flesh (1 Timothy 3:16), the eternal Word made flesh (John 1:1–14), who came down from Heaven (John 6:38) and came from God, Himself (John 8:42). The Word of Truth testifies that Jesus was sent first to the lost sheep of Israel (Ezekiel 34:23–24; Matthew 10:5; 15:24), and then to the Gentiles (Romans 1:16; 2:10; Isaiah 42:6; 62:2).

Jesus the Christ visited His own creation and proclaimed the truth (John 14:6 - Himself) through the preaching of the Gospel to His disciples—who are to become apostles. By revelation and direct commission from Christ, He ordained Saul of Tarsus to become an Apostle to the Gentiles (Acts 9; Romans 11:13). Through the sacrifice of Himself, Christ made the way for the unregenerate to receive salvation (John 3:16–18)—first to the Jew, then to the Gentile (Isaiah 62:2; Romans 1:16).

Christ appeared to Saul of Tarsus and ordained him to be an Apostle to the Gentiles (Acts 9; Romans 11:13), who spoke the words of God (Acts 13:44–47) by the revelation of Christ (Galatians 1:1–2).

This significant role is testified directly by Luke and Peter, and indirectly by several others throughout Scripture. Collectively, they— along with numerous additional New Testament named figures— affirm the apostleship of Paul.

“The law and the prophets were until John: since that time the kingdom of God is preached, and every man *presseth into it.” —Luke 16:16

*The Greek word translated as “presseth” in Luke 16:16 is βιάζεται (biazetai).

This verb comes from the root βιάζω (biazō), which means 'to force', 'to seize', or to 'press violently'.

The twenty-seven books of the New Testament reveal that Jesus Christ, the Son of God, is God Himself (Isaiah 9:6; John 1:1; Hebrews 1:8)—the Eternal Word (Micah 5:2) who took upon the nature of mankind and was made flesh (John 1:1–14; 1 Timothy 3:16; Hebrews 10:5–7; Philippians 2:6–7). He came down from Heaven (John 6:38) to do the will of the Father (John 6:38–46), and this truth is testified by the power of the Holy Spirit (John 15:26).

While Jesus was sent first to the lost sheep of Israel as the promised Messiah (Isaiah 53; Matthew 10:5), He opened the door to salvation for all sinful men through the sacrifice of Himself (John 10:14–18). This gift of salvation is offered to the entire world (John 3:16–18)—first to the Jew (Luke 1:68; Matthew 15:24), then to the Gentile (Isaiah 62:2; Romans 1:16).

The Word of God, revealed through the Old (39) and New (27) Testament books of the Biblical Canon, is God’s witness of Himself to His creation. As offspring of Adam, we are called to live by every Word of God (Luke 4:4). The writers of Scripture recorded God’s incorruptible Word (1 Peter 1:22–25), moved by the Holy Spirit (2 Peter 1:19–21). His Word is truth (John 17:17), and His truth endures forever (Psalm 117:2), throughout all generations (Psalm 100:5).

“Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar.” —Proverbs 30:5–6

“For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.” —Revelation 22:18

The Apostle Paul’s ministry is presented in his writings: Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, Philemon, and Hebrews.

“Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” —2 Peter 1:20–21

INTRODUCTION

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A Christian places their sword back in its sheath and gives God the praise for skillfully wielding the Sword of the Spirit in defense of the faith once delivered.

Attacks on the Word of God come from every angle—even from friends we once believed held an uncompromising view of the inerrancy of Scripture and who were seemingly devoted to its defense.

The motivation for producing The Apostle to the Gentiles became deeply personal when a man known to this author, once seemingly so strong in the Word, came to deny the apostleship of Paul.

By denying Paul’s writings as Holy Scripture and disaffirming his apostleship, an anti-Paulinian ideology is created. To maintain consistency within that ideology, one must also disaffirm the testimony of other New Testament writers who affirm Paul.

The book of Hebrews may be considered non-Paulinian due to the writer being unnamed. It's quite simple, Hebrews neither affirms or confirms its writer. Furthermore, if it could be Paul's work- you cannot affirm, in all intellectual honestly, that Hebrews is the inspired Word of God- if one holds to an Anti-Paulinian view.

Hebrews 13:18 includes the phrase “Pray for us,” a petition used only three other times in the New Testament—twice by Paul (1 Thessalonians 5:25; 2 Thessalonians 3:1). Additionally, Timothy, a known ministerial companion and fellow laborer of Paul (Colossians 1:1), is mentioned in Hebrews 13:23. Paul’s words in Philippians 2:19–24 further affirm Timothy’s role. Consider also the unique relationship between Peter and Mark in 1 Peter 5:13, where Paul was preparing to send Timotheus to the saints at Philippi to check on their well-being.

Hebrews 13:24 adds, “They of Italy salute you.” In Luke’s account (Acts 28:11–13), Paul and his company were in Syracuse, Italy. The Lord Jesus Himself attests to Paul’s testimony in Rome (Acts 23:11). While the writer of Hebrews remains unnamed, Paul, Timothy, Peter, or another Gospel preacher in Italy at that time was inextricably linked to Paul’s ministry. Romans 1:7 confirms this: “To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.”

AN OBLIGATION TO THE READER

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Dear reader, test this document against Scripture. If this Apostle to the Gentiles presentation contradicts the Word of God and is found to be in doctrinal error, one is not only obligated to reject the doctrine but also to— in the spirit of meekness- confront and correct the author—Scripturally(Galatians 6:1).

Gentle Restoration and Meekness

Galatians 6:1 — “Brothers, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted.”

2 Timothy 2:24–25 — “The Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful.

WITH REASON - CALL OUT THE FAULT BETWEEN YOU AND THIS AUTHOR

Acts 17:2–3 — “And Paul, as his manner was… reasoned with them out of the scriptures, opening and alleging…”

James 5:19–20 — “Brethren, if any of you do err from the truth, and one convert him… he shall save a soul from death, and shall hide a multitude of sins.”

Titus 1:9 — “Holding fast the faithful word… that he may be able by sound doctrine both to exhort and to convince the gainsayers.”

2 Timothy 3:16–17 — “All Scripture is given by inspiration of God… for reproof, for correction, for instruction in righteousness…”

Colossians 4:6 — “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.”

Correction is rescue. It’s redemptive, not punitive. It is unconscionable to this author as to someone not coming to a brother in Christ in the spirit of condemnation. Opponents must be gently instructed, in the hope that God will grant them repentance. The thrust of the heart is repentance, not winning an argument.

COME LET US REASON

Isaiah 1:18 — “Come now, and let us reason together, saith the Lord…”

If the Lord admonishes us to reason together with Him as Isaiah recorded— we ought to follow suit. It is unconscionable to do otherwise, lest we be under a spirit not of God.

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The Double-Edged Sword

An Affirmational and disaffirmational approach

a Double-edged approach

One Sword, two edges, one Inescapable Conclusion.

Approach A: AFFIRMATIONAL

Approach A affirms—qualifies—the apostleship of Paul through the testimony of Holy Scripture. It demonstrates, by the harmonious witness of the biblical authors and the individuals testified within the sacred record, that Paul was chosen, commissioned, and approved by the risen Christ.

The Apostle to the Gentiles stands firmly upon the truth that the sixty‑six books of the Biblical Canon (39 Old Testament / 27 New Testament) constitute the authoritative Word of God, and that Scripture interprets Scripture. This approach allows the canon to speak with its own unified voice, revealing Paul’s apostleship as a matter of divine revelation, not human opinion.

Approach B: DISAFFIRMATIONAL

Approach B disaffirms—disqualifies—the testimony of Holy Scripture itself by pursuing the Anti‑Paulinian assertion that Paul was a false apostle. This position rejects Paul’s apostleship and, by necessity, discredits the testimony of every New Testament writer who affirms him.

Approach B asks: "If Paul was a false apostle, what does that mean for the rest of the New Testament?"

Approach B answers: "A catastrophic rejection the New Testament itself."

To maintain internal consistency, the Anti‑Paulinian view must:

reject Paul’s writings,
reject Luke’s historical record,
reject Peter’s explicit affirmation,
reject James’ fellowship with Paul,
reject John’s indirect corroborations,
and ultimately reject the unity of the New Testament canon.

The disaffirmational approach exposes the devastating reality of denying the apostleship of Paul. While Approach A provides an exegetical foundation—allowing Scripture to interpret Scripture and demonstrating Paul’s apostleship through the unified testimony of the biblical record—Approach B begins with the Anti‑Paulinian presupposition that Paul was a false apostle. From that starting point, it forces the reader to confront the catastrophic consequences of such a claim.

If Paul is disqualified, then every New Testament writer who affirms, associates with, or testifies of Paul must also be disqualified. This includes Luke, Peter, James, John, and the unnamed writer of Hebrews. The moment Paul is rejected, the integrity of the New Testament collapses like a house of cards, because the canon is interwoven with individuals, events, and doctrines inseparably connected to Paul’s ministry.

In other words: To disaffirm Paul is to disaffirm the New Testament itself. There is no consistent way to reject Paul without dismantling the very Scriptures that bear witness to him.

Thus, Approach B does not merely deny Paul—it dismantles the Scriptural witness itself.

reference charts & Manuals

Helpful resources for Quick Reference

All charts and references will be made available for free through PDF download as soon as our second edition is completed.

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Emphasis Bolded portions within Scripture are used for emphasis only. They highlight key doctrinal affirmations, apostolic declarations, and thematic elements central to this exposé. No alteration has been made to the original text of the Authorized King James Version (KJV); the bolding serves solely as a visual aid to draw attention to pivotal truths.

Books of Paul

Paul's *13 Books of the New Testament

*14 Books if Hebrews is attributed to the Letters of the Apostle Paul

BOOKS OF PAUL (*13)

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Total Word Count ATTRIBUTED TO Paul's LETTERS: ~43,293 words

(Approximate, based on manuscript sources)

Approach A: all 13 letters affirmed

*HEBREWS ALSO AFFIRMED

THE NEW Testament affirms

Paul's testimony and affirms all 13 of Paul's book

*Approach B: DISAFFIRMED

The Anti-Paulinian presuppositional view of

Paul's writings disaffirm all 13 of Paul's books

*There is no Approach B in Paul's letters due to Anti-Paulinian theology claiming Paul to be a false apostle.

Thirteen canonical books of Paul:

Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Philemon

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“Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.”

—Romans 1:1

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These verses directly affirm the apostleship of Paul and his divine commissioning by Jesus Christ:

Romans 1:1–7
1 Corinthians 9:1–2
2 Corinthians 11:7
Galatians 1:1–2
Ephesians 1:1
Philippians 1:15–17
Colossians 1:1
1 Timothy 2:7
2 Timothy 1:1
Titus 1:1–3
Philemon 1:1
Hebrews 13:18–24 (see note below)

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*HEBREWS: SCHOLARLY DEBATE ON WHO WROTE HEBREWS

The Hebrews cover page chart below for REFERENCE

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PAUL's LETTERS: AFFIRMATION OF AN APOSTLE

1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

2 (Which he had promised afore by his prophets in the holy scriptures,)

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

6 Among whom are ye also the called of Jesus Christ:

7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

—Romans 1:1-7

1 Am I not an apostle? am I not free? have I not *seen Jesus Christ our Lord? are not ye my work in the Lord?

2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

—1 Corinthians 9:1-2

“Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?”

—2 Corinthians 11:7

“Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:”

—Ephesians 1:1

Signs of an apostle in Ministry & THE MIRACULOUS

Paul's ministry and mission was not in word only— but in the power of God's works— through Paul. Jesus declared that miraculous things would be done at the hands of the Apostles who He sent out to proclaim the Gospel.

Paul's apostleship was affirmed and confirmed throughout Scripture. Mark records the words of Christ:

“And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” —Mark 16:17–18

MIGHTY SIGNS AND WONDERS *wrought by paul

Casting out devils — Acts 16:18: Paul rebukes and frees a slave girl from a spirit of divination.
Taking up serpents — Acts 28:3–6: Paul survives a viper bite without harm, stunning the onlookers.
Healing the sick — Acts 19:11–12: Even garments from Paul’s body brought healing and deliverance.
Raising the dead — Acts 20:9–12: Paul restores Eutychus to life after a fatal fall.

Notice who recorded the miracles? Luke- the writer of the book Acts. The Book of Acts records numerous occurrences where Paul performs the very works Christ said would follow His apostles—casting out demons, healing, raising the dead—exercising divine authority.

These miracles confirm his apostleship not only in word, but in power.

"18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ."

—Romans 15:18-19

"9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong. 11 I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. 12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds."

—2 Corinthians 12:9-12

*The Greek word translated as "wrought" in Romans 15:18 is κατειργάσατο (kateirgásato), which means “has accomplished,” “has worked,” or “has brought about.”

Scriptural Affirmation of Apostolic Authority

Romans 1:1–7 — Paul is “called to be an apostle, separated unto the gospel of God.”
1 Corinthians 9:1–2 — “Have I not seen Jesus Christ our Lord?”
Galatians 1:1 — “Not of men, neither by man, but by Jesus Christ…”

Paul’s works align with the biblical chart of apostolic functions:

*Eyewitness of Christ (Acts 9; 1 Cor. 15:8)
Signs and Wonders (Acts 14, 16, 19, 20, 28)
Wrote the Word of God (*13 epistles - 14 if Hebrews is included)
Spoke the Word of God (Acts 13 - Those who contradicted God's words through Paul- blasphemed

*Eyewitness of Christ. When did Paul see Jesus? See following the conclusion of this section.

APPROACH A & B CONCLUSION

Approach A:

A. The Pauline epistles (also called Pauline Corpus) are the thirteen New Testament books (*14 with Hebrews) attributed to Paul the Apostle. These books are Romans, 1 & 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 & 2 Thessalonians, 1 & 2 Timothy, Titus, and Philemon.

Approach B:

No part B in Pauline section due to the hypothetical exclusion of Paul’s writings or writings by a scribe recording Paul's words as inspired by the Holy Spirit (2 Peter 1:20-21).

CONCLUSION ON Paul's BOOKS

The New Testament is not ambiguous about Paul’s apostleship—it thunders. Even modern scholarship ascribes thirteen canonical books to Paul. According to Holy Scripture, Paul was “separated unto the gospel of God” (Romans 1:1) with the testimony of Scripture bearing witness to Paul's God-ordained authority as an apostle. Paul's letters comprise approximately half of the body of New Testament books.

The very signs Christ said would follow His apostles—followed the mission and ministry of Paul, proving that Paul was— called, confirmed, and never forsook by our great God and Savior Jesus Christ.

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Text

Seen 'Jesus Christ our Lord' *Chronological Context

Paul mentions 'seeing' Jesus Christ in his first letter to the church at Corinth (1 Corinthians 9:1). 1 Corinthians was written approximately in AD 55, during Paul’s third missionary journey. By this time, Paul had preached over twenty years and by 55 AD had received multiple visions of Christ.

Even if one was to exclude Christ appearing to Saul of Tarsus/Paul on the road to Damascus (Acts 9:17) as Paul not actually seeing Christ (Acts 9:3–6; Acts 22:6–11; Acts 26:12–18), but only heard the voice of Christ (Acts 9:4-9; 22:7-14).

In Luke's testimony within the Book of Acts, Luke writes of Ananias speaking to Paul:

“And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.”

—Acts 22:14

When does Paul see Christ? Luke records when Paul saw Jesus and notice, in the timeline of Paul's missionary work it occurs before his first letter to the Corinthians. Luke records Ananias speaking in verse 16 and Paul in verses 17-21:

"16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;

18 And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.

19 And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:

20 And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.

21 And he said unto me, Depart: for I will send thee far hence unto the Gentiles."

—Acts 22:16-21

THEN SPAKE THE LORD TO PAUL IN THE NIGHT BY A VISION

"9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:

10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.

11 And he continued there a year and six months, teaching the word of God among them."

—Acts 18:9-11

The Apostle Paul not only heard the words of Christ- he saw Christ. Christ appeared to Paul in a trance, he “saw him saying unto me…” —an encounter of Christ followed with audible instruction. This appearance of Christ to Paul occurred early in Paul’s ministry, before his letter to the Corinthians. The Book of Acts aligns with Paul's claims is letters- supporting the claim—Scripturally— that Paul had seen the Lord Jesus Christ.

Hebrews names Timothy—Paul’s closest companion—as “our brother” (Hebrews 13:23), affirming his ministry and apostolic ties. Timothy is inseparable from Paul, appearing in thirteen of his letters and serving as his delegate and spiritual son. The writer of Hebrews shares travel plans with Timothy and echoes Pauline theology: Christ as High Priest, the New Covenant, and justification by faith. The greeting from Italy (Hebrews 13:24) further aligns with Paul’s known movements. To accept Hebrews while rejecting Paul is doctrinally inconsistent. The epistle may be unsigned, but it stands firmly within the apostolic network Paul helped establish and defend.

modern bible versions & Hebrews

Paul and the Epistle to the Hebrews

Comparing Modern Scholarship and Patristic Lineage

Dear reader, for the purposes of those who may not have a version of the New Testament that identifies Paul as the which states on the cover page of Hebrews (See above Cover Page Illustration).

Paul and the Epistle to the Hebrews

In remaining faithful to the New Testament and the canonization of its 27 books there are certain affirmations already entrenched in its nomenclature:

Hebrews is included within the new testament canon

By virtue of Hebrews already being part of the New Testament— it is already affirmed as Holy Scripture in alignment with Approach A— Affirmational

The Apostle to the Gentiles uses a dual approach methodological lens to approach:

1. ascribing the book of Hebrews to The Apostle Paul

Approach 1 pursues the view of patristic lineage- where the Apostle Paul is identified as the writer of the Book of Hebrews patristically since the time of Polycarp's writings. Polycarp was a disciple of John- the oldest living disciple.

Even before the first English Bible (apx. 1380 AD), a long historical lineage of Paul's accepted letters can be traced back all the way to Polycarp.

*Refer to Patriarchal Lineage of Paul's Writings above in chart form

Currently being Edited

2. ascribing the book of Hebrews to an unknown writer

Approach 2 pursues the view of modern scholasticism— which does not ascribe the Book of Hebrews to the Apostle Paul. The Apostle to the Gentiles. However, for the purposes of this expose, this author does not rely on Paul being named within the book of Hebrews to solidify affirmational or disaffirmational positions for the purposes of this expose.

Why?

Hebrews names Timothy—Paul’s closest companion—as “our brother” (Hebrews 13:23), affirming his presence and ministerial role within the epistle. Timothy is not a peripheral figure; he is robustly embedded in Paul’s apostolic mission, appearing in thirteen of Paul’s letters and prominently in the book of Acts, authored by Luke.

Thus, by Anti-Paulinian logic, if Paul is not the author of Hebrews, the problem deepens: another New Testament writer—presumably non-Pauline—joins Luke in affirming Timothy’s ministry. This creates a theological inconsistency. Timothy’s inclusion in Hebrews binds the epistle to Paul’s apostolic network, regardless of authorship. To reject Paul while accepting Hebrews is to accept Timothy while severing him from the very apostle who commissioned him.

Luke records in the Acts of the Apostles:

Acts 16:1–3 — Timothy is introduced in Lystra, “well reported of by the brethren.”
Acts 17:14–15 — Paul sends Timothy and Silas to Berea while he remains in Athens.
Acts 18:5 — Timothy and Silas rejoin Paul in Corinth, strengthening the ministry.
Acts 19:22 — Paul sends Timothy and Erastus ahead into Macedonia.
Acts 20:4 — Timothy is listed within Paul’s entourage traveling to Jerusalem.

TIMOTHY BEING NAMED IN THE BOOK OF HEBREWS DISAFFIRMS THE BOOK OF HEBREWS IN APPROACH B FOR THE ANTI-PAULINIAN as authoritative scripture

The writer of Hebrews shares travel plans, reveals Christ as High Priest, writes on the New Covenant, and justification by faith— all consistent with Pauline messaging. The greeting from Italy (Hebrews 13:24) further aligns with Paul’s known movements. In staying consistent with Anti-Paulinian theology— Hebrews is dissafirmed as Holy Scripture in accordance with the theological view that Paul is a false apostle.

This segment was added for the purposes of contrasting modern Bible versions and scholarly debate with the historical and apostolic lineage affirming Paul’s connection to the Epistle to the Hebrews.

This presents a dual approach: one rooted in patristic testimony tracing back to Polycarp, affirming Pauline authorship; the other reflecting modern scholasticism, which leaves authorship uncertain. Regardless of naming, Hebrews is canonically affirmed as Scripture. The internal evidence—Timothy’s mention, Pauline theology, and Roman greetings—reinforces apostolic ties. For Anti-Paulinian theology, which rejects Paul entirely, Hebrews must also be disaffirmed, exposing the theological inconsistency of Approach B.

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Books of John

John's 5 Books of the New Testament

Gospel of John, 1 | 2 | 3 John, & The Revelation of Jesus Christ

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Approach A: all 5 letters affirmed

THE NEW Testament affirms

John's testimony and affirms all 5 of John's book

*Approach B: DISAFFIRMED

The Anti-Paulinian presuppositional view of

John's writings disaffirm all 5 of John's books

JOHN's LETTERS: AFFIRMATION OF AN APOSTLE

The Apostle Paul affirmed in Scripture by John in the book of Acts. Acts 15:2-26, Galatians 2:9

Acts 8:14–17 — Peter and John minister together, laying hands on believers.

John wrote five books that affirmed Paul indirectly by association with Peter, who affirmed Paul.

Acts 8:14-17, "14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16(for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17Then laid their hands on them, and they received the Holy Ghost."

In reference to Peter, called by God as a disciple and Apostle chosen by God, Jesus said in

John 17:12, “12While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.”

Judas was the only one of His original twelve disciples that the Lord said was ‘lost’ in John 17:12. Luke wrote of this loss filled by Matthias (who was numbered with the apostles following the loss of Judas) in Acts 1:25, “25That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.” Though it is not said where Judas went, the Lord Jesus gives ominous words about the man Judas Iscariot as recorded in Mark 14:21, “21The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.”

Another interesting point to consider is in John’s second epistle, in which John writes in 2 John 1:7-11, “7For many deceivers are entered into the world, who confess not that Jesus Christ has come in the flesh. This is a deceiver and an antichrist. 8Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 9Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. 10If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11for he that biddeth him God speed is partaker of his evil deeds.”-2 John 1:7-11

John says to let nobody in your house bring this doctrine, yet in Acts, John, Peter, and James all gave Paul a blessing to preach the Gospel to the Gentiles (Acts 9:17, 20:20). Ananias brought Paul into his own house at the command of Jesus. In Galatians 1:18, Paul writes that he ‘abode’ with Peter for fifteen days, while in Acts 20:20-21, Paul taught publicly from “...house to house, Testifying both to the Jews and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ…”

Acts 16:14-15 “14And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.”

John knew the Gospel. Peter knew the Gospel. If Paul preached any other Gospel as John indicated, John would not have supported Paul’s proclamation of the Gospel to the Gentiles in Galatians 2:9. Surely Peter would not have let Paul stay in his own house (Galatians 1:18). Furthermore, Scripture reveals Paul was welcomed into the homes of; Aquila and Priscilla (Acts 18:1-3), Lydia (Acts 16:14-15), Peter (Galatians 1:18), and house to house (Acts 20:20-21) in his mission to proclaim the Gospel.

John Calls out Diotrephes– Not Paul

Diotrephes spread false accusations against John and the brethren. In addition to John instructing fellow believers in Christ to not let those who “abideth not in the doctrine of Christ” into their homes (2 John 1:7-11) - John also calls out by name an individual who rejected Christian believers- Diotrephes.

John wrote in 3 John 1:9-10:

“9I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.”

John makes four distinct statements of Diotrephes:

“…Diotrephes, who loveth to have the preeminence among them, receiveth us not.”

Diotrephes refused to acknowledge or submit to the apostolic authority of John.

“…prating against us with malicious words…”

(3) “…neither doth he himself receive the brethren…”

Diotrephes did not receive faithful Christians—those sent by apostolic authority.

(4) “…and forbiddeth them that would, and casteth them out of the church.”

Diotrephes removed believers of Christ from the church and even those who would welcome others who desired to come to Christ and fellowship within the church.

In John’s five books, John never rebukes Paul. John never warns against him. Never questions his doctrine, his apostleship, or his authority.

If Paul were a deceiver, Diotrephes would not stand alone. John—who boldly named Diotrephes for rejecting apostolic authority—would have exposed Paul as well. And not subtly. He would have named Paul as a dangerous false teacher to avoid—especially since Paul was a towering figure in the New Testament, far more prominent than Diotrephes. But John didn’t. Not once.

A Critical Observation on Johannine Opponents

The Apostle John does not hesitate to name and rebuke those who oppose true apostolic authority. In 3 John 9-10, he publicly exposes Diotrephes—a man who "loveth to have the preeminence," rejects John's letters, slanders with "malicious words," refuses to receive the brethren, and even excommunicates those who do. John warns that he will confront these deeds directly if he visits.

If John truly regarded Paul as a false apostle or doctrinal threat—as some modern anti-Paulinians claim—he would surely have named him explicitly, just as he did with Diotrephes. The complete absence of any rebuke, warning, or even indirect criticism of Paul across John's five books (Gospel, Epistles, Revelation) is telling. Instead, John's silence regarding Paul, combined with the early patristic testimony from his own disciple Polycarp (who calls Paul "blessed and glorious"—see Patristic Witnesses section), confirms harmony, not hostility. This principle extends to the commendation in Revelation 2:2, where the Ephesian church is praised for testing and rejecting "false apostles." Anti-Paulinians often insert Paul here, but such a reading requires John (the author of Revelation) to indirectly condemn Paul while Christ commends the rejection—creating irreconcilable contradictions.

For a full exegetical refutation of this claim, see the dedicated Appendix: Revelation 2:2 and the False Apostles

Books of Luke

Luke's 2 Books of the New Testament

Gospel of Luke & The Book of the Acts of The Apostles

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Books of Peter

Peter's 2 Books of the New Testament

1 & 2 Peter

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Book of MATTHEW

Matthew's Book of the New Testament

Matthew’s Gospel affirming Peter, who in turn- affirms Paul.

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Book of MArk

Mark's Book of the New Testament

Mark’s ministry with both Paul and Peter, profitable and affirmed.

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Book of Jude

Jude's Book of the New Testament

Jude’s echo of Peter, who affirms Paul—showing doctrinal harmony across epistles.

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Book of James

Book of James of the New Testament

James receives Paul as a brother (Galatians 2:9), affirming apostolic unity..

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From the Word to the Wolves to The Witness

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grievous wolves entered

Wolves in Sheep's Clothing: A New Dawn of Deceit

Anti-Paulinian Voices vs. the Patristic Witness

TO be added

What is Anti-Paulinianism?
When & Where did Anti-Paulinianism come from?
Historic Echoes: Anti-Paulinian Voices and groups
Biblical / Manuscript Cohesion
affirming Patristic Witnesses

What Is the Anti-Paulinian Belief System?

The Rejection of God‑Ordained Apostolic Authority of the Pauline Corpus

The Anti‑Paulinian belief system is a theological position that denies the God‑ordained apostleship of Paul and rejects the divine authority of his writings within the New Testament. At its core, it asserts that Paul was either self‑appointed, doctrinally unreliable, or never commissioned by the risen Christ—and therefore, his epistles should not be received as Holy Scripture.

But Anti‑Paulinianism is not merely a disagreement with one apostle. It is a doctrinal unraveling. To disaffirm Paul is to sever a load‑bearing beam in the structure of the New Testament. It requires the reader to dismiss the testimony of Luke, Peter, James, and John—each of whom affirms Paul’s calling, ministry, and message either directly or indirectly. It forces a reinterpretation of Acts, a rejection of thirteen canonical epistles, and a collapse of the unified witness of Scripture.

To deny Paul is to deny the coherence of the New Covenant itself.

The Internal Logic of Anti‑Paulinianism

Anti‑Paulinian ideology typically arises from one or more of the following impulses:

Misinterpretation of Paul’s rebukes, clarity, or pastoral firmness, treating correction as contradiction.
Elevation of speculative writings or extra‑biblical sources, often privileging later traditions over apostolic revelation.
A desire to reshape Christianity around cultural, philosophical, or ideological preferences, rather than submitting to the full counsel of God.
Rejection of Pauline teachings on grace, authority, gender, sexuality, or ecclesiology, replacing apostolic doctrine with modern sentiment.
Suspicion of Paul’s Gentile mission, echoing the earliest Judaizing objections recorded in Galatians and Acts.

These impulses are not new. They are the same fault lines that fractured the earliest Jewish‑Christian sects and gave rise to the Ebionites, Cerinthians, Elcesaites, and the authors of the Pseudo‑Clementine literature.

The Theological Consequences

Rejecting Paul’s apostleship does not leave the rest of the New Testament intact. It creates a cascading collapse:

Acts becomes historically unreliable, since Luke repeatedly affirms Paul’s commissioning, miracles, and authority.
Peter becomes doctrinally compromised, since he calls Paul’s letters “Scripture” (2 Peter 3:15–16).
James becomes inconsistent, since he extends the right hand of fellowship to Paul (Galatians 2:9).
The Gospels lose coherence, since Jesus’ fulfillment of the Law (Matthew 5:17; Mark 7:19) aligns with Paul’s teaching.
The canon fractures, since thirteen epistles must be removed or reinterpreted.

Anti‑Paulinianism is not a surgical critique—it is a theological amputation.

When, why, and Where Anti‑Paulinianism Arose

Having defined Anti‑Paulinianism and identified its earliest expressions, we now turn to the historical forces that gave rise to it. Anti‑Paulinianism did not emerge in a vacuum. It arose at specific moments, in specific places, and for specific reasons—none of which originated from Scripture itself. Instead, it developed as a reactionary movement within Jewish‑Christian circles struggling to reconcile the radical implications of the New Covenant with the weight of inherited tradition.

When It Arose: The First to Fourth Centuries

Anti‑Paulinian sentiment began during Paul’s own lifetime, as evidenced by his defenses in Galatians, Corinthians, and Philippians. After his martyrdom, these tensions intensified. From the late 1st century through the 4th century, various sects formalized their opposition, producing altered gospels, rival teachings, and polemical literature aimed at undermining Paul’s authority.

Why It Arose: Theological and Cultural Pressures

Several forces converged to create resistance to Paul’s gospel:

Jewish‑Christian identity crisis after AD 70, when the destruction of the Temple pushed many toward stricter Torah observance.
Resistance to Gentile inclusion without circumcision, which some viewed as a threat to Jewish distinctiveness.
Misunderstanding of apostolic roles, leading some to elevate Peter or James in ways that excluded Paul.
Influence of early Gnostic and proto‑Gnostic teachers, who rejected Paul’s clear proclamation of Christ’s incarnation and grace.
Elevation of human tradition over divine revelation, resulting in sects that relied on oral teachings, altered gospels, or esoteric “heavenly books.”

These pressures produced movements that rejected Paul not because of Scripture, but because of fear, tradition, and theological pride.

Where It Arose: Geographic Centers of Opposition

Anti‑Paulinianism emerged across several regions:

Palestine and Judea — the earliest resistance, rooted in Judaizing circles.
Syria (especially Antioch) — a major flashpoint for disputes over Gentile fellowship.
Transjordan and the Dead Sea region — strongholds of Ebionite and Elcesaite communities.
Asia Minor — home to Cerinthus and other syncretistic teachers.
Mesopotamia — birthplace of the Elcesaite movement with its “heavenly book.”
Rome and the West — later centers for the Pseudo‑Clementine literature’s anti‑Pauline allegory.

Across these regions, opposition to Paul spread not through apostolic authority but through chains of teachers, each adding layers of tradition, speculation, or legalism.

Historic echoes against

the apostle paul

“For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.”

-Acts 20:29-30

Historic Echoes of the Apostle Paul

From the earliest decades of the church to the modern era, opposition to the Apostle Paul has resurfaced in recurring waves—always different in form yet always driven by the same root impulse: elevating human tradition above the unified testimony of Scripture. These “historic echoes” reveal how deeply Paul’s apostleship, message, and authority have been contested, and how consistently Scripture itself vindicates him.

1. Ancient Opposition: Jewish-Christian Sects and Sectarian Teachers

In the 1st–4th centuries, several Jewish‑Christian groups resisted Paul’s gospel of grace, Gentile inclusion, and the New Covenant’s fulfillment of the Law.

Ebionites rejected Paul as a false apostle, denied Christ’s divinity, and relied on altered gospels that preserved Jewish identity markers.
Cerinthians blended legalism with proto‑Gnostic dualism, insisting Gentiles must keep the Mosaic Law and rejecting Paul’s teaching on Christ’s incarnation and grace.
Elcesaites elevated extra‑biblical “heavenly books” above Scripture, dismissing Paul’s letters as inferior and lawless.
Judaizers—the earliest opponents—demanded circumcision and Torah observance for Gentiles, directly contradicting the Jerusalem Council’s ruling in Acts 15.
Super‑Apostles in Corinth boasted credentials, rhetoric, and Jewish pedigree to undermine Paul’s authority and promote a works‑oriented spirituality.
Pseudo‑Clementine authors portrayed Paul allegorically as Simon Magus, casting him as Peter’s enemy and the source of “lawless doctrine.”

Across all these groups, the pattern is identical: Scripture is fragmented, the Mosaic Law is eternalized, and Paul’s apostleship is denied in favor of human tradition, edited gospels, or sectarian revelations.

2. Scriptural Harmony Against Sectarian Distortion

The unified witness of Scripture—Old Testament prophecy, Jesus’ own teaching, and the testimony of Peter, James, Luke, and the early church—stands squarely with Paul.

Acts 15 records Peter and James rejecting Judaizer demands and affirming salvation by grace for Jew and Gentile alike.
2 Peter 3:15–16 explicitly identifies Paul’s letters as Scripture.
Acts 9, 22, 26 document Christ’s direct commissioning of Paul.
Hebrews, Luke, James, and John all affirm the New Covenant’s fulfillment, the end of ceremonial Law, and the unity of Jew and Gentile in Christ.

Rejecting Paul inevitably fractures the canon: deny his epistles, and Acts collapses; deny grace, and the Gospels collapse; deny Christ’s divinity, and the entire New Testament collapses. Scripture stands or falls together.

3. Modern Echoes: New Movements, Old Errors

From the 18th century onward, anti‑Paulinian ideas reappear in new forms:

Swedenborgians elevate mystical writings above Scripture and sideline Paul’s epistles as uninspired.
Hebrew Roots/Torah‑Observant movements revive Judaizer logic, insisting Gentiles must keep Mosaic practices or accusing Paul of corrupting Jesus’ message.

Though modernized, these movements mirror ancient patterns: selective canon, extra‑biblical authority, and a works‑based reinterpretation of salvation.

4. The Core Truth: Anti‑Paulinianism Never Originates from Scripture

Across all eras, anti‑Paulinianism shares one defining trait: It never arises from the 66‑book canon. It always arises from men. Human teachers, edited gospels, mystical revelations, cultural pressures, and post‑Temple identity crises—never the Word of God—fuel these attacks.

In contrast, Scripture presents a seamless, Spirit‑breathed testimony:

Paul is Christ‑commissioned.
His gospel aligns with the apostles.
His writings are Scripture.
His mission fulfills prophecy.
His message preserves the unity of the church.

Historic echoes may challenge Paul, but Scripture never does.

The patristic witness

Affirming echoes from the Early Patriarchs

Apostolic and Sub-Apostolic Voices

Patristic witnesses of apostleship

Patriarchal Voices of Old Testify of Paul's Divine Commission

Polycarp of Smyrna (c. AD 69–155)

Polycarp places Paul alongside the Twelve

Polycarp, a disciple of the Apostle John and bishop of Smyrna, stands as one of the most authoritative sub‑apostolic voices in early Christianity. His life bridges the generation of the Apostles and the emerging catholic church, making his testimony about Paul uniquely weighty. His Epistle to the Philippians is one of the earliest Christian writings outside the New Testament and provides a direct window into how the earliest believers viewed Paul’s authority and doctrine.

Apostolic Affirmational Voice Polycarp calls Paul “the blessed and glorified apostle,” urges believers to study Paul’s letters for their spiritual edification, and places him among “the rest of the apostles.” He quotes or alludes to at least ten Pauline epistles, treating them as authoritative Scripture. Polycarp further affirms that Paul “accurately and steadfastly taught the word of truth,” demonstrating that he viewed Paul’s doctrine as pure, reliable, and fully aligned with the apostolic gospel he himself received from John.

Patriarch Key Points

Direct apostolic lineage: Polycarp was personally taught by the Apostle John, giving his affirmation of Paul exceptional historical and theological weight.
Scriptural recognition: His extensive use of Pauline epistles shows that Paul’s letters were already functioning as Scripture in the early 2nd century.
Apostolic unity: Polycarp places Paul alongside the Twelve, refuting any claim of rivalry between Paul and the original apostles.
Doctrinal reliability: He explicitly states that Paul taught “the word of truth,” affirming the purity and trustworthiness of Paul’s gospel.
Anti‑heretical significance: Polycarp’s reverence for Paul directly counters early anti‑Paulinian sects by rooting Paul’s authority in the apostolic tradition itself.

Patristic Defense Against Anti‑Biblical Distortions Polycarp directly confronts the very errors promoted by anti‑Paulinian sects. In Philippians 7, he condemns those who “pervert the sayings of the Lord” and deny Christ’s incarnation—precisely the doctrines held by Ebionites and Cerinthians. His insistence that Christ “came in the flesh” and that anyone denying this is “the firstborn of Satan” strikes at the heart of Ebionite Christology and Cerinthian dualism. By upholding Paul’s teaching on righteousness, faith, and the true humanity and divinity of Christ, Polycarp provides an early and forceful patristic defense against the anti‑biblical distortions that sought to undermine Paul’s apostleship and fracture the unity of the apostolic witness.

Clement of Rome (fl. c. AD 96)

Clement honors Paul and Peter together

Clement, traditionally recognized as the third or fourth bishop of Rome, wrote 1 Clement to the Corinthian church around AD 96—just decades after Paul’s martyrdom. His letter is one of the earliest post‑apostolic writings and was so highly regarded that it was read publicly in churches alongside Scripture. Clement’s voice carries immense weight as a representative of the Roman church and as a preserver of apostolic tradition during a time of growing doctrinal challenges.

Apostolic Affirmational Voice In 1 Clement, Clement quotes and alludes to Paul’s letters—especially Romans, 1 Corinthians, and Hebrews (often attributed to Paul in early tradition)—to reinforce church unity, humility, and obedience. He praises Paul’s ministry as a model of endurance and faith, describing him as one who “taught righteousness to the whole world.” Clement also honors Paul’s martyrdom alongside Peter, calling both “noble examples,” thereby placing Paul’s apostolic witness on equal footing with the chief Apostle of the circumcision.

Patriarch Key Points:

Proximity to apostolic events: Clement wrote within living memory of Paul’s ministry and martyrdom.
Doctrinal alignment: He uses Paul’s letters to reinforce key Christian virtues and church order.
Canonical reverence: His quotations show that Paul’s epistles were already treated as sacred and authoritative.
Apostolic parity: Clement honors Paul and Peter together, affirming Paul’s equal standing among the apostles.
Roman endorsement: As bishop of Rome, Clement’s affirmation of Paul carries institutional and theological significance.

Patristic Defense Against Anti‑Biblical Distortions Clement’s use of Paul’s letters to correct division and pride within the Corinthian church stands in direct contrast to the anti‑Paulinian sects that rejected Paul’s authority. His praise of Paul’s global ministry and martyrdom rebukes the Ebionite claim that Paul was a false apostle. By quoting Paul’s teachings on humility, righteousness, and unity, Clement affirms the doctrinal integrity of Paul’s gospel and implicitly defends it against distortions from Judaizers and Cerinthians. His letter preserves Paul’s voice as a stabilizing force in the early church, reinforcing apostolic continuity and resisting sectarian fragmentation.

Ignatius of Antioch (c. AD 35–108)

Ignatius refers to Paul as a “chosen vessel”

Ignatius, bishop of Antioch and a contemporary of the Apostles, wrote seven letters to various churches while en route to martyrdom in Rome. His writings reflect deep theological insight and pastoral urgency, and they are among the earliest post‑New Testament documents. As bishop of the very city where Paul and Barnabas first taught Gentile believers, Ignatius stands as a critical voice in affirming Paul’s apostolic authority and doctrinal legacy.

Apostolic Affirmational Voice: Ignatius refers to Paul as a “chosen vessel”—echoing the language of Acts 9:15—and places him alongside Peter as a foundational apostolic figure. In letters such as To the Romans, To the Ephesians, and To the Philadelphians, Ignatius alludes to Pauline theology on unity, love, and church order. He exhorts believers to imitate Paul’s steadfastness and obedience, treating his life and doctrine as exemplary and Spirit‑led.

Patriarch Key Points:

Contemporary of the Apostles: Ignatius lived during the lifetime of John and possibly other apostles, giving his testimony direct historical proximity.
Geographical significance: As bishop of Antioch, Ignatius ministered in the same city where Paul first taught and was commissioned.
Doctrinal alignment: His letters echo Pauline themes, especially on unity, submission, and sacrificial love.
Apostolic parity: He places Paul alongside Peter, affirming equal apostolic authority.
Spiritual imitation: He urges believers to follow Paul’s example, showing that Paul’s life was viewed as a model of Christian virtue.

Patristic Defense Against Anti‑Biblical Distortions Ignatius’ exaltation of Paul as a “chosen vessel” and his pairing of Paul with Peter directly rebuke the claims of Ebionites and Pseudo‑Clementine authors who denied Paul’s legitimacy. His emphasis on unity and obedience counters the sectarian spirit of Judaizers and early Gnostics who rejected Paul’s gospel of grace. By echoing Pauline exhortations and affirming Paul’s apostolic authority, Ignatius provides a powerful early defense of Paul’s divine commission and doctrinal integrity—rooted not in rivalry, but in apostolic harmony.

Papias of Hierapolis (c. AD 60–130)

Papias heard the Apostles and preserved their teachings

Papias, bishop of Hierapolis, was a hearer of the Apostles and a close associate of Polycarp. Though most of his writings survive only in fragments preserved by later Fathers, Papias remains a crucial sub‑apostolic witness. His work, Expositions of the Sayings of the Lord, reflects early oral traditions about Jesus and the Apostles, making him a valuable link between the apostolic generation and the developing church.

Apostolic Affirmational Voice:

Papias is cited by Irenaeus as quoting Paul as an “apostle” and using his writings authoritatively. In the surviving fragments, Papias references Pauline teaching (e.g., 1 Corinthians 15:25) and treats Paul’s words as doctrinally binding. His willingness to cite Paul alongside apostolic traditions demonstrates that he regarded Paul’s authority as fully legitimate and harmonious with the teachings of the Twelve.

Patriarch Key Points:

Sub‑apostolic authority: Papias personally heard the Apostles and preserved their oral teachings.
Pauline recognition: He explicitly refers to Paul as an “apostle,” affirming Paul’s divine commission.
Scriptural integration: Papias uses Paul’s writings as authoritative sources in his theological reflections.
Apostolic harmony: His citations show no tension between Paul and the original Apostles.
Historical value: As a transmitter of early oral tradition, Papias’ acceptance of Paul carries exceptional evidentiary weight.

Patristic Defense Against Anti‑Biblical Distortions: Papias’ recognition of Paul as an apostle stands in direct opposition to the claims of Ebionites, Cerinthians, and other anti‑Paulinian groups who rejected Paul’s authority. By citing Paul’s teachings on Christ’s reign and resurrection, Papias affirms the very doctrines these sects denied. His integration of Pauline theology into apostolic tradition rebukes the notion that Paul introduced innovations or contradictions. Papias’ testimony—rooted in firsthand apostolic instruction—serves as a powerful early defense against distortions that sought to undermine Paul’s legitimacy and fracture the unity of the apostolic witness.

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The Martyrdom of Polycarp (c. AD 155)

The Martyrdom of Polycarp is one of the earliest Christian martyr narratives, written by members of the Smyrnaean church shortly after Polycarp’s death. It preserves the theological convictions and scriptural foundations of the community shaped by Polycarp himself—a community deeply rooted in apostolic teaching. This text reflects how early Christians interpreted suffering, faithfulness, and imitation of Christ through the lens of apostolic doctrine, including the writings of Paul.

Apostolic Affirmational Voice:

The narrative quotes Paul’s exhortation from Philippians 2:4, applying it directly to the Christian life and martyrdom: “Let each one look not to his own things, but to the things of others.” By invoking Paul’s words as binding ethical instruction, the authors demonstrate their belief that Paul’s teachings carried authoritative weight for guiding believers in courage, humility, and sacrificial love. The use of Pauline Scripture in a liturgical and commemorative context shows that Paul’s voice shaped the church’s understanding of faithful endurance unto death.

Patriarch Key Points:

Liturgical authority: Paul’s words are used in a sacred narrative commemorating a martyr, showing their authoritative status.
Ethical formation: Pauline exhortation shapes the community’s understanding of humility, courage, and imitation of Christ.
Continuity with Polycarp: The Smyrnaean church, formed under Polycarp’s leadership, naturally draws from Paul’s writings.
Scriptural reverence: Paul’s epistles are treated as Scripture suitable for public reading and theological reflection.
Apostolic unity: The narrative’s reliance on Paul reflects the community’s belief in the harmony of apostolic teaching.

Patristic Defense Against Anti‑Biblical Distortions: By grounding its portrayal of martyrdom in Paul’s exhortation to selfless love, The Martyrdom of Polycarp stands in direct opposition to the distortions of anti‑Paulinian sects. The Ebionites and Cerinthians rejected Paul’s authority and denied key doctrines such as the incarnation and the call to sacrificial obedience. Yet the Smyrnaean church—shaped by Polycarp, a disciple of John—uses Paul’s words to define the highest expression of Christian faithfulness: laying down one’s life in imitation of Christ. This narrative therefore serves as a powerful patristic defense against anti‑biblical distortions, affirming Paul’s apostolic authority and doctrinal integrity in the context of martyrdom and ecclesial memory.

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The Martyrdom of Polycarp (c. AD 155)

Brief Context:
The Martyrdom of Polycarp is one of the earliest Christian martyr narratives, written by members of the Smyrnaean church shortly after Polycarp’s death. It preserves the theological convictions and scriptural foundations of the community shaped by Polycarp himself—a community deeply rooted in apostolic teaching. This text reflects how early Christians interpreted suffering, faithfulness, and imitation of Christ through the lens of apostolic doctrine, including the writings of Paul.

Apostolic Affirmational Voice:
The narrative quotes Paul’s exhortation from Philippians 2:4, applying it directly to the Christian life and martyrdom: “Let each one look not to his own things, but to the things of others.” By invoking Paul’s words as binding ethical instruction, the authors demonstrate their belief that Paul’s teachings carried authoritative weight for guiding believers in courage, humility, and sacrificial love. The use of Pauline Scripture in a liturgical and commemorative context shows that Paul’s voice shaped the church’s understanding of faithful endurance unto death.

Patriarch Key Points:

Liturgical authority: Paul’s words are used in a sacred narrative commemorating a martyr, showing their authoritative status.
Ethical formation: Pauline exhortation shapes the community’s understanding of humility, courage, and imitation of Christ.
Continuity with Polycarp: The Smyrnaean church, formed under Polycarp’s leadership, naturally draws from Paul’s writings.
Scriptural reverence: Paul’s epistles are treated as Scripture suitable for public reading and theological reflection.
Apostolic unity: The narrative’s reliance on Paul reflects the community’s belief in the harmony of apostolic teaching.

Patristic Defense Against Anti‑Biblical Distortions:
By grounding its portrayal of martyrdom in Paul’s exhortation to selfless love, The Martyrdom of Polycarp stands in direct opposition to the distortions of anti‑Paulinian sects. The Ebionites and Cerinthians rejected Paul’s authority and denied key doctrines such as the incarnation and the call to sacrificial obedience. Yet the Smyrnaean church—shaped by Polycarp, a disciple of John—uses Paul’s words to define the highest expression of Christian faithfulness: laying down one’s life in imitation of Christ. This narrative therefore serves as a powerful patristic defense against anti‑biblical distortions, affirming Paul’s apostolic authority and doctrinal integrity in the context of martyrdom and ecclesial memory.

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Justin Martyr (c. AD 100–165)

Justin Martyr, a philosopher‑turned‑Christian apologist, wrote extensively in defense of the faith during the mid‑2nd century. His First Apology, Second Apology, and Dialogue with Trypho shaped early Christian engagement with both pagan philosophy and Jewish objections to the gospel. Justin stands as a crucial witness to the church’s doctrinal continuity, scriptural use, and recognition of apostolic authority—including that of Paul.

Apostolic Affirmational Voice:
Justin repeatedly cites and alludes to Pauline theology, especially on justification, the universality of the gospel, and the new covenant. In Dialogue with Trypho, he echoes Paul’s teaching that circumcision was a temporary sign and that righteousness comes through faith in Christ, not the works of the Law. Justin also uses Pauline categories such as the “new Israel,” the “true circumcision,” and salvation by grace. His reliance on Paul’s doctrinal framework demonstrates that he regarded Paul’s teaching as authoritative, apostolic, and essential for defending the faith against both pagan and Jewish objections.

Patriarch Key Points:

Philosophical defender: Justin integrates Pauline theology into his apologetic arguments against paganism and Judaism.
Doctrinal continuity: His teachings on faith, grace, and the new covenant mirror Paul’s epistles.
Scriptural authority: Justin treats Paul’s writings as binding and inspired, using them to interpret the Old Testament.
Universal gospel: He affirms Paul’s teaching that salvation extends to Gentiles apart from the Mosaic Law.
Anti‑Judaizing stance: Justin’s arguments against reliance on the Law reflect Paul’s own defense of the gospel in Galatians and Romans.

Patristic Defense Against Anti‑Biblical Distortions:
Justin’s strong affirmation of salvation by faith apart from the works of the Law directly rebukes the claims of Ebionites and Judaizers who rejected Paul’s teaching. His insistence that circumcision was temporary and that the new covenant fulfills the old stands in sharp contrast to anti‑Paulinian sects that denied Paul’s authority and clung to Mosaic observance. Justin’s use of Pauline categories—grace, faith, the new Israel, and the universality of the gospel—exposes the theological errors of groups like the Ebionites, Cerinthians, and early Gnostics. By grounding his apologetics in Paul’s doctrine, Justin provides a powerful patristic defense against distortions that sought to undermine the apostolic gospel and restrict salvation to ethnic or legalistic boundaries.

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Patristic witnesses

Divine Commissioning and the Patriarchal Witnesses

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ATTG Complete List of Patristic Witnesses

1st–2nd Century (Apostolic & Sub‑Apostolic)

Clement of Rome — c. AD 35–99
Ignatius of Antioch — c. AD 35–108
Polycarp of Smyrna — c. AD 69–155
Irenaeus of Lyons — c. AD 130–202

2nd–3rd Century (Apologists & Early Theologians)

Tertullian — c. AD 155–240
Hippolytus of Rome — c. AD 170–235
Origen of Alexandria — c. AD 185–253
Cyprian of Carthage — c. AD 200–258
Novatian of Rome — c. AD 200–258
Dionysius of Alexandria — c. AD 190–264

3rd–4th Century (Historians & Transitional Voices)

Eusebius of Caesarea — c. AD 260–339
Cyril of Jerusalem — c. AD 313–386

4th Century (Nicene & Cappadocian Fathers)

Athanasius of Alexandria — c. AD 296–373
Basil the Great — c. AD 329–379
Gregory of Nazianzus — c. AD 329–390
Gregory of Nyssa — c. AD 335–395

4th–5th Century (Golden Age of Exegesis & Theology)

John Chrysostom — c. AD 349–407
Ambrose of Milan — c. AD 339–397
Augustine of Hippo — AD 354–430
Theodore of Mopsuestia — c. AD 350–428
Theodoret of Cyrus — c. AD 393–466

4th–5th Century (Heresiologists & Canonical Defenders)

Epiphanius of Salamis — c. AD 310–403
Jerome — c. AD 347–420

Apostolic & Sub‑Apostolic

Examining the Witnesses Closest to the Apostolic Foundation

The term “Apostolic & Sub‑Apostolic” designates the earliest era of Christian witness immediately surrounding the lives of the apostles themselves. It refers not to a vague historical period, but to a defined theological and chronological category with direct bearing on the authenticity of the apostolic faith.

Apostolic (1st Century)

This refers to those who lived during the lifetime of the apostles, who either:

personally knew one or more apostles,
were taught directly by them,
or ministered within the same generation in which the apostolic writings were being produced.

These individuals stand as first‑generation receivers of the apostolic deposit. Their testimony is uniquely weighty because it reflects the earliest reception of the New Testament Scriptures and the earliest recognition of Paul’s apostleship.

Sub‑Apostolic (Late 1st to Mid‑2nd Century)

This refers to those who lived immediately after the apostles, often taught by the disciples of the apostles, and who preserved the apostolic tradition without alteration. They are second‑generation receivers of the apostolic deposit.

They:

inherited the canon as it circulated in the churches,
preserved the apostolic teaching without innovation,
and provide the earliest external confirmation of the New Testament’s authority and integrity.

Why This Category Matters

The Apostolic and Sub‑Apostolic Fathers form the earliest historical tribunal outside the New Testament itself. Their testimony is decisive because:

They stand closest to the apostles chronologically.
They received the Scriptures before any later controversies or doctrinal developments.
They confirm the unbroken, universal acceptance of Paul’s apostleship.
They treat the New Testament writings—including Paul’s letters—as inspired, authoritative, and inerrant.
They expose anti‑Paulinian sects as deviations, not as legitimate early Christian expressions.

The Binding Force of This Category

Because these Fathers stand at the very threshold of the canon’s formation and reception, their witness carries a unique evidentiary weight:

If Paul’s apostleship were disputed in the earliest church, these Fathers would show it. They do not.
If Paul’s letters were considered secondary or suspect, these Fathers would reveal it. They do not.
If the canon were fluid, uncertain, or corrupted, these Fathers would reflect that instability. They do not.

Instead, they unanimously:

quote Paul as Scripture,
submit to Paul’s authority,
and defend Paul’s doctrine as the authentic voice of Christ.

Thus, the term “Apostolic & Sub‑Apostolic” identifies the earliest, purest, and most authoritative witnesses whose testimony decisively dismantles every anti‑Paulinian claim and anchors the church’s confession in the inerrant, infallible canon of Holy Scripture.

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THE APPENDIX SECTION

Appendix References

Additional contextual information

Full Appendices

Individual Appendix items are being added

oed in modern fri

APPENDIX: REVELATION 2:2 AND THE ANTI- PAULINE MISINTERPRETATION

The Claim: "Paul One of the 'False Apostles' Rejected in Revelation 2:2"

Some anti-Paulinian interpreters assert that Revelation 2:2 refers to the Apostle Paul when commending the Ephesian church for rejecting "false apostles":

"I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars"
— Revelation 2:2

Their argument: Since Paul faced opposition from Judaizers (Galatians) and was "tried" by some in the early church, he must be among these rejected false apostles. This view, sometimes echoed in modern fringe scholarship and online forums, lacks both textual evidence and patristic support.

The problem: This interpretation collapses under historical, textual, theological, and chronological scrutiny.

I. THE HISTORICAL CONTEXT: Paul Founded the Ephesian Church

A. Paul's Ministry in Ephesus

Paul spent three years (AD 52-55) establishing the church at Ephesus:

"Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears."
— Acts 20:31

This was Paul's longest sustained ministry in any city, second only to his time in Corinth.

B. Paul's Warning About Future False Teachers

In his farewell address to the Ephesian elders, Paul prophesied that false teachers would arise after his departure:

"For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."
— Acts 20:29-30

Critical observation: Paul warned the Ephesians to beware of future false teachers who would come after he left. This directly aligns with Revelation 2:2's commendation—the church tested and rejected those who came after Paul, not Paul himself.

If Paul were the false apostle, Christ’s commendation would amount to praising the church for obeying Paul’s own warning. Scripture does not contradict itself.

C. The Ephesian Church Received Paul's Epistle as Scripture

Paul wrote the Epistle to the Ephesians (AD 60-62), which was read, copied, circulated, and treasured by the church. The letter opens:

"Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus"
— Ephesians 1:1

The Ephesian church accepted this letter as divinely inspired Scripture—not as the work of a false apostle.

Question for anti-Paulinians: If the Ephesian church rejected Paul as a false apostle, why did they preserve, circulate, and obey his epistle? Why is there no record of them burning it or denouncing it?

II. WHO WERE THE ACTUAL FALSE APOSTLES?

Scripture and early church history identify several candidates—none of whom are Paul.

A. The Nicolaitans

Revelation 2:6 explicitly mentions a heretical group by name:

"But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate."

Early Church Witness

Irenaeus—disciple of Polycarp, who was himself a disciple of John (the author of Revelation)—provides the earliest and most authoritative identification of the Nicolaitans.

Writing in Against Heresies 1.26.3 (AD 180), he states:

“The Nicolaitans are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence.”

This is a direct apostolic chain of testimony: John → Polycarp → Irenaeus. Their unanimous witness identifies the Nicolaitans—not Paul—as the target of Christ’s condemnation.

Critical note: Irenaeus was taught by Polycarp, who was taught by John—the author of Revelation. This is a direct apostolic chain identifying the Nicolaitans as the target, not Paul.

Comparison

Chart contrasts Paul’s doctrine and the Nicolaitan heresy:

Nicolaitan Conclusion

Paul’s theology is the antithesis of Nicolaitan doctrine. He cannot simultaneously be:

the one whose deeds Christ hates, and
the one whose doctrine the Ephesian church embraced.

The evidence is decisive: Revelation 2:6 targets the Nicolaitans—not Paul.

B. Judaizers

Paul's letters (especially Galatians and Philippians) repeatedly warn against Judaizers—false teachers who demanded:

Circumcision for salvation (Gal 2:4; 5:2)
Observance of Jewish dietary laws (Gal 2:11-14)
Works-based righteousness (Gal 3:1-3)

Paul called them:

"False brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage"
— Galatians 2:4

These Judaizers followed Paul's ministry, attempting to undo his Gospel of grace. They fit the profile of "false apostles" far better than Paul himself.

C. Early Gnostic Teachers

By the time Revelation was written (AD 95-96), proto-Gnostic heresies were infiltrating churches, teaching:

Salvation through secret knowledge, not faith in Christ
Denial of Christ's bodily resurrection
Dualistic theology (matter is evil, spirit is good)

Paul's writings (especially Colossians and 1 Timothy) combat these errors:

"O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science [Greek: gnōsis, knowledge] falsely so called"
— 1 Timothy 6:20

Paul opposed Gnosticism.

III. THE TESTIMONY OF THE APOSTLE JOHN

A. John Never Rebukes Paul

The Apostle John—the author of Revelation—wrote five New Testament books:

Gospel of John
1 John
2 John
3 John
Revelation

In none of these books does John ever:

Question Paul's apostleship
Warn against Paul's teachings
Name Paul as a false apostle

B. John Rebuked Diotrephes by Name—Not Paul

In 3 John 9-10, John publicly calls out Diotrephes for:

Rejecting apostolic authority ("receiveth us not")
Spreading malicious accusations ("prating against us with malicious words")
Refusing to receive faithful brethren
Casting believers out of the church

John named Diotrephes. He was not shy about exposing false leaders.

If Paul were a false apostle, John would have named him—especially since Paul was far more prominent than Diotrephes.

But John never did.

Why? Because Paul was a true apostle, affirmed by John and the other apostles.

C. John Supported Paul's Gentile Mission

At the Jerusalem Council (Acts 15), John, Peter, and James gave Paul the "right hand of fellowship" to preach to the Gentiles:

"And when James, Cephas [Peter], and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision."
— Galatians 2:9

The "right hand of fellowship" in Jewish tradition (yamin) signifies:

Covenant agreement
Blessing and authority
Public endorsement

John endorsed Paul's apostleship.

IV. THE TESTIMONY OF POLYCARP (JOHN'S DISCIPLE)

Polycarp (AD 69-155) was a direct disciple of the Apostle John. In his Epistle to the Philippians (AD 110-140), Polycarp wrote:

"For neither am I, nor is any other like unto me, able to follow the wisdom of the blessed and glorious Paul, who when he was among you taught face to face with the men of that day the word of truth carefully and steadfastly; who also, when he was absent, wrote letters to you, into which if you look diligently, you will be able to be built up into the faith given to you"

— Polycarp, Epistle to the Philippians 3:2

Critical analysis:

Polycarp calls Paul "blessed and glorious"
Polycarp was John's disciple
Polycarp wrote this ~15 years after Revelation was penned
If John considered Paul a false apostle, Polycarp would have known

The chain is unbroken:

John wrote Revelation commending Ephesus for rejecting false apostles
John taught Polycarp
Polycarp praised Paul as "blessed and glorious"

The false apostles in Revelation 2:2 cannot be Paul.

V. CHRONOLOGICAL IMPOSSIBILITY

Timeline of Events:

Year & Event:

AD 52-55 Paul's three-year ministry in Ephesus
AD 60-62 Paul writes Epistle to the Ephesians from Roman imprisonment
AD 64-67 Paul martyred in Rome under Nero
AD 95-96 John writes Revelation during Domitian's reign

Key observation: Revelation was written 30-40 years after Paul founded the Ephesian church and ~30 years after Paul's death.

The Problem for Anti-Paulinians:

By AD 95-96:

Paul had been dead for nearly 30 years
The Ephesian church had been reading and obeying Paul's epistle for 35+ years
Two full generations had passed

If the Ephesian church rejected Paul as a false apostle, they would have:

Destroyed his epistle
Expelled members who followed his teachings
Left a historical record of their rejection

None of this happened.

Instead:

Ephesians was preserved, copied, and circulated
The church continued in Pauline doctrine
No patristic source records any Ephesian rejection of Paul

Alternate Dating Doesn't Help

Even scholars who date Revelation earlier (AD 68-69 under Nero, a minority view) face the same problem:

Paul was martyred by AD 67
His epistles were already in circulation (2 Peter 3:15-16, written ~AD 64-67)
The Ephesian church had already received and accepted his letter

Whether Revelation was written in AD 68 or AD 96, Paul's apostleship was already established and affirmed.

VI. THEOLOGICAL CONTRADICTION

The Logical Absurdity

To assert that Paul is the “false apostle” condemned in Revelation 2:2 creates an immediate and insurmountable theological contradiction. The very apostle such interpreters accuse is the one Christ Himself personally commissioned.

Acts 9:15 records the Lord’s own declaration concerning Paul:

“Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.”

This commissioning was spoken by the risen Christ to Ananias, and faithfully recorded by Luke, the inspired author of Acts. The testimony is therefore doubly apostolic: Christ’s voice, preserved by Luke.

To claim that Revelation 2:2 condemns Paul is to claim that Christ later praised the Ephesian church for rejecting the very man He Himself chose, called, and sent. Such a reading collapses instantly. Scripture does not—and cannot—revolt Christ against Christ, or Christ’s commission against Christ’s commendation.

Christ did not merely speak about Paul—He spoke directly to him:

“And he [Paul] said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest.”

— Acts 9:5

This encounter is not symbolic, indirect, or mediated. It is the risen Christ identifying Himself and initiating Paul’s calling.

From this point, the logical consequences are unavoidable.

If Paul is a false apostle, then:

Christ chose a false apostle (Acts 9:15)
Christ commissioned a liar to bear His name (Acts 22:14–15)
Christ contradicts Himself by praising Ephesus for rejecting the very apostle He personally appointed (Rev 2:2)

Scripture does not portray Christ as deceived, self‑contradictory, or complicit in falsehood. The anti‑Paulinian reading forces precisely that outcome. If one does not think it doesn't, what alternative is there?

This is blasphemous and logically impossible.

Christ cannot:

Commission Paul as a "chosen vessel" (Acts 9:15)
And also commend a church for rejecting Paul as a liar (Rev 2:2)

Either one or the other must be true—but not both.

Since Christ's word is truth (John 14:6; 17:17), Paul cannot be the false apostle.

VII. THE BURDEN OF PROOF

What Anti-Paulinians Must Demonstrate:

To sustain their claim, anti-Paulinians must provide:

Textual evidence that Revelation 2:2 refers to Paul (they provide zero)
Historical evidence that the Ephesian church rejected Paul (none exists)
Patristic evidence that early Christians identified Paul as a false apostle (all evidence points the opposite direction)
Logical explanation for why Christ would commend rejecting His own chosen apostle (impossible)

They cannot meet any of these requirements.

What the Word and the witnesses reveal:

Christ commissioned Paul (Acts 9:15; 22:14-15; 26:16-18)
Luke affirms Paul's apostleship (Book of Acts)
Peter calls Paul's writings "Scripture" (2 Peter 3:15-16)
James, Peter, and John gave Paul the right hand of fellowship (Gal 2:9)
Polycarp (John's disciple) calls Paul "blessed and glorious" (Epistle to Philippians 3:2)
The Ephesian church preserved and obeyed Paul's epistle (Ephesians)
No patristic source identifies Paul as a false apostle
The evidence is overwhelming and one-directional.

The Domino Effect if Revelation 2:2 Condemns Paul

The Revelation 2:2 quintessential disaffirmation of the Apostleship of Paul in the anti-Paulinian theology:

Christ personally commissioned a false apostle. Acts 9:15 becomes Christ choosing a deceiver to bear His Name.

Christ allowed a false apostle to preach in His Name for decades. From Paul’s conversion (~AD 33) to Revelation (~AD 95), Christ would have knowingly permitted false teaching to spread unchecked.

The Holy Spirit empowered a false apostle. Miracles, signs, and prophetic guidance in Acts would be attributed to a deceiver.

The apostles endorsed a false teacher. Peter, James, and John gave Paul the right hand of fellowship (Gal 2:9), meaning the apostolic college was deceived.

The early church canonized the writings of a liar. Romans, Corinthians, Galatians, Ephesians, and the rest would be fraudulent Scripture.

Luke wrote an inspired biography of a false apostle. The Book of Acts would be a divinely inspired defense of a deceiver.

The Ephesian church preserved and obeyed the writings of the man Christ condemned. They would have copied, circulated, and revered Ephesians while supposedly rejecting its author.

John’s own disciples affirmed and praised a false apostle. Polycarp and Irenaeus—directly in John’s line—treated Paul as a pillar of truth.

The New Testament becomes internally contradictory. Christ would simultaneously commission Paul (Acts) and condemn him (Revelation), destroying biblical coherence.

The entire Christian faith loses its foundation. If Paul is false, then justification, sanctification, ecclesiology, missions, and half the New Testament collapse with him.

A Particularly Damning Consequence

If Paul were the false apostle of Revelation 2:2, then Christ Himself would have allowed a false teacher to preach, write, plant churches, perform miracles, and speak in His Name for more than six decades—from Paul’s conversion around AD 33 to the Revelation given to John around AD 95. This would mean Christ knowingly permitted false doctrine to spread across the entire Gentile world, empowered it with signs and wonders, and allowed half the New Testament to be written by a deceiver without correction or intervention. Such a scenario is incompatible with the holiness, truthfulness, and shepherding care of Christ.

VIII. CONCLUSION

Anti‑Paulinian claims collapse instantly when placed beside the biblical and historical record. Revelation 2:2 offers no textual evidence against Paul—its application to him is pure speculation. The Ephesian church did not reject Paul; they preserved his epistle as Scripture and were built upon his ministry. John did not oppose Paul; he extended to him the right hand of fellowship (Gal 2:9) and never issued a single rebuke. The early church did not reject Paul; Polycarp, John’s own disciple, praised him as a teacher of the truth, and Irenaeus vigorously defended his authority. And above all, Paul was no false apostle—Christ Himself personally commissioned him as a chosen vessel (Acts 9:15). Every line of evidence—textual, historical, apostolic, and theological—vindicates Paul and exposes the anti‑Paulinian narrative as baseless.

The Actual False Apostles Were:

Nicolaitans (named in Rev 2:6)
Judaizers (demanding circumcision and law-keeping)
Proto-Gnostics (denying bodily resurrection, promoting secret knowledge)

Not Paul.

See Anti-Paulinian voices and patristic witness section for

additional context

The Inescapable Truth:

Revelation 2:2 celebrates the Ephesian church's fidelity to apostolic truth—including Paul's Gospel of grace—against emerging heresies that sought to corrupt the church after Paul's departure, exactly as he prophesied in Acts 20:29-30.

To claim otherwise is to:

Ignore historical evidence
Reject patristic testimony
Contradict Christ's own words
Engage in eisegesis rather than exegesis

Paul was the apostle to the Gentiles, commissioned by Christ, affirmed by the apostles, defended by the church fathers, and vindicated by 2,000 years of orthodox Christian theology.

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APPENDIX: REVELATION 2:2 AND THE ANTI-PAULINE MISINTERPRETATION

BIBLIOGRAPHY

Primary Sources

Scripture:

The Holy Bible, Authorized King James Version.

Patristic Sources:

Irenaeus of Lyons. Against Heresies (Latin: Adversus Haereses). Circa AD 180. Translated by Alexander Roberts and William Rambaut. Edited by A. Cleveland Coxe. In Ante-Nicene Fathers, Vol. 1. Buffalo, NY: Christian Literature Publishing Co., 1885. Available online: New Advent, www.newadvent.org/fathers/0103.htm
Polycarp of Smyrna. Epistle to the Philippians. Circa AD 110-140. Translated by Alexander Roberts and James Donaldson. In Ante-Nicene Fathers, Vol. 1. Buffalo, NY: Christian Literature Publishing Co., 1885. Available online: Early Christian Writings, www.earlychristianwritings.com/text/polycarp-roberts.html

Secondary Sources

Historical and Theological Works:

Bruce, F. F. Paul: Apostle of the Heart Set Free. Grand Rapids, MI: Eerdmans, 1977.
Carson, D. A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 1992.
Guthrie, Donald. New Testament Introduction. 4th ed. Downers Grove, IL: InterVarsity Press, 1990.
Mounce, Robert H. The Book of Revelation. Revised Edition. The New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans, 1998.
Schreiner, Thomas R. Paul, Apostle of God's Glory in Christ: A Pauline Theology. Downers Grove, IL: InterVarsity Press, 2001.

Reference Works:

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament. Translated by Geoffrey W. Bromiley. 10 vols. Grand Rapids, MI: Eerdmans, 1964-1976.
Strong, James. Strong's Exhaustive Concordance of the Bible. Nashville, TN: Thomas Nelson, 1990.

Dating of Revelation

The majority of conservative evangelical scholars date Revelation to the reign of Domitian (AD 81-96), specifically circa AD 95-96. This dating is supported by:

Irenaeus, Against Heresies 5.30.3: "We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign."
Eusebius, Ecclesiastical History 3.18.1-3: Records John's return from Patmos after Domitian's death.

A minority position, held primarily by preterist interpreters, dates Revelation to AD 68-69 during Nero's reign. However, as demonstrated in Section V of this appendix, even an earlier date does not affect the argument, as Paul's ministry in Ephesus (AD 52-55) and his martyrdom (AD 64-67) preceded either dating option.

Note: A comprehensive master bibliography covering all sources cited throughout "The Apostle to the Gentiles" appears at the conclusion of the book.

BCA Apostle to the Gentiles Appendix Nic

The Apostle to the Gentiles Reference Chart (ABOVE)

This appendix chart provides a comprehensive overview of New Testament books in canonical order, highlighting how each book either affirms or is disaffirmed by anti‑Pauline critics. It contrasts these assertions with clear scriptural affirmations of Paul’s apostleship and includes study notes that trace intertextual support from other apostles and authors. The chart exposes the theological inconsistency of rejecting Paul without also dismantling the testimony of Matthew, Mark, Luke, John, Peter, Jude, and the early church itself.

This reference companion offers a strategic, verse-by-verse defense of Paul’s apostleship, refuting common anti‑Pauline claims with direct scriptural evidence. It highlights support from key biblical figures—Peter, Luke, Barnabas, and others—and emphasizes that Paul’s calling was divinely initiated, not self-appointed. With cross-referenced affirmations and theological implications, the chart demonstrates that rejecting Paul’s apostleship undermines the authority of Christ, the integrity of Scripture, and the testimony of the early church. Designed by Bodyguard Christian Apologetics, it serves as a doctrinal safeguard and study aid for The Apostle to the Gentiles.

The Apostle to the Gentiles Reference Companion (ABOVE)

The Apostle to the Gentiles

What This Exposé Reveals

Notation on Terminology

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​ Foreword and Statement of Faith

Acknowledgment

Authorship & Introduction

Paul's *13 Books of the New Testament

*14 Books if Hebrews is attributed to the Letters of the Apostle Paul

AUTHORSHIP

INTRODUCTION

AN OBLIGATION TO THE READER

Gentle Restoration and Meekness

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reference charts & Manuals

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Books of Paul

Paul's *13 Books of the New Testament

*14 Books if Hebrews is attributed to the Letters of the Apostle Paul

BOOKS OF PAUL (*13)

Total Word Count ATTRIBUTED TO Paul's LETTERS: ~43,293 words

Signs of an apostle in Ministry & THE MIRACULOUS

Notice who recorded the miracles? Luke- the writer of the book Acts. The Book of Acts records numerous occurrences where Paul performs the very works Christ said would follow His apostles—casting out demons, healing, raising the dead—exercising divine authority.

These miracles confirm his apostleship not only in word, but in power.

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*The Greek word translated as "wrought" in Romans 15:18 is κατειργάσατο (kateirgásato), which means “has accomplished,” “has worked,” or “has brought about.”

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Scriptural Affirmation of Apostolic Authority

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OPEN

Seen 'Jesus Christ our Lord' *Chronological Context

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modern bible versions & Hebrews

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Books of John

John's 5 Books of the New Testament

Gospel of John, 1 | 2 | 3 John, & The Revelation of Jesus Christ

BOOKS OF JOHN (5)

Total Word Count ATTRIBUTED TO John's LETTERS: ~33,719 words

Books of Luke

Luke's 2 Books of the New Testament

Gospel of Luke & The Book of the Acts of The Apostles

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OPEN

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Books of Peter

Peter's 2 Books of the New Testament

1 & 2 Peter

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OPEN

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Book of MATTHEW

Matthew's Book of the New Testament

Matthew’s Gospel affirming Peter, who in turn- affirms Paul.

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Book of MArk

Mark's Book of the New Testament

Mark’s ministry with both Paul and Peter, profitable and affirmed.

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Book of Jude

Jude's Book of the New Testament

Jude’s echo of Peter, who affirms Paul—showing doctrinal harmony across epistles.

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Foreword and Statement of Faith

TO be added

What is Anti-Paulinianism?
When & Where did Anti-Paulinianism come from?
Historic Echoes: Anti-Paulinian Voices and groups
Biblical / Manuscript Cohesion
affirming Patristic Witnesses