Library 3.0

First Epistle to the Corinthians

Paul the Apostle, in his First Epistle to the Corinthians, appears to give the first historical reference to the twelve apostles:

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.

—1Corinthians 15:3-8

The text has some unresolved issues. Paul does not refer to "the twelve" anywhere else in his surviving writings, nor did he ever limit the usage of the word "apostle" to the twelve disciples who by definition were the ones appointed as apostles.

Paul, the "Apostle of the Gentiles", writing a letter.

In his writings, Paul, originally named Saul, though not one of the original twelve, described himself as an apostle, one "born out of due time" (e.g., Romans 1:1, 1 Corinthians 15:8 and other letters). He was called by the resurrected Jesus himself during his Road to Damascus vision and given the name "Paul."[Acts 9:1-9] With Barnabas, he was allotted the role of an apostle in the church.[Acts 13:2] He referred to himself as the apostle of the Gentiles.[Rom 11:13]

He also described some of his companions as being called of the Lord as apostles (Barnabas, Silas, Apollos, Andronicus and Junia)

As the Catholic Encyclopedia states, "It is at once evident that in a Christian sense, everyone who had received a mission from God, or Christ, to man could be called 'Apostle'"; thus extending the original sense beyond the twelve.

Since Paul claimed to have received the gospel through a revelation of Jesus Christ after the latter's death and resurrection (rather than before like the twelve), he was often obliged to defend his apostolic authority (1 Cor. 9:1 "Am I not an apostle?") and proclaim that he had seen and was anointed by Jesus while on the road to Damascus.

James, Peter and John in Jerusalem accepted his calling to the apostleship from the Lord to the Gentiles (specifically those not circumcised) as of equal authority as Peter's to the Jews (specifically those circumcised) according to Paul.[Gal 2:7-9] "James, Peter and John, those reputed to be pillars ... agreed that we [Paul and Barnabas] should go to the Gentiles, and they to the Jews."[Gal 2:9]

Paul, despite his divine calling as an apostle, considered himself perhaps inferior to the other apostles because he had originally persecuted Christ's followers.[1 Cor. 15:9] In addition, despite the Little Commission of Matthew 10, the twelve did not limit their mission to solely Jews as Cornelius the Centurion is widely considered the first Gentile convert and he was converted by Peter, and the Great Commission of the Resurrected Jesus is specifically to "all nations".

Other apostles mentioned in the New Testament

Person called apostle	Where in Scripture	Notes
Barnabas	Acts 14:14	—
Andronicus and Junia	Rom 16:7	Paul states that Andronicus and Junia were "of note among the apostles." This has been traditionally interpreted in one of two ways: That Andronicus and Junia were "of note among the apostles," that is, distinguished apostles.[16] That Andronicus and Junia were "well known among the apostles" meaning "well known to the apostles" In the first view it is believed that Paul is referring to a female apostle.[17][18] Unhappy with reference to a female apostle, editors and translators have often changed the name to "Junias," the masculine version of Junia, as in the Revised Standard Version.[18] While "Junia" was a common name, "Junias" was not.[18] In the second view, it is believed that Paul is simply making mention of the outstanding character of these two people which was acknowledged by the apostles. Historically it has been virtually impossible to tell which of the two views were correct. The second view, in recent years, has been defended from a scholarly perspective by Daniel Wallace and Michael Burer.[19]Following an examination of this Greek phrase (episēmoi + the preposition en) in biblical Greek, patristic Greek, papyri, inscriptions as well as Hellenistic and classical Greek texts, they conclude that the normal way one would attempt to convey the meaning to the apostles rather than among the apostles was employed by Paul.
Silas	1 Thes. 1:1, 2:6	Referred to as one along with Timothy and Paul, he also performs the functioning of an apostle as Paul's companion in Paul's second missionary journey in Acts 15:40ff.
Timothy	1 Thes. 1:1, 2:6	Timothy is referred to as an apostle in along with Silas and Paul. However, in 2 Cor. 1:1 he is only called a "brother" when Paul refers to himself as "an apostle of Christ". Timothy performs many of the functions of an apostle in the commissioning of Paul in 1st and 2nd Timothy, though in those epistles Paul refers to him as his "son" in the faith.
Epaphroditus	Philippians 2:25	In the passage, he is referred to as "your apostle" and the word used in Greek is apostle (ἀπόστολος). Although some translations render the him as "your messenger".
Apollos	1 Cor. 4:9	Included among "us apostles" along with Paul and Cephas (Peter). (see also: 4:6, 3:22, and 3:4-6)

 

Harvard theologian Karen King cites references in the Gospel of John that the risen Jesus gives Mary Magdalene special teaching and commissions her as an "Apostle to the Apostles." Mary is the first to announce the resurrection and to fulfill the role of an apostle─someone sent by Jesus with a special message or commission, to spread the gospel ("good news") and to lead the early church. The first message she was given was to announce to Peter and the others that "He has risen!"(Mt. 28:7 Mk. 16:9-11 Lk. 24:10 Jn. 20:2) Although the term is not specifically used of her in the New Testament, Eastern Christianity refers to her as "equal to the apostles", and later traditions named her as "the apostle to the apostles." King writes that the strength of this literary tradition makes it possible to suggest that historically Mary was a prophetic visionary and leader within one sector of the early Christian movement after the death of Jesus.

In addition, Tabitha(Dorcas) was a Apostle(Disciple) Acts 9-vs-36-43 AMP)

36 Now there was at Joppa a disciple [a woman] named [in Aramaic] Tabitha, which [in Greek] means Dorcas. She was abounding in good deeds and acts of charity.

37 About that time she fell sick and died, and when they had cleansed her, they laid [her] in an upper room.

38 Since Lydda was near Joppa [however], the disciples, hearing that Peter was there, sent two men to him begging him, Do come to us without delay.

39 So Peter [immediately] rose and accompanied them. And when he had arrived, they took him to the upper room. All the widows stood around him, crying and displaying undershirts (tunics) and [other] garments such as Dorcas was accustomed to make while she was with them.

40 But Peter put them all out [of the room] and knelt down and prayed; then turning to the body he said, Tabitha, get up! And she opened her eyes; and when she saw Peter, she raised herself and sat upright.

41 And he gave her his hand and lifted her up. Then calling in God’s people and the widows, he presented her to them alive.

42 And this became known throughout all Joppa, and many came to believe on the Lord [to adhere to and trust in and rely on Him as the Christ and as their Savior].

43 And Peter remained in Joppa for considerable time with a certain Simon a tanner.

The fivefold ministry states that the apostle continues to be a valid and active office in the contemporary church. C. Peter Wagner has been especially prominent in the New Apostolic Reformation, which argues that God is restoring the lost offices of prophet and apostle. He is bringing it back and manifesting his miracles, signs and wonders..