The brethren of the Lord revisited.

[Ben C. Smith]

Subject: Messiah ben Joseph & Galilee; Messiah ben David & Judea.

My suggested trajectory is as follows:

1. Jesus was originally conceived of as Jesus/Joshua, the War Messiah, Messiah ben Ephraim, Messiah ben Joseph. He was thought of as Galilean. His actual parentage, however, was unknown.
2. There was a family in Judea which claimed Davidic descent; this family consisted of the parents: Clopas and Mary, and several sons: Jacob/James, Joseph/Joses, Judas/Jude, and Symeon/Simon. The claimed Davidic descent was no idle fancy; it was an expression of nationalistic zeal.
3. Clopas had, as per Hegesippus, a(n older) brother named Joseph, who bore for himself a genealogy testifying to his Davidic heritage.
4. This Joseph, however, died without male issue. The genealogy was, with the addition of some notes about brothers, pressed instead into service as a justification for Clopas being the father of at least two leaders of the revolutionary cult in Jerusalem: James and Symeon (assuming that Mark 6.3 lists the sons in birth order, perhaps Joses and Jude were dead by the time Symeon took over; or perhaps Joses was the black sheep, never on board with the family enterprise).
5. Various individuals, including at least three of these brothers, called themselves "the brothers of the Lord" (Galatians 1.19; 1 Corinthians 9.5). As per Wells, Jesus himself even calls certain followers "my brothers" in various passages (John 19.17, Matthew 25.40; 28.10). These are not all Christians in general; nor are they blood brothers. Originally, "the Lord" in question may simply have been Yahweh; later on, of course, it would have been "remembered" as having applied to Jesus.
6. In addition to James famously being called "the brother of the Lord" in Galatians 1.19, Jesus himself was supposedly a ben Joseph = a "son of Joseph." This was originally with reference to his messianic status as Ephraim's heir, but Clopas has that brother named Joseph, too.
7. So the table was set. The urge to make Jesus Davidic, as well as to ensure that he is of sound parentage, would have seized upon James being "the brother of the Lord" as an invitation to retroactively adopt him into this purportedly Davidic family. But the fit was not perfect, since Joseph was not James' father, but rather his uncle. So some juggling had to be done, and things got a bit confused/confusing. Joseph became the father, not only of Jesus, but also of Clopas' rightful sons. Usually he pulled Clopas' wife Mary with him in the tradition (creating the famous Christmas pair: Joseph and Mary), but (as we have seen in John 19.25b) not always.
8. James, being extremely famous in his own right, was seldom if ever identified by his father's name. So his name permeates the tradition as "James the brother of the Lord" (or, later, "of Jesus"), "James the Just," and "James of Jerusalem." Sometimes he could even be introduced as just plain James, with no qualifier (Acts 12.17; and notice, "James and the brethren"). His brother Symeon, however, was less famous, and was therefore identified far more often by his father's name. But, as we have seen, his father was Clopas, not Joseph, and this is how Hegesippus preserves his legacy, turning him accidentally into a cousin of Jesus and James (whereas he was actually James' brother, and Jesus actually had nothing genetically to do with this family).
9. Thus, Jesus/Joshua was originally the Messiah ben Joseph, but came to be known as the Messiah ben David instead, owing to the natural southward pull of the tradition. This whole process of integrating Jesus into a good Davidic family parallels the process by which a narrative originally centered on Galilee (as is still apparent in Matthew and Mark, especially as pertains to the venue for the resurrection appearances) was transformed into a narrative centered on Judea and Jerusalem.

Another possibility occurs to me in place of the highlighted step above. If the term "brother of the Lord" could induce later generations to ascribe to James biological fraternity with Jesus, then by the same token that phrase could very well induce later generations to ascribe biological fraternity to any in the group which went by that name, "the brethren of the Lord," even amongst themselves. In other words, any two men who were each a "brother of the Lord" would have to also be brothers of each other. So perhaps the four listed men were not biological brothers originally, but rather fellow members of that sectarian group. Alternately, the sectarian group could really include sets of biological brothers, as well. It would be hard to separate symbolic brothers from literal brothers a generation or two after the fact.

Because of Jude [1.]1 it is tempting to allow James/Jacob and Jude/Judas to be biological brothers, as the term "brother of James" (instead of the sectarian term, "brother of the Lord") would imply. Perhaps, indeed, Jude/Judas was James' twin brother, and was also therefore called Thomas (= Didymus = "twin"), who goes by the name Judas Thomas in the Eastern tradition (in which he is thought to be the twin brother of Jesus himself, but this is easy to view as a development designed to augment his status as the apostle of the East). In that case, Jude [1.]1 would be a parallel of sorts to Thomas 12, in which the author (presumably Judas Thomas) quotes Jesus as commanding his followers always "to go to James the Just, for whose sake heaven and earth came into being." Jude may have been originally known mainly for his relationship to James, for whom he served as a kind of cheerleader. Placing saying 13 (which lionizes Thomas) right after saying 12 (which lionizes James) would be a sort of spiritual succession.

It is also tempting to allow Simon/Symeon to be the biological brother of James/Jacob and Jude/Judas, since Eusebius and Hegesippus report that both Symeon himself and the grandsons of Judas were persecuted as Davidic descendants; so perhaps all three belonged to the same family. Or perhaps more than one family claimed Davidic descent, and this particular sect attracted the members of more than one such family to its ranks. In such a case, neither Simon/Symeon nor Joses/Joseph might be related physically to James or to Jude.

Regardless of the details, the overall pattern would be clear and comprehensible. Literal kin in the first generation could easily remain known as literal kin in later generations, but symbolic kin could easily be turned into physical kin during the same span of time. I doubt there would have been much reason to deliberately turn literal kin into symbolic kin until certain specific ideas such as the perpetual virginity of Mary took hold, though we probably ought to admit that such information might simply be forgotten after a while if not attached to something important. Since the destination of these overall tendencies is the literal kinship in each case, it may not always or even usually be possible to accurately rewind the timeline and figure out who is related to whom.

That the term "brethren of the Lord" might indicate, rather than a literal kinship with the Lord Jesus, a sectarian group in earliest Christianity was, of course, of special concern to G. A. Wells, who was responsible (nearly 3 decades ago) for my first exposure to Jesus mythicism. He pointed out several instances in the NT record in which Jesus' followers were referred to as his brothers:

Matthew 28.8-10: 8 And they left the tomb quickly with fear and great joy and ran to report it to His disciples. 9 And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him. 10 Then Jesus says to them, “Do not be afraid; go and take word to My brethren to leave for Galilee, and there they will see Me.” [The "brethren" are the disciples in this passage.]

Matthew 25.31-46: 31 “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. 32 All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; 33 and He will put the sheep on His right, and the goats on the left. 34 Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; 36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ 37 Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? 38 And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 When did we see You sick, or in prison, and come to You?’ 40 The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brethren of Mine, even the least of them, you did it to Me.’ 41 Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ 46 These will go away into eternal punishment, but the righteous into eternal life.” {The "brethren" appear to be wandering mendicants in this passage, apostles of the sort described in the synoptic gospels, in the Didache, and in the Johannine epistles, as well as implied by certain passages in Paul.]

John 20.11-18: 11 But Mary was standing outside the tomb weeping; and so, as she wept, she stooped and looked into the tomb; 12 and she sees two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. 13 And they say to her, “Woman, why are you weeping?” She says to them, “Because they have taken away my Lord, and I do not know where they have laid Him.” 14 When she had said this, she turned around and see Jesus standing there, and did not know that it was Jesus. 15 Jesus says to her, “Woman, why are you weeping? Whom are you seeking?” Supposing Him to be the gardener, she says to Him, “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” 16 Jesus says to her, “Mary!” She turned and say to Him in Hebrew, “Rabboni!” (which means, Teacher). 17 Jesus says to her, “Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God.’” 18 Mary Magdalene comes, announcing to the disciples, “I have seen the Lord,” and that He had said these things to her. [The "brethren" are again the disciples in this passage.]

Acts 12.17: 17 But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, “Report these things to James and the brethren.” Then he left and went to another place. [In this case "the brethren" may simply mean the rest of the Jerusalem church; or it may mean a specific group; it is unclear.]

His intent was to explain the following two passages as referring to nonbiological brothers:

Galatians 1.18-20: 18 Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. 19 But I did not see any other of the apostles except James, the brother of the Lord. 20 (Now in what I am writing to you, I assure you before God that I am not lying.)

1 Corinthians 9.3-6: 3 My defense to those who examine me is this: 4 Do we not have a right to eat and drink? 5 Do we not have a right to take along a sister wife, even as the rest of the apostles and the brethren of the Lord and Cephas? 6 Or do only Barnabas and I not have a right to refrain from working?

One objection to the "brethren of the Lord" being a sectarian missionary group is that apostles, too, must be sectarian missionaries; yet some passages seem to refer to the "brethren of the Lord" as a group distinct from the apostles. But I think that this objection flounders on the simple fact that "apostle" is not a term which corresponds in specificity to "brethren of the Lord." Rather, the word "apostle" would be much more like the bare word "brother" all by itself. Neither "apostle" nor "brother" was, in the earliest phase, a technical term for any specific group. But "brother of the Lord" is specific. Later on, the "twelve apostles" would also become equally specific (if not more so). But in the earliest phase an apostle was simply a sent one, whether by the Lord (like Paul and presumably Apollos) or by the church or by a person (like Epaphroditus in Philippians 2.25) or by some other entity. Paul sort of hallowed the term for himself, and later that special sense caught on, but not at first. Thus, the "brethren of the Lord" may be something of a closed group, while any dedicated missionary sort of person may be an apostle: the two groups would overlap, but would not be identical.

The list of the "bishops of Jerusalem" preserved for us by Eusebius and Epiphanius may repay our attention in this respect:

Eusebius, History of the Church 4.5.1-4: 1 The chronology of the bishops of Jerusalem I have nowhere found preserved in writing; for tradition says that they were all short lived. 2 But I have learned this much from writings, that until the siege of the Jews, which took place under Adrian, there were fifteen bishops in succession there, all of whom are said to have been of Hebrew descent, and to have received the knowledge of Christ in purity, so that they were approved by those who were able to judge of such matters, and were deemed worthy of the episcopate. For their whole church consisted then of believing Hebrews who continued from the days of the apostles until the siege which took place at this time; in which siege the Jews, having again rebelled against the Romans, were conquered after severe battles. 3 But since the bishops of the circumcision ceased at this time, it is proper to give here a list of their names from the beginning. The first, then, was James, the so called brother of the Lord; the second, Symeon; the third, Justus; the fourth, Zacchaeus; the fifth, Tobias; the sixth, Benjamin; the seventh, John; the eighth, Matthias; the ninth, Philip; the tenth, Seneca; the eleventh, Justus; the twelfth, Levi; the thirteenth, Ephres; the fourteenth, Joseph; and finally, the fifteenth, Judas. 4 These are the bishops of Jerusalem that lived between the age of the apostles and the time referred to, all of them belonging to the circumcision. / 1 Τῶν γε μὴν ἐν Ἱεροσολύμοις ἐπισκόπων τοὺς χρόνους γραφῇ σῳζομένους οὐδαμῶς εὑρών κομιδῇ γὰρ οὖν βραχυβίους αὐτοὺς λόγος κατέχει γενέσθαι, 2 τοσοῦτον ἐξ ἐγγράφων παρείληφα, ὡς μέχρι τῆς κατὰ Ἁδριανὸν Ἰουδαίων πολιορκίας πεντεκαίδεκα τὸν ἀριθμὸν αὐτόθι γεγόνασιν ἐπισκόπων διαδοχαί, οὓς πάντας Ἑβραίους φασὶν ὄντας ἀνέκαθεν, τὴν γνῶσιν τοῦ Χριστοῦ γνησίως καταδέξασθαι, ὥστ' ἤδη πρὸς τῶν τὰ τοιάδε ἐπικρίνειν δυνατῶν καὶ τῆς τῶν ἐπισκόπων λειτουργίας ἀξίους δοκιμασθῆναι· συνεστάναι γὰρ αὐτοῖς τότε τὴν πᾶσαν ἐκκλησίαν ἐξ Ἑβραίων πιστῶν ἀπὸ τῶν ἀποστόλων καὶ εἰς τὴν τότε διαρκεσάντων πολιορκίαν, καθ' ἢν Ἰουδαῖοι Ῥωμαίων αὖθις ἀποστάντες, οὐ μικροῖς πολέμοις ἥλωσαν. 3 διαλελοιπότων δ' οὖν τηνικαῦτα τῶν ἐκ περιτομῆς ἐπισκόπων, τοὺς ἀπὸ πρώτου νῦν ἀναγκαῖον ἂν εἴη καταλέξαι. Πρῶτος τοιγαροῦν Ἰάκωβος ὁ τοῦ κυρίου λεγόμενος ἀδελφὸς ἦν· μεθ' ὃν δεύτερος Συμεών· τρίτος Ἰοῦστος· Ζακχαῖος τέταρτος· πέμπτος Τωβίας· ἕκτος Βενιαμίν· Ἰωάννης ἕβδομος· ὄγδοος Ματθίας· ἔνατος Φίλιππος· δέκατος Σενέκας· ἑνδέκατος Ἰοῦστος· Λευὶς δωδέκατος· Ἐφρῆς τρισκαιδέκατος· τεσσαρεσκαιδέκατος Ἰωσήφ· ἐπὶ πᾶσι πεντεκαιδέκατος Ἰούδας. 4 τοσοῦτοι καὶ οἱ ἐπὶ τῆς Ἱεροσολύμων πόλεως ἐπίσκοποι ἀπὸ τῶν ἀποστόλων εἰς τὸν δηλούμενον διαγενόμενοι χρόνον, οἱ πάντες ἐκ περιτομῆς.

Eusebius, History of the Church 5.12.1-2: 1 At this time Narcissus was the bishop of the church at Jerusalem, and he is celebrated by many to this day. He was the fifteenth in succession from the siege of the Jews under Adrian. We have shown that from that time first the church in Jerusalem was composed of Gentiles, after those of the circumcision, and that Marcus was the first Gentile bishop that presided over them. 2 After him the succession in the episcopate was: first Cassianus; after him Publius; then Maximus; following them Julian; then Gaius; after him Symmachus and another Gaius, and again another Julian; after these Capito and Valens and Dolichianus; and after all of them Narcissus, the thirtieth in regular succession from the apostles. / 1 Ἐπὶ τούτων τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἐπίσκοπος ὁ παρὰ πολλοῖς εἰς ἔτι νῦν βεβοημένος Νάρκισσος ἐγνωρίζετο, πεντεκαιδεκάτην ἄγων διαδοχὴν ἀπὸ τῆς τῶν Ἰουδαίων κατὰ Ἁδριανὸν πολιορκίας, ἐξ οὗ δὴ πρῶτον τὴν αὐτόθι ἐκκλησίαν ἐξ ἐθνῶν συστῆναι μετὰ τοὺς ἐκ περιτομῆς καθηγήσασθαί τε αὐτῶν πρῶτον ἐξ ἐθνῶν ἐπίσκοπον Μάρκον ἐδηλώσαμεν. 2 μεθ´ ὃν ἐπισκοπεῦσαι Κασσιανὸν αἱ τῶν αὐτόθι διαδοχαὶ περιέχουσιν, καὶ μετὰ τοῦτον Πούπλιον, εἶτα Μάξιμον, καὶ ἐπὶ τούτοις Ἰουλιανόν, ἔπειτα Γάϊον, μεθ´ ὃν Σύμμαχον, καὶ Γάϊον ἕτερον, καὶ πάλιν ἄλλον Ἰουλιανόν, Καπίτωνά τε πρὸς τούτοις καὶ Οὐάλεντα καὶ Δολιχιανόν, καὶ ἐπὶ πᾶσι τὸν Νάρκισσον, τριακοστὸν ἀπὸ τῶν ἀποστόλων κατὰ τὴν τῶν ἑξῆς διαδοχὴν γεγενημένον.

Eusebius, History of the Church 3.35[.1]: 1 But when Symeon also had died in the manner described, a certain Jew by the name of Justus succeeded to the episcopal throne in Jerusalem. He was one of the many thousands of the circumcision who at that time believed in Christ. / 1 Ἀλλὰ καὶ τοῦ Συμεῶνος τὸν δηλωθέντα τελειωθέντος τρόπον, τῆς ἐν Ἱεροσολύμοις ἐπισκοπῆς τὸν θρόνον Ἰουδαῖός τις ὄνομα Ἰοῦστος, μυρίων ὅσων ἐκ περιτομῆς εἰς τὸν Χριστὸν τηνικαῦτα πεπιστευκότων εἷς καὶ αὐτὸς ὤν, διαδέχεται.

Epiphanius, Panarion 66.19.7-69.20.2:

19.7 And it will be found that the fraud is falsely accusing Christ of failure to keep his word. For the apostles' generation is gone — I mean the generation from Peter until Paul, and until John who even lived until the time of Trajan. And James is gone, the first to exercise the episcopate in Jerusalem. (James was called the Lord's brother but he was Joseph's son, born, like the rest of his brothers, of Joseph's real wife. 8 Because the Lord Jesus Christ, who was born in the flesh of the ever-virgin Mary, was brought up with them, <they> were in the position of brothers to him, and he was called their brother.) And all the saints who shared James' throne are gone, and Symeon, the son of James' uncle, with them — Symeon, the son of Cleopas the brother of Joseph. 9 I subjoin their successive episcopates one by one, beginning with the episcopate of James — <I mean the successive> bishops who were appointed in Jerusalem during each emperor's reign until the time of Aurelian and Probus, when this Mani, a Persian, became known, and produced this outlandish teaching.

The list follows: 20.1 James, who was martyred in Jerusalem by beating with a cudgel, [who lived] until the time of Nero; Symeon was crucified under Trajan; Judah; Zachariah; Tobiah; Benjamin; John, bringing us to the ninth [or] tenth year of Trajan; Matthias; Philip; Seneca; Justus, bringing us to Hadrian; Levi; Vaphres; Jose; Judah, bringing us to the eleventh year of Antonius. 2 The above were the circumcised bishops of Jerusalem. The following were gentiles: Mark; Cassian; Puplius; Maximus; Julian. These all exercised their office up until the tenth year of Antoninus Pius. Gaian; Symmachus; Gaius, bringing us to the time of Verus, in the eighth year of his reign; Julian; Capito; Maximus, bringing us to the sixteenth year of Verus; Antoninus; Valens; Dolichian, bringing us to Commodus; Narcissus; Dius, bringing us to Severus; Germanio; Gordius, bringing us to Antoninus; Narcissus, the same person, bringing us to Alexander the son of — not Alexander of Macedon, but a different one; Alexander, bringing us to the same Alexander; Mazabanus, bringing us to Gallus and Volusian; Hymenaeus, bringing us to Aurelian.

Καὶ ἔστιν οὕτως·

20.1 <α>. Ἰάκωβος, ὃς ξύλῳ πληγεὶς ἐν Ἱεροσολύμοις ἐμαρτύρησε, μέχρι Νέρωνος.
<β>. Συμεὼν ἐπὶ Τραϊανοῦ ἐσταυρώθη.
<γ>. Ἰούδας.
<δ>. Ζαχαρίας.
<ε>. Τωβίας.
<Ϛ>. Βενιαμίν.
<ζ>. Ἰωάννης ἕως † δέκα ἐννέα ἔτους Τραϊανοῦ.
<η>. Ματθίας.
<θ>. Φίλιππος.
<ι>. Σενέκας.
<ια>. Ἰοῦστος ἕως Ἀδριανοῦ.
<ιβ>. Λευίς.
<ιγ>. Οὐάφρης.
<ιδ>. Ἰωσής.
<ιε>. Ἰούδας μέχρι ἑνδεκάτου Ἀντωνίου.

Οὗτοι δὲ ἀπὸ περιτομῆς ἐπεσκόπευσαν τῆς Ἱερουσαλήμ. ἐξ ἐθνῶν δὲ οὗτοι·

<ιϚ>. Μάρκος.
<ιζ>. Κασσιανός.
<ιη>. Πούπλιος.
<ιθ>. Μάξιμος.
<κ>. Ἰουλιανός.

Οὗτοι πάντες μέχρις δεκάτου ἔτους Ἀντωνίνου εὐσεβοῦς.

<κα>. Γαϊανός.
<κβ>. Σύμμαχος.
<κγ>. Γάϊος ἕως ἡμερῶν Οὐήρου, ὀγδόου ἔτους αὐτοῦ.
<κδ>. Ἰουλιανός.
<κε>. Καπίτων.
<κϚ>. Μάξιμος ἕως <ιϚ> Οὐήρου.
<κζ>. Ἀντωνῖνος.
<κη>. Οὐάλης.
<κθ>. Δολιχιανός μέχρι Κομόδου.
<λ>. Νάρκισσος.
<λα>. Δῖος ἕως Σευήρου.
<λβ>. Γερμανίων.
<λγ>. Γόρδιος ἕως Ἀντωνίνου.
<λδ>. Νάρκισσος, ὁ αὐτός, ἕως Ἀλεξάνδρου υἱοῦ Μαμαίας, οὐ τοῦ Μακέδονος, ἀλλὰ ἄλλου.
<λε>. Ἀλέξανδρος ἕως Ἀλεξάνδρου τοῦ αὐτοῦ.
<λϚ>. Μαζαβάνος ἕως Γάλλου καὶ Οὐ<ο>λουσιανοῦ.
<λζ>. Ὑμέναιος ἕως Αὐρηλιανοῦ.

[The Greek covers only the list itself, and not the introductory paragraph.]

Richard Bauckham, on pages 70-79 of Jude and the Relatives of Jesus, argues that most of the 15 names leading up to the Second Jewish Revolt (in 135, after which the next 15 names become gentile) were not successive bishops (one after the other) but rather a governing body (all contemporaries on the same council, so to speak). Part of his reasoning for this is that, given that James traditionally ruled the Jerusalem church until Nero and then Symeon until Trajan, not many years are left into which to squeeze the next 13 names before 135. Another part of his reasoning is that the epistle from James to Quadratus apparently treats five or six of the later names on the list as contemporaries of James, the first name on the list. Finally, of course, these names forming a council rather than a succession would explain why Eusebius could not find preserved any chronology of the bishops of Jerusalem up to 135! He could not find one, because it did not exist, because the list was not a succession.

Let me give, however, a handier form of the list of 15:

1. Ἰάκωβος = Jacob/James.
2. Συμεών = Symeon/Simon.
3. Ἰοῦστος = Justus (Epiphanius: Ἰούδας = Judas/Jude).
4. Ζακχαῖος = Zacchaeus (Epiphanius: Ζαχαρίας = Zachariah).
5. Τωβίας = Tobiah/Tobias.
6. Βενιαμίν = Benjamin.
7. Ἰωάννης = John.
8. Ματθίας = Matthias.
9. Φίλιππος = Philip.
10. Σενέκας = Seneca.
11. Ἰοῦστος = Justus.
12. Λευίς = Levi.
13. Ἐφρῆς = Ephres (Epiphanius: Οὐάφρης = Vaphres).
14. Ἰωσήφ = Joseph (Epiphanius: Ἰωσής = Joses).
15. Ἰούδας = Judas/Jude.

Notice that names matching all four of the "brothers" of Jesus...:

Mark 6.3: 3 “Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” And they took offense at Him.

Matthew 13.55-57a: 55 “Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? 56 And His sisters, are they not all with us? Where then did this man get all these things?” 57a And they took offense at Him.

John 7.2-5: 2 Now the feast of the Jews, the Feast of Booths, was near. 3 Therefore His brothers said to Him, “Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. 4 For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world.” 5 For not even His brothers were believing in Him.

Acts 1.14: 14 These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers.

...make the list (filling the first two and then the last two spots). Also on the list are other names familiar either from the various disciple lists or from the early church in general: Zacchaeus, John, Matthias, Philip, Justus, Levi. Only Benjamin, Tobiah, Seneca, and Ephres do not sound as familiar in that respect. Bauckham himself at least tentatively associates all of the familiar names on the list with their NT counterparts. When I first read this chapter of his many years ago, I thought that he was simply making too many connections. But now I find myself thinking that those names in the early parts of Acts probably came from somewhere. Even if they came from Papias or Aristo of Pella or the like, Papias and Aristo themselves probably got them from somewhere, as well. Why could they not be genuine names from a sectarian movement in Jerusalem, even if many or most of the events attached to those names might well be pure legend?

What if, then, these men are the "brethren of the Lord," so called? What if this is the actual list (or some variant of it)? Most or all of these men would probably be considered apostles, but not all apostles (including Paul and Barnabas, for example) would be on the list of the "brethren of the Lord," thus explaining the differentiated language found in Paul. Peter/Cephas is not on the list, for example, explaining why James is called a "brother of the Lord" in Galatians 1.19, while Peter is not (nor is he in 1 Corinthians 9.3-6). There may also have been a special group of 12 associated with Cephas (1 Corinthians 15.5), later anachronistically called "the Twelve Apostles," whose members also would probably be called apostles, and whose membership may overlap somewhat with the Brethren of the Lord, but which would also be its own separate thing. Even in modern churches and movements different people occupy different posts on different boards or councils in different but overlapping circles. Perhaps the three Pillars of Galatians 2.9 each represented a subsect, as it were, of the overall movement: Cephas the Pillar represented the (possibly mainly Galilean) Twelve, while James the Pillar represented the (probably mainly Judean) Brethren of the Lord; I do not really have a handle on what John the Pillar might have represented in this Triumvirate, if anything: maybe something Samari(t)an? Parts of the gospel of John, at any rate, have some Samari(t)an qualities about them. Or maybe he represented some other group of which I have no idea at present.

As usual, most of this is rather speculative. I am just trying to figure out what the most likely trajectories are through these tangled texts and traditions.

Ben.

ETA: The "brethren" in 3 John seem to be workers sent out on behalf of "the name" (of the Lord?):

3 John [1.]1-15: 1 The elder to the beloved Gaius, whom I love in truth. 2 Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers. 3 For I was very glad when brethren came and testified to your truth, that is, how you are walking in truth. 4 I have no greater joy than these things, that I hear of my children walking in the truth. 5 Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; 6 and they have testified to your love before the church. You will do well to send them on their way in a manner worthy of God. 7 For they went out for the sake of the Name, accepting nothing from the Gentiles. 8 Therefore we ought to receive such men, so that we may prove to be fellow workers in the truth. 9 I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. 10 For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire to do so and puts them out of the church. 11 Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God. 12 Demetrius has received a good testimony from everyone, and from the truth itself; and we add our testimony, and you know that our testimony is true. 13 I had many things to write to you, but I am not willing to write them to you with pen and ink; 14 but I hope to see you shortly, and we will speak face to face. 15 Peace be to you. The friends greet you. Greet the friends by name.

On the one hand, "the brethren" seem to be different men than "you," "my children." On the other, however, accepting them makes one a fellow worker in the truth, and thus perhaps a "brother," too.

[Ben C. Smith]

Just for reference, the following is a list of passages containing the words "apostle" (ἀπόστολος), "apostleship" (ἀποστολή), or "apostolic" (ἀποστολικός) in the New Testament and in the Apostolic Fathers. There are certainly plenty of cases in which it does not seem to define a closed group of known individuals. In the Didache, for example, there are guidelines for how to tell whether a visiting apostle is legitimate or not, an unnecessary set of instructions if the body of apostles stood named and closed. And of course renegades like Paul could be called apostles, as well.

Without further ado, the list:

Matthew 10.2a: 2a Now the names of the twelve apostles are these: ....

Mark 3.14: 14 And He appointed twelve [whom he also named apostles, οὓς καὶ ἀποστόλους ὠνόμασεν], so that they would be with Him and that He could send them out to preach....

Mark 6.30: 30 The apostles gathered together with Jesus; and they reported to Him all that they had done and taught.

Luke 6.13: 13 And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles.

Luke 9.10: 10 When the apostles returned, they gave an account to Him of all that they had done. Taking them with Him, He withdrew by Himself to a city called Bethsaida.

Luke 11.49: 49 “For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute....’”

Luke 17.5: 5 The apostles said to the Lord, “Increase our faith!”

Luke 22.14: 14 When the hour had come, He reclined at the table, and the apostles with Him.

Luke 24.10: 10 Now they were Mary Magdalene and Joanna and Mary the mother of James; also the other women with them were telling these things to the apostles.

John 13.16: 16 Truly, truly, I say to you, a slave is not greater than his master, nor is an apostle greater than the one who sent him.

Acts 1.2: 2 ...until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen.

Acts 1.25-26: 25 “...to occupy this ministry and apostleship from which Judas turned aside to go to his own place.” 26 And they drew lots for them, and the lot fell to Matthias; and he was added to the eleven apostles.

Acts 2.37: 37 Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?”

Acts 2.42: 42 They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

Acts 2.43: 43 Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles.

Acts 4.33: 33 And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all.

Acts 4.35-37: 35 ...and lay them at the apostles’ feet, and they would be distributed to each as any had need. 36 Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement) 37 and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet.

Acts 5.2: 2 ...and kept back some of the price for himself, with his wife’s full knowledge, and bringing a portion of it, he laid it at the apostles’ feet.

Acts 5.12: 12 At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon’s portico.

Acts 5.18: 18 They laid hands on the apostles and put them in a public jail.

Acts 5.29: 29 But Peter and the apostles answered, “We must obey God rather than men.”

Acts 5.40: 40 They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them.

Acts 6.6: 6 And these they brought before the apostles; and after praying, they laid their hands on them.

Acts 8.1: 1 Saul was in hearty agreement with putting him to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.

Acts 8.14: 14 Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John....

Acts 8.18: 18 Now when Simon saw that the Spirit was bestowed through the laying on of the apostles’ hands, he offered them money,

Acts 9.27: 27 But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus.

Acts 11.1: 1 Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God.

Acts 14.4: 4 But the people of the city were divided; and some sided with the Jews, and some with the apostles.

Acts 14.14: 14 But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out....

Acts 15.2: 2 And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.

Acts 15.4: 4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them.

Acts 15.6: 6 The apostles and the elders came together to look into this matter.

Acts 15.22-23: 22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, leading men among the brethren, 23 and they sent this letter by them, “The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings.”

Acts 16.4: 4 Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe.

Romans 1.1: 1 Paul, a bond servant of Christ Jesus, called as an apostle, set apart for the gospel of God....

Romans 1.5: 5 ...through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake....

Romans 11.13: 13 But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry....

Romans 16.7: 7 Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me.

1 Corinthians 1.1: 1 Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother....

1 Corinthians 4.9: 9 For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men.

1 Corinthians 9.1-2: 1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 2 If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.

1 Corinthians 9.5: 5 Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?

1 Corinthians 12.28-29: 28 And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. 29 All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they?

1 Corinthians 15.7: 7 ...then He appeared to James, then to all the apostles....

1 Corinthians 15.9: 9 For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God.

2 Corinthians 1.1: 1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God which is at Corinth with all the saints who are throughout Achaia.

2 Corinthians 8.23: 23 As for Titus, he is my partner and fellow worker among you; as for our brethren, they are apostles of the churches, a glory to Christ.

2 Corinthians 11.5: 5 For I consider myself not in the least inferior to the most eminent apostles.

2 Corinthians 11.13: 13 For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ.

2 Corinthians 12.11-12: 11 I have become foolish; you yourselves compelled me. Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody. 12 The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles.

Galatians 1.1: 1 Paul, an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead)....

Galatians 1.17-19: 17 ...nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus. 18 Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. 19 But I did not see any other of the apostles except James, the Lord’s brother.

Galatians 2.8: 8 ...for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles....

Ephesians 1.1: 1 Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who are faithful in Christ Jesus....

Ephesians 2.20: 20 ...having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone....

Ephesians 3.5: 5 ...which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit....

Ephesians 4.11: 11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers....

Philippians 2.25-26: 25 But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your apostle and minister to my need, 26 because he was longing for you all and was distressed because you had heard that he was sick.

Colossians 1.1: 1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother....

1 Thessalonians 2.6: 6 ...nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority.

1 Timothy 1.1: 1 Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope....

1 Timothy 2.7: 7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth.

2 Timothy 1.1: 1 Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus....

2 Timothy 1.11: 11 ...for which I was appointed a preacher and an apostle and a teacher.

Titus 1.1: 1 Paul, a bondservant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness....

Hebrews 3.1: 1 Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession....

1 Peter 1.1: 1 Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen....

2 Peter 1.1: 1 Simon Peter, a bondservant and apostle of Jesus Christ, to those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ....

2 Peter 3.2: 2 ...that you should remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior spoken by your apostles.

Jude 1.17: 17 But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ....

Revelation 2.2: 2 “‘I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false....’”

Revelation 18.20: 20 “Rejoice over her, O heaven, and you saints and apostles and prophets, because God has pronounced judgment for you against her.”

Revelation 21.14: 14 And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb.

Didache title: The Teaching of the Lord through the Twelve Apostles to the Gentiles.

Didache 11.3-6: 3 But concerning the apostles and prophets, thus do according to the doctrine of the gospel. 4 Let every apostle who comes unto you be received as the Lord. 5 He will remain one day, and if it be necessary a second; but if he remain three days, he is a false prophet. 6 And let the apostle when departing take nothing but bread until he should arrive at his resting place; but if he should ask for money, he is a false prophet.

1 Clement 5.3-7: 3 Let us set before our eyes the illustrious apostles. 4 Peter, through unrighteous envy, endured not one or two, but numerous labors, and when he had at length suffered martyrdom, departed to the place of glory due to him. 5 Owing to envy, Paul also obtained the reward of patient endurance, 6 after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, 7 having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

1 Clement 42.1-2: 1 The apostles have preached the Gospel to us from the Lord Jesus Christ; Jesus Christ has done so from God. 2 Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, then, were made in an orderly way, according to the will of God.

1 Clement 44.1: 1 Our apostles also knew, through our Lord Jesus Christ, and there would be strife on account of the office of the episcopate.

1 Clement 47.1: 1 Take up the epistle of the blessed Apostle Paul.

1 Clement 47.4: 4 But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved.

2 Clement 14.2: 2 I do not, however, suppose ye are ignorant that the living Church is the body of Christ; for the Scripture saith, “God made man, male and female.” The male is Christ, the female is the Church. And the books and the apostles plainly declare that the Church is not of the present, but from the beginning. For she was spiritual, as our Jesus also was, but was manifested In the last days that He might save us.

Ignatius to the Ephesians 11.2: 2 Apart from Him, let nothing attract you, for whom I bear about these bonds, these spiritual jewels, by which may I arise through your prayers, of which I entreat I may always be a partaker, that I may be found in the lot of the Christians of Ephesus, who have always been of the same mind with the apostles through the power of Jesus Christ.

Ignatius to the Magnesians 6.1: 1 Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time, and in the end was revealed.

Ignatius to the Magnesians 7.1: 1 As therefore the Lord did nothing without the Father, being united to Him, neither by Himself nor by the apostles, so neither do ye anything without the bishop and presbyters. Neither endeavor that anything appear reasonable and proper to yourselves apart; but being come together into the same place, let there be one prayer, one supplication, one mind, one hope, in love and in joy undefiled. There is one Jesus Christ, than whom nothing is more excellent.

Ignatius to the Magnesians 13.1-2: 1 Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. 2 Be ye subject to the bishop, and to one another, as Jesus Christ to the Father, according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union both fleshly and spiritual.

Ignatius to the Trallians 1.0: 0 Ignatius, who is also called Theophorus, to the holy Church which is at Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and worthy of God, possessing peace through the flesh, and blood, and passion of Jesus Christ, who is our hope, through our rising again to Him, which also I salute in its fullness, and in the apostolic character, and wish abundance of happiness.

Ignatius to the Trallians 2.2: 2 It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall at last be found.

Ignatius to the Trallians 3.1: 1 In like manner, let all reverence the deacons as an appointment of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrim of God, and assembly of the apostles. Apart from these, there is no Church.

Ignatius to the Trallians 3.3: 3 ...seeing they are also pleased that I do not spare myself. But shall I, when permitted to write on this point, reach such a height of self-esteem, that though being a condemned man, I should issue commands to you as if I were an apostle?

Ignatius to the Trallians 7.1: 1 Be on your guard, therefore, against such persons. And this will be the case with you if you are not puffed up, and continue in intimate union with Jesus Christ our God, and the bishop, and the enactments of the apostles.

Ignatius to the Trallians 12.2: 2 My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in prayer with one another; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honor of the Father, of Jesus Christ, and of the apostles.

Ignatius to the Romans 4.3: 3 I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free, while I am, even until now, a servant. But when I suffer, I shall be the freedman of Jesus, and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything worldly or vain.

Ignatius to the Philadelphians 5.1: 1 My brethren, I am greatly enlarged in loving you; and rejoicing exceedingly over you, I seek to secure your safety. Yet it is not I, but Jesus Christ, for whose sake being bound I fear the more, inasmuch as I am not yet perfect. But your prayer to God shall make me perfect, that I may attain to that portion which through mercy has been allotted me, while I flee to the Gospel as to the flesh of Jesus, and to the apostles as to the presbytery of the Church.

Ignatius to the Philadelphians 9.1: 1 The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God.

Ignatius to the Smyrnaeans 8.1: 1 See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is administered either by the bishop, or by one to whom he has entrusted it.

Barnabas 5.9: 9 But when He chose His own apostles who where to preach His Gospel, He did so from among those who were sinners above all sin, that He might show He came “not to call the righteous, but sinners to repentance.” Then He manifested Himself to be the Son of God.

Diognetus 11.1: 1 I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason; but having been a disciple of the apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth.

Diognetus 11.3: 3 For which reason He sent the Word, that He might be manifested to the world; and He, being despised by the people of the Jews, was, when preached by the apostles, believed on by the Gentiles.

Diognetus 11.6: 6 Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the apostles is preserved, and the grace of the Church exults;

Diognetus 12.5: 5 The apostle, perceiving the force of this conjunction, and blaming that knowledge which, without true doctrine, is admitted to influence life, declares, “Knowledge puffeth up, but love edifieth.”

Diognetus 12.9: 9 ...and salvation is manifested, and the apostles are filled with understanding, and the Passover of the Lord advances, and the choirs are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints, — by whom the Father is glorified: to whom be glory for ever. Amen.

Polycarp to the Philippians 6.3: 3 Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord have alike taught us. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offense, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.

Polycarp to the Philippians 9.1: 1 I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen set before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles.

Martyrdom of Polycarp 16.2: 2 ...of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the Catholic Church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished.

Martyrdom of Polycarp 19.2: 2 For, having through patience overcome the unjust governor, and thus acquired the crown of immortality, he now, with the apostles and all the righteous in heaven, rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Savior of our souls, the Governor of our bodies, and the Shepherd of the Catholic Church throughout the world.

Shepherd of Hermas, Vision 3.5.1: 1 Hear now with regard to the stones which are in the building. Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive. And they have always agreed with each other, and been at peace among themselves, and listened to each other. On account of this, they join exactly into the building of the tower.

Shepherd of Hermas, Parable 9.15.4: 4 And the stones, sir, I said, which were taken out of the pit and fitted into the building: what are they? The first, he said, the ten, viz., that were placed as a foundation, are the first generation, and the twenty-five the second generation, of righteous men; and the thirtyfive are the prophets of God and His ministers; and the forty are the apostles and teachers of the preaching of the Son of God.

Shepherd of Hermas, Parable 9.16.5: 5 Why, sir, I asked, did the forty stones also ascend with them out of the pit, having already received the seal? Because, he said, these apostles and teachers who preached the name of the Son of God, after falling asleep in the power and faith of the Son of God, preached it not only to those who were asleep, but themselves also gave them the seal of the preaching.

Shepherd of Hermas, Parable 9.17.1: 1 I understand, sir, I replied. Now, sir, I continued, explain to me, with respect to the mountains, why their forms are various and diverse. Listen, he said: these mountains are the twelve tribes, which inhabit the whole world. The Son of God, accordingly, was preached unto them by the apostles.

Shepherd of Hermas, Parable 9.25.1-2: 1 And they who believed from the eighth mountain, where were the many fountains, and where all the creatures of God drank of the fountains, were the following: 2 apostles, and teachers, who preached to the whole world, and who taught solemnly and purely the word of the Lord, and did not at all fall into evil desires, but walked always in righteousness and truth, according as they had received the Holy Spirit. Such persons, therefore, shall enter in with the angels.

Papias apud an Armenian text of Andrew of Caesarea, On the Apocalypse, commentary on Revelation 12.7-9: And Papias spoke in the following manner in his treatises, “Heaven did not endure his earthly intentions because it is impossible for light to communicate with darkness. He fell to earth, here to live, and when mankind came here where he was he did not permit them to live in natural passions; on the contrary, he led them astray into many evils. But Michael and his legions, who are guardians of the world, were helping mankind, as Daniel learned. They gave laws and made the prophets wise. And all this was war against the dragon, who was setting stumbling blocks for men. Then their battle extended into heaven, to Christ himself. Yet Christ came, and the law, which was impossible for anyone else, he fulfilled in his body, according to the apostle. He defeated sin and condemned Satan, and through his death he spread abroad his righteousness over all. As this occurred, the victory of Michael and his legions, the guardians of mankind, became complete, and the dragon could resist no more because the death of Christ exposed him to ridicule and threw him to earth, concerning which Christ said, ‘I was seeing Satan fallen from heaven like a lightning bolt.’ In this sense the teacher understood not his first fall, but the second, which was through the cross, and this did not consist of a spatial fall, as at first, but rather judgment and expectation of a mighty punishment.”