Here's a list of several men directly or indirectly considered "apostles" in the New Testament who were neither members of the Twelve nor authors of Scripture:

1. Barnabas

Explicitly called an apostle with Paul in Acts 14:14.

2. James, the Lord’s brother

Called “James the Lord’s brother” and designated “an apostle” in Galatians 1:19 (Greek: Ἰάκωβος ὁ τοῦ κυρίου ἀδελφός καὶ ἀπόστολος).

3. Silas (Silvanus)

Described as an apostle in the Greek of 1 Thessalonians 1:1 and 2:6 (where he is called “Silvanus, a brother, and an apostle”). Sent by the Jerusalem church with Paul and others (Acts 15:22, 27, 32) and travels with Paul in Acts 15–18.

4. Timothy

Also styled an apostle in the Greek of 1 Thessalonians 1:1 and 2:6 (with Paul and Silas). Missionary (apostolic) companion of Paul, but not one of the Twelve and not the author of any NT book.

5. Epaphroditus

Called “your apostle and minister of my need” in Philippians 2:25 (Greek ἀπόστολον).

6. Apollos

Generally treated as an apostle by some scholars, though the word apostolos does not appear in Apollos’ own name‑passages (Acts 18–19; 1 Cor. 3–4). If only explicit NT uses of the noun apostolos* are required, Apollos might be excluded; but where lists are drawn (e.g., explaining “the apostles” in 1 Cor. 1:12; 3:22; 4:9), he is often classed in the apostolic circle.

7. Unnamed “apostles” in 2 Corinthians 8:23

2 Corinthians 8:23 speaks of “messengers** of the churches, the apostles **of Christ” (Greek ἀπόστολοιἀπόστολοι).

8. Titus

While not titled "apostle," the nature of Paul's instruction in Titus (as well as pertinent narrative portions in Acts) and of his co-working with Paul shed light on his role, which appears not only to be one of a "helper" or even an "elder," but fits much more within the apostolic ethos and function.

None of these apostles were members of the Twelve, recipients of original foundational revelation (like Paul), nor authors of Scripture. Suffice it to say, while it's clear that there can be no apostles added to the category of the Twelve, nor can there be new apostles who receive authoritative revelation that's binding for the Church in all ages (Scripture is sufficient), it's also clear (from Scripture itself!) that certain kinds of apostles lived and labored outside of those categories in the NT.

A few of them were more like messengers between the churches. But most of them were Gospel preaching, elder-qualified, elder-appointing, spiritually fathering, disciple-making church-planters. (Paul clearly fit in this category as well, though direct revelation of the Gospel and NT authorship were unique to his apostleship, of course. We could also add that NT authorship was not definitive of nor central to apostleship in the NT. Most of the Twelve, in fact, were not authors of NT books, much less the men listed above. Ordination to biblical authorship was simply a feature of some of the NT apostles rather than being definitive of it, broadly speaking.)

I am convinced that this role of apostleship should be seen as ongoing, and that the lack thereof has led to all kinds of improprieties and errors in the work of the Great Commission. It has led to well-meaning hastiness in the laying on of hands, and to sending men who may be noble and sincere in many respects, but aren't yet equipped for the task. It is a truncated thing to define "missions" exclusively as evangelism in a foreign field. The (non-12, non-bible writing) apostles did more than that in the NT. 

Therefore, when I take up Matthew 9.37-38 in prayer for the advance of the Gospel in America and to the uttermost parts of the earth, I'm praying especially for these kinds of "laborers/workmen" (ἐργάτας)--- Men fit to lead teams of co-workers for the task spelled out in Scripture.

God has many such men at work among the nations, I'm convinced. They are largely unknown in the popular ministry spheres. But we haven't enough. "The laborers are few," indeed, and the Great Commission will require many more. These are the kinds of men we are laboring to shepherd and equip in our local church, and I think all churches ought to be doing the same.

Some are, and I thank God for them. Others are not. I think we're in need of a Reformation of sorts along these lines. May the Lord of the harvest raise up faithful men of this kind, for "the fields are white unto harvest," and the nations are in need of clear Gospel-preaching, real discipleship and spiritual fathering, and the establishing and nurturing of healthy local churches.

This is our aim until the blessed Lord appears. - BA Purtle

All discipleship leads to Gethsemane. - Bill Scofield, the Gethsemane Track

I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. (Rom 9:2-3)

Jewish eschatology (Rom 8) creates empathy and love for the Jewish people. Gentile eschatologies create enmity and hate toward the Jewish people. - John P. Harrigan

"What I protest against is the habit of allegorizing plain sayings of the Word of God concerning the future history of the nation of Israel, and explaining away the fullness of the contents in order to accommodate them to the Gentile Church. I believe the habit to be unwarranted by anything in Scripture, and to draw after it a long train of evil consequences." - JC Ryle

But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. (Matt 5:34-35)

Like the resurrection, the judgment, and Gehenna, the future glorification of Jerusalem and the messianic kingdom which will rule from there was simply assumed by Jesus and the apostles. - John P. Harrigan

The good confession echoes the Master’s public affirmation that He was the King of the Jews. Paul’s message to Timothy was an encouragement to ‘fight the good fight of faith’, ‘to take hold of eternal life’, and to be mindful of the ‘good confession’ that Timothy had made in the presence of many witnesses [1 Timothy 6:12]. The good confession that Jesus of Nazareth is the Messiah of Israel, and not another type of leader or special figure, is the bedrock upon which faith and perseverance are built. The tension created by maintaining this confession is not accidental. Any other spiritualized vision of Jesus can be currently functioning in his role. The only Jesus that leaves us with tension, is the one affirmed in the good confession. If He is the King of Israel, then we are still in the tension of waiting for Him. This tension is the place that the Spirit meets us and grants strength, encouragement, and perseverance to those who long for the promised redemption. Remember, Jesus is the Christ—the coming King of the Jews. - Bill Scofield, The Good Confession

The Day of the Lord was not a random point on their eschatological chart in the first century. It was the trigger for the redemption. It indicated the holy day when the King of the Jews would be enthroned. Some of Paul’s opponents in Corinth likewise taught Corinthian disciples that they were ‘kings already’ [1 Corinthians 4:8]. Like in the reference above, the suggestion that they had begun to reign already was about the Messianic role. To suggest that it had begun not only suggests some ghastly things about the quality of the Master’s reign, it further suggests that hope of the prophets and the apostles has been realized and strips the disciple of vital components of perseverance. - Bill Scofield, The Good Confession

The church is not a justice movement, its a mercy movement with a justice message. - Chad Brewer, sermon on 1 Peter 3. 

If we have put our hope in Christ for this life only, we should be pitied more than anyone. (1 Cor 15:19)

The resurrection of the dead gives meaning, purpose, and direction to life.

Its neglect or distortion leads to deception and corruption (v. 33) because temporal realities are ultimately futile and mediocre. - John P. Harrigan

Peter, answering for the others, affirms their conviction that Jesus was ‘the Christ’—that is, the Messiah, or the coming King of the Jews. This affirmation became the bedrock [Matthew 16:15-18] upon which the Jesus movement was formed. This story, like the ‘good confession’, served to highlight the central conviction that bound Jesus’s earliest followers together: Jesus of Nazareth was the coming King of Israel.

We know of course that these terms would later lose their apocalyptic edge. Following the extended delay of the apocalyptic scenario proclaimed by the Apostles, many of the terms used in the New Testament texts would be repurposed to represent the evolving values of the growing Christian community. ‘Christ’ came to reference, not the long-awaited king of the Jews, but Jesus’s identity generally. The ‘good confession’, later used as a general public affirmation of one’s allegiance to Jesus, lost its concrete meaning and, with it, the ability to inspire hope and perseverance that Paul attempts to stimulate in his letter to Timothy. This isn’t intended to demonize these later Christian leaders. It’s simply how history has unfolded and how the early hope of the Apostles was displaced. - Bill Scofield, The Good Confession

"We read in Acts 10.44 that 'the Holy Ghost fell on all them which heard the word.' ... I want to establish that the thing was patent and evident... And if your doctrine of the Holy Spirit does not include this idea of the Holy Spirit falling upon people, it is seriously, grievously defective. This, it seems to me, has been the trouble especially during this present century, indeed almost for a hundred years. The whole notion of the Spirit falling upon people has been discountenanced and discouraged, and if you read many of the books on the Holy Spirit you will find it is not even mentioned at all, a fact which is surely one of the prime explanations of the present state of the Christian church....You particularly get the evidence for this in Acts the second chapter. It was evident at once to the populace of Jerusalem that something had happened to these men.... Then we are told about the saintly Robert Murray McCheyne in his church in Dundee in the late 1830s and early 1840s. It has been authenticated so many, many times, that McCheyne had simply to enter the pulpit and before he had opened his mouth people used to begin to weep and were convicted of sin. He had not uttered a word. Why? Well, the explanation was that this man had come from the presence of God and the Spirit was poured forth. One of the results is something that can be seen even externally.

I am emphasizing this because I am convinced that the main trouble with most of us and with the church in general is that we seem to have forgotten the presence of the Spirit and the power of the Spirit. We have become so formal, with everything so set, so organized, all in the control of man- and have forgotten this other evidence, the power and the glory of the Spirit and the sanctity and the holiness. I am convinced that the greatest need of the church is to realize again the activity of the Holy Spirit. You see, we organize- organize meetings, organize campaigns, but that is because very largely we have forgotten this element that I am trying to emphasize to you. When the Spirit comes His evidence is unmistakable and the results are amazing and astounding.... Now I do not want to make an either/or issue of this, but I do wish to say this, that if you neglect this element all the rest will avail you nothing. In a sense this neglect has emptied the churches. And there is no hope until we return to the New Testament, the primitive pattern."

Martin Lloyd-Jones, Joy Unspeakable, Copyright © 1984, by Bethan Lloyd-Jones; pp. 115-122

via BA Purtle

My teaching on Jesus healing the boy with a demon and being the greatest in the kingdom from Luke 7. Notes. Audio 1. Audio 2. 

The Jews have been hated for being poor and for being wealthy; for being weak and for being powerful; for being too separate and for being too assimilated; for being religious and for being secular; for being stateless and now for having a state.

At some point, honest people must recognize that these contradictions expose something deeper than politics, economics, or sociology. The accusations change, but the hostility remains. The reasons are endlessly recycled because "the reasons" were never the real issue.

The Bible teaches that our struggle is not merely against flesh and blood, but against spiritual powers and principalities. Throughout history, there has been a relentless hatred directed toward the people through whom God chose to reveal Himself, give the Scriptures, bring forth the Messiah, and through whom He has promised yet to fulfill His covenant purposes.

Better to recognize this before Yeshua, the King and Messiah of Israel, judges the whole earth. - Joel Richardson

Antisemitism is not merely ordinary racism. It is the most persistent, ancient, irrational, adaptable, and uniquely obsessive hatred in human history. - Joel Richardson

“God of Israel” 

Ex. 5:1; 24:10; 32:27; 34:23; Num. 16:9; Josh. 7:13, 19f.; 8:30; 9:18f.; 10:40, 42; 13:14, 33; 14:14; 22:16, 24; 24:2, 23; Judg. 4:6; 5:3, 5; 6:8; 11:21, 23; 21:3; Ruth 2:12; 1 Sam. 1:17; 2:30; 5:7f., 10f.; 6:3, 5; 10:18; 14:41; 20:12; 23:10f.; 25:32, 34; 2 Sam. 7:27; 12:7; 23:3; 1 Kings 1:30, 48; 8:15, 17, 20, 23, 25f.; 11:9, 31; 14:7, 13; 15:30; 16:13, 26, 33; 17:1, 14; 22:53; 2 Kings 9:6; 10:31; 14:25; 18:5; 19:15, 20; 21:12; 22:15, 18; 1 Chron. 4:10; 5:26; 15:12, 14; 16:4, 36; 17:24; 22:6; 23:25; 24:19; 28:4; 29:10; 2 Chron. 2:12; 6:4, 7, 10, 14, 16f.; 11:16; 13:5; 15:4, 13; 20:19; 29:7, 10; 30:1, 5; 32:17; 33:16, 18; 34:23, 26; 36:13; Ezra 1:3; 3:2; 4:1, 3; 5:1; 6:14, 21f.; 7:6, 15; 8:35; 9:4, 15; Ps. 41:13; 59:5; 68:8, 35; 69:6; 72:18; 106:48; Isa. 17:6; 21:10, 17; 24:15; 29:23; 37:16, 21; 41:17; 45:3, 15; 48:1f.; 52:12; Jer. 7:3, 21; 9:15; 11:3; 13:12; 16:9; 19:3, 15; 21:4; 23:2; 24:5; 25:15, 27; 27:4, 21; 28:2, 14; 29:4, 8, 21, 25; 30:2; 31:23; 32:14f., 36; 33:4; 34:2, 13; 35:13, 17ff.; 37:7; 38:17; 39:16; 42:9, 15, 18; 43:10; 44:2, 7, 11, 25; 45:2; 46:25; 48:1; 50:18; 51:33; Ezek. 8:4; 9:3; 10:19f.; 11:22; 43:2; 44:2; Zeph. 2:9; Mal. 2:16; Matt. 15:31; Luke 1:68

“God of Abraham”

Gen. 24:12, 27, 42, 48; 26:24; 28:13; 31:42, 53; Ex. 3:6, 15f.; 4:5; 1 Kings 18:36; 1 Chron. 29:18; 2 Chron. 30:6; Ps. 47:9; Matt. 22:32; Mark 12:26; Luke 20:37; Acts 3:13; 7:32

“God of Isaac” 

Gen. 28:13; 32:9; 46:1; Ex. 3:6, 15; 4:5; Matt. 22:32; Mark 12:26; Luke 20:37; Acts 3:13

“God of Jacob” 

Ex. 3:6, 15; 4:5; 2 Sam. 23:1; Ps. 20:1; 24:6; 46:7, 11; 75:9; 76:6; 81:1, 4; 84:8; 94:7; 114:7; 146:5; Isa. 2:3; Mic. 4:2; Matt. 22:32; Mark 12:26; Luke 20:37; Acts 3:13; 7:46

“God of your fathers(s)” 

Gen. 31:29; 43:23; 46:3; 49:25; 50:17; Ex. 3:6, 13, 15f.; Deut. 1:11, 21; 4:1; 6:3; 12:1; 27:3; Josh. 18:3; 1 Chron. 28:9; 2 Chron. 13:12; 28:9; 29:5; Ezra 8:28; 10:11; Acts 7:32

“God of their father(s)” 

Gen. 31:53; Ex. 4:5; Deut. 29:25; Judg. 2:12; 1 Chron. 5:25; 29:20; 2 Chron. 7:22; 11:16; 13:18; 14:4; 15:12; 19:4; 20:33; 24:18, 24; 28:6; 30:7, 22; 34:32f.; 36:15

“God of my father(s)” 

Gen. 31:5, 42; 32:9; Ex. 18:4; Dan. 2:23

“God of the Hebrews”

Ex. 3:18; 5:3; 7:16; 9:1, 13; 10:3

List compliled by John P. Harrigan, the Gospel of Christ Crucified, footnotes p.350

Who is "This Generation" in Matthew 24? with Jim Hamilton

The Pharisees came to Jesus seeking a sign from heaven (Mt 16:1) and lo! He stood right before them. - Bob Sorge

Theology 101: If Revelation had been written in the 60s and fulfilled in the 70s, that would have been an AMAZING apologetic fact for 2nd-century fathers to grasp onto and use!

Alas, 2nd-century fathers made no such use of Revelation and rather expected its FUTURE fulfillment. - Dr. Micheal Svigel

When Scripture feels foreign to you, you have two choices: Provide your own meaning to the text, or do the harder work of discovering the context. The apostles used sacrificial language because they understood the Temple, Torah, and Israel’s worship system. We need to get on their page, not the other way around. - Jacob Fronczack

Israel is God’s Vessel of Redemption

Jesus is Jewish for a reason.

Why do we struggle so much with the idea that God chose a particular people through whom He would bless all peoples?

From Abraham onward, God’s plan has always been universal blessing through a particular nation.

The covenants were given to Israel.

The Messiah came through Israel.

The gospel went out from Israel.

And the kingdom will be restored to Israel.

Gentiles are not blessed apart from God’s covenant purposes for the nation He chose. We are grafted into their promises, not the other way around.

Paul says that Israel’s rejection brought reconciliation to the world. What then will their acceptance be but life from the dead? (Romans 11:15)

Israel’s restoration is not a side issue. It is bound up with the resurrection hope of the nations.

Jesus is not ashamed of the people He elected.

He rejoices to be the Son of David, the King of Israel, and the head of the nation chosen to mediate blessing to the ends of the earth.

When He returns, Israel will finally fulfill her calling under His leadership, and all nations will be blessed through her.

Jesus lived, died, and rose again to make these things certain.

Believing in Jesus means believing He will fulfill the things He and His Father promised in the Law and Prophets. 

Maranatha! - Stephen Holmes

“The use of Ps. 118:26 is typological in originally depicting the king leading pilgrims to the temple and receiving a greeting of welcome from the priests at the temple, probably on the occasion of some major victory. This greeting/blessing recognized that the king and his entourage came with the Lord’s approval. . . . As it was then, so it should be in Jesus’ time. He should be welcomed as a leader and agent of God. The association of  Ps. 118 with eschatological hope and the Feast of Tabernacles also heightens the sense of nearness of eschatological fulfillment” - Darrell L. Bock, Luke 9:51–24:53

Theology 101: You can’t allege, “The early Christians would have read the book of Revelation this way…” when the only evidence is that the early Christians DIDN’T read the book of Revelation that way. - Dr. Michael Svigel

When they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing. And they glorified the God of Israel. (Matt 15:31)

Small miracles testify to God's ongoing commitment to the Ultimate Miracle of the resurrection and glorification of Israel. - John P. Harrigan

"This is the law of the burnt offering, of the grain offering, of the sin offering, of the guilt offering, of the ordination offering, and of the peace offering, which the Lord commanded Moses on Mount Sinai" (Lev 7:37-38)

The sacrifices were designed to maintain Israel's covenant. So also was the sacrificial death of Israel's Messiah.

"God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins." (Act 5:3)

-John P. Harrigan

My people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. (Ezekiel 37:12)

The hope of the resurrection of the dead developed out of Israel's covenant (cf Deut 30:3-5). The farther the resurrection is disassociated from the covenant, the more anemic it becomes. - John P. Harrigan

Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. (1 Cor 9:25)

Eschatology sets the parameters of discipleship. Good eschatology motivates self-control in all things. - John P. Harrigan

With righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth... for the earth will be filled with the knowledge of the Lord as the waters cover the sea. (Isa 11:4,9)

We long for a Leader who has both the will and ability to lead the world into everlasting peace and prosperity. Maranatha - John P. Harrigan

How can you say you’ve placed your confidence in the Cornerstone of the church, if you’re not connected to what He’s building? - Bob Sorge

“It is perfectly clear that in New Testament times, the gospel was authenticated by signs, wonders and miracles of various characters and descriptions …. Was it only meant to be true of the early church? The Scriptures never anywhere say that these things were only temporary — never! …. To hold such a view as Warfield held is simply to quench the Spirit.“ -Martyn Lloyd-Jones (1899-1981)

Broadly speaking, whenever nominally Christian cultures become literate in the Scriptures, philosemitism will be the result, and sometimes even Christian Zionism. Writing around the year 1600, English preacher Thomas Brightman (who read through the New Testament every two weeks!) spoke about the Jews' return to their homeland:

“What, shall they return to Jerusalem again? There is nothing more certain; the prophets do everywhere confirm it.”

But in places where people lose access to the Scriptures, do not study God's Word, or when a society rejects the Bible through rationalism, atheism, or re-paganization, antisemitism gains strength.

We can see this happening today in America. We have in our country both an influx of non-Christians who possess a remarkable Jew-hatred, and a great decline in biblical literacy – something which is driving the resurgence of the crudest "Christian" forms of antisemitism. - Nick Uva

The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. (Phil. 4:5-6)

Don't worry. Jesus is returning soon. This hope produces peace which guards your mind and heart. - John P. Harrigan

"Trials make the pro­mise sweet,

Trials give new life to pray­er;

Trials bring me to His feet,

Lay me low, and keep me there."

-William Cowper

Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. (1 Pet 1:13 NASB)

With so many things vying for our attention and hearts in this day and age, it is difficult to fix our hope completely on the hope of eternal life. 

Focus. 

 - John P. Harrigan

There is reserved for me in the future the crown of righteousness, which the Lord, the righteous Judge, will give me on that day, and not only to me, but to all those who have loved His appearing. (2 Tim 4:8)

Paul was a man of one thing, one love--the return of Jesus in light of the hope of Israel. - John P. Harrigan

Supersessionists: "The tribes of Israel no longer exist. They were scattered in 720 BC and haven't been a thing ever since."

The God of Israel, 200 years after the Assyrian invasion: "For the LORD has an eye on mankind and on all the tribes of Israel." (Zechariah 9.1)

The Lord Jesus, over 700 years after the Assyrian invasion: “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel." (Mt. 19.28) - BA Purtle

My teaching on God's covenantal faithfulness from Deuteronomy. Audio 1. Audio 2. 

Theology 101: Many believe that when they do good they are better than most, and when they do bad most are badder than them. Using the imagined other as our moral standard is the epitome of self-righteousness. Look to Christ as the epitome of Righteousness. - Dr. Michael Svigel

One thing that is both biblically factual and admittedly difficult to reconcile is that Paul participated in Temple sacrifices decades after his conversion.

In Acts 21, Paul returns from a missionary journey and meets with James and the elders in Jerusalem. James tells Paul that many thousands of Jews have believed in Yeshua, and that they are all zealous for the Torah (Acts 21:20).

At the same time, rumors had spread that Paul was teaching Jews to forsake Moses, avoid circumcision, and abandon the customs (Acts 21:21).

To publicly refute those accusations, James tells Paul to join four men who are under a vow (Acts 21:23). These men would have been Jewish Christians. Otherwise, why would they be traveling with James?

The vow was certainly a Nazirite vow, because the men shaved their heads at the completion of the vow, in accordance with the Torah.

Acts 21:24:

Take them along and purify yourself together with them, and pay their expenses so that they may shave their heads.

Numbers 6:18:

The Nazirite shall then shave his consecrated head of hair at the entrance of the tent of meeting, and take the consecrated hair of his head and put it on the fire which is under the sacrifice of peace offerings.

Acts 21:26 says:

“Then Paul took the men, and the next day, after purifying himself together with them, he went into the temple giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them.”

This demonstrates several important points:

1.  Paul purified himself before entering the Temple and participating in the offering process. Ritual purification was required for approaching the Temple in a state of cleanness, which involved immersion in water (this is where baptism comes from).

2.  These Jewish Christians completed their Nazirite vow with the required sacrifices, in accordance with Book of Numbers 6.

In addition, Acts 18:18 indicates that Paul himself had previously taken a Nazarite vow, which would have required a sacrifice at its conclusion:

“At Cenchreae he had his hair cut, for he was under a vow.”

This very well could have been the same vow that he concluded with the four men in Acts 21.

I am not unaware that this creates tension. Hebrews firmly teaches that Yeshua’s sacrifice was final and sufficient, offered once for all.

Yet the plain reading of Acts shows that while the Temple was still standing, Paul and others continued to participate in Temple practices, including the offering associated with the completion of a Nazirite vow.

Scripture must be allowed to speak for itself, even when the full implications are difficult to reconcile.

And Scripture explicitly states that Paul continued to keep the whole of Torah throughout his life.

Acts 21:24:

“...but that you yourself also walk orderly and keep the Torah.”

-Rabbi Brian Samuel

Galatians 4 doesn’t teach that the Jewish people are sons of the slave-girl Hagar, nor that we should cast out any notion of God’s promises to them. The discussion is about the danger of trying to be under the guardianship of the Torah (Law) to earn righteousness and salvation. - Josiah Geoffrey

Jesus lives on a fiery throne. When Nebuchadnezzar made the furnace seven times hotter, Jesus was probably like, “My kind of place.” - Bob Sorge

Until the Church understands what the prophets, the apostles, and Jesus Himself taught concerning Jerusalem and the Jews; until we grasp just why they wept over Israel; indeed, until we shed tears that are kindred to theirs, our eschatology will be muddled, myopic, and misguided. - BA Purtle

Justification gets you out of Egypt, but sanctification gets Egypt out of you. - Wes Huff

Sequentially, we should understand the shofar at Sinai as the “first trumpet” and the “great shofar” announcing the coming of the Messiah as “the last trumpet” [1 Corinthians 15:52]. The last trumpet is the “great trumpet” of Isaiah 27:13 that signals the ingathering: “He will send forth His angels with a great trumpet” [Matthew 24:31]. At that time, “The Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God” [1 Thessalonians 4:16]. -  D. Thomas Lancaster, Two Trumpets

That future theophany occurs not at Mount Sinai but at Mount Zion (i.e., Jerusalem). At Mount Sinai, the LORD appeared in the midst of the cloud of glory that covered the mountain. At Mount Zion, “they will see the Son of Man coming in clouds with great power and glory”. From Sinai, the nation heard the sound of the trumpet; from Zion, the whole world will hear the sound of the trumpet. At Mount Sinai, God’s feet stood on the mountain and “under His feet there appeared to be a pavement of sapphire, as clear as the sky itself”, but “in that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east”. - D. Thomas Lancaster, Two Trumpets

The future Day of the LORD not only parallels the Pentecost at Mount Sinai, but it also goes far beyond it by many scales of magnitude. The writer of the book of Hebrews compares the two events. His argument runs like this: if the theophany at Mount Sinai was fearsome, how much more so the theophany of the Day of the LORD! The shaking that took place at Mount Sinai when God’s “voice shook the earth” will seem insignificant compared with the shaking of all things in the Day of the LORD. - D. Thomas Lancaster, Two Trumpets

God’s “kingdom” is referenced throughout the Scriptures, and it is clearly a kingdom that presently rules over all creation (cf. 1 Chronicles 29:11; Psalm 103:19, 145:11ff.; Jeremiah 10:7ff.; Daniel 4:3, 34; John 19:11; Acts 17:24; Revelation 4:2ff.). However, there are also many messianic references to an eschatological kingdom that is established on the earth based in Jerusalem (cf. Psalm 2:6ff.; Isaiah 9:7; Daniel 2:44, 7:14; Matthew 8:11, 20:21; Luke 22:30; 2 Peter 1:11; Revelation 11:15).

This distinction has been the source of much controversy, which is simply resolved by distinguishing between the two primary thrones of creation: one in the height of the heavens (cf. Psalm 2:4, 113:5; Isaiah 40:22, 66:1) and one delegated to mankind on the earth (cf. Genesis 1:26ff.; Psalm 8:4ff., 115:16). Thus, when referencing the “kingdom,” we need to delineate between God’s “universal kingdom,” ruling over all creation from everlasting to everlasting, and the Jewish “messianic kingdom,” to be established upon the earth at the end of the age establishing a glorified Davidic throne and restoring the original Adamic order.

However, the particular phrase, “kingdom of God,” which does not occur in the Hebrew Bible, needs to be understood as Jewish phraseology used during late Second Temple Judaism to refer specifically to the Jewish messianic kingdom. This was clearly the common Jewish expectation, and it is the plain meaning of the phrase in the vast majority of its usage in the New Testament. -  John P. Harrigan, Discipling the Gentiles into the Hope of Israel

Scholars have internalized, de-temporalized, de-historicized, cosmologized, spiritualized, allegorized, mysticized, psychologized, philosophized, and sociologized the concept of the kingdom of God. This has all been done for the purpose of denationalizing it. -George W. Buchanan, The Consequences of the Covenant

Realized eschatology undermines the Jewish apocalyptic framework, the cross-centered call to discipleship, and Israel’s unique calling. Instead, Jesus and Paul should be understood within their native Jewish apocalyptic worldview, discipling Gentiles into Israel’s hope of the Messiah’s return and the age to come.  -  John P. Harrigan, Discipling the Gentiles into the Hope of Israel

In Jesus’ teaching, parables and declarative statements generally match Jewish prophetic and apocalyptic hopes. Passages like Matthew 12, Luke 17, and others often cited for realized eschatology can be read instead as future-oriented, warning of divine judgment, not present spiritual fulfillment. Key translation issues (e.g., Greek verbal aspect) further support a future reading. Similarly, Paul’s fourteen kingdom references overwhelmingly look ahead to the return of Christ, resurrection, and judgment. Romans 14, 1 Corinthians 4, and Colossians 1, when read in context, address practical discipleship and eschatological hope, not mystical present fulfillment.  -  John P. Harrigan, Discipling the Gentiles into the Hope of Israel

Theology 101: Throughout history, marriages between Church and State ultimately led to manipulation, exploitation, and abuse. It’s a fundamentally toxic relationship that ends in tears if we’re lucky or bloodshed if we’re not. 

It’s best not even to start holding hands. - Dr. Micheal Svigel