THE ACTS OF THE APOSTLES.

Extracted from Bible Studies – 1994

This was a monthly magazine which gathered viewpoints on set Bible subjects, from study groups. The magazine continues to be published and is available from Hayes Press (Hayes Press)

CONTENTS
Group Study: The Establishment and Development of Churches of God Page
Acts 1, 2          Jerusalem: Planting
Acts 3-7         Jerusalem: Growth
Acts 8:1-25   Judaea and Samaria: Inland
Acts 8:26-40; Acts 9:31-10:48; Acts 21:7-14    Judaea and Samaria: the coast
Acts 11:19-30; Acts15:30-35; Acts 13:1-13; Acts14:25    Antioch, Cyprus and Perga
Acts 13:13-14:28    Galatia
Acts 15:1-29             Maintaining the unity of the churches
Acts 16:6-17:15       Macedonia
Acts 18:1-18              Achaia: Corinth and Cenchreae
Acts 18:19-19:41; Acts 20:18-38    Asia: Ephesus
Col.1-4; Rev.1-3        Colossae and the seven churches
Acts 28:11-31            Asia and Italy

Correspondence                                       Pages:

Acts 15:14                                                         Page: 149
‘Adversary’/’Satan’ in 1 Chr.21:1              Page: 47
Firstfruits of barley and wheat              Page: 48
Questions and Answers                            Pages: 23, 60, 122

Other Contributions

Believing in Christ and receiving the Spirit    Page: 137

Calling and recognition of evangelists and teachers Pages: 99,111

Full-time service                                             123

Inheritance and the Oblation of Ezekiel 45-48, The  Page: 85

Kingdom and the churches in Acts, The    Page: 149

Points to ponder in Acts                     Page: 35

Revival and rescue of churches of God, The   Page: 150

Three sermons from Jerusalem         Page: 23

Errata                                                               Page: 36

Further Errata: p. 122, Q & A (Birkenhead): After ‘took’ insert ‘Apollos’ p. 122, Q & A (Manchester): For Acts 18:17 read Acts 18:27

EDITORIAL 9401

The Shaping and Outworking of the Divine Plan of Action for Collective Testimony

We extend a very warm welcome to all readers and contributors and trust the Lord will bless our 1994 study.

Luke, the author of Acts, concludes his gospel record with that striking paragraph beginning with the Lord’s lifting up of His hands and blessing the eleven on the mountain, and ending with the eleven lifting up their hearts and blessing God in the temple. What the disciples derived in grace from the Lord Jesus they offered in praise to God. They were the chosen repositories of divine truth. However, for the work of witnessing, the presence and power of the promise of the Father, the Spirit of Truth, was required. The formation of the Body of Christ and the inauguration of the House of God took place at the same time through the ‘baptism of fire’ in this unique manifestation of the Spirit upon the assembled twelve, which included the newly-appointed Matthias. Thousands then were brought into membership of the Body and into fellowship in the House of God, and many thousands since.

Apposite indeed that some passages of Old Testament revelation should be cited as having a bearing on the events of that day’s time. Joel lamented the emptiness of the house of God in his day, when the meal and drink offerings were no longer brought (Joel 1:13), yet spoke of future blessing. David’s burning ambition for a place for God to dwell was realised eventually in the Solomonic temple. Now, through the infilling and outpouring of the Spirit, testimony is borne that the crucified Jesus is both Lord and Christ. Saviourship and Lordship are linked together. Those who came to Him once for all as sinners for salvation are to come to Him continually as living built-up stones for service in the spiritual house (1 Pet.2:4,5). R.B.F.

JERUSALEM: PLANTING
(Acts 1:1-2:47)

From Ayr: Before the Lord ascended to heaven after His resurrection He appeared to His disciples alive, by many proofs, so that they would be able to say, as so aptly put by Thomas, “My Lord and my God.” It was necessary also that He should give commandment to them regarding the great changes in God’s dealings with men from law to grace. Thus He spent forty days with them speaking the things concerning the Kingdom of God, now no longer associated with the people of Israel (Matt.21:43) but given to the holy nation as depicted in 1 Pet.2.

The day of Pentecost was the fiftieth day from the resurrection of the Lord, the day when the people of Israel brought two wave loaves of the new harvest baked with leaven for firstfruits unto the Lord. These were typical of the new harvest which began at Pentecost. They were all together in one place; we believe these to be the hundred and twenty of Acts 1:15. Clearly the togetherness signifies more than place, and denotes rather the accord, the oneness, the unity of purpose of those early days [Comment 11. The coming of the Holy Spirit, alighting on each one of them, was accompanied by the sound of the rushing of a mighty wind. This gave place to another sound, that of men, unlearned and ignorant, speaking in languages other than their own, the mighty works of God; a truly amazing miracle, which some scorned, saying the speakers were drunk. This gave Peter his cue, as he launched into the defence of his brethren, stating they were not drunk but spoke in the power of the Holy Spirit, thus fulfilling the prophecy of Joel given some eight hundred years before. Peter’s marvellous address as guided by the Holy Spirit, his use of the Old Testament Scriptures to those devout Jews from every nation under heaven, his charging home to them that this Jesus of Nazareth whom they had regarded as an impostor in spite of His mighty signs and wonders which attested His Deity, they had crucified—all brought it home to them that He was none other than the Christ.

Although baptism is not necessary to salvation, it was required in this instance to show that their repentance was genuine. The number saved and baptised that day was about three thousand, and these were added to the one hundred and twenty already together. Thus the Church of God in Jerusalem increased greatly numerically in one day, and continued on in the pattern as shown in Acts 2:42, which we believe to be still the pattern for our own day.

W. Sandilands, J. Miller

From Birkenhead: There were many who, during the lifetime of the Lord Jesus Christ here on earth, believed on Him and decided to be His disciples. His desire was that they should be one. The forty days the Lord spent with His disciples after His resurrection were taken up with teaching them things which would make His desire a practicable reality. It is necessary for disciples to be in subjection to the authority of the Lord Jesus Christ as those under rule in a kingdom. Jude 1:3 speaks of ‘the faith’, and this is evidently to be that by which saints in churches of God are to live. A significant part of the epistles deals with departures from the Faith.

The disciples were commanded to stay in Jerusalem to wait for the gift of the Holy Spirit who would empower them (a) to continue together and (b) to witness effectively to the unsaved. During the days of waiting they stayed in “the upper chamber” (Acts 1:13). On the day of Pentecost the disciples were in a divinely approved situation: ‘they were all with one accord in one place’ (Acts 2:1 NKJV). They were of one mind concerning ‘the faith’ and were of one heart in their relationship one with another.

With regard to effective witnessing the disciples’ speaking in other tongues enabled a rapid spread of the good news to take place as the gathered multitude heard the word [Comment 2]. Peter’s preaching in the power of the Spirit challenged those who heard. Those who received it, were baptised and added to those ‘names … together’ (see Acts 1:15 RVM). To enable each one to grow spiritually,to bring pleasure to God and fulfil a ministry of prayer, those who were added committed themselves to the vital things outlined in Acts 2:42. This development had its own powerful effect on those who observed the saints numbered together in Jerusalem. R.D. Williams

From Derby: As we study this month’s theme let us bear in mind that the Church of God in Jerusalem was made up of the predominantly Galilean band of Jesus’ disciples together with those who responded to the preaching of the apostles in Jerusalem.

We are persuaded that what is recorded in Acts 2:41,42 by the Holy Spirit gives a pattern to be operative throughout the present age. Let us look at the pattern in more detail. We bear in mind that those who on the day of Pentecost heard the message were Jews and proselytes. God’s message to them demanded that there be a visible proof of the sincerity of their repentance and faith. But water could never secure the remission of sins. Only the blood of Christ could do this. As we look through the Acts of the Apostles and the epistles we see that baptism, as referred to in these verses, was ever a distinct experience which followed the acceptance of Christ as Saviour.

Addition followed baptism. In Acts 2:47 we read that the Lord added. Later, in Acts 5:14, we read that “believers were the more added to the Lord”. In the experience of addition we see the logical development of the acknowledgement of the Lordship of Christ which believers manifest in baptism. They were brought into the sphere where the authority of Christ could be expressed and maintained.

There are four other things in the pattern before us.

(a) The Apostles’ Teaching The teaching of the apostles had its beginning in the teaching given by the Lord. Through the apostles this teaching was amplified, developed, and applied by the enlightening and guiding grace of the Holy Spirit who came down on the day of Pentecost. The teaching was the sound doctrine, the Faith of our Lord Jesus Christ. In it was the constitution of the churches of God, answering to the law of Moses which was given at Sinai to be the constitution of God’s holy nation, Israel.

(b) The Fellowship The churches formed a divine partnership of society to hold in sacred trust the revelation of divine truth and purpose, and to engage in divinely ordered activities. The churches of God formed the Fellowship of His Son, Jesus Christ our Lord. Those who were gathered in churches of God were very precious to His Son. (It may be observed that in the original language of Acts 2:42 the word ‘the’ is before ‘fellowship’ just as it is before ‘apostles’ teaching’, ‘breaking of bread’, and ‘prayers’.)

(c) The Breaking of Bread Paul shows in 1 Cor.11 that in churches of God this important exercise and service rests fully on what the Lord commanded to be done in remembrance of Him and in the proclamation of His death.

(d) The Prayers This collective activity is an equally important feature of the pattern of the churches of God. L.E. Foster

From Halifax: The Lord Jesus had been speaking to His apostles the things concerning the kingdom of God. These things constituted the foundational doctrine of Eph.2:20, which the apostles taught, beginning at Jerusalem as their Lord had commanded them, and are the basis of the Fellowship today.

The apostles were told to wait at Jerusalem for the promise of the Father and that they would receive the necessary power to be Christ’s witnesses. From Matt.28:19, 20, the work that they were to undertake was not just that of witnessing (evangelizing) but of making disciples, baptising them and teaching them to observe all things. Paul, in Acts 20:27, had not shrunk from declaring all the counsel of God [Comment 3].

The effect of this could be summarised as follows:

(a) Making disciples. Such were made by preaching.

(b) Marking disciples. By baptism.

(c) Moulding disciples. Such would be effected by teaching.

In Acts 1:2 Luke states that Jesus had given commandment to the apostles whom He had chosen; did that include Matthias? [Comment 4]. In Acts 2:4 it would appear that all that were present on the day of Pentecost (about 120), being filled with the Holy Spirit, began to speak in other tongues (languages) as the Spirit gave them utterance; whereas in Acts 2:43 the many signs and wonders also done by the apostles would seem to authenticate their special function as foundation men [Comment 5].

From 1 Cor.15:6 we learn that more than five hundred brethren together had seen Jesus after His resurrection, but in Acts 1:15 the number of names together was about 120 (AV) so we wondered if the remainder, though disciples, were not planted with the church at Jerusalem. If not, help! [Comment 6].

We see the principle of planting from the following scriptures: Paul says “I have planted’ (1 Cor.3:6 AV); and ‘… but God gave the increase’ (1 Cor.3:6,7 AV). The saints in Corinth (the Church of God 1 Cor.1:2) were God’s husbandry (tilled land—1 Cor.3:9 RVM).

The theme of this month’s study is ‘Jerusalem: planting’, but we are unable to find any specific reference to this. However in Acts 1:4 the Greek word sunalizo, variously translated gathered/assembled/staying, is explained by vv.E. Vine as meaning ‘to gather together, to assemble, with the suggestion of a crowded meeting’. Although it is possible that this scripture refers to the apostles, we wondered if it infers that the Church of God in Jerusalem had already been planted by Jesus prior to Pentecost [Comment 7]. A.J. Whitmore, J.R. Butler

From Lerwick: After His resurrection from the dead, the Lord’s first priority on earth was to encourage and establish His disciples. The original disciples were those who are called apostles in Acts 1:2 and it was to this group of men He gave charge concerning the kingdom of God. We understand this to mean instruction regarding the planting and building of churches of God [Comment 8]. In Eph.2:20 we read how the apostles fulfilled His command by laying the foundation and Paul, an apostle ‘born out of due time’, tells us in 1 Cor.3:11 that there is only one foundation and that is Jesus Christ. The command that the apostles stay in Jerusalem until they received the Holy Spirit, was to ensure that God’s purpose would be seen to work from one central point. With the baptising in the Holy Spirit of the disciples on the day of Pentecost, we see God establishing a new order of service. With the coming of the Spirit, the Church the Body and the Church of God had their beginnings on the same day, thereby showing that it was God’s will that the two should be as one with no divisions.

When the multitude, who gathered because of the sound they heard, began to speculate on what had happened, Peter stood and revealed how God was working to reveal His salvation. This was the beginning of the fulfilment of the Lord’s word to Peter in Matt.16:19, “I will give unto thee the keys of the kingdom”. Clearly a key is not for entering into a body, but rather is designed for unlocking a door to a house, in this case God’s house [Comment 9].

Following the planting of the Church of God we are given a list of church activities in Acts 2:42, one of which is the keeping of the Remembrance, first mentione here, indicating that is was only the church which could properly keep the feast [Comment 10]. S. Nicol, A. Nicol

From Liverpool: Training The apostles were involved in a most important work and had been given appropriate training. It was to be their responsibility to carry out the divine plan in the establishment of churches of God and the Lord Jesus gave them (a) the Father’s word (Jn 17), (b) His own authority (Matt.28), and (c) 40 days of intensive instruction. But, of course, the full training went back to the earliest days when they first went out with Him, as seen in the qualifications required in the replacement apostle (Acts 1:21).

Pentecost This was God’s day of action! It was foreshadowed in Jn 15 and in Lev. 23. A sheaf of the first grain was brought before the Lord as a wave offering and speaks about the resurrection of the Lord Jesus. Then “count off seven full weeks. Count off fifty days up to the day after the seventh Sabbath and then present an offering of new grain to the Lord” (NIV). Significantly two loaves were required, baked with yeast and waved before the Lord, speaking to us of the coming together of Jews and Gentiles in this new divine plan.

Beginnings The day of Pentecost saw the beginning of (a) the indwelling by the Holy Spirit, (b) the Church the Body, (c) the church of God [in Jerusalem, and the church of God as described in 1 Tim.3:15—Eds], (d) the spiritual House of God and (e) the gospel evangelism.

A Blueprint The record of Acts 2:22-47 is both a record of what the early disciples did (descriptive) and a divine plan for disciples of each generation to follow (prescriptive). Some of the things must be followed precisely and we know from 1 Corinthians that so many of them were. The breaking of bread referred to in 2:46 is a meal and not the Lord’s supper, which had its place in a collective church setting. This eating together is a key part of the fellowship which we are given as a fundamental part of the divine plan. If we miss it out we are the losers and are not properly following the Lord’s will. Disciples who only meet together for “church” activities are missing so much that the Lord intended should be part of the collective joy of disciple life [Comment 11]. It is equally clear from the succeeding scriptures that the pooling of their resources was not something that was followed.
[Comment 12]. D. J. Webster

From Manchester: A key verse in the first chapter of Acts is verse 3. The Lord Himself spoke to the disciples ‘the things pertaining to the kingdom of God’. We therefore have the authority of the apostles’ teaching (Acts 2:41) clearly established. It is interesting to note, however, that despite being taught these things by the Lord Himself, the disciples failed to grasp fully what He was teaching, as their eyes were still on an earthly kingdom (Acts 1:6). The Lord quickly reminds them of their role—to preach the word, spreading the good news of the spiritual kingdom of God (Acts 1:8).

We can already see in chapter 1 some important principles regarding the divine plan for churches of God: (a) the importance and association of ‘place’ (see also Deut. 12), (b) teaching and practice (v. 14), (c) the importance of unity and harmony amongst brethren and sisters (v. 14), (d) the need for spiritual leadership (Acts 1:21-26).

The first verse of chapter 2 (Acts 2:1) re-emphasizes the importance of the unity and harmony, and also the matter of ‘place’, or, perhaps, position. The Lord’s promise of the Holy Spirit is fulfilled and is accompanied by the remarkable demonstration of the Holy Spirit’s power in enabling the largely unlearned disciples to speak in foreign languages. Whilst most were amazed and wondered what this was all about, there were the usual cynics amongst them. How often does this happen in our experience too? We have a special experience with the Lord and our hearts are revived and renewed—but it seems there is always someone to pour water on the newly kindled embers of spiritual enthusiasm, sometimes even within our own assembly. But the word of the Spirit is not easily quenched and Peter stands up with the eleven and delivers a powerful, Spirit-inspired message to the people—with no notes or preparation!

Further important principles for the establishment of churches of God are clearly brought out in Acts 2:41, 42, showing the divine order and pattern for church fellowship. This pattern must be significant and our adherence to it is vital, because that is how the Lord caused it to be written. It is interesting that v.42 clearly indicates that those who were among the number of the disciples were already in the practice of following the apostles’ teaching, sharing fellowship, and it is not unreasonable to suppose that they were indeed breaking bread according to the Lord’s command in the upper room, and, of course, praying together. The question arises, then, as to when the Church of God in Jerusalem actually came into being.
[Comment 13]. Craig Jones

From Musselburgh: Who wrote the Acts? Probably Luke, who was a Gentile, although his name is not specifically mentioned. Theophilus is the link man between Luke’s gospel and the Acts. In Acts, Luke selects areas of ministry by Peter, Philip and Paul. If the book is regarded as a historical record as well as a spiritual blueprint, then it will help us to cope with such problems as the gift of tongues, miraculous healings, communism, etc. Luke devoted seven chapters to the first Church of God spanning a period of three and a half years—if our chronology is correct.

Where did the church meet? Outside, some suggest, in Solomon’s porch (Acts 5:12). Others see the saints gathered in various homes throughout the city, all under the control of the twelve apostles. The breaking of the bread, however, would probably bring the whole Church together [Comment 14].

Why is Acts 2 so special? It begins with the out-pouring of the Spirit on the Jews at Pentecost. Then the evidence of the Spirit is seen in the speaking in tongues. It is of little consequence whether the gift was actually in the speaking or the hearing [Comment 15]. The important thing in the chapter is the preaching. Peter anchors his message in Joel’s prophecy, and thus links the gospel to the Old Testament. He preaches Christ powerfully. Conviction came from the hearts of the hearer in response to the question “What shall we do?” The sequel, as we all know, is found in Acts 2:41, 42.

What about the 3,000 souls? Pilgrims, both Jews and proselytes from seventeen locations, were in Jerusalem for the Feast. Many, if not most, must have gone home afterwards, and we do not know how this affected the spread of the gospel and of the truth. For example, did the converts from Rome become the base of the assembly there? We just do not know. [See B.S. 1970, p.34 for a considered view on this—M.A.] What was the sequel to Acts 2:41,42? After the spiritual base of the Church of God in Jerusalem was laid we now come to the practical issues. Poverty was met by the rich selling their goods. Joy and singleness of heart characterised their daily living. They sang—the first reference to singing in a church of God (v.47), and the Lord added to their number. The whole scene is one where the joy of the Lord prevailed, which is another manifestation of the Spirit’s work. A.M. Hope

From North York: The group that grew into what was subsequently to be called the church in Jerusalem (Acts 8:1) was ‘the twelve’. The eleven faithful apostles had been supplemented by Matthias to constitute this new twelve.

Prior to Pentecost we find along with the eleven the women and Mary’s sons. This group was enlarged on at least one occasion to include 120 brethren together (Acts 1:15), and presumably they were only part of the larger group of 500 who earlier still had together seen the Lord in resurrection (1 Cor.15:6). In regard to the latter, Paul commented that only a few had been removed, and that by death, and there is nothing to indicate that the majority had become unfaithful by the gathering of the 120; we judge the lower number simply reflects the impracticality for all 500 to be continuously in one place. Following from this we can try to ascertain exactly who are included in the phrase “they were all together in one place” which describes the morning scene of Pentecost (Acts 2:1). Although arguments have been made to include the 500, and more frequently the 120, there is a strong suggestion from Acts 2:14,37 that it is only the Twelve who are so described (notwithstanding that visitors from fifteen regions each heard “them” speaking in their own language) [See Comment 5].

Those forming the church were not a loosely connected group but an identifiable gathered-together group of individuals known by name (Acts 1:15 AV “names”; Acts 1:17,26). Moreover, in contrast to those whom they addressed at Pentecost the Twelve had already received the promised Holy Spirit (2:4). Presumably they had each earlier received the baptism of repentance: Peter’s command to the new believers would otherwise be an inconsistent requirement, and the apostles must surely have been baptized themselves before they baptized others on behalf of the Lord during His ministry; Acts 1:21, 22 may be considered confirmation of this. Alongside the Twelve and the other disciples who had accepted their need of repentance, been baptized in obedience to the will of God for them, received the Holy Spirit and continued steadfastly together in such obedience, were added new Jewish believers who adhered to the same pattern (Acts 2:41, 42).

The Eleven had received forty days of intense teaching concerning the kingdom of God. This was obviously what they then taught to new disciples, and became known as “the apostles’ teaching”; and the authenticity of this growing doctrinal presentation was initially validated by attendant miracles. It is evident that those disciples must have placed full confidence in their teachers, being ready to commit themselves through baptism to this pattern of teaching without yet having heard its full content; their obedience was thus like later Roman disciples, “from the heart” (Rom.6:17). S. Fullerton, T. Elson, G. Hydon

From Vancouver: The 40 days of teaching by the Lord and the 10 days of preparation and praying were vital to the planting which followed. During the ten days the group was engaged in both the practical (choosing a new apostle) and the spiritual (quiet meditative praying). Both are and were essential for the planting of an assembly. This ecclesia of 120 or so existed in the most root sense of the meaning of the word, called together (epi to auto) for a common purpose, the coming of the Spirit. The nucleus was a ‘called out’ group, though not yet a formal church, a group with the vision, the objective and the makings of what was soon to be the first church of God. The Pentecostal event was a beginning to the dispensation, but the process of planting was not necessarily confined to Pentecost. However, the comment was made that a similar Spirit-filled attitude should accompany any planting. The fire and power that had been evident during Peter’s address was clearly seen in the days to follow. We need that fire and power today.

We see some interesting comparisons in those who were in the first church of God. The group of 3,000 added was told to be literally baptized for forgiveness to receive the Holy Spirit, in contrast to the 120, some of whom probably were baptized with John’s baptism [Comment 16]. Then the Lord, in Jn 20:22, informed the disciples that they would receive the Holy Spirit. When the Lord breathed on them, He did not issue a command but made a statement with future ramifications, fulfilled at this point in Pentecost. Compare what Paul says in 1 Cor.12:13 where he teaches that subsequent saints were baptized into the Body through the Holy Spirit, as is the case today. So, we can gather that the saints in the first church were somewhat of an anomaly [Comment 17]. Nonetheless the church did create a model for today in its format and activities as well as the concept of individual addition. Their activities were an ongoing thing (2:42). They were continually engaged in service. Anon

COMMENTS

1. (Ayr): Epi to auto in these chapters literally means ‘upon or about the same thing’, and so can mean ‘in the same place’ or ‘for the same purpose’ (i.e. metaphorically). Thus in Acts 1:15—’a multitude of persons (RVM names) together’—one could reason that both senses are present, and ‘together’ expresses this very neatly.

In Acts 2:1 epi to auto is accompanied by another word, homou, also meaning ‘together’. Scholars agree that this would incline the Greek reader to think of epi to auto as meaning ‘in the same place’. But the phrase resonates with the metaphorical sense as well, ‘with the same intent’ (Rotherham), especially since it is used three times in two chapters. I wonder, however, if Ayr friends really meant to exclude the sense ‘in one place”? M.A.

Friends make a significant point. In the Septuagint epi to auto was used to translate the Hebrew yachad, meaning together as one, or unitedly, as in Ps.133:1 ‘… how good … it is for brethren to dwell together (yachad) in unity (yachad). A study of the occurrences of this word in Ex.19:8; 1 Chron.12:17; Deut.12:1 and Deut.22:10,11 is recommended, whereby its equivalent Greek expression epi to auto may be established as revealing a spiritual unity amongst disciples of the Lord in churches of God (Acts 2:44). B.D.J.

2. (Birkenhead): I judge it would not be correct to infer that the different languages had a missionary value in overcoming linguistic barriers. From verse 14 onwards we may assume Peter addressed the crowd in Aramaic, after the sign of tongues had drawn an audience for the message. The tongues-speaking was Godward as they declared ‘the mighty works of God’ (Acts 2:11)(see also 1 Cor.14:2). B.D.J.

While agreeing that the primary use of the tongues given was to glorify God (cf. Acts 10:46), surely what was said held a message for the hearers which was relevant to the preaching that followed? (Cf. Acts 2:11 with Acts 2:22). Similarly 1 Cor.14:5,12,13 teach that a side-effect of the tongues as properly used should have been to edify the church. See also B.S. 1991, pp.119, 120. M.A.

3. (Halifax): Surely all these things are involved in evangelizing; the basic apostolic message is ‘Jesus Christ is Lord’, with all the consequences which flow from this. P.L.H.

4. (Halifax): ‘… The apostles … chosen’ (Acts 1:2) would be the eleven, although proximity to the Lord enjoyed by others would make them also familiar with the Lord’s teaching.

5. (Halifax): Those who spoke were the apostles (Acts 1:26 linking with Acts 2:1 also Acts 2:14). R.B.F.

Those who spoke with tongues were Galileans (Acts 2:7). Might this not indicate that the ‘all’ of Acts 2:1 were the apostles of Acts 1:26? See also Acts 2:37, and paper from North York. P.L.H.

Might not Acts 2:14,37 be explained in that the apostles were prominent as the spokesmen of the larger company? B.D.J.

If the 120 were so purposefully together, and were identifiable by name (RVM), in Acts 1:15, surely they would be together with the apostles on the day of Pentecost also? Whoever actually spoke, and whether the ‘all’ of Acts 2:1 narrows in focus to the Twelve, would the Spirit not fill the 120? Yet the words ‘As the Spirit gave them utterance’ suggest that the speaking was sequenced and directed, whatever the numbers involved. M.A.

6. (Halifax): We would have to assume that they were numbered eventually with the church in Jerusalem; perhaps they were elsewhere spreading the news of the Lord’s resurrection at the time of Acts 1:15.

7. (Halifax): Acts 2 marks the beginning of a new era in God’s dealings with men and women in the descent and indwelling of the Holy Spirit not only in an individual way but also corporately as stated in Eph.2:22—a habitation of God in the Spirit. His ‘down-dwelling’ in the saints constituted them ‘temple in the Lord’. See also Lerwick paper.

8. (Lerwick): The kingdom of God includes the whole counsel of God (Acts 20:27) and the faith’ (Jude 1:1:3). It is all-embracing of God’s pattern of service for this era of grace. R.B.F.

9. (Lerwick): Peter has authority (the keys) in Christ’s name to do certain things in the kingdom of heaven e.g. lead others into particular service and work for the Saviour. In Acts 2 he begins the fulfilment of Matt.16:19 as an agent in the building of both Body and House. He initiates contact with a Gentile in Acts 10.
R.B.F.

10. (Lerwick): Strictly speaking the Remembrance is not a feast. 1 Cor.5:8 is a figurative application of ‘the feast of unleavened bread’ (Lev. 23:6). B.D.J.

11. (Liverpool): No-one would deny the value of food-fellowship at some assembly gatherings. The church of God, however, is not the place for eating and drinking regularly (1 Cor.11:22) as this could become a substitute for spiritual activities and give the wrong impression of being simply a social get-together. We are to act wisely in these areas. The emphasis is Acts 2:46 is joy in the Lord and loyal service that will be produced from assembly spiritual healthiness reaching to the homes of saints and vice versa.

12. (Liverpool): Acts 4:32 and other scriptures would suggest that sharing and caring followed on from this initial act of total giving and may have been practised by some thereafter although not recorded. R.B.F.

Acts 4:32 is helpful in clarifying Acts 2:44. Having ‘all things common’ never meant that the believers did not have personal possessions. It has to do with how they regarded their possessions: holding them in trust for the Giver and selflessly parting with them as necessary to meet the needs of others—needs which were perhaps acute at that time if Jewish believers were ostracised by their families. Scholars say that the ‘selling’ and ‘parting’ were habitual, not once for all (Acts 2:45).
B.D.J.

13. (Manchester): The apostles had to wait for the Holy Spirit, be baptized in Him and have Him come upon them before they could ‘witness’ as the Lord desired (Acts 1:4,5,8). Only then were they identified with Christ in the one body (1 Cor.12:13) and what took place at Pentecost in the invisible entity had to have its counterpart in the visible expression of that—the church of God in Jerusalem, with others to follow.

14. (Musselburgh): It seems inconceivable that 3,120 plus multitudes (Acts 5:14) would allow the church in the city to meet together in one place, especially as houses were used. Arranging suitable locations must have been a major headache!

15. (Musselburgh): The gifts of the Spirit, as we know, are given to believers, not to unbelievers. In that respect it is crucial to understand the gift to be in the speaking (Acts 2:4,11). The interpretation of a tongue would be classified as a ‘hearing’ gift but again, only applicable to a believer (1 Cor.12:10). R.B.F.

It is sufficient to note that it is the gift of tongues, not ears!. B.D.J.

16. (Vancouver): The challenge of Peter to repent and be baptized does not mean that water baptism was necessary for salvation. Repentance towards God and faith in the Lord Jesus is the means of Salvation. Compare Peter’s words in Acts 3:19 “repent… and turn again, that your sins may be blotted out…”. Mk.16:16 also elucidates the truth of condemnation as the result of disbelieving, not being unbaptized. R.B.F.

Another way to harmonize Acts 2:39 with later teaching and practice is to justify this as a requirement that was exceptional, imposed as a penalty on the Jews of the generation that had killed their Messiah. Such was the innate hypocrisy and unbelief which they had demonstrated, that the bestowal of the Holy Spirit upon them was deferred in God’s sovereignty until after their public confession of sincerity at this water baptism. Perhaps this is in keeping with the confession emphasis of Rom.10:9, as regards Jews. Other exceptions to the normal, developing pattern will be encountered in subsequent chapters of Acts (e.g. Acts 8:15,16). A consequence of this view is that anything distinctive about the baptism of Acts 2:39 must also apply to that of Acts 2:41 in its immediate context, yet without affecting the validity of the sequential pattern. B.D.J.

17. (Vancouver): We are not baptized into the body through the Holy Spirit but by the Lord Jesus in the Spirit and this has been the modus operandi since Pentecost. What took place then was unique and momentous, not anomalous. R.B.F.

In Jn 20:22 the Gk word for ‘Receive’ is unambiguously imperative, i.e. a command, and the text is beyond doubt. B.S. 1968, p. 129 helpfully compares this with Lk.6:23, ‘Rejoice in that day’—the same tense of the imperative, with delayed fulfilment. Why, then, did the Lord give the command so many days before Pentecost? I suggest He was personally enabling His own, and bidding them prepare themselves, thus encouraging those troubled men to wait in the peace He was even then giving them. M.A.

EDITORIAL 9402

ALL IN IT TOGETHER

What strikes the reader most forcefully about the account in Acts of the expansion of the church in Jerusalem is the solidarity and mutual love between its members. They are described as “all together”, and though numbered in thousands they were “of one heart and soul’. Although rapidly growing, they were still a minority viewed with mixed awe and suspicion, whom men were afraid to join (Acts 5:13); but what held them together was not simply the solidarity of a group oppressed by the authorities, but the shared conviction of the truth about Jesus Christ, in whom they had believed.

Repeatedly the apostles hammered home the facts: that those in Jerusalem had crucified the Christ, that God had raised Him from the dead, to be a Prince and a Saviour, and that God therefore required repentance and acceptance that Jesus was Christ and Lord, so that they might receive forgiveness of sins. It should be grasped most firmly that gospel preaching is factually based; God’s call to men to come to Him is based on real events that cannot be controverted. The disciples in Jerusalem all knew what had happened, and the knowledge that they had a living Lord bound them together.

The same knowledge prompted their obedience to the teaching which the apostles had received from the Lord Himself; they could hardly say ‘God has made Him both Lord and Christ’ if they were not actively acknowledging Him as Lord of their own lives. Undoubtedly this exaltation of Christ lay at the root of their growth. What the apostles and their successors did has been called ‘Lordship evangelism’; it is no less needed today. P.L.H.

JERUSALEM: GROWTH
(Acts 3:1-7:60; Acts 12:1-25)

From Ayr: The healing of the impotent man at the Beautiful Gate of the temple aroused an enormous interest amongst the crowds, and Peter seized the opportunity to press home the message that this was in no way attributable to either John or himself, but that the power was by faith in the name of Jesus Christ of Nazareth, which had given the man perfect soundness. The result of Peter’s powerful preaching increased the number of the men who believed to about five thousand.

Such progress in the Lord’s work soon attracted opposers, amongst whom were Annas and Caiaphas. Then Peter and John ‘went to their own company’ and reported what had been said to them. (Doubtless with so many being saved and added there would be several companies of the saints throughout Jerusalem making up the one Church of God in the city.) When the report had been heard there ascended to God a great paean of praise, acknowledging Him as the Maker of heaven and earth and sea. Those were wonderful days when the mind of heaven was so clearly being wrought out on earth, even to the fulfilling of the words of David through the Spirit so long ago. The emphasis on unity in the service of God stands out prominently: Acts 4:25 ‘David Thy servant’, Acts 4:27 ‘Thy holy Servant Jesus’, Acts 4:29 ‘grant unto Thy servants to speak Thy word with all boldness’, Acts 4:32 ‘the multitude of them that believed were of one heart and soul’. The words of Ps.133 come to mind, for where such unity prevails in the service of God, there He commands the blessing.

Stephen was brought to prominence as one of the seven, and is described as being full of faith and of the Holy Spirit. He is one of the glorious characters of Scripture who appears like a meteor across the sky and vanishes out of sight. His so called defence of over fifty verses remains as a masterpiece out of a mind richly stored with the Scriptures and guided by the Holy Spirit. However, far from heeding his words and warnings, and repenting as was done by the hearers on the day of Pentecost, the council were cut to the heart and gnashed on him with their teeth in their hatred.

In Acts 12 the persecution continues at the hand of Herod Agrippa, who killed James the brother of John, and when he saw it pleased the Jews, took Peter also and put him in prison. However, the night before Peter was due to appear before Herod an angel took him out of the prison. The proverbial cruelty of the Herods fell upon the guards, but Herod’s own inglorious demise was not long delayed. In spite of all that had happened, and indeed in many cases because of what had happened, the word of God grew and multiplied. J. Miller

From Birkenhead: The number of disciples in the Church of God in Jerusalem continued to increase in a spectacular way, to the point where there must have been many thousands together in fellowship. Every opportunity was taken to proclaim the fact that Jesus Christ was risen from the dead. Many signs and wonders were wrought, and these were used as a means of focusing attention on Christ Jesus. The message was presented in uncompromising terms, which hardened the resolve of those who stood opposed to it. The drastic measures they took to frustrate the spread of the gospel were unsuccessful, serving only to strengthen the determination of the servants of God, who were rejoicing that they were counted worthy to suffer.

Against this background the disciples gathered into the church at Jerusalem developed an outstanding sense of community, caring and providing for every aspect of need from within their own resources. It seems reasonable that with a large number in the church, the duty of caring for the needy took a fair amount of time. Keeping a right sense of priority the apostles, judging their prime responsibility was to minister the word of God, appointed seven faithful men to this service. The calibre of one of that number, Stephen, is clear, while the record of his witness and consequent martyrdom is available as a measure of present-day levels of commitment.

In the prevailing circumstances it is interesting to notice that Gamaliel suggests a neutral stance should be adopted to the work of God by the Spirit at this time. It is amazing that one who was a teacher of the Law was able to stand opposed to the overwhelming evidence of the apostles’ preaching. It is delightful to read of the commitment to prayer in support of Peter, and the miraculous answer of deliverance from prison. The incident underlines the fact that the prayer of faith recognises that with God all things are possible [Comment 1].

With so much in our study to uplift and encourage, it is important to take note of the judgement of God that descended on Ananias and Sapphira. It seems entirely appropriate at this stage in the unfolding of God’s purposes when everything is so clear-cut, that there is a decisive response to their deceitful plan, which serves as a solemn warning to disciples in every generation. R.D. Williams

From Derby: The initial growth of the Church of God in Jerusalem was caused by Peter’s sermon in Acts 3:11-26. For growth to take effect, Peter was filled with the Holy Spirit, as were the other disciples, and he used the word of God (Acts 3:22-25) like seed being scattered on the ground (Matt.13:23). Then, after the leaders of Israel ordered Peter and John not to speak or teach in the name of Jesus, they met with their companions for a prayer meeting (Acts 4:23-31). The power and presence of God was so great that the building they were in was shaken and they were once again filled with the Holy Spirit. Once more, they began to speak the word of God with boldness. So here we have the fundamentals of growth:

1. Feed on God’s word;
2. Pray to speak the word with confidence;
3. Be filled with the Spirit;
4. Speak the word of God with boldness [Comment 8].

The effect of the apostles’ preaching was profound. First 5,000 men believed (Acts 4:4). In Acts 4:32 the multitude of those who believed were of one heart and soul; in Acts 5:14 multitudes of men and women were added to their number, then in Acts 6:7 the word of God kept spreading and the number of the disciples continued to increase greatly in Jerusalem. Paul could say ‘I planted, Apollos watered, but God was causing the growth’ (1 Cor.3:6 NASB). This was true in the growth of the church in Jerusalem.

By now (Acts 6) the growth of the church had produced men of high spiritual calibre. Seven of them are named in Acts 6:5. The power and authority of the teaching was not now confined to the apostles. The new teaching involved the passing away of the old Law as the basis of the Old Covenant, and the introduction of the faith in Christ which was the basis of the New Covenant [Comment 2]. Stephen taught these things and Israel’s leaders hated him because of it, and also because he exposed their true nature (Acts 7:51-53). As a result they were so filled with hate and jealousy that they stoned Stephen to death.

This was typical of the opposition to the church. Herod the king opposed it and put James the brother of John to death. He saw that this pleased the Jews, so he arrested Peter too. Presumably the church would have met together to pray for James; yet he was put to death. Now Peter had been arrested. Did this demoralise the church? No! Many gathered in the house of Mary praying for Peter.

Robert Foster

From Halifax: Boldness (outspokenness) characterised the preaching of the apostles (Acts 4:13) even though they were judged not to have the higher education of Judaism, being considered to be uneducated and unlearned men, ‘these (common) men’ (Acts 4:16). They possessed divine knowledge, they had been with Jesus and were now indwelt by the Holy Spirit and spoke in the power of God.

Early in the expanding of the gospel outwards from Jerusalem, we see the coupling together of brethren in the work. Peter and John go together (Acts 3:1) and work together (Acts 4:13) preaching what they themselves had witnessed and what they had heard. They prayed together (Acts 4:24,31) and with great power they gave their testimony (Acts 4:33; Acts 1:8). doing many signs and wonders among the people (Acts 5:12) so that, more than ever, believers were added to the Lord.

With the number of disciples increasing so much (Acts 6:1) the apostles recognised that other work in maintaining the church together and involving the care of those who were widows amongst them required more attention then they themselves could give, seeing that their main duty was to preach, to teach, and to pray.

Seven men were chosen, recognised by name, identified by the laying on of the hands of the apostles and appointed to serve as deacons of the church (Acts 6:3-6) (Comment 5]. So the work of God continued to increase and the number of disciples multiplied greatly in Jerusalem (Acts 6:7). The working of the Spirit of God in Stephen was very much evidenced as he, being full of grace and power, radiated the beauty of Christ and glorified God whom he loved and served (Acts 6:15). The church in Jerusalem was to know much persecution, even unto death, but they continued together in the Fellowship, in the Apostles’ teaching, and in the prayers (Acts 12:5). The effectiveness of their coming together and being together for prayer is evidenced by the deliverance of Peter from prison (Acts 12:12). Chains fall off, iron gates yield, doors open, to the wonderful power of prayer. H.R. Dodge

From Lerwick: The growth of the church in Jerusalem was clearly the work of God as the Spirit moved the hearts of the people to receive the word spoken by the apostles. Not only did they hear the word, but by the miracles wrought by the apostles the people saw and believed that they had authority from God. In Jn 14:11 the Lord Jesus exhorts the people to believe, using the works He did as evidence of His authority and power. In the following few verses the Lord tells His disciples that they would be the instruments through which even greater miracles would be wrought. This would be in conjunction with prayer and obedience to His commands. The first miracles wrought in Israel’s infancy brought terrible destruction upon Egypt but were enlightening for Israel, who rejoiced at the deliverance wrought for them by their God. Such miracles were used to achieve a divine purpose and usually only lasted for a relatively brief period. The miracles recorded in Acts are notable for the sheer number done in a short space of time. The miracles of healing were not only a blessing to the healed person but also stimulated interest among the people. In those early days the manifestation of God’s power and love through these miracles drew multitudes of people to the Lord Jesus, for the apostles were careful to point out that these miracles were all done in His name (Acts 4:10). It is also seen that the least of the gifts, tongues, was used to great effect in the apostles’ outreach work [Comment 9].

There was also the miracle of judgement when Ananias and Sapphira had their lives taken because they had tempted the Spirit of the Lord (Acts 5:9). In this we see the church being defended from the wiles of Satan acting on those within. Another aspect of the miracles was that of deliverance. When the apostles were imprisoned they were released (Acts 5:18,19), and again in ch.12 Peter was released, both times by an angel of the Lord. In the latter incident we find God’s hand bringing judgement on the oppressor and jailers. Throughout these passages prayer is given a prominent part and the blessings that follow earnest prayer are recorded. The miraculous release of Peter in Acts 12 is a good example for in Acts 12:5 we read of the church earnestly praying for his deliverance, and when released he came to where prayer was being made (Acts 12:12). How uplifting to those who prayed! It is significant that the Lord should direct Peter there before finding a safe place to stay. Jas.5:16 tells us that ‘The supplication of a righteous man availeth much in its working’. A. Nicol, S. Nicol

From Liverpool: Impact In these five chapters we listed the events that had an impact upon the growth of the church:

Opportunity for outreach
Praise and power
Fellowship
Fear
Love to those outside; Separation
Divine protection
Wise leadership
The healing of the crippled beggar Prohibition on preaching
Sharing possessions
Ananias and Sapphira
Signs and wonders
Persecution and suffering
Complaints and reorganization
Scattering Answered prayer
Martyrdom of Stephen
Arrest of Peter

The disciples learned that God was working tor their good in all things and the church was able to have a rounded ministry. The miracles must have been a tremendous witness to the resurrection of the Lord Jesus. We saluted the bravery of those who stood up to Annas and Caiaphas, the very men who had so cruelly dealt with their Lord earlier.

Severe Judgement We struggled with the severity of the judgement which fell upon Ananias and Sapphira. That communal living was not part of ‘the faith’ is certain from other scriptures. This desire to give must have been prompted by the Holy Spirit, and this couple sought to gain monetary advantage and glory from it. It was also a planned deception. Perhaps in a severe case today we would consider excommunication as the appropriate judgement. However at such an early stage of the Lord’s work it seems that would not do, and slackness in basic honesty would have undermined the growth of the churches of God. The apostles obviously had a spirit of discernment that overseers do not necessarily possess today [Comment 3].

A Perilous Situation In ch.12 we see a Satanic attack upon the church, in which Herod sought to destroy it. By picking off the leaders he pleased the Jews and would have left the disciples without direction. But Peter, of course, had received an assurance from the Lord that he would live to old age (Jn 21:18): maybe that was why he was able to sleep so well! The church, in contrast, were people like us who prayed earnestly but were unbelieving when their prayers were fully answered. Thank God they did resort to prayer together when things got tough!

D. J. Webster

From Manchester: The growth of the first church in Jerusalem was clearly very rapid. At Pentecost, there were approximately 3120 in the church. By Acts 4:4, this number had escalated to about 5000 men (N.B.—not including women and children) [Comment 4]. The opportunity for preaching Christ came about by the miraculous healing of the lame man in Acts 3 and the people were clearly anxious to know about these men, as they ‘… ran together unto them … greatly wondering’ (Acts 3:11). So, with the Holy Spirit’s help, Peter again rose to the occasion with a deeply challenging message.

From Acts 4:32-37, it seems that the having all things in common and the unity expressed by the disciples were significant factors in the growth of the church. This may not necessarily have contributed to growth in numbers, but would most certainly have strengthened and encouraged them all in their faith, as together they sacrificed their own belongings for the common good.

So often, if not always, where the Spirit is at work, Satan is working too, trying to undermine the work of God. Ananias and Sapphira were the ones he used to try to wreak havoc in the young church. The effect of this incident was very solemnizing, as ‘… great fear came upon the whole church …’ (Acts 5:11). The awesomeness of the power of God gripped their hearts—but also served to strengthen them further, promoting continued growth as more miracles were performed and believers added to their number.

Again, in Acts 6:7, we see the effect of all this activity and of the Lord’s blessing and overruling. It must have been a great encouragement to the church to see a great many priests believing in the Lord Jesus and being added to the church. These men would surely have been of great value to the church—men well versed in the Old Testament scriptures and able to bring their knowledge of these scriptures to bear on the teachings of the Church of God in Jerusalem. The value of this knowledge would come into its own as the teaching concerning the spiritual house of God was understood and applied; these men would have been able to grasp this clearly and so be more effective in teaching the other disciples. Craig Jones

From Musselburgh: Expansion brought external opposition The Sadducees were involved in the imprisonment of Peter and John. It was mainly the Pharisees who had been against the Lord Jesus. Annas and Caiaphas, who had a part in the Lord’s trial now had the two apostles before them. It is interesting that the lame man, although he was probably seen by the Lord when He came to the Temple, was not healed by Him.

Size of the Assembly We must conclude that it was large—maybe we are not expected to do our sums but the historian records 120 in ch.l, 3,000 plus a number daily added in ch.2, 5,000 in ch.4, multitudes in ch.5 and a great company of priests in ch.6. Numbers would fall when some of the pilgrims returned home and as a result of the scattering following the death of Stephen. In Acts 21:20 there is in Jerusalem a multitude consisting of many thousands. So the assembly must have continued to grow.

Peter and John came to their own company. Some think that just as the 5,000 fed by the Lord were divided into companies, the church would meet in groups in houses. For example in Acts 12:12 a group were praying in the house of Mary the mother of John Mark.

Expansion brought internal problems ‘There is a sin unto death’ came to mind when we considered the account of Ananias and Sapphira. Their sin and punishment were similar to Achan’s as recorded in Josh.8. There was no obligation on the couple to follow the example of Barnabas in open generosity. Satan was on the attack and had hypocrisy and deception crept into the church its development would have been seriously impeded. The nature of their sin is described as lying to the Holy Spirit. Peter had been given authority by the Lord Himself to bind and to loose. He bound their sin upon them and his action was acknowledged by God.

Dwelling in Unity Problems between home-born Jews and foreign Jews led to the appointment of seven ministers. Here is the basis of deacon work and at least two of the brethren were gifted evangelists [Comment 5]. The choice was made by the disciples but prayer by the twelve was an important factor.

‘A great company of priests were obedient to the faith’—an interesting way of describing saints being added to the assembly. These priests would have to undergo an unlearning process as well as a learning one, and the apostles would carry the burden of teaching. These priests would benefit from the epistle to the Hebrews with its emphasis on priestly service. One view is that Hebrews is a book of spoken words (see. for example, Heb.6:9). This would solve the authorship question but would also indicate the ongoing need for teaching on the superiority of the priesthood under the New Covenant [Comment 6]. Welding all the different groups into one assembly must have been quite a task, and much credit must surely be to James, the Lord’s brother, who later emerges as the anchor-man in Jerusalem. A. Hope

From North York: One of the most striking features of the early church as portrayed in these early chapters of Acts must have been the miraculous gifts of the Holy Spirit in action. It was a time of great change and great growth for God’s people and the miracles attested to God’s blessing and assisted in the rapid expansion. In Moses and Solomon’s time during the inauguration of the Tabernacle and the Temple, a similar miraculous realm was in evidence, although during the time of the remnant which went back to Jerusalem to rebuild the temple in later years, the miracles were not in evidence. This may shed some light on the absence of miraculous works in our own time as we are rebuilding the House after a period of decline.

Those who were obedient to the Holy Spirit were greatly blessed and saw a dramatic increase in the Church of God. There were some unfortunately, who were tempted to resist the Holy Spirit’s work and be disobedient. This had dramatic consequences (Acts 5:9,10) which remind us of the unhappy end of Aaron’s sons in Lev.10 who did not recognize the responsibility associated with the privilege of serving in the house of God. The obedience of individuals to the leading of the Holy Spirit was very important. Of course it was of paramount importance amongst the leadership of the churches as they administered and led the church or amongst those who were given special responsibility (Acts 6:1-4).

One of the most obvious things which needed to be done was that the message of the gospel be spread far and wide. Despite the fact that true and bold testimony to the resurrection was given almost as an everyday occurrence, we can sometimes be slow in imitating this trait. It was not just a case of believing either. Those who believed, clearly showed their faith by obedience to the teaching of the Lord (Acts 5:14).

The meeting of temporal needs and sharing of possessions (Acts 6:2-4; Acts 4:32-35) is often cited as an example of a principle which we fall short of. It is important though, to identify exactly what was meant by having things in common. The principle was that each person did not view his possessions as his own and was prepared to contribute to the needy when the need arose. From time to time, believers would sell their possessions to meet a particular need. Each individual therefore did not have nothing (or everything!) but each was prepared to give up whatever was necessary in order to meet the needs of others. We likewise should be prepared to give up whatever the Lord has given into our keeping to meet the needs of others. S. Fullerton, T. Elson, G. Hydon

From Vancouver: Factors that enabled rapid growth of the church in Jerusalem We suggest they included: the power of the Holy Spirit; the power of prayer; the unity of the saints; the saints practically carrying out the doctrine; and the persecution of the church [Comment 8, and see Derby paper].

Persecution was a significant factor Persecution can result in breaking apart and scattering, as it did in Jerusalem, but it also drives people together because people become closer when they have to build each other up.

Where did they preach the gospel? They went to the temple but did they go at the time of prayer to pray or to evangelise? We concluded they did not actually go into the temple, i.e. the sacred place, but to the religious centre where they knew the people. And they knew the people were there to hear about and study the scriptures. They went to a familiar place and to familiar people. It was like an open air meeting at Solomon’s portico. The lesson for us is that the message needs to be taken to familiar people, such as our family and friends, and it needs to be taken to where the people are.

Detracting factors Growth was not smooth or straightforward like a snowball effect. People were causing trouble for the church because it was new. For example, the incident with Ananias and Sapphira would have inhibited some growth. Growth was also limited by preaching only to the Jews [Comment 7]. In Acts 1:8 Jesus had said they should witness in Jerusalem, Judea, Samaria and to the ends of the earth.

What kind of message was preached? The message was a straightforward gospel message. We have a tendency to try to make the message more palatable. We are afraid that people will not listen to the cold hard facts. Maybe we would see more growth today if our gospel messages were more straightforward.

Communication was very important for growth It was not practicable that everyone should meet together but they did not work in isolation. Information was regularly reported so the church could effectively pray, praise and be encouraged. We need more of that communication today so that we will be aware of growth occurring in the churches today; we can praise the Lord for it and so we will be encouraged to work for its continuance. Anon

COMMENTS

1. (Birkenhead): It also underlines the tact that those who pray may sometimes be incredulous when they receive what they ask tor!

2. (Derby): The law did not pass away, but rather was subsumed in the provisions of the New Covenant. The kernel of Stephen’s address was the way in which the people of Israel had repeatedly rejected God’s will for them during their history, and the fact that they had done it again.

3. (Liverpool): The sin of Ananias and Sapphira was that they lied to God, having agreed to tempt the Spirit of the Lord (Acts 5:9). Peter may have had special discernment through the Spirit, or he may simply have known the likely value of what had been sold. The source of his knowledge does not affect the moral of the scriptural account. (See also papers from Birkenhead and Musselburgh.)

4. (Manchester): We cannot be very certain about overall numbers. Those of Acts 1:15 are called ‘brethren’ (i.e. men), but the 3,000 of Acts 2:41 may have been of both sexes, although Acts 2:5 refers to ‘devout men’. Again, those of Acts 4:4 are said to be ‘men’. It seems that the women who believed were not taken into account in the numbering.

5. (Halifax and Musselburgh): The seven men of Acts 6:1-6 are often assumed to be deacons, but Scripture does not say that they were. They may have been an ad hoc group of trusted men put forward by the disciples at the apostles’ request for this particular task. The general scriptural principle, although only elucidated in the case of elders, seems to be that recognition comes from those already in responsibility (Tit.1:5; Acts 14:23; 2 Tim.2:2).

6. (Musselburgh): Although there is no certainty about its date, it is highly unlikely that the Epistle to the Hebrews would be available at the time of the initial development of the church in Jerusalem. It was probably not written for at least another thirty years. The use of the word ‘speak’ does not imply an oral origin—consider e.g. 1 Cor.2:6,7,13. It does not impinge on the authorship question at all.

7. (Vancouver): It was the Lord’s intention that the work should begin at Jerusalem with the Jews, and spread from there. Paul followed this pattern, speaking ‘to the Jew first, and also to the Greek’ (Rom.1:16). P.L.H.

8. (Derby and Vancouver): The fundamentals of Growth Since this is a key theme in our study, we take the opportunity to draw together further factors for the list:

Obedience to the instruction of the Lord, through the apostles’ teaching (Acts 1:4,8,14; Acts 2:41,42; Acts 6:7). This is, of course, implied in being filled with the Spirit, and is linked with the fear of the Lord (Acts 2:43; Acts 5:11).

Unity founded on the truth of God (Acts 4:32, Acts 5:12-14; Jn 17:6,8,17-21)—essential to quality of growth, and its being sustained. (See Manchester paper, para 3, and Liverpool reference to love and separation.) Two features of unity are:

Gathering together steadfastly, and Communication that is clear, considerate and wise (Vancouver paper, last para.)

Persecution (see Vancouver paper, paras 1,2.)

9. (Lerwick): ‘Greater works than these’ Despite this useful study of the miracles done by the apostles after Pentecost, it cannot be shown that they exceeded in number or power those done by the Lord and by the disciples on His behalf. It has been suggested that ‘greater’ in Jn 14:12 refers to geographical extent of miracle working. But how much greater is the spiritual power of the apostles’ work in spreading the Gospel and making disciples in the kingdom of God! See also B.S. 1981, p.62. M.A.

QUESTIONS AND ANSWERS (Held over from 9401)

1. From Birkenhead: Acts 1:14 “In prayer … with the women”. What was the women’s role at these gatherings?

While being unable to describe exactly the part played by the womenfolk here the emphasis is on the prayer-activity of the eleven.

2. From Birkenhead: Was the church gathered on a daily basis if additions took place at this frequency?

The hyperactivity of that time would necessitate very regular (daily) gatherings together of the Church of God in Jerusalem. Companies of saints would be meeting in various locations viz. (houses, for the best part) so at any one time saints would meet together to deal with the influx of saved ones (see Acts 2:46,47; also B.S. 1970, p.34, question 7).

3. From Liverpool: We assume that the ‘adding daily’ of Acts 2:47 was not to the church in formal addition but to the group of believers. Do you agree?

All the ‘additions’ or ‘addings’ in the Acts and elsewhere are only and always to the churches of God, albeit they might be associated with certain companies who meet in different locations for practical reasons i.e. because of numbers. Adding by the Lord (Acts 2:47) to those ‘together’ in the Lord is the same thing as being added to the Lord (Acts 5:14). There is only one addition and that is to the Lord and His people. Those in the Fellowship cannot be described as groups of believers, which present the thought of autonomy. R.B.F.

THREE SERMONS FROM JERUSALEM

At Pentecost in Acts 2 Peter had become a fisher of men and was now equipped to cast the gospel net. Devout men from all nations round about had come for the harvest festival. Among other things they would remember that Moses had given them the Ten Commandments. Peter introduced them to other commandments. A new age had dawned.

Note the method used An appeal to the Old Testament scriptures (Acts 2:16-21). A summary of the life, death and resurrection of Christ (Acts 2:22-24). Proof, again using the Old Testament, that death had no hold on the Saviour (Acts 2:25-32). The out¬pouring of the Spirit is confirmation of the ascension of Christ (Acts 2:33-36). There was no emotional appeal [Comment X]. The message penetrated the mind of the

hearers; then it touched the conscience. Conviction through the Holy Spirit evoked the response “What shall we do?’ (Acts 2:37). One day’s evangelism caught 3,000.

Sequel to the healing of the lame man in Acts 3 After the miracle came the message. Peter again is the evangelist. He gained the attention of his hearers by introducing them to the God of Abraham. His initial emphasis was on the ascension of Christ, and then he worked the message backwards as follows:

1. The denial of and death of Christ (Acts 3:13,14). 2. The death and resurrection of Christ (Acts 3:15). 3. Faith (Acts 3:16). 4. Fulfillment of the Scriptures (Acts 3:18). 5. Appeal for repentance and conversion. Sins will be blotted out—are not these powerful words? (Acts 3:19). 6. the second coming (Acts 3:20,21). 7. Judgement will follow refusal of God’s Word (Acts 3:22-24). 8. The Jew had a privileged position. God was speaking to the Jew first (Acts 3:25,26). In one day’s evangelism the number of the men who believed was 5,000.

After Acts 2:41,42 The Church was established on these seven steps [Comment Y]. The seven steps were seven commandments. Ordinary people had been called together of God but extraordinary things emerged:

Fear (Acts 2:43). Unity (Acts 2:44). A common purse (Acts 2:45). Perseverance in prayer in the Temple at the hour of prayer. Thankfulness for their daily bread. Joy in the Lord (Acts 2:46). Singing psalms (Acts 2:47).

All this adds up to a powerful witness. Here are people living Christ and actions do speak louder than words. The Lord added to them daily. This was the blessing which accrued to the Assembly.

Assembly growth comes from preaching Christ. We need evangelists. It also comes from living Christ. All of us need to translate doctrine into practical Christian service. This must surely be the way forward. The method worked at Jerusalem. Alex Hope

COMMENTS

X. The gospel is for the heart as well as for the mind (Rom.10:10), So the need to give a rationale of the message blended with heart-feeling would not surely be out of place. R.B.F.
Is there not emotional appeal in the poetry of Joel? Surely Acts 2:22,23,36
are verses highly charged with feelings, from reproach to triumph. Two classics of
direct appeal in the rhetorical sense then follow in Acts 2:38-40.

Y. While emphasis on the seven steps of Acts 2:41,42 has a respected history as a teaching approach, there is a danger that it unintentionally omits the all-important stride into witness. Various forms of preaching underlie Acts 2:43-47, for ‘all that believed’ went, like the apostles, to the Temple to join in witness, as Acts 5:20,42 show, and the latter includes preaching from house to house. Perhaps from 1994 we could teach ‘the eight steps of Acts 2’, since eight is the number of rebirth and resurrection! M.A.

EDITORIAL 9403

NO DIVIDED KINGDOM

Historically, Samaria had been associated with divisions, most notoriously, when Ahab ruled the ten northern tribes from this base. The split dated back to the days of Jeroboam, but Samaria became the centre of rebellion in the time of wicked Ahab’s ascendancy. Those days when God’s kingdom on earth had been vested in the twelve tribes unitedly were by then only a memory. Then, only the two southern tribes formed it.

The newly formed spiritual kingdom was threatened early with division. Seven men with Greek names were appointed to administer the affairs of the Greek-speaking (Hellenist) Jews at Jerusalem, at least for their widows. Stephen’s martyrdom and Philip’s evangelical sortie have led some contributors this month to suggest that the persecution dispersed primarily the Greek-speaking Jews, leaving the ‘Hebrews’, notably the apostles, at Jerusalem. In some ways like the previous Diaspora among Gentiles, the believers spread, with Philip going to Samaria. At this time (if the same city), there was no scarceness in Samaria (2 Kgs.6:25), no famine of hearing the word of the Lord.

Hostility between Jew and Samaritan was rife, the latter being regarded as racial and religious half-breeds from the time the Assyrians had resettled the land at the deportation of the northern tribes. As some papers this month appear to imply, the purpose of the exceptional deferral of the gift of the Holy Spirit was to show solidarity with the work of God at Jerusalem, and to assure the Samaritans of full incorporation. This was not to be a divided kingdom. B.D.J.

JUDAEA AND SAMARIA: INLAND
(Acts 8:1-25)

From Ayr: In Samaria the Assyrian king planted people from Babylon, Cuthah, Awa, Hamath and Sepharvaim (from southern Iraq—see 2 Kgs.17). It was the Gentile descendants of these people who populated Samaria in the time of Christ and the early New Testament churches, hence the fact that the Jews had no dealings with the Samaritans. Prior to Philip’s visit to Samaria, the Lord had already been there.

He must pass through Samaria, for not only did He know the work He would accomplish there (Jn 4:39-42), but after His resurrection a great work would commence with the scattering of the early Christian disciples from Jerusalem and the subsequent visit of Philip.

Saul laid waste the church, entering into every house. Some were obviously not scattered immediately, for those who had not escaped out of Jerusalem, were committed to prison. Although Satan was at work to destroy this new thing for God, God was in control. Out of evil He brought good. Many of those scattered would be Greek-speaking Jews, and Philip, who went down (northwards but to a lower elevation) to Samaria soon afterwards [Comment 1], was also one of the seven who were chosen from among the Grecian Jews (Acts 6:3).

So, to the Gentile Samaritans came many Greek-speaking Jews who were more outgoing in mixing with the Gentiles than the Judaean Jews, and went about preaching the word, which had already been delivered to them by the apostles. Thus was the word spread, and many of the Samaritans still alive would remember the words of the woman at the well, and the words of the Saviour also, some few years previously. Some of these Samaritans were already believers (Jn 4:41).

Simon also himself believed (Acts 8:13), which some felt would indicate that it was true belief, and not merely an intellectual assent, as in the case of demons in Matt.8:29. ‘What have we to do with thee, thou Son of God’ Art thou come hither to torment us before the time?’ See also Jas.2:19: ‘… the devils also believe, and shudder’. But the verb believe (pisteuo) does not always refer to saving faith and the verb repent (metanoeo) addressed to Simon in Acts 8:22 is normally addressed to sinners prior to repentance of their sins. Again, in Acts 8:20 ‘thy silver perish with thee’ is strong, literally ‘to be for loss or destruction’ and appears to be similar in meaning to the ‘perish’ in Jn 3:16 ‘to loose, loose away, destroy’. We would appreciate comment on this. Whatever the literal meaning, we know that ‘The Lord knoweth them that are His’ (2 Tim.2:19)[Comment 2].

We noted the concern of the apostles in Jerusalem to ensure that the response amongst the largely Gentile Samaritans, who had retained some elements of the faith of the original Jewish inhabitants of Samaria (2 Kgs.17:27,28), and who now believed and were baptized, was developed according to the pattern of the kingdom of God delivered to the apostles by the Lord Jesus Himself following His resurrection (Acts 1:3). We saw also that God withheld the giving of the Holy Spirit to these first Gentile converts until the apostles Peter and John came to them, being sent by the other apostles, and themselves prayed for them that they might receive the Holy Spirit. Thus God showed the necessity of unity in the controlled spreading of the testimony. W. Stewart, Jnr.

From Birkenhead: The Lord Jesus in resurrection declared that the witness of His disciples would move from Jerusalem on to all Judaea and Samaria.

Paul, in his days as a disciple, was deeply distressed that he had made havoc of the church, and frequent references are made in scripture to those dark days (see 1 Cor.15:9; Gal.1:13,23; Phil.3:6; 1 Tim.1:13). However, in the sovereign purposes of God, the persecution of the church in Jerusalem brought about the scattering whereby the outworking of the divine plan was to take place.

It is God’s purpose that all who believe in His Son as Saviour should be united. Historically, Jews and Samaritans were not naturally drawn to one another, so it is possible that as the gospel spread to Samaria it could have been regarded as a separate work. To prevent this, Peter and John, on behalf of the apostles, came from Jerusalem and, having assured themselves that there had indeed been a work of God, laid their hands on the believers, who received the Holy Spirit, the uniting power indwelling all believers.

The natural instinct is to shrink from persecution, but Paul encourages us to rejoice in tribulations for they produce patience, and thereby the disciple is strengthened (Rom.5:3). At the death of Stephen, those who attended his burial would open themselves to persecution by obviously declaring their allegiance to Christ. The scattered disciples made it their occupation to speak about the Gospel—no wonder there was a rapid spread of the word of God.

The miracles that accompanied Philip’s preaching were a useful means of confirming his ministry. Today, with the divinely-inspired Word available it is possible to verify the truth of any message proclaimed. Accompanying miracles are therefore no longer necessary. R.D. Williams

From Derby: When Jesus spoke to His disciples as recorded by Lk.(24:47) He was asking them to continue His work, not to start something new. He had been preaching for more than two years in Judaea and Galilee, even going into Samaria (Jn 4:4).

The influence of the Gospel was felt outside of Jerusalem and the people from the villages came into Jerusalem to experience some of the benefits of this ‘new religion’ (Acts 5:16). The disciples must have loved their Lord dearly to be able to rejoice at being counted worthy to suffer for the name of Jesus. The death of Stephen was a great tragedy to these people who were looking for the early return of the Lord, and the gathering together of the forces of evil in persecution, not by Rome but by those to whom Christ came, must have been a great trial to them. The Lord had said ‘As the world hated me so it will hate you’, yet in the distress of the disciples was found the outworking of the purposes of God. How often did those disciples in Jerusalem think of the Master’s words to go to all the world, and how often did they think ‘yet someone must, but not me, because …”? They were satisfied with their lot and their work while the command of the Lord went unheeded [Comment 3].

The death of that fearless preacher Stephen set off a chain-reaction against those who were ‘in the Way’ and they were driven out of Jerusalem. As they went they spread the message so dear to their hearts. This was not a Spirit-led outreach campaign, done as a result of prayerful consideration and planning—these were they who spoke out of the abundance of their heart (Lk.6:45) [Comment 4]. These were evangelists—’it is not my gift but my great desire to tell of the one I love’. And so north to Samaria only a few miles from Jerusalem.

It is interesting to see the effect of the gospel on Simon, a man well used to using tricks and showmanship to keep an exalted position in this community. When the people believed Philip, he also believed and when they were baptized he also was baptized and he continued with Philip. Had Simon really duped Philip by pretending, or was there a genuine conversion? His attitude in Acts 8:24 could well be just out of fear of the power of Peter, but he did acknowledge a higher power in the Lord [Comment 2[.

So the work now spread into the villages of Samaria even as the Lord began with the villages of Galilee (Mk.6:6). The Lord had set down the principle of sending two by two which is followed through the Acts of the Apostles (Acts 8:14). S. Wymer

From Halifax: Once John asked the Lord to command fire to come down from heaven to consume those in a Samaritan village as they did not receive Him (Lk.9:51-53). At that time the Lord challenged His disciples rebuking them with ‘You know not what manner of spirit you are of, for the Son of Man is not come to destroy men’s lives but to save them’ (NKJV) [Comment 5]. Saul of Tarsus was the one to be used of God, consenting to the martyrdom of Stephen, and making havoc of the church in Jerusalem, going into the houses of saints and dragging so many away and having them committed to prison. Compare also Jn 15:27-16:2; Acts 1:8. This great persecution, directed against the church (Acts 8:1), resulted in many being scattered throughout Judaea and Samaria; with the exception of the Apostles.

Philip, one of the seven men chosen in Acts 6:5, went down to the city of Samaria to preach Christ; multitudes gave heed and, hearing and seeing, believed. ‘What does it say? The word is near you, even in your mouth and heart (that is the word of faith which we preach): … there is no distinction between Jew and Greek (Samaritan or any of the Gentile nations) for whoever calls upon the name of the Lord shall be saved’ (Rom.10:8,12,13 NKJV); cf. also Is. 52:7,10.

Because of the sorcery which he practised, Simon had deceived many into believing that he possessed a great power of God, however Philip, preaching in the power and demonstration of the Holy Spirit the things concerning the kingdom of God, persuaded men and women to repent and be baptized, including Simon.

We wondered why those who had been saved and baptized had not received the Holy Spirit, since now, those who believe immediately receive the Holy Spirit [Comment 6]. Simon wondered about this too, seeing that here it was by the laying on of the hands of the apostles that the Holy Spirit was given. He desired that he might be given the same power, offering money for this gift, from which we derive the word ‘simony’ (the buying or selling of a benefice). H.R. Dodge

From Lerwick: Contrary to the teaching of some sects who forbid that one should mourn the passing in death of their loved ones, we read here of the sorrow known by those in the church who had lost a fellow-worker and friend in the death of Stephen. It is natural to mourn in such circumstances, only we have, as they, a sure and certain hope in our Lord which eases the pain of such parting (1 Thess.4:13). We understand that the Philip mentioned here is the evangelist, one of the seven chosen in Acts 6:5, and not the apostle Philip, as Acts 8:1,14 indicate that the apostles remained in Jerusalem.

It is instructive to note that although many were reached and saved through the miracles and teaching wrought by Philip, the Holy Spirit was not given until the apostles came and prayed that they might receive the Holy Spirit. Then with the laying on of the apostles’ hands the Holy Spirit came upon them. We understand that this was visibly evident from Acts 8:18. As with everything that is inspired of God there is an order, and it is seen here, in that the word and its authority was confirmed through the apostles, thus ensuring unity of teaching.

A. Nicol, S. Nicol

From Liverpool: The Effect of Persecution The Lord Jesus had given a specific command and promise to His disciples recorded in Acts 1:7,8. As this chapter unfolds we witness the forces of Satan in their attack upon the work of God being used in the overruling purposes of God to bring about a fulfilment of the Lord’s words and in the right order! Saul, even here, had the greatest influence in furthering the gospel—without even realising it, confirming the scripture that God makes even the wrath of man to praise Him!

The Apostles Some have suggested that the reason the apostles did not scatter was that they, being stronger, were more easily able to withstand [Comment 7]. However we rather thought that Jerusalem provided a central focus for the newly created ‘fellowship’ before a formal setting up of inter-linked assemblies had come about. The churches of God must have a base and the apostles in staying around in Jerusalem provided that base.

The Impact on Samaria It is hard to over-estimate the impact of the Spirit’s work among the Samaritans. In Jn 4:9 we have a stark record of the inherent racism that existed between these two peoples. Instead of being interestingly different and welcoming, the Jews had become proud and hostile. The gospel broke through this: in Christ there is no racial distinction (Gal.3:28). Both the privileged Jews and ignorant Gentiles needed Christ and both alike were baffled by the gospel (1 Cor.1:22, 23). As well as challenging established ideas of national identity, the gospel also challenged the powers of evil. Although Satan’s head was crushed at Calvary, he continued his evil work and, like those engaged in the occult today, Simon amazed his audience. Only the superior power of God could change this situation and did.

The Visit of Peter and John Although it was obvious that the work of Christ was reaching even to the no-go area of Samaria, it was essential for leading and respected brothers to show the way forward if God’s purpose of one united fellowship of churches was to be realised. Without this visit there could have developed two fellowships. Yet the Lord had indicated a form of acceptable worship neither on this mountain (Gerizim) nor in Jerusalem. There was also the purely practical side that news had come of a work of God which the leaders came to investigate and give guidance on. We can see the importance to the Lord of a unity of doctrine in a unified fellowship of churches. D.J. Webster

From Manchester: Although a great persecution arose against the church in Jerusalem, the divine strategy can be clearly seen. Well-instructed disciples, who had experienced the apostolic witness first-hand, were scattered far and wide, resulting in the preaching of the word in a much broader sphere. Through persecution and trial, the Lord often works for the furtherance of the gospel and of His purposes. A parallel example is seen in the experience of Israel in Egypt, where their oppression conditioned them for the exodus and the conquest of the promised land.

It is interesting that the disciples were all scattered, except the apostles. Perhaps the anger of the persecutors focused mainly on the Hellenistic Jewish Christians and, despite this, the apostles themselves continued to enjoy their earlier popularity (Acts 5:12-16).

The acceptance of the gospel preached by Philip in Samaria is a marvellous expression of the truth of Eph.2:13-16. Although enmity and religious differences existed between the Samaritan and Jewish cultures, the gospel broke through these barriers reaching the hearts of the hearers, regardless of previous religious affiliation or dislike of the bearers of the message. It must have been a great thrill to witness such a powerful working of the Holy Spirit in people’s hearts, as, it would seem, the whole city believed in the Lord Jesus—’And there was great joy in that city.’

Although the people of Samaria, and Simon, had believed in the Lord Jesus and were baptized, we see from v. 16 that they had not yet received the Holy Spirit. How is this reconciled with our understanding that the Holy Spirit is given when we put our faith in Christ for salvation, according to such scriptures as Acts 10:44-48; 1 Cor.12:13; Eph.1:13,14? [Comment 61.

As Simon accompanied Philip and witnessed the miracles and wonders he performed through the power of the Holy Spirit, his former interest and involvement in the supernatural awakened. On witnessing the believers receiving the Holy Spirit through the laying-on of the hands of Peter and John, he could not contain his longing to have such power and attempted to buy it from the apostles. The harshness of the rebuke from Peter could cast doubt on the genuineness of Simon’s conversion: how could a saved, baptized believer in the Lord Jesus ever suppose he could buy the gift of God with money? Simon’s response, however, seems to indicate appropriate contrition and repentance and so it is not unreasonable to accept
that his conversion was indeed genuine, but that, in common with many believers down the centuries and perhaps our own experience too, he lapsed momentarily in his belief and yielded to the temptations of Satan [Comment 2]. Craig Jones

From Musselburgh: The historian Luke has highlighted the making of disciples of all nations. We summarise as follows:

Jews Acts 2—Peter

Faith

Baptism unto remission of sins

Gift of the Holy Spirit

Gentiles Acts 10—Peter

Faith

Gift of the Holy Spirit

Baptism into name of Jesus Christ

Speaking in Tongues

Samaritans Acts 8—Philip

Faith

Baptism into Name of Lord Jesus Prayer and Laying on of hands Gift of the Holy Spirit

Apollos’ disciples Acts 10—Paul

Faith

Baptism into John’s baptism

Baptism into name of Jesus Christ

Laying on of Hands

Gift of the Holy Spirit

Speaking in Tongues

Certain things emerge:

1. The order may be different but the end result was the same. Thus unity of the Spirit led to unity of the Faith.

2. Peter is the link-man involved firstly in reaching out to the Jews, then in the laying of hands on the Samaritans and next in reaching out to the Gentiles.

3. How could a Jew and a Samaritan learn to break bread together? Or a Jew and a Gentile whom he regarded as a dog? Only by the grace of God seen in gathering together into one the children of God scattered abroad (Jn 11:52).

4. Up to Acts 8 there was one church—Jerusalem—and a fellowship of saints. The scattering of Hellenist Jews led to the planting of churches in Judaea (Gal.1:22), and a church in the city of Samaria. Now there was a fellowship of churches. The fact that Peter and John were sent by the apostles in Jerusalem to Samaria ensured that autonomy was not the pattern [Comment 8].

5. Philip the evangelist, one of the seven, spearheaded the work in Samaria. Note the method used: he proclaimed the Christ (preached with authority) and preached the good news of the kingdom of God. Paul copied this method in Thessalonica when he preached Christ and told them of another King. Both Philip and Paul followed the example of Peter, who, spoke of a Prince and a Saviour. Here was unity in evangelism.

6. The sin of Ananias and Sapphira involved, among other things, the misuse of money. Peter brought judgement upon them. Now, in Samaria, Peter meets Simon, who offers money to receive the gift of the Holy Spirit. Peter spoke strongly to Simon, who had to learn that God gives the Holy Spirit to them that obey Him.

Alex Hope

From North York: The Jews considered Samaritans schismatics because of their reliance on variant understandings of the Pentateuch, in the matter of the place of worship and the Person of the Messiah (Jn 4:9,20,25,27). The Samaritans’ expectation of a Messiah, and their superstitious reliance on miracles (Acts 8:11), resulted in Philip gaining a good hearing as he preached Christ and worked signs. But credulity is no substitute for faith, and the account of Simon illustrates the problems faced in witnessing to those who attempt to mix spirituality with superstition. Even though he was saved, he wanted a part in mystic things and offered payment for the ability to impart the Holy Spirit, demonstrating the activity of his old nature. Peter in this instance provided reproving teaching to the Samaritan convert, in contrast to the summary judgement of Jewish believers (Ananias and Sapphira, Acts 5:1-10). Simon’s motive in permitting even his thoughts to err was sinful (Acts 8:22), but not of the same nature as the premeditated deceit of Ananias and his wife. Discernment was necessary when dealing with judgement of disciples; one extreme form of discipline was not applicable for all errors.

The work in Samaria was linked to the testimony in Jerusalem by apostolic endorsement, leading to the receiving of the Holy Spirit. No surer sign of the unity of the one extended work can be given (Acts 11:17). Peter’s activity reflects the Lord’s promise concerning the keys of the kingdom (Matt.16:19). The teaching of the Lord to His apostles concerning that kingdom would in turn become the apostles’ teaching (Acts 1:3; Acts 2:42), and the effect of that teaching was the formation of a

Church of God in Jerusalem. Philip’s identical preaching (Acts 8:12) would result in Samaritan believers meeting as churches on identical doctrinal lines. Although no churches in Samaria are mentioned in Acts 8, this seems to be a safe working assumption. [Cf. view expressed in paper from Musselburgh point 4; also B.S. 1970 p.83—Eds.] S. Fullerton, S.D. Clements, G.M. Hydon

We are pleased also to print a further contribution on last month’s topic:

From Port Harcourt: It is our suggestion that the growth of the Church of God in Jerusalem (as in all revivals in the Old or New Testament era) had God as the prime mover, ‘For if this counsel or this work be of men, it will come to nought’ (Acts 5:38). It is noteworthy, however, that the work was not done by angels but by men and women committed to the will of God. We find some features in the Jerusalem church that helped to bring about the desired growth.

A Preaching Church The apostles together with notable men like Philip and Stephen were men who in spite of all odds were determined to preach the gospel, choosing rather to obey God than men (Acts 5:29). Their preaching was not a call to material prosperity but to repentance that sins may be blotted out (Acts 3:19). It was necessary for God to confirm their preaching with signs and wonders (Heb.2:3) to prove the genuineness and authority of their preaching. We do not need confirmation by the miraculous today since we have the complete canon of Scriptures and God ‘hath in these last days spoken unto us by His Son’, the Word [Comment 9].

A Praying Church The survival and growth of the Church of God in Jerusalem was due partly to the commitment and steadfastness in the prayers. Before the church was planted they resorted to prayers in the replacement of Judas (Acts 1:24), and when the church was planted they were steadfast in the prayers (Acts 2:42). We noted that it was when they had prayed that they were filled with the Holy Spirit and spoke the word of God with boldness (Acts 4:31).

There was strong opposition from the enemy resulting in some deaths and various imprisonments. It is remarkable how God used these persecutions to bring the word to other lands. We cannot agree more with the words of A.W. Tozer, ‘It is doubtful whether God can bless a man greatly until He has hurt him deeply’.

A United Church It is evident that the early church [Comment 10] was characterized by a common doctrinal practice as expressed in the Faith (Jude 1:3). The Holy Spirit worked in the hearts and many of them were obedient to it. The church was built upon the foundation of the apostles and their gathering was together in the unity of the Spirit. The strong opposition from the outside, helped in some way to produce a close-knit structure and coherence among the brethren. L. Onyokoko

COMMENTS

1. (Ayr): Philip went down from Jerusalem in the sense in which one goes down from London or from University; it is not a matter of relative altitude. P.L.H.

2. (Ayr, Derby and Manchester): The statement of Acts 8:13 is very definite.

B.D.J.

There is no thought here of Simon perishing eternally. As stated above, he believed, was baptized and continued. He was envious of the Apostles’ ability, through the laying of hands, to impart the Holy Spirit. Peter told him to repent of ‘this wickedness’ and pray the Lord’s forgiveness. Such a serious sin would fall into the category of the ‘peradventure’ of God giving repentance in 2 Tim.2:25.

R.B.F.

Repentance must obviously always be of wrong of some sort; in Lk.17:3, for instance, metanoeo is used in relation to sin against another. Believers often need to repent! P.L.H.

3. (Derby): I’m not sure we can say that there had been an inordinate delay. In fulfilling Acts 1:8 they had to be witnesses first of all in Jerusalem. It would surely be sensible to consolidate the base before spreading out at the time overruled by God.

4. (Derby): Surely the one does not preclude the other. The leading of the Spirit, as instanced in Philip, is evident from Acts 8:6-8,26,29. Might not the disciples already have been praying about the practicalities of the further fulfilment of the commission of Acts 1:8? B.D.J.

5. (Halifax): On Lk.9:55 I.H. Marshall in The Gospel of Luke, a Commentary on the Greek Text, 1978, Paternoster Press, says ‘The additions are rejected by most editors and commentators on the grounds of poor attestation.’ M.A.

6. (Halifax): See the suggestions offered in the Editorial and in the papers from Ayr, Birkenhead and Lerwick. The consensus is that the gift of the Spirit was delayed until the apostolic representatives from Jerusalem arrived in Samaria in order to identify the work there with what had already taken place at Jerusalem. Due to the animosity between Jew and Samaritan, this may be viewed as having been necessary to assure the Samaritans that they were being accepted and fully incorporated into the one community. As to the fact that this is exceptional, note the grammar of Acts 19:2 and the significance of baptism in the Spirit as taught by 1 Cor.12:12,13. That ‘the gift of the Spirit’ and ‘baptism in the Spirit’ are interchangeable expressions is clear from Acts 11:15-17.

7. (Liverpool): See also the suggestion made by Ayr and Musselburgh friends in their papers, and in the Editorial, that the persecution may well have focused on the Hellenistic (Greek-speaking) Jewish believers. B.D.J.

8. (Musselburgh): The important principle here, shown clearly in Musselburgh’s paper, cannot be over-stressed. There would be no delay in recognizing the hand of the Lord at work in Samaria and very quickly a new church of God would be planted. The joy of all this must have been unbounded and our longing for such experiences today should be unabated. R.B.F.

9. (Port Harcourt): The former point, about the Scriptures, is valid; but was not the latter equally true of that time? P.L.H.

10. (Port Harcourt): ‘The early Church’ is a term used very vaguely by many

believers today. We should be precise that, in this context, we mean the first local

Church of God in Jerusalem. B.D.J.

(General): The word ‘church’ can be used either of a local company, such as that in Jerusalem or those who were the addressees of some of the Pauline epistles, or of an aggregate of such companies. The North York paper cites Acts 9:31 and 1 Tim.3:15 as examples of the latter. In addition, it can denote the Body of Christ, comprising all believers. As our fellow editors say, care needs to be taken in defining its scope, if exposition is to be sound.

Contributors widely assume that all the Samaritans were descendants of those imported by the Assyrians. However King Sargon himself only claimed to have deported 27,290 people. The deportation policy of the Assyrian kings was to remove those who were in the ruling families, and replace them by similar elements from other conquered areas. This miscegenation aided their tactics of ‘divide and rule’. It is true, though, that they had become a mixed race, with divergent religious beliefs. P.L.H.

POINTS TO PONDER

1. In fulfilment of Lev. 23:17 ‘bring out of your habitations two wave loaves’, we suggest , those in Jerusalem waiting for the promise (Acts 1:4) were in fact in a dwelling house described as ‘the upper chamber, where they were abiding’ (Acts 1:13 RV). This has generally been considered to be the same place as in Acts 2:1 ‘all together in one place’.

2. The Remembrance on the day of Pentecost As the day of Pentecost fulfilled the Feast of Weeks, it was the first day of the week. It is suggested that the disciples remembered the Lord as He requested and then went out of their habitations to witness in the power of the Spirit, giving us the divine order, to God first.

3. The ‘sound as of the rushing of a mighty wind’ (Acts 2:2 RV) has often been confused with ‘this sound was heard’ (Acts 2:6 RV). The sound of v. 2 is the translation of the Greek word echos but in verse 6 the Authorized Version is generally

considered to give the better reading ‘noised abroad’ (Gk. ginomai phone). Dr. Young indicates that the Greek phrase is ‘voices speaking with one voice’ i.e. ‘there came a voice’, whereas Strong indicates (ginomai—to be made and phone—voice) ‘to be made vocal’. Clearly, the multitude did not hear the sound (echos) of verse 2. [Comment A].

4. In 1 Cor.15:6 we read that the Lord Jesus was seen by over 500 brethren at once. Do we conclude that only 120 received the Spirit on the day of Pentecost? Or what is more likely, over 500 were baptized in one spirit into the Body but only 120 were numbered together and were constituted the holy nation, the spiritual house and the holy priesthood because they obeyed the commandment ‘tarry ye in the city, until ye be clothed with power from on high’ (Lk.24:49) [Comment B].

R.A. Parker

COMMENTS on article ‘Points to ponder’

A. The genitive absolute construction genomenes tes phones—literally ‘this sound having happened’ or ‘happening’—surely refers to the sound of the disciples’ speaking in other tongues (v.4); this is confirmed by the ‘because’ of v.6. I wouldnot agree that the AV reading is preferable to that of all subsequent translations. The only different one I have been able to find is the Living Bible paraphrase, which refers the ‘sound’ to v.2. P.L.H. While the word phone more frequently means ‘voice’, it can be translated ‘sound’ where there is no-one speaking, as in Rev.9:9 ‘… the sound of their wings … was as the sound of chariots.’ It was used by Philo in early N.T. times to describe ‘the sound of the trumpet.’ So the view that the people in Acts 2:6 did not hear the sound of v.2 cannot rest on the meaning of phone alone. M.A.

B. We do not know when the Lord was seen by more than 500 at once. It was obviously the Lord’s intention that all those who accepted Him should receive the
Holy Spirit and be added together as a people for Himself. I cannot see any grounds for postulating a breakdown of the implementation of that intention at this early date. P.L.H.

ERRATUM

We are grateful to Bro. G.K. Kennedy of Sydney, Australia for pointing out that Bible Studies, 9311, p.122 lines 12-13 should read, ‘thirteen years earlier (Bible Studies 1948, vol. 16, p.72)’. Eds.

EDITORIAL 9404

It is a pleasure to see the number of papers from our regular contributors being sustained from January till now, and to be obliged to make space for the flow of correspondence on this year’s subject and on others. We continue to select sparingly from passages which make similar points, and again we encourage writers to aim for more depth in a restricted area of the monthly subject. It is, of course, particularly helpful to shed light on the current study by drawing from the Epistles and other scriptures, ‘not in words which man’s wisdom teacheth, but which the Spirit teacheth; comparing spiritual things with spiritual’ (1 Cor.2:13). May the Lord the Spirit lead us in our study together, that we may know with increasing light ‘the things that are freely given to us by God’ (1 Cor.2:12). M.A.

JUDAEA AND SAMARIA: THE COAST
(Acts 8:26-40; Acts 9:31-10:48; Acts 21:7-14)

From Ayr: In the chapters under consideration we see how universal is the power of Jesus Christ. As the words above the cross were in Hebrew and Latin and Greek, so we see in Acts 8 the conversion of a descendant of Ham (the Ethiopian Eunuch), in Acts 9 descendants of Shem (Jewish widows) and in Acts 10 a descendant of Japheth (the Roman centurion).

Philip had good precedents for using the Old Testament Scriptures in preaching, as demonstrated by Jesus (Lk.24:27), Peter (Acts 2) and Stephen (Acts 7). The Old Testament scriptures such as Isa.53 were a closed book to the Jews so far as understanding to whom it referred, yet they pointed so preciously to the Messiah (Acts 8:35) that they were amazed when their eyes were opened. The Old Testament is the first sign for the Jews.

The sign to the Jews in chapter 9 was the healing of lame Aeneas in Lydda and the raising of Dorcas from the dead. These miracles demonstrated to the unbelieving Jews that God was in the message brought by Peter and as result many believed (v.42) [Comment 1].

The hand of God is seen working in the instruction to Cornelius by an angel and the vision and angelic message for Peter. The message to Peter reinforced what Jesus said in Mk.7:14-23 that it is not what goes into a man that defiles him. It was appropriate that it was in Caesarea, the town built by Herod the Great and named after Caesar, that the message regarding acceptance of the Gentiles was proclaimed first.

Paul, like other evangelists, also visited Caesarea, and indeed stayed with Philip. In chapter 10 the Jews were amazed that the Gentiles could receive the Holy Spirit and in chapter 21 the sign that reinforced the gospel was the gift of prophesying the future. This was used for the warning and encouragement of the disciples [Comment 2]. We now have God’s word and the Holy Spirit to guide and direct us. Derek Lindsay

From Birkenhead: Jesus said of the Scriptures, ‘these are they which bear witness of me’ (Jn 5:39). This truth is fundamental to the work of the apostles at this time for Philip ‘preached … Jesus’ from the prophet Isaiah, and Peter told Cornelius and his household that ‘to him bear all the prophets witness’ (Acts 10:43). Philip received his instruction from the Lord (Acts 8:26) and we have the exhortation to be ready at any time to ‘preach the word’ (2 Tim.4:2). For this we need to know well the message we have to give. Philip’s meeting with the eunuch from North Africa who had come to worship, but who would not be allowed into the assembly of Israel (Deut. 23:1), gave opportunity to spread the gospel over 100 miles away from Judaea. Philip was called away to other service, but since the word of God is living (Heb.4:12) it was still active in the eunuch’s heart, instructing him concerning the truth.

As the work of evangelizing spread north and west Peter was prepared by God to deal with the Gentiles. Firstly, through the healing of Aeneas ‘all those who lived in Lydda and Sharon turned to the Lord’; then through the resurrection of Dorcas many in Joppa believed and God was glorified (see also Jn 11:4). Thirdly, while Peter stayed with one who was ceremonially defiled by dealing with dead animal skins [Comment 3], he was taught by God that no-one is beyond God’s grace, and on being instructed to kill and eat what would normally be anathema to a Jew, he became ready to receive the deputation from Cornelius and to carry the gospel to the Gentiles.

The ministry of prophecy is also evident among those whom we have been studying. Philip’s four unmarried daughters were empowered to tell out or publicly expound God’s message [Comment 4]. Agabus was also able to foretell what would happen to Paul. R.D. Williams

From Halifax: From the great movement of the Spirit in Jerusalem and in Samaria where many thousands were being saved and added to the church there, Philip was called to a desert place to preach to one soul. He was obedient to the call and went the 100 mile journey to Gaza, a small town about 3 miles from the sea. He was not told why he was to go or how far this journey was to be, but being called, he obeyed (cf. Heb.11:8). There he was to meet the man from Ethiopia and to lead him to Jesus Christ, resulting in him then taking the gospel into Ethiopia.

Following the conversation of Saul, all the churches had rest from persecution, experiencing times of peace, and being edified (built up). They continued walking in the fear of the Lord, and in the comfort of the Holy Spirit, increasing in number (Acts 9:31).

Initially, the preaching of the Gospel was to the Jew first (Rom.1:16; Matt.10:6; Jn 1:11), but now, some 8 years having passed since Pentecost, the time had come when the gospel was to be extended to the Gentiles, starting with Cornelius, a Roman centurion in Caesarea. He and his household were the first of the Gentiles to hear the gospel since Pentecost. The wondrous truth was revealed, ‘God is no respecter of persons: But in every nation he that feareth Him and worketh righteousness, is acceptable to Him’ (Acts 10:34, 35; Acts 11:11-18).

Paul was ever ready (a) to preach the gospel (Rom.1:15), (b) to be bound (Acts 21:13), (c) to spend and be spent (2 Cor.12:14, 15) and (d) to die (Acts 21:13; 2 Tim.4:6) for the Name of the Lord Jesus. H.R. Dodge

From Lerwick: The person of the Holy Spirit, His work and power, can go largely unnoticed today, but in these passages He is seen guiding and instructing Philip and Peter in their work. Rom.10:14,15 illustrates the parts played by Philip and the Ethiopian eunuch. Although the original verse in Isaiah speaks of the Lord Jesus, v.15 shows how the Lord views His disciples when they are found spreading the word of the gospel. While it is desirable that believers should be baptized and added, Acts 3:8 seems to indicate that where no church is present this should not hinder baptism [Comment 5].

That Peter went through all parts reflects his obedience to the commission given to him by the Lord (Jn 21:15-17) to feed and tend the flock. When he found Aeneas, the word of healing he used came with the ring of authority that dispelled doubt and commanded compliance; healing the sick without question and resulting in the saving of many in Lydda and Sharon. At Joppa we have a different approach recorded in the raising to life of Dorcas. Firstly, those in Joppa sent for Peter upon the event of her death. This was probably to obtain his support and comfort, but on his arrival, Peter put out the mourners and kneeling down he prayed. This highlights the importance of earnest prayer [Comment 6].

When Peter said ‘Not so, Lord’ (Acts 10:14) it was not so much disobedience on his part as a case of not understanding the vision. How could one say ‘Lord’ after having said ‘not so’? To say ‘not so’ in such a case would be to deny the authority of the Lord and would indicate that the heart of that individual was not subject to Him. The meaning of the vision began to come clear to him when he was directed by the Spirit to go with the servants of Cornelius, where he would use the keys of Matt.16:19 to bring the gospel to the Gentiles. The meeting of Cornelius and Peter was a momentous occasion. Both of them had a company with them to share in the experience in accordance with God’s purpose: Cornelius’ company leaving no doubt that a number of Gentile souls were saved, and Peter’s ensuring that others from the church should witness the pouring of the Spirit upon the Gentiles, confirmed by God in their speaking in tongues (Mk.16:17). God in His wisdom ensured that this major event was well noted. How carefully God guided Peter through these events, showing that although Peter had the commission of Mat. 16:19, the keys to bind and loose on earth, they were given in order to perform that which God had bound and loosed in heaven! A. Nicol, S. Nicol

From Liverpool: Principles of Preaching From Philip’s ministry to the Ethiopian we noted the importance of (1) Preparation—knowing die Word and being ready to respond to the leading of the Spirit. (2) Preaching Jesus—the gospel right through to baptism. Salvation and baptism belong together. The true gospel is ‘the gospel of His Son’ (Rom.1:9), ‘the Cross of Christ’ (1 Cor.1:17) and ‘Jesus Christ and Him crucified’ (1 Cor.2:21) [Comment 7].

Actions as Well as Words The story of Tabitha highlights several principles: (1) Growth in the churches came not just through those who preached but also through those who worked. (2) Ordinary saints are essential in the work of God as the high profile leaders. (3) A healthy spiritual condition is a pre-requisite for growth: there is no substitute for ‘living in the fear of the Lord’. (4) Fellowship is a great asset: by just being there we can be a positive encouragement to each other, and mutual support is a ministry we can all engage in.

Philip’s Daughters Prophecy is speaking the word of the Lord. Philip’s unmarried daughters had received this gift from the Holy Spirit and used it. Joel had declared ‘Your sons and your daughter shall prophesy’ and so they did! This gift would not be used in a church context because the Holy Spirit does not contradict Himself. It is noticeable that when they were all together it fell to a male, Agabus, to speak publicly. An alternative view that this is an account of a wrong action on the part of these sisters did not commend itself to us. The reference in 1 Cor.11:5 to women who pray or prophesy is to praying and prophesying in the church context as part of the group—not their taking the lead in this [Comment 8].

D. J. Webster

From Manchester: As we continue to follow the spread of the gospel and the establishing of churches of God, the ‘divine strategy’ can again be seen at work. There is nothing coincidental or haphazard about how the work spread. Philip was spoken to directly by the Lord and told to go to meet the Ethiopian eunuch on the desert road. The outcome of this meeting was the salvation and baptism of the Ethiopian. It may seem strange that he was then left to cope by himself, as Philip was taken away by the Spirit farther up the coast. However, it may be reasonably assumed that this eunuch would have spoken of his experience and would perhaps have been a more effective witness to those of his own culture and language than an ‘outsider’ [see Comment 5].

When we consider Philip’s evangelistic journey up the coast, it seems that a principle of a spearheading evangelistic campaign preceding a prolonged follow-up effort is being established. Some of the cities that Philip probably visited are later mentioned with references to ‘brethren’ and ‘disciples’, implying that churches of God had been established there, perhaps as a result of Philip’s initial preaching (see Acts 8:40; Acts 9:32,38; Acts 10:23) followed up by visits from the apostles (Acts 9:32). It is important to realise that at this stage, the confusion of different doctrines and practices did not exist and so the ‘saints’ and ‘disciples’ would only know and understand the principles of salvation, baptism, addition and continuing in accordance with Acts 2:41,42, and that churches of God are formed only on this basis [Comment 9].

From Peter’s activities in Lydda, Sharon and Joppa, we also read of many believing on the Lord and presumably, as was the clear teaching and practice of the apostles, being baptized and added to those who already constituted the church of God in these cities. Then, the next important phase of the divine plan began as Peter was taught that the message of the gospel is for Gentiles too and that’… God shows no partiality’ (Acts 10:34 NKJV). Although Cornelius was a devout man, having a knowledge of the word which was proclaimed throughout Judaea concerning the Lord Jesus, his knowledge was only general and he was not saved at this time, for that was one of the purposes of Peter’s visit (see Acts 11:13,14). So, as Peter preached to Cornelius and his household, the Holy Spirit was poured out on them as a result of their belief in the message Peter was preaching, which establishes for us the importance of understanding that baptism in the Holy Spirit occurs at salvation (see also Acts 11:15-17). Craig Jones

From Musselburgh: Open country Significant events affecting Jews occurred prior to Acts 10: Stephen’s martyrdom in Acts 7; an Ethiopian proselyte converted from Judaism in ch.8; Saul’s conversion in ch. 9. The coastal ministry covered about a 40-mile distance through Gaza, Lydda, Joppa, Caesarea and Ptolemais. The long, detailed account of Gentile conversion in Acts 10 is recorded twice, in Acts 10:9-16 and Acts 11:5-19, and Peter sees the sheet three times, thus highlighting the significance of the vision. The following chapters [except ch.12—Eds] are taken up with the expansion from the largely Gentile church in Antioch.

Open gospel Peter’s preaching is wide-ranging, from John’s baptism to future judgement. He preaches peace between God and man, Jew and Gentile and the universal meaning of the cross through the title ‘Lord of all’. He emphasizes the truth of the physical resurrection. Here we have the essential elements of the gospel that are required study for every gospel preacher. Some allusions, however, may have sounded anti-Semitic, for example, when he mentions the pejorative tide ‘Jesus of Nazareth … whom … they slew … hanging him on a tree’.

Open minds Peter’s open-mindedness is seen in his decision to stay with Simon, who, we judge, by his trade as a tanner, would have been a Gentile (see Comment 3). Gracious commendations are made of Cornelius, who resided in Caesarea, the Roman capital of Judaea, and of Dorcas. Cornelius shows evidence of a man walking according to the light he was been given and God honouring him for it, as shown in Peter’s words in Acts 10:35. The Jews who accompanied Peter were astonished by, yet believed in, the new universal teaching. Acts 10 is a key chapter in the history of Christianity, having an impact like an erupting volcano across the social landscape of the churches. Some were astonished and others contended (Acts 10:45; Acts 11:2) as Gentiles gathered with Jews around the Lord’s table.

The outpouring of the Holy Spirit in Acts 10:44-46 is similar to that upon the Jews in Acts 2:38,39. The word ‘saint’ appears for the first time. It is a matter of conjecture whether Cornelius returned to Rome and was instrumental in the planting of the church. Paul Merchant From North York: The passages selected for this month contain some useful reminders of principles which should affect our practice in churches of God today.

The account of Philip’s experience with the eunuch is a case in point. The writer draws attention to the man’s condition as a eunuch without specifically naming him. Perhaps the Holy Spirit’s inclusion of this account is intended to show that the gospel could and still should be preached to anyone, even if they be potentially restricted in service in God’s house. (For a eunuch’s situation [under the Old Testament—Eds] see Deut.23:1 and compare with Simon the Samaritan sorcerer, and Cornelius the Gentile, both of whom might have been regarded at that time with suspicion by Jews e.g. Acts 11:3).

Scripture is silent on this occasion as to subsequent reception into a church of God, and does not convey this as a necessary sequel to the eunuch’s baptism. Assuming the man to be a proselyte, his baptism might have been a precondition to reception of the Holy Spirit, as in the case of other Jews at that time. However, it is surely correct to note the evident inclusion of the teaching of baptism, as Philip preached the essentials of the gospel.

Acts 2:41-47 shows addition to be an action of the risen Lord; the action of addition appears to occur in conjunction with salvation and baptism, with the appropriate and immediate result being reception into the pre-existing Church of God in Jerusalem. The case of the eunuch provides for situations where there is no local church of God for the convert to be received into. We note there is no reference to a church of God in Damascus in chapter 9, or in Joppa, yet there were disciples in these places who were active in Damascus for the breaking of bread. We assume that when the then-revealed necessary conditions for the formation of a church of God were realized, this would have occurred and brethren would then have broken bread together and continued in fellowship with other already existing churches [Comment 10]. This did not preclude further revelation of doctrine and practice in relation to such churches, for example in the appointment of elders and the order of worship. S. Fullerton, T. Elson, G. Hydon

From Port Harcourt: The eunuch was a stranger from Ethiopia. Philip went close at the command of the Holy Spirit and he was concerned to know whether the eunuch understood what he was reading. We see here the need for us to preach the gospel with positive results in view, but at the same time having respect for people’s integrity. The still voice of the Holy Spirit will work better than threatenings that aim to get decisions out of people.

Why did Peter refuse the food offered him in his dream? We think he still had confusion in his mind about the relation between Jews and Gentiles (Jn 4:9). God used the dream to teach Peter that what He had cleansed must not be regarded as ‘common or unclean’ (Acts 10:14). Peter’s ethnic prejudice was broken down. He went to Cornelius at the command of the Holy Spirit. There was an audience already prepared for him. In his message, he emphasized that ‘God is no respecter of persons’ and that He is Lord of all. While he was speaking the Holy Spirit fell on them which heard the word and there was surprise among the Jews ‘because that on the Gentiles also was poured out the gift of the Holy Spirit’ (v.40). Peter enjoined them to be baptised, bringing to focus again the necessity for water baptism.

According to Bible scholars, about twenty years had elapsed between the time of Philip’s Samaritan ministry in Acts 8 and his receiving the apostle Paul as guest in his home in Caesarea (Acts 21:8,9). Philip seems to have settled later in life with his family in Caesarea, where he faded from fame but not from fruitfulness.

L. Onyokoko

From Surulerc: The persecution that resulted from the spread of the gospel is reminiscent of the story of Jesus’ resurrection (cf. Matt.27:62-66). The Sanhedrin council persecuted the Church of God at Jerusalem (see comment on ‘the church’ in 9403—Eds.) in order to stunt its growth and to bring it to extinction. This, however, was impossible as disciples, despite the martyrdom of Stephen, scattered beyond Jerusalem in express obedience to the Master’s command.

This expansion caused Saul of Tarsus, a member of the Sanhedrin (Acts 26:10), who ironically had kinsmen among the disciples (Rom.16:7), to make havoc of the Church through beating and imprisonment (cf. Gal.1:13), putting many to death. Yet the Cross cannot be obscured and its power cannot be crushed. This is portrayed by the conversion of Saul, the agent of persecution (Acts. 9:1-13). His conversion brought peace to the Church throughout all Judaea, Galilee, and Samaria. We noted the consistency of the disciples, despite strong opposition, in obedience to the preaching of the Word; so that they baptized openly the converted souls.

The climax of the gospel was revealed in Joppa (Acts 10:5), where God sent a Jew, Peter, to a Gentile, Cornelius. It is interesting to note that from this same Joppa, 800 years before, God had to use a little persuasion on Jewish Jonah to get him to go to Gentile Nineveh (Jon.1:3). God put His seal of approval on the reception of Cornelius into the Fellowship (Acts 10:44,45), the first fruit of the Gentile world. The principle we noted here is that God shows no partiality (Deut.10:17; Rom.2:11; Eph.6:9; Col.3:25). Divine election does not imply favouritism: God’s grace extends to Gentiles as freely as to Jews.

G. Fagbenle, S. Olunaike

From Vancouver: Transition is a necessary part of growth or development. Luke has demonstrated a historian’s wisdom and art in tracing for us the principal steps in the transition seen in Acts 8 – 12. There are five significant events:

(1) The expansion into Samaria and Judaea. (2) The conversion of Saul. (3) The conversion of Cornelius. (4) the church at Antioch. (5) The Herodian persecution of the church.

This transition period would have taken ten to twelve years. To the Jew the world was divided into two categories, Jew and non-Jew (or Gentile), although this is an over-simplification, for there were Samaritans and proselytes.

It was noted that the background of the evangelists and their attitude was oriented towards the Jew—a disadvantage to be overcome. It had to be the leader [surely, a leader—Eds] of the twelve that God used to make this great step. Another disadvantage was that Jerusalem was the centre. Left to their own devices the disciples might never have moved away from Jerusalem. It took persecutions and martyrdoms that were in God’s plan.

Philip, however, was a tireless worker, for after work in Samaria, and meeting the eunuch, he proceeded to preach in all the cities along the coast until he came to Caesarea. Peter subsequently faced investigation, but was staunch in his defence of his action. It was not easy for the Jewish Christians to admit Gentiles. It is sometimes not easy for us to welcome as brothers and sisters in the Lord some people that we consider ‘common’ or ‘unclean’. Anon

JUDAEA AND SAMARIA: INLAND
(Continued from 9403)

From Port Harcourt: The Jews could not bear the teaching of the resurrection of Christ. The apostles’ continual reference to it provoked them (Acts 4:3). This resulted in a great persecution of the church, beginning with the martyrdom of Stephen. There was also the scattering of the saints (except the apostles) to regions of Judaea and Samaria. It is our view that disciples did not scatter in abandonment of their faith in Christ but in obedience to the Lord’s command. They continued to bear witness (Acts 1:8) rather than lying down in defeat.

We noted certain qualities in Philip that made him useful and successful in the work. He was a man anointed with the Holy Spirit. This is important, bearing in mind that the work before him was spiritual and needed to be carried out not in his power or might but by the Spirit of God (Zech. 4:6). He was a man with the gospel of Christ. Philip did not need to be a theologian like the apostle Paul to be able to preach the clear gospel of salvation. The Holy Spirit highlights the contents of his message. He preached the Christ (Acts 8:5), the kingdom of God and the name of Jesus (Acts 8:12), the good news about Jesus (Acts 8:35), and the gospel (Acts 8:40).

L. Onyokoko

COMMENTS

1: (Ayr): Acts 21:7-14 seems to break the pattern of the table in that it was the disciples and Agabus who prophesied to and about the evangelist. M.A.
This is imaginative but not conclusive. The signs which Jews required (1 Cor.1:22) were visible evidences of divine verification accompanying the spoken word, e.g. the preaching of Acts 2 followed by the miracle/sign of Acts 3. The Old Testament as a sign would not fit in to this, neither the event of Acts 21:11. It would also be difficult to establish that the widows in Acts 9 were unbelievers whereas the thrust of 1 Cor.1:22 is for unbelieving Jews. R.B.F.

2. (Ayr): Acts 21:7-14 has nothing to do with the gospel and is simply an exercise of the gift of a prophet (one of the two main foundational gifts of this particular period, no longer in operation, see 1 Cor.12:28). It was a clear foretelling of a part of Paul’s life that was singularly revealed to Agabus.

3. (Birkenhead): Surely the occupation of Simon would not come under the prohibitions of Lev.11 which particularly has to do with the touching of the carcases ‘when they are dead’ (v.31). In other cases, as well as the various types of skins associated with the tabernacle coverings, these would not have rendered the handlers unclean. R.B.F.

4. (Birkenhead): Though ‘publicly expound’ is one of the renderings for
propheteuo given by Dr Young, we would understand it as only one possible sense, not appropriate in every context. We trust friends agree with Liverpool’s remarks on Acts 21:9. M.A.

5. (Lerwick): It is not inconceivable that Philip directed the eunuch to Joppa, forty miles north of Gaza, where he may have been added to the church of God there. Repentance and baptism are commands (Acts 2:38; Acts 17:30; Acts 10:48). However, the following steps of addition and service would surely be taught by those who know the whole counsel of God. R.B.F.

6. (Lerwick): Friends’ careful use of the word ‘recorded’ suggests they would accept that the description of Peter’s prayer for Dorcas need not imply a contrast with his actions at Lydda. Can we rightly assume that Peter did not pray (perhaps silently) before the healing of Aeneas?

7. (Liverpool): To ‘the gospel right through to baptism’ we could fairly add ‘and the call to discipleship’, since Philip preached ‘good tidings concerning the kingdom of God’ in Samaria (Acts 8:12), as did Paul in Ephesus (Acts 20:24,25). M.A.

8. (Liverpool): To prophesy, as has been noted in the paper, is to speak forth the word of the Lord, in other words a forth-telling of the mind of God. In some instances, e.g. that considered here, it also includes a foretelling of events. In the gift so described in 1 Cor.12:28, 29 and Eph.4:11 it is a particular and special ability given to some for use in the assembly gatherings, as in 1 Cor.14:29,32, and also at other times, such as the occasion in Philip’s home. The passage does not say that Philip’s daughters were prophets but they prophesied at home or in other circumstances of a non-“in-church” nature. They would certainly not do so in the church. Agabus, by contrast, had the gift and fore-told God’s mind and an actual future happening in Paul’s experience. R.B.F.

9. (Manchester): While one agrees that a great confusion of differing teaching has arisen since the early days of the Acts, various of the Samaritans might have needed much instruction and persuasion about how the gospel of Jesus Christ was related to Judaism, the baptism of John (cf. Acts 18:25; Acts 19:3), Samaritan beliefs, and perhaps other forms of doctrine taught by those who did not ‘follow with’ the Twelve (Lk.9:49, 50).

10. (North York): Lack of mention of a church of God (or similar expression) or lack of the observance of the breaking of the bread in a comparatively short stretch of text seem a weak argument against the existence of churches in Damascus and Joppa in Acts 9; especially since the establishment of churches is so seldom described, but is rather implied, through the book of the Acts as a whole. The Lord describes churches as ‘lampstands’ in Rev.1:20; 2:1 (RVM). What can we see in the record of Acts 9 that would make it too hard for Him to set a lampstand in Damascus or in Joppa where such devoted and responsive disciples as Ananias and Dorcas were gathered? M.A.

CORRESPONDENCE

A letter has been received from Harry King regarding the use of the term ‘adversary’ in 1 Chron.21 as follows:

In every case, without exception, when Satan, or the Devil, is referred to, he is called ha satan. It has the definite article before it, because it is his name. He is the adversary of God; a name probably given to him when he rebelled against God and was cast out from God’s immediate presence.

The word used in 1 Chron.21:1 should not have a capital S for it does not refer to the devil. It does not have the definite article before it, and it refers to “an” adversary, who in this case was probably David, acting in the pride of his heart, which was the original sin of ha satan, the devil.

David’s pride moved him to number the armies of Israel.

Editors’ comments are as follows:

The Hebrew … Lexicon of Brown, Driver and Briggs (O.U.P.) distinguishes 1 Chron.21:1 as the single O.T. instance of the name ‘Satan’ (whereas all other references translated ‘Satan’ literally mean ‘the Adversary’, as brother King explains). Dr Young’s Concordance treats the verse as recording the name of an enemy of David. The Greek version of the O.T. can here be understood to mean ‘Satan’ or ‘the Devil’, though ‘an enemy’ is also a possible translation. None of the principal modern versions gives the rendering ‘an adversary’ either in text or in margin.

But whether we read ‘an adversary’ or ‘Satan’, our contributors’ general understanding of 1 Chron.21:1 and 2 Sam.24:1 remains valid, that God allowed Satan (whether himself or by a tool of his) to act against Israel and David, within God’s purpose to judge, test or correct. M.A.

Although the definite article is absent before Satan (or adversary) the presence of the objective or accusative article eth before David would draw a distinction between the two; i.e. the adversary and David. Secondly, the absence of ha would indicate the word ‘adversary’ is to be understood characteristically, in which case this action is reminiscent, indeed characteristic, of its initiator, and David was not an adversary of his people by nature or practice.

There is ample justification for the translators’ use of Satan in this passage.

R.B.F.

Correspondence has been received from Reg. Parker as follows:

The Feast of Weeks coincided with the firstfruits of the wheat harvest. The importance of wheat to God is underlined by the fact that in the Old Testament it was twice the value of barley (2 Kings 7:1) but in the New Testament it is three times the value of barley (Rev.6:6). In the barley sheaf of firstfruits was the token of the harvest which will accrue from the work of Christ as Saviour. In the two wave loaves made from wheat baked with leaven we have, I believe, the token of harvest of those who were brought into divine service from Pentecost onwards to serve in God’s house. Today we are in the days of gleanings of the wheat harvest: one here and one there are brought into the house to serve Him.

So, the over 500 brethren represent the firstfruits of the barley harvest but the 120 numbered together in the Church of God in Jerusalem represent the firstfruits of the wheat harvest. Some more points to ponder?

EDITORIAL 9405

FELLOWSHIP THROUGH AND THROUGH

The witness to the Lord Jesus expanded extensively into regions beyond Judaea, Galilee and Samaria where churches of God had been planted (Acts 9:31) in fulfilment of the Lord’s words to His chosen apostles in Acts 1:8. This fellowship of churches now included the new Church of God in Antioch of Syria to which Barnabas, gifted in the ministry of exhortation, was sent to urge those who had turned to the Lord and were added to the Lord to cleave to the Lord. No-one can do everything, and the spirit of fellowship was further consolidated by the arrival of Saul at the beckoning of Barnabas, who had introduced him to the sceptical apostles earlier at Jerusalem (Acts 9:27). The thoughtful gesture of the Jerusalem church was reciprocated in the ready response of the recently planted church of God, part of the spiritual temple of Eph.2:21, to send assistance to the Judaean assemblies via Barnabas and Saul.

This new church of God flourished, and prominent gifts were in abundance.

We have mention of one of the two foundational gifts, that of the prophet. There were at least three other prophets in Jerusalem: Agabus, Judas and Silas, and probably many more (Acts 11:27). They were well able to spare Barnabas and Saul, at the direction of the Holy Spirit, for further exploration into virgin territory and more churches of God came into existence through the teaching of the Lord being promulgated (Acts 13:1,2). The close links of these churches in those days are further augmented in the passage Acts 15:30-35 but the two outstanding gospel warriors did not seek any personal prominence for themselves but shared gladly with many others (v.35). What a spirit of fellowship in the Fellowship! God uses the many as well as the few. R.B.F.

ANTIOCH, CYPRUS AND PERGA
(Acts 11:19-30; Acts 15:30-35; Acts 13:1-13; Acts 14:25)

From Ajegunle: It is important to note that the planting of a church of God in any locality is not a one-man affair. It is a collective work. Every saint has gifts given by God. These must be used for the growth of the churches.

Acts 11:19 makes clear that before any church of God comes into existence there must be first the preaching of the Word coupled with the teaching of the faith, as the Lord gave command to the disciples in Matt.28:19, 20. The planting of the Church of God in Antioch would not have been possible had not the hand of the Lord been with them. That suggests to us divine approval. The evidence of the disciples’ life is seen in Acts 11:23. This gladdened the heart of Barnabas, who was sent by the church in Jerusalem. He encouraged them to remain faithful to the Lord.

Those in Antioch were determined to send relief to the brethren in Judaea because of the famine predicted by Agabus. One would have thought this prediction would have brought discouragement and a cessation of the speaking of the Word; rather it helped to encourage and strengthen the saints. In stages of development in the churches of God there are bound to be troubles from within and without, as in the case of Elymas, who sought to turn the proconsul from the faith.

E. Bayo, D. Athobe

From Birkenhead: At this stage discrimination between Jew and Gentile was a live issue. The Holy Spirit was active in the hearts of God’s servants assuring them that the gospel was for all; none were to be regarded as aliens. Those who serve are keen to know they are in the will of God. An evidence, given at this time, was ‘the hand of the Lord … with them’ in blessing. The work was an on-going process for, of those who believed, many turned to the Lord and followed as disciples.

Working for God amongst His people is a matter for fellowship. When news of blessing reached Jerusalem, the church there sent Barnabas to be a fellow-labourer, and he in due course brought Saul from Tarsus.

It is important that those who are involved in the work of God are such as adorn the doctrine. Barnabas was such a one (Acts 11:24). In the matter of responding to need there was spontaneous fellowship. Each disciple according to his ability deliberately planned to contribute to help the deprived. Scripture is clear in stating that all giving should be wholehearted, recognizing that we cannot compare with God who freely gave His Son.

On the matter of those chosen for service it is evidently a concern that they should be raised up of the Lord. No doubt it would be pleasant to hear from the Spirit a clear direction as a divine seal of approval. It was an important matter and the disciples fasted and prayed as an evidence of their earnest concern. Today we can follow the same principle of waiting on the Lord in prayer, of looking for the hand of the Lord in blessing and working in fellowship with others.

We see God’s servants moving towards Europe but it is apparent that no matter how widespread the work of evangelism became, there was a strong link maintained with the existing testimony. R.D. Williams

From Derby: It would seem from Acts 11:19 that the disciples were scattered because of persecution, the work of the Adversary, but instead of diminishing the spread of the Gospel it was the means of expansion. Although scattered, they realised the hand of the Lord was in it, and the result of their work was apparent. The great truth of unity conies in here, for the church in Jerusalem had heard, and as a result, a helper in the form of Barnabas was sent to back up the work.

Acts 15:30-35 seems to confirm a continuing presence of Barnabas and Saul in Antioch, establishing the church, and assuring them of their new-found faith. In vv. 31-35 there are four elements to be seen in the churches today: rejoicing, exhortation, teaching and preaching. In Acts 13:1-13 the church was now established and by the help of God, able to stand on its own, as there were now teachers amongst them. They were enabled by the Holy Spirit to minister unto the Lord.

The first sign of opposition in Paphos came as Elymas the sorcerer tried to turn aside the proconsul from the faith. Saul declared that the ‘hand of the Lord’ would deal with Elymas by smiting him with blindness. When the proconsul saw what had been done he believed, being astonished at the teaching of the Lord. This seems typical of what we face today. Although the Lord does not use signs and wonders, as He did in the Acts, mere is the unseen power of prayer.

We are not told how long Barnabas and Saul were in Cyprus, but guided by the Spirit they set sail to Perga. Again, the same routine must have been carried out for they spoke the Word. The door of faith was truly opened to the Gentiles. There is not much said as to any progress in Perga. E. vv. Foster

From Halifax: The mystery of Christ (Eph.3:4), was the divine purpose to make of both Jew and Gentile a wholly new thing, in the Church which is Christ’s Body, in which earthly distinctions of Jew and Gentile disappear (Eph.2:14,15; Col.3:10,11). However, the bringing together of Jewish Christians and Gentile Christians into churches of God, now to be established in other places away from Jerusalem, and maintaining a unity of practice throughout these churches, would present considerable problems, the matter of circumcision being but one of them.

Many of the disciples travelled as far as Phoenicia, a country situated on the coast between Galilee and Syria; to Cyprus; and to Antioch, a great city, seat of the Imperial legate of the Roman province of Syria and Cilicia. The disciples, having been scattered abroad from Jerusalem, now preached the word to none but Jews only (Acts 11:19), amongst them being possibly Nicolas, one of the seven chosen for service in Jerusalem (Acts 6:5), who was himself a proselyte from Antioch where there was a large Jewish population. Some of those from Cyprus and Cyrene spoke also to the Grecians, being Hellenistic or Greek-speaking Jews (Acts 11:20) [Comment 13].

The earliest churches of God which were established in the period following Jerusalem and prior to ‘the door of faith being opened to the Gentiles’ (Acts 14:27), would have consisted solely of Jews [and proselytes—Eds.]. H.R. Dodge

From Lerwick: Had Satan succeeded in his disruptive work at Jerusalem everyone would have departed to his own home. Instead, we find Spirit-guided disciples preaching the Word in lands foreign to them. Those who brought the gospel to Antioch would appear to be from among the people who heard the Word preached in Jerusalem (Acts 2:9-11). Here again we find the divine principle being borne out, the message first being spoken to the Jew and then to the Greek. Many believed and turned to the Lord: turning to the Lord is additional to believing and speaks of submission and obedience [Comment 1]. That a number of believers were gathered together did not in itself constitute a church of God, but rather the beginning of such a work resulting in planting. Word was then sent to the church in Jerusalem, who in turn sent Barnabas. He brought Saul to assist in the planting of the church in Antioch [Comment 2]. It would appear that the saints in Antioch were reasonably well off, for when warned of a famine to come they were able and willing to support their brethren in Judaea. Whatever their circumstances, there was surely perceived to be a greater need in Judaea [Comment 3].

The epistle delivered in Acts 15:30 to Antioch was to clear up a matter which had caused division, and we can appreciate the comfort and exhortation received from it. Clearly the church in Antioch was a large one, for it is described as a multitude. This surely reflects the time and effort spent by Saul, Barnabas and others. They were not only numerically strong for in ch. 13 we read of able men ‘ministering to the Lord’. It was from this position of strength that the Holy Spirit called for Saul and Barnabas to be separated for further outreach work. At Paphos, when Elymas the sorcerer hindered them from testifying to the proconsul, we see the power behind the words of the Lord in Matt.10:18-20; when, filled with the Spirit, Paul rebuked him and caused him to be physically blind, thereby opening the eyes of the proconsul spiritually. A. Nicol, S. Nicol

From Liverpool: Bringing in the Gentiles This narrative confirms what Peter had been taught in his vision—that God wanted the message to be spread to the Gentiles and confirmed to others that it wasn’t just one of Peter’s ideas! Despite O.T. predictions and the Lord’s own explicit command, the Jewish believers were reluctant to accept fully Gentile believers. The idea of exclusivism was so inbred that they could only see it happening if the Gentiles became Jewish. It is so easy to live with wrong assumptions and preconceived ideas. We need to take note.

Reaction to the Letter The letter bringing the conclusions of the Jerusalem conference was quite a negative one. Despite this the reaction was favourable. Whereas they had been disturbed (v.24) now they were rejoicing. We concluded that they obviously saw the hand of God in it and must have been spiritually strong despite being young in the Faith.

Barnabas and Saul The commendation to full-time service came (a) while they were all together (b) while they were worshipping and fasting (c) by a directive of the Holy Spirit and (d) presumably through a prophet. The principle seen is that the Holy Spirit speaks through men and there is an identification (their hands) with those being sent out so that they went with the blessing of the church.

At Paphos Saul had up to now been a Jewish teacher working among Jews. No longer was this to be the case and so he assumed his Roman name Paul.

D. J. Webster

From Manchester: News of the work of the Lord in this new area reached the church in Jerusalem and their response was to send Barnabas to assess the work. Perhaps also to establish churches in these places, for we subsequently read that he encouraged them to ‘,„ continue with the Lord’ and as a result ‘…a great many people were added to the Lord’ (NKJV) [see Comment 2]. This ‘added’ is clearly a reference to the practice of the disciples, and ours today, according to the principle of Acts 2:41. A further important principle in God’s plan for establishing churches of God is seen in Acts 11:26, where Paul and Barnabas continue for a further year with the church in Antioch, teaching them and doubtless giving them a more solid grounding in the faith.

The church in Antioch was clearly greatly blessed by the Lord, as the work was strengthened under His hand and prophets and teachers were raised up. This was an important strategic development of the work, for from Antioch, the first missionary journey of Paul and Barnabas commenced—a journey which was to be so richly blessed by the Lord (Acts 14:26,27). It is important to note that Paul and Barnabas separated out for the work by the Lord, but that they were then commended to the work by the church, who doubtless followed them in their prayers. Again, an important principle from the Lord for us today. He is the One who chooses His full-time servants and separates them for the work, but they are commended in that work by the churches and they then work in fellowship with them. It seems clear that in the proclamation of the truths of God, He desires unity and fellowship in the preaching and teaching, not ‘entrepreneurial’ evangelism [Comment 4].

The letter sent to the brethren and disciples in Antioch, Syria and Cilicia, which resulted from the Jerusalem council, is another clear example of the principle of unity of doctrine and practice. The apostles and elders in Jerusalem specifically pointed out that those who had come to these churches, teaching that they must be circumcised in order to be saved, had not received their instruction or blessing to do so. C. Jones

From Musselburgh: Temple of God There is no mention of Antioch in the Old Testament. It grew to become the third largest city in the Roman Empire next to Rome and Alexandria. Like many another city sin and moral corruption abounded there. The temple of Daphne and the worship of Apollo belonged to Antioch. Yet into that city came another temple from which would come true worship. The temple of God was set up in Antioch (cf. 1 Cor.3:16) [Comment 5].

Building up the Body In Eph.4 we are told that the ascended Christ gave four gifts. All these gifts were seen in Antioch. For example, there were apostles (Paul and Peter), prophets (Lucius and Manaen), evangelists (unnamed men from Cyprus and Cyrene), pastors and teachers (Barnabas and Paul). This concentration of gift saw the establishment of a strong assembly. It was the base for Christianity spreading westwards. Paul’s missionary journeys brought about a widening of the area of church testimony, and also an increase in the Church the Body.

He is Lord There is a tremendous emphasis on the Lordship of Christ. The evangelists preached the Lord; the hand of the Lord was present; believers turned to the Lord; Barnabas encouraged them to cleave unto the Lord.

Fellowship of Churches So the Jerusalem church had ears! The apostles must have listened to the news of expansion into Gentile territory and they had to decide if Antioch would become entirely autonomous [Comment 6]. They chose to send Barnabas, whose mission was to integrate the disciples into a Fellowship of Churches.

Judaisers The Judaising party were to haunt the steps of Paul. Even Peter got caught up with them, so much so that Paul was forced to confront him (Gal.2), but the problem of applying Jewish laws to Gentile disciples would not be solved in Antioch alone. The gathering of apostles and elders in Jerusalem was needed to thrash out the matter—as we know from Acts 15. The outcome was harmony within their gathering, a letter framed by James, and a personal visit to Antioch by Judas and Silas to explain and maintain unity.

Fasting, laying on of hands This church was involved in fasting and laying on of hands as well as ministering unto the Lord. A word of prophecy came directly from the Holy Spirit. This raises the question whether such things apply today. If, as previously stated, Acts is viewed as a historical record rather than a doctrinal blueprint, is this the only answer to the problem? [Comments 7, 9 and 10].

A people, a name, a praise, a glory ‘Cleaving to the Lord’ is an Old Testament theme. Barnabas was the pastor able to draw near and appeal to the hearts of the saints. He gives us an example to follow but we require a firm resolve of heart. Antioch confirms that cleaving to the Lord brings real spiritual uplift. A. Hope

From North York: One of the factors evident from these passages is the necessity, and benefit of fellowship in the work of the Lord. The flight of persecuted Christian Jews found them in many parts of the Mediterranean, in particular Greece, Cyprus, Libya and Syria. These Jews did not hide their light under a bushel and preached to their fellow Jews in the areas to which they fled. They obviously were aware of the Lord’s command of Matt.28:19: ‘Go … and make disciples of all nations’. Some spread the word in Antioch (Syria) to Greeks living there, and many believed, for ‘the hand of the Lord was upon them’ (Acts 11:21). Not by accident, news of this outreach reached the church in Jerusalem, and Barnabas, a Levite from Cyprus (Acts 4:36), was sent. He was a good man and full of the Holy Spirit and faith (Acts 11:24), and thus suited to recognize the working of the Lord in Antioch. So identifiable as fellows together were those in the church, that they received a common name, ‘Christian’, marking a recognition by unbelievers of those who followed Christ and His teaching.

Fellowship is again seen in the community response to Agabus’ prophecy concerning the famine (see also Acts 2:45; Acts 4:32). The gift from Antioch to Judaea was sent to the elders, which shows how constructive fellowship requires a focal point for leadership and communication. On the island of Cyprus, Barnabas and Saul immediately started preaching the word of God in the Jewish synagogues. This was certainly a way to reach the target audience quickly; people can hardly ignore things happening on their own doorstep. In Saul’s handling of the obstacle presented by Elymas the sorcerer, it is interesting to compare the infliction of temporary blindness with Saul’s own experience and commission (Acts 9:5-8; Acts 26:18).

Fellowship in practice must be linked with fellowship in doctrine (1 Cor.4:17;

1 Cor.7:17). This is seen in the manner in which the problem over circumcision was resolved at the Jerusalem conference, and fellowship was further exhibited in the way in which Judas and Silas were linked with Saul and Barnabas in conveying the report to Antioch. The gift of prophecy was then seen in one of its characteristic aspects of provision of foundational teaching, rather than foretelling (see Eph.2:20). All through the journeys described in these passages, we see the leading, guiding work of the Holy Spirit; at every turn Satan attempted to thwart God’s work and purpose, but he was repulsed by the strong belief of faithful men working together in the power of the Spirit. G.J. Hunter, S.D. Clements, T. Elson

From Port Harcourt: Antioch was the capital of the Roman Province of Syria and the third largest city of the empire. It was noted for its commerce, culture and sadly too for its loose morals and idolatry. The city is first mentioned in connection with a man called Nicolas. He had abandoned Greek paganism, embraced the Christian faith and became a saint in the early church in Jerusalem (Acts 6:5).

We think that the church in Antioch was either slightly affected by the famine or not at all (Acts 11:28). It is significant that the young church had grown to be able to assist the brethren in Jerusalem. In what better way could they have practically expressed their love and concern? We see in their generosity a noble example for us to follow.

Barnabas and Saul were ‘sent forth’ in fellowship with the brethren by the Holy Spirit to Cyprus (Acts 13:14). There they had the opportunity of preaching the gospel in the synagogues of the Jews and also received an invitation from Sergius Paulus, who desired to hear the word from them. Elymas, the sorcerer, withstood them, like the magicians in Pharaoh’s court who withstood Moses and Aaron (2 Tim.3:8).

We remind ourselves again of the need for watchfulness. The Devil is always at our right hand to resist us (Zech. 3:1). Elymas sought to turn the deputy from the faith. It is not clear how he came to the court, but we think his aim was to make money out of the deputy. Paul, using his apostolic authority, silenced him with blindness and when the deputy saw what was done, he believed, being astonished at the doctrine of the Lord (Acts 13:12). L. Onyokoko

From Surulere: Antioch was the third largest city of the Roman Empire with a population of 500,000. This city was the Mediterranean doorway to the great eastern highways, about 300 miles north of Jerusalem. The worship of Ashoreth or Astarte was accompanied with immorality yet multitudes of Antioch’s people accepted Christ.

The church in Antioch was founded after the stoning of Stephen by those who were scattered abroad in the persecution that followed. Years later, about A.D.42, certain Christians of Cyprus and Cyrene, having heard of the reception of Cornelius into the church, came to Antioch and began to preach to the Gentiles [Comment 14]. The Jerusalem church heard of it and, convinced by Peter’s story of Cornelius that the work was of God, sent Barnabas. He in turn sought Saul and brought him to Antioch. God had called Saul to carry the gospel ‘far hence to the Gentiles’ (Acts 22:21).

It is important to note that the Lord’s servants departed (Acts 13:4) without salary proposed or promised, no period prescribed and no control proposed [Comment 8]. The work of the Adversary is noted at Salamis where Barjesus, a Jew and a false prophet, withstood the truth. However, he was denounced as a deceiver, a mischievous villain, a child of the devil, an enemy of righteousness, and a perverter of the ways of God (Acts 13:10). His consequent blindness was an act of God, a sign that resulted in the conversion of the Roman governor.

Antioch became birthplace of the name ‘Christian’ because the disciples were Christ’s ones, and the centre of organized effort to Christianize the world.

G. Fagbenle, S. Olunaike

From Wembley: Although we have no direct biblical evidence for the existence of churches of God in Cyprus or Perga, it was deemed a fair assumption because of the pattern of work that occurred in other places. This pattern can be seen strongly in the record of events at Antioch which bears much similarity to those which occurred at Jerusalem, notably in Acts 2. The progression is given in Acts 11 (NKJV) as, ‘believed and turned to the Lord’ (v.21), ‘added to the Lord’ (v.24), urged to ‘continue’ (v.23), ‘assembled’ together (v.26) and taught by Saul and Barnabas (v.26). If we assume that these people acknowledged Christ’s Lordship

in baptism when they ‘turned to the Lord’, then these events are almost a repetition of the happenings of Acts 2:41, 42). The expression of fellowship with Jerusalem, especially sweet since it would be mainly Gentiles giving to Jews, also compares well with the fellowship shown at the end of Acts 2.

It was suggested that the interpretation of the word ‘Christians’ would depend on the viewpoint. Clearly, from the users’ point of view in biblical times, it was a derogatory word not used by disciples themselves, but by those who disliked them. Yet, looking at 1 Pet.4:16, we could infer that from the disciple’s point of view, the tide was honourable, in that they were being associated with their Lord. Since they were called ‘Christians’ and not ‘Jesus people’ or ‘the Lord’s people’, we could perhaps conclude that they spoke often of ‘Christ’ in their preaching, as opposed to other titles.

A practice which was mentioned in Acts 13, but is not positively encouraged today in the churches of God, is that of fasting. It seemed quite clear to us that the group of Acts 11 obviously found the practice beneficial. Whilst bearing in mind Matt.9:14,15, and the fact that ritualizing the practice would be wrong, Matt.6:16-18 and this portion in Acts seem to imply that it is something we should all be involved in, specifically with a view to prayer [Comment 9].

With respect to the matter of the laying on of hands (Acts 13:3), it was argued that this was not the type of incident where something was communicated from one person to another, but that it was a matter of expressing the wholehearted fellowship of the saints as Saul and Barnabas were sent on their way. Can this be dismissed as a cultural matter and substituted today with a handshake? [Comment 10].

D. Brooks

From Vancouver: An era was drawing to a close. Jerusalem had been the centre but soon that would no longer be true. Antioch was to become the new centre and from it the spread of the churches would be eastward and westward. A new centre and new leadership was needed. Paul would start his missionary journeys from Antioch [Comment 11].

Barnabas and Paul were active many months in Antioch before they were appointed to the work of full-time evangelists. It is an important feature of present-day evangelists that their work is evident before they are commended, or appointed to missionary activities whether in their home land or in countries abroad.

On to the island of Cyprus, where they first preached at the synagogue, Why was Cyprus chosen? There were already Jewish believers there (Acts 11:19); and was not Barnabas a native of Cyprus? How essential it is for an evangelist to witness in his own family, neighbourhood, and country, as well as launching into unfamiliar and unknown territories! [Comment 12].

COMMENTS

1. (Lerwick): The grammar of the phrase is ‘many having believed turned to the Lord’, but it should not be taken from this that these actions were separable. The hearers believed the message and therefore turned away from their idols to the Lord; they could not believe and not turn, for that would be no true belief at all. The characteristic Christian confession of faith was ‘Jesus Christ is Lord’ (cf. Rom.10:9; 1 Cor.12:3). P.L.H.

2. (Lerwick): When was the church in Antioch planted? While not aware of the precise time between Acts 11:21 and Acts 11:22, I would understand that the church was already planted when Barnabas came and the ‘much people’ added to the Lord was incremental to the original numbers. The men used in its establishing would be those of v.20 who brought the Word to them. They would be well acquainted with the divine pattern of assembly-founding with the blueprint of Jerusalem imprinted in their minds and hearts. If we bear in mind the speed of events in Acts 2 this will not be difficult to envisage (cf. Acts 9:32,42). R.B.F.

Our contributors have repeatedly observed the importance of unity among churches of God, and how this was helped by the fellowship of the apostles when new disciples had been baptised. It seems reasonable to see the forming of churches in Samaria (the province) immediately following the giving of the Spirit in Acts 8:14-18, especially if we accept that vv. 14-25 overlap with vv. 4-13. In the record of Antioch, it has been argued (B.S. 1970, p. 100) that ‘turning to the Lord’ can mean an exercise of heart in disciples who are ready to follow, but not yet practising all the commandments of the Lord. Accordingly I see a strong case for Lerwick friends’ view. M.A.

3. (Lerwick): The principle of giving and sharing is not governed by well-filled pockets. The widow’s last coin and the deep poverty of the Macedonian assemblies (2 Cor.8:2) did not condition the attitude of giving but provoked the act of giving because, as friends in Lerwick say, the need elsewhere was greater.

4. (Manchester): Perhaps the adjective used here has the unfortunate acquisitive flavour of our western society but, in many cases, a work of God has begun by the spiritual enterprise of an individual moved by the Spirit of God and perhaps, sadly, discouraged by others. R.B.F.

5. (Musselburgh): I take it that the grammar of 1 Cor.3:16 parallels that of 1 Cor.12:27. Locally, they were ‘body of Christ’ (Matt.16:18) and ‘temple of God’ (Eph.2:21), characteristically and not in entirety. B.D.J.

6. (Musselburgh): If friends mean ‘was liable to become autonomous’, we must look for grounds for thinking the leaders in Jerusalem acted from such a fear rather than from the same desire to express fellowship as in Acts 8:14. But the sequence of Acts 9 to 11 suggests that the church in Jerusalem accepted that Gentiles could be saved before Barnabas was sent to Antioch. Men who remembered the Lord’s prayer of Jn 17:20-23 would surely not be uncertain whether an assembly should become independent. M.A.

7. (Musselburgh): Recognising the Spirit’s call to specific service The written Word is God’s means of communication of His will to us today. The Spirit’s voice is so described in the written message to the churches, ‘… what the Spirit saith to the churches.’ We would not now need a communication of the nature of Acts 13:2. The Spirit was making known to Barnabas and Saul His calling, which was recognised by their brethren. While the book of the Acts certainly gives a historical record, it also has the doctrinal blueprint of the divine plan of corporate testimony and service. R.B.F.

A survey of Spirit-led decision-making from Acts to the latest Epistles shows progression from a blend of (a) direct revelation by word (Acts 8:29) or vision or sign (Acts 10:44-46) in special situations, with (b) the normal exercise of judgement (Acts 15:19; Gal.2:9; 1 Thess.3:12; 2 Cor.1:15) informed by Scripture and the teaching of the Lord and the apostles; towards (b) as the norm (Tit.3:12; implied in 2 Pet.3:16, 17; 1 Jn 4:1-6), aided by the N.T. Scriptures growing to completion. The indwelling Spirit properly led throughout. The revealing of the messages of Rev.2,3 to John, and the rest of the Book, are surely glorious exceptions which highlight the rule at the end of that era—a rule which is our guide today.

But the words of the Spirit’s message in Acts 13:2,3 do imply that it came through other than Barnabas and Saul, though this does not exclude their being ready to be called. Surely one part of the prophet’s gift then was to speak for the Spirit in this direct way. (See B.S. 1970, pp. 119, 120 for support of this.)

Then, do the Scriptures really teach that assurance must come first to the individual(s) called, or to discerning leaders first? Our experience in churches of God has been that it may come clearly to one and then be confirmed by the other, or to both at the same time. M.A.

8. (Surulere): Although the emissaries were free agents in one sense, they had a responsibility as those who had been ‘committed to the grace of God for the work’ (Acts 14:26) by the Holy Spirit through others to maintain fellowship with their fellow-saints in Antioch (Acts 14:27; Acts 15:4), who had a vested spiritual interest in the work of the Lord. There is no thought of free-lance evangelists in the work of the Lord nor of the policy of leaving a servant of the Lord to fend for himself.

9. (Musselburgh and Wembley): If fasting was incumbent upon disciples one would have expected clear mention in the epistles of the practice. From the passages where it is referred to in the gospels an emphasis is made on the matter of it being personal and private rather man publicly demonstrated. The exercise is commendable when initiated for the right reason but should not be viewed as essential and imperative. The call of the Lord is to deepening prayer exercise and faith. R.B.F.

While the practice of fasting is not commanded in the way the practice of prayer is (1 Thess.5:17); nevertheless the Scriptures cited by Wembley friends show clearly that it is the Lord’s expectation that we should fast. The Lord said ‘when’, not ‘if’. Thus, discerning use of the practice is to be commended. See also ‘Prayer and Fasting’, B.S. 1989, pp. 13,14. B.D.J.

10. (Musselburgh and Wembley): The shaking of hands or any other physical expression of fellowship with a particular cultural slant is simply visible and tangible proof of the feelings of the heart and is an appropriate token of unity. This was how it was done then and there; elsewhere, in time, some other form might have been appropriate. A handshake should not be a mere formality, although some may have felt with some it is no more than that! R.B.F.

See also B.S. 1970, p.48, point 5. B.D.J.

11. (Vancouver): Antioch and Jerusalem as centres Antioch was an important base for the northern expansion of the testimony. Jerusalem, however, was extremely significant in God’s purposes for Paul (Acts 19:21; Acts 20:21; Acts 21:13), including the reporting of progress to James and other leaders (Acts 21:18,19), and preaching to both Jewish and Roman authorities, there and in Caesarea, recorded so fully in Acts 21 to 26. The witness of the church of Christ in Judaea was very precious to Him who died there to reconcile Jew and Gentile; and the effect would be highly significant to those Jews of the Dispersion who would be told about it.

12. (Vancouver): Why travel via Cyprus? To friends’ important answer we add that there appear to have been many Jews still to hear the Gospel or be persuaded (Acts 13:5); that Paul’s love for his fellow-Israelites (Rom.9:3) gladly obeyed the principle ‘to the Jew first’; and that in the synagogues would be found full proselytes and God-fearing visitors (cf. Acts 10:1; Acts 17:17), among whom the apostles frequently won converts, disillusioned with pagan worship, and relieved to have the Judaist burden of law lifted.

13. (Halifax): Acts 11:20: Greeks or Grecian Jews? The R.V. and N.I.V. ‘Greeks’ seems the better reading, since the setting in chapters 10 to 11 is about preaching to the Gentiles. F.F. Bruce supports this, saying that even if the more difficult reading ‘Hellenists’ is followed, it must mean ‘Greek-speakers’ here, thus including Gentiles (The Book of the Acts, 1977, p.237).

14. (Surulere): A period of years between Acts 11:19 and Acts 11:20 would be such an interruption to the sequence of the message being received by the Gentiles with Cornelius, the report to the apostles in Judaea, and the witness of others to Greeks in Antioch, that we would expect mention of it at very least. We would also ask why the Spirit should be delayed so long after His work with Cornelius before using further Gospel-filled disciples to speak to other Gentiles. Friends’ dating may be conjectured to account for Saul being back in Tarsus (Acts 11:25), but we have not found scholarly support for it. See also Comment 2. M.A.

QUESTION AND ANSWER

From Derby: Could the example of staying for a year be a good idea, when men of a high spiritual calibre would be beneficial?

Antioch was pivotal as a springboard for witness to other parts with the Gospel and was revisited more than once by Barnabas and Saul. First-time evangelism of an area may require more than a year (Paul’s 18 months in Corinth, Acts 18:11). All work for the Lord, however, must be at His prompting and with a clear vision of His leading into fields of labour. R.B.F.

EDITORIAL 9406

WIDER STILL AND WIDER SHALL THY BOUNDS BE SET …

When A.C. Benson wrote the words of ‘Land of Hope and Glory’ he was thinking of the British Empire, but during the writer’s comparatively short lifetime it has collapsed to nothing, like all human empires. Kipling’s words were amazingly prescient, for one writing in 1897:

Far called, our navies melt away,
On dune and headland sinks the fire,
Lo, all our pomp of yesterday
Is one with Nineveh and Tyre!

The kingdom of which Paul and Barnabas spoke was very different. As its King commanded, the message about Him was to begin at Jerusalem, spread to Judaea and Samaria, then to the whole earth (Acts 1:8). This month we study part of that expansion, in Galatia. Notice how the apostles followed the order ‘to the Jew first, and also to the Greek’ (Rom.1:16). This was because the Lord’s coming was the fulfilment of ‘the promise made unto the fathers’ (Acts 13:32), and the Jews should first have the opportunity of receiving Him as Jehovah’s Saviour. It was a real opportunity to accept Him, just as that during His lifetime had been, and some did so. But when many rejected the message, the apostles turned to the Gentiles, who gladly received it. This illustrates again that although men make their own choices, God will use those choices to bring about His will. He had determined that Gentiles should receive His word by faith, and so they did. Thus His kingdom was expanded as disciples received Him, and we can look forward to a time when that kingdom shall be universal.

Editors are pleased to see the number of contributions to this subject which we receive each month, but this places additional pressure on space, and we would ask everyone to try to keep to the subject, preferably picking out particular aspects of it for detailed treatment. There are some verses in the passages studied of special interest also, but little is gained by re-telling the narrative of Scripture.

P.L.H.

GALATIA
(Acts 13:13- Acts 14:28)

From Ajegunle: Men of Israel and Gentiles who worshipped God needed to hear the gospel of salvation. Faith comes by hearing the word of deliverance. Gentile cities in Galatia would only have churches of God established in their localities if God’s requirements were met. The gospel was accepted and those who believed were taught the commands of the Lord and so were made disciples. These disciples were encouraged to remain true to the faith so that the churches could grow (Acts 14:22; Jude 1:3).

The work of the Holy Spirit in the planting and growth of Churches of God in Galatia cannot be overemphasized (Acts 13:52). For churches of God to grow having been established there is need for conscientious follow-up of the disciples made (Acts 14:21, 22; 1 Cor.3:6-8). It is necessary to have God fearing men to oversee the churches of God so that the churches can grow, hence the appointment of elders (Acts 14:23; 1 Tim.3:2-7). E. Bayo, D. Athobe

From Ayr: We are not told the reason for the departure of John Mark from Paul and Barnabas but from what later transpires it seems clear that Paul felt it was not justifiable, and sadly it later resulted in the end of the partnership of these two notable servants of the Lord.

Paul’s address at Antioch in Pisidia resembles in some ways that given by Stephen. In the rendering of vv. 19, 20 there is a difference between the AV and the RV. It would seem the AV is the correct one in this instance, the 450 years including the time of the giving of the judges to Israel until Samuel the prophet [Comment 1]. Paul goes on to speak of David, from whose seed came the promised Saviour. He then goes on to speak of John the Baptist of whom some of his audience may have heard. Paul speaks with a personal application of the message of life, and says ‘to us is the word of this salvation sent forth’. Then he charges the people of Jerusalem and their rulers with ignorance in that they knew Him not, nor the voices of the prophets which were read every Sabbath, and in fact fulfilled them by condemning Him. Then in verse 30 we have one of those glorious adversatives of Scripture, 1But God raised Him from the dead’; then the testimony of those who saw Him, and the good tidings of the promise made unto the fathers, which God fulfilled in that He raised up Jesus who is the One of Ps.2:7, “Thou art My Son, this day have I begotten Thee’. This raising up of Jesus was at His birth, which is set in contrast to His being raised from the dead [Comment 2], and Paul goes on to quote from Ps.16:10. It was a message exactly suited to his hearers, and he concluded with a warning against despising what he had put before them.

J. Miller

From Birkenhead: When the Lord’s servants arrived at Antioch in Pisidia they went to the synagogue, the focal point for the religious Jew, where they received the customary courtesy extended to visitors of an invitation to address the gathered company. Due account was taken of the background of the audience and the address is based on God’s dealings with Israel and moves from accepted facts to challenge the listeners about the purpose of Jesus’ coming to earth. The message of the gospel, faithfully proclaimed, inevitably causes divisions among its hearers. The strong rejection of Paul and Barnabas caused them to conclude that it was God’s will for them to move on.

In Iconium the preaching of the Word was so evidently in the power of the Spirit that many believed. It is always God’s intention that preaching should be with the prayerful expectation of acceptance by the hearers of Jesus as their Saviour and Lord. The persecutors pursued Paul to Lystra from Antioch and Iconium. On this occasion circumstances allowed them to stone him, leaving him for dead. From this predicament he was delivered, and set off on a long journey the next day. His tremendous fortitude shines through as he later declares T bear branded on my body the marks of Jesus’ (Gal.6:17). Those who sought to frustrate the spread of the gospel were singularly unsuccessful, for when the message was preached in Derbe many became disciples. Paul was ever anxious for the spiritual prosperity of those whom he had brought to the Lord. In our narrative we read of his returning to confirm and exhort the disciples in Lystra, Iconium and Antioch, alerting them to the likelihood of persecution occurring in their lives. For the preservation and prosperity of the disciples, elders were appointed in every church—those raised up by God for the work of caring for the flock (see 1 Pet.5:1-4 for important principles). When important business is in hand prayer with fasting is good—the mind is alert and focused on crucial issues in the best possible way.

In any work for the Lord it is important to maintain the fullest fellowship. We have a beautiful example of this when the workers returned to those who had committed them to the work by God’s enabling grace, rehearsing what God had

done with them. Happily these basic principles are clearly seen among God’s people today. R.D. Williams

From Derby: In this portion of study we see a further extension of the gospel, and the opening of a door to the Gentiles. The province of Galatia was in the territory of north central Asia Minor, which also included the cities of Antioch, Iconium, Derbe and Lystra. Pisidian Antioch was a predominantly Roman colony, situated on an important trading route between Ephesus and Cilicia. It was to the synagogue that Paul and his companions went, and they were invited by the rulers of the synagogue to give a word of exhortation. We see in this some of the key elements in the work of reaching out, preaching and teaching the good news of salvation. The cities and towns visited were usually on busy trading routes where there were many travellers, and those coming and going to other distant parts. Also, as the synagogue played a large part in the religious and communal life of the Jews of the Dispersion, this was a useful point of contact in having a company of hearers together.

We noted that Paul and Barnabas observed the accepted custom of sitting in the assembled gatherings for the reading of the Law and the prophets. Only then, on invitation, did they speak the things concerning the Way of the Lord. This is Paul’s first recorded sermon, and it gives us a good insight into the man and his message. As all true gospel messages should be, it was Christ-centred. The prophets had spoken of Him, yet His own received Him not, and finally He was condemned to death. But God raised Him from the dead, and now through the risen Lord is proclaimed forgiveness and remission of sins. Paul, as one well acquainted with the Old Testament, quoted freely from it to give authority and credence to his words. Not only was he a clear exponent of Scripture, but also a faithful preacher, bringing home to his hearer the consequences of rejection if they did not heed his message. Paul’s final appeal, in quoting from Habakkuk’s prophecy on the judgement to be brought on the Chaldeans (Acts 13:38,41), left them a challenge which they could not ignore.

In spite of their many hardships and sufferings Paul and Barnabas retraced their steps, with the object of strengthening and confirming the faith of the disciples. Preaching and teaching are linked together, showing the important part of follow-up work in establishing churches of God. There were those with leadership qualities who were appointed as elders in every church, to guide and care for those who were gathered together. Divine order and practice are thus seen in disciples following on to know the will of the Lord, and seeking to be obedient to it. A.G. Willis

From Halifax: Leaving Paphos on the island of Cyprus, Paul and his company set sail for Perga, seaport of Pamphylia, where John Mark returned home to Jerusalem. This was very disturbing to Paul (Acts 15:38). It would seem that, on this occasion, they did not stay long there before leaving for Antioch, the main city in Pisidia in southern Galatia, a journey of some 100 miles. To reach it, they would have to travel through very difficult and dangerous country and would be in peril of robbers (2 Cor.11:26).

In preaching to the Jews first, they went into the synagogue on the Sabbath day (Acts 13:14), and after the Law had been read, they were invited to speak. Paul spoke of God’s choice of Israel as a nation (people) for Himself, and announced that, from the seed of David, according as God had promised (Isa.11:1-5; Ps.132:11,12), the word of salvation had been sent out (Matt.10:6). Through the crucified and risen Christ the forgiveness of sins was preached to them.

They came now to Iconium, a large city in Lycaonia, some 70 miles southeast of Antioch in Pisidia, speaking in the synagogue there also boldly in the Lord. Continuing preaching for some months, they caused a division in the city, the result of their preaching producing a strong conviction in some and awakening bitter antagonism in others, resulting in their having to flee the city, and they went on to Lystra, some 18 miles away, and to Derbe, 20 miles further on. The proposed stoning of Paul by those in Iconium became a reality in Lystra and he would well recall how that he had kept the clothes of those who had stoned Stephen to death some 10 to 11 years earlier (Acts 7:58; Acts 22:20,21). H.R. Dodge

From Lerwick: When Paul addressed those gathered in the synagogue as a steward of the mysteries of God (1 Cor.4:1) he revealed through the historical workings of God the fulfilment of His promises in Jesus, that God the Son had been begotten into flesh and that He had been raised, His body seeing no corruption. This surely speaks of the mystery of godliness (1 Tim.3:16) and as v.27 and Matt.16:20 show, the true and full identity of the Lord Jesus was not widely proclaimed while He was here on earth. Here, Jesus was revealed to the Jews as Son of God and Son of Man and they were greatly intrigued by this message. Sadly, however, on the next Sabbath they were moved with jealousy. The hardening of the Jews’ hearts is another mystery (Rom.11:25). They were blinded to His deity, otherwise they would never have crucified their promised Messiah (Acts 3:13-26). Paul rebuked them with the accusation that they had judged themselves by rejecting Christ (Jn 3:18). He then turned and addressed the Gentiles, revealing from Isa.49:6 the prophetic word regarding the mystery of the calling of the Gentiles, that they too would be partakers of the kingdom (Eph.3:3-13).

The Gentiles therefore believed and rejoiced at the word, receiving the assurance of eternal life. The words of Acts 13:48 are used by some to suggest that only persons chosen by God are eligible for eternal life. This however, conflicts with the promise of the ‘whosoever’ in Jn 3:16. The word ordained means to place in order, to arrange or put in place as is seen from Rom.13:1. We would therefore suggest that the appointment of ordination to eternal life here is solely as a result of believing the word of salvation. Perhaps v.48 would be more easily understood if read ‘as many as believed were ordained to eternal life’ [Comment 3].

The fact that God wrought powerful miracles through men like Paul and Barnabas caused us to consider the meekness and grace shown by them when the people of Lystra tried to worship them. They had actively to stop them, and when the multitude had subsided they then taught them about the one true God and of His goodness in supplying their every need (Phil.4:19). This can be contrasted with the many occasions found in the gospels where the Lord Jesus, though He was the meekest of all, never hindered those who worshipped Him because it was His due. The terrible persecution that followed this event is remarkable and is comparable with the scene portrayed in Matt.21 when the Lord Jesus entered Jerusalem and He was rejected shortly afterwards. A. Nicol, S. Nicol

From Liverpool: In Pisidian Antioch The preaching here produced two reactions and two responses. At first they were received with courtesy and respect which later turned to jealousy and abuse. Maybe the Jews were happy to hear them as long as they left them alone afterwards. When they started to press home the point of the message this was too much for them to take. Some rejected the message, and there came a point when God said ‘enough!’—thus the symbolic shaking of the dust from their feet. We noted that Paul and Barnabas quoted from Isaiah 49 words that refer to the Lord Jesus and appropriated them to themselves. They were so closely linked to the Lord Jesus as messengers of the Christ that they were able to identify with Him in this messianic prophecy [Comment 4].

In Iconium and Lystra The outright hostility experienced at Iconium was replaced by acceptance and worship at Lystra. Our adversary is a subtle foe! If hostility would not silence these preachers maybe flattery and recognition would. Paul and Barnabas did not fall for this and eventually hostilities broke out again. We noted that while at Lystra they were impressed with Paul and Barnabas, at Iconium some were impressed with the One who had sent them.

Tailoring the message We noted the wisdom used by the apostles in their differing approach to people with different backgrounds and understanding. When preaching to Jews with a background knowledge of the Scriptures they sought to convince them that this Jesus was the Messiah. They quoted liberally from the Scriptures and brought in the Resurrection as confirmation of this. When preaching to the Gentiles the approach was quite different. In that case they appealed to them to turn from idolatry to the Creator God and did not refer to the Scriptures. Paul was a master preacher. We would do well to be aware of different audiences when preaching the good news of today.

Entering the Kingdom of God The return journey was a pastoral tour! The newly established disciples were exhorted to remain true to the faith. In Acts 14:22 it is a continual entering into the kingdom that is meant. It will not be easy but will be worth it [Comment 5]. D.J. Webster

From Manchester: At Antioch in Pisidia it is significant to note that Paul went into the synagogue. There he was given the opportunity to speak to those assembled; did they know what they were letting themselves in for? Paul delivered a brilliant sermon, preaching from Jewish history, leading up to more recent events in Jerusalem when Christ was crucified, and finally demonstrating the divine credentials of Christ as the Son of God. It is remarkable that, unlike other occasions, there was no violent reaction by the Jews to Paul’s message. Instead they wanted to hear more! An important principle is emphasized on the next Sabbath as Paul, responding this time to the negative reaction of the Jews, announces that the message would now be preached to the Gentiles, as the Jews had rejected it (Acts 13:46). The result was again much blessing among the Gentiles, and so the word of die Lord was spread throughout the region (Acts 13:49).

They moved on to Iconium and again we notice that their first call was at the synagogue, and this time a great many Jews and Gentiles believed. However, those opposing Paul plotted to stone him and his companions, and so they were forced to move on to Lystra. Yet again, persecution caused the word to be preached even further afield. The healing of the cripple at Lystra caused one to wonder at the

wisdom of Paul’s actions, as the response from the people was surely opposite to what he would have desired. Is there any sense in which Paul was perhaps being over enthusiastic in the exercise of the gift of healing? Or are we to assume that since the healing did occur, it was of the Lord and was therefore purposeful in a wider context? [Comment 6].

Acts 14:19,20 are remarkable verses, although they read very ‘matter-of-factly’. Paul was so severely stoned that he was on the point of death and yet he recovered and went back into the city! What marvellous faith—an expression of the truth of 2 Cor.12:10. And from there to Derbe, then the return leg of his journey, retracing his steps, bold in the Lord, through the same cities, strengthening and encouraging the new disciples and also appointing elders in all the churches. Here again, we see an important principle in the establishment of churches of God—the need for overseers, and that they were recognised after a period of time, having proved faithful and steadfast in the Lord and in the teaching in which they were taught. Perhaps Acts 14:28 also indicates another principle for those involved in prolonged specific work for the Lord—the need for ‘re-charging the batteries’.

Craig Jones

From Musselburgh: One visit from Paul (and Barnabas—Eds.) to Galatia led to the planting of four assemblies, in Antioch, Iconium, Lystra and Derbe. Acts 13:17-41 gives us the modus operandi of Paul’s gospel preaching, and immediately we observe that it is modelled on the same lines as Peter’s in Acts 2. Paul called his sermon the ‘word of this salvation’ and here is a summary: v.17: The message of the gospel of God. Hence Paul begins with ‘God’. vv.18-22: A quick summary of O.T. history is given covering Abraham to David (Matt.1:1-16). vv.23,33: There is a strong emphasis on the incarnation. God brought to Israel a Saviour, and this is seen as a fulfilment of His promise. God raised up Jesus (a reference to His incarnation and not to His resurrection): this is seen as a fulfilment of the decree in Psalm 2, which related to the Eternal Son of the eternal day vv. 24, 25: Paul now leads up to the main thrust of his message by introducing John the Baptist as the herald.

As we would expect, the kernel of Paul’s message is ‘Christ died, was buried and then was raised from the dead’. He was the apostle of the three days, and his own experience at Damascus had become a basis for emphasizing this in gospel preaching, in the teaching of baptism, and in the sanctification of the believer. Service for God must be done on the principle of death, burial and resurrection. Paul drew in the gospel net with a final appeal to his hearers about faith, forgiveness and justification.

The four Churches of Galatia and the seven steps of Acts 14: Building up the churches is seen elsewhere in Acts 9:31. This process affecting the churches in Galatia is seen in a series of seven steps:
1. Confirmation Not a formal thing, but a ministry of support. Paul confirms souls and, later, churches (Acts 15:41) [Comment7].

2. Exhortation This is exhortation to continue steadfastly, in line with Acts 2.

3. Entering the kingdom Paul encouraged them to endure many tribulations. They had to face stern opposition similar to their brethren in Asian churches who had to endure great tribulation.

4. Appointment of elders Every church required elders. Apostolic authority and prophetic insight were used by Paul in the selection of such men. Today there are no Apostles so elders are appointed by the District in which they serve. There is no thought of autonomy of assemblies [Comment 8].

5. Prayer and fasting

6. Commendation to the Lord Perhaps this means that Paul entrusted them into God’s safe keeping.

7. Faith A final reminder is given that they have believed in the Saviour. Paul, we know, comes through as the apostle of faith and this was an important element in his ministry. A.M. Hope

From North York: This passage begins with John Mark leaving Paul and Barnabas, and returning to Jerusalem. This desertion (as Paul sees it), possibly took place because Paul set very high standards and tended to be a hard taskmaster. We read in 1 Cor.9:27 that Paul had a cutting edge largely because he expected from others the dedication and fortitude that he possessed himself [Comment 9].

We learn a great deal about what it takes to establish churches of God by reading about Paul and Barnabas’ first journey to the Galatian cities. Firstly, we learn that the spiritual journey is no bed of roses. Paul states in Acts 14:22 that entering (experiencing fully) the kingdom of God is often riddled with tribulation. It is because of this that we must possess like Paul, a great deal of dedication. We read how Paul’s commitment led to his being stoned in Lystra. 2 Cor.12:7 speaks of Paul’s ‘thorn in the flesh’. This could possibly be poor eyesight as a result of the stoning. He was not afraid, nor should we be, of suffering persecution for the Lord’s sake.

If we are willing to make the necessary sacrifices, the next step to establishing a church of God is the delivery of the gospel message. We learn that one should not emphasize the preacher (in this case Paul), one can emphasize the message, but one cannot overrule the will of God. It is the power of God that convicts. The message is only effective for those who are appointed, but since Paul and Barnabas didn’t know who was appointed, they preached to all who would listen [Comment 10]. Often, this was in die face of adversity. This lesson is just as timely today as it was then. How often do we stop preaching at the first sign of opposition? They preached even to those who wouldn’t believe, and who would later stone them. This gives a good foundation for the idea of full-time evangelists, who despite frequent opposition, continue to spread the good news, following the command of our Lord ‘go ye therefore …’ (Matt.28:19,20). Paul took the message of the Gospel to the Jews first. Although the Jews as a people had already rejected Christ, they were still given the opportunity as individuals to accept Him.

After the preaching of the gospel, it is imperative that we follow up our work. We read that they returned to Lystra, Iconium, and Antioch and encouraged the new

Christians in the faith. It was very important that new disciples be given teaching and direction. Elders were appointed in every church as God is a God of order, and a church cannot have order if it does not have competent leadership. Paul and Barnabas obviously realized the importance of sound leadership because we read that they waited before the Lord with prayer and fasting. This was definitely a matter of significance requiring careful thought and consideration. The Lord Himself spent the night in prayer prior to choosing the apostles.
S.D. Clements, T. Elson, S. Fullerton

From Port Harcourt: Although Paul was on a special mission on his first journey as an apostle to the Gentiles (Gal.2:7, 8; Eph.3:6-8), his heart’s desire and prayer to God for Israel was that they might be saved (Rom.10:1). He took the opportunity of making the offer of salvation first to the Jews (Matt.10:5,6; Acts 3:26; Rom.1:16) [Comment 11].

We noted in Paul’s first recorded sermon a remarkable similarity to the defence of Stephen (Acts 7). He highlighted how God manifested Himself in a series of events which culminated in the giving of the Saviour, Jesus Christ. The Lord came and was rejected, put to death by the Jews through ignorance. But God raised Him from the dead (Acts 13:30). He brought forgiveness and justification by His death and by His resurrection. His cross-work attested to the fact of His Messianic mission.

We observed that in Iconium, the gospel was now preached to the Jews and Gentiles together. Seeing that more people turned to Christ, the unbelieving Jews again stirred up the Gentiles against Paul and Barnabas. This did not stop them from staying in the town for some time during which they boldly testified to the grace of God and were also granted signs and wonders to confirm the word which had been preached (Acts 14:3). L. Onyokoko

From Surulere: Antioch became the leading centre of outreach to the Gentiles, and became Paul’s base for his missionary work. The Galatian region to which he went was about 300 miles northwest from Antioch, a rather long journey in those days. In Antioch of Pisidia, Paul as his custom was, started the work in the Jewish synagogue. Some Jews and many Gentiles in all the region believed (Acts 13:43-49). In Lystra, Paul healed a crippled man and multitudes thought he was a god. Later they stoned him, and left him for dead. We noted that Lystra was the home of Timothy (Acts 16:1); perhaps he witnessed the occurrence (2 Tim.3:11).

In Derbe they made many disciples, and then returned through Lystra, Iconium, and Antioch. We observed that Paul’s thorn in the flesh (2 Cor.12:2, 7) came upon him 14 years before he wrote 2 Corinthians. That was the time he entered Galatia (Gal.4:13). Paul and Barnabas suffered persecutions and affliction in Antioch, Iconium, and Lystra but the Lord delivered them. Though they were persecuted from city to city, their mission was accomplished—in proclamation of the gospel; imparting the truth; confirmation of the disciples; exhortation of the believers; appointment of elders; supplication for the saints; commendation of the saints to the Lord (Acts 14:21-33). What a joy to report back to the church at Antioch what God had done through them and how He had opened the door of faith to the Gentiles (Acts 14:27)! G. Fagbenie, S. Olunaike

From Vancouver: Paul’s first missionary journey probably did not take place until at least 13 or 14 years after his conversion. During this early period Paul spent much time with God, also witnessing to his own people in Damascus and in his home town of Tarsus. He also taught in the church at Antioch for at least two years. When Paul and Barnabas decided to go to Pisidian Antioch they actually introduced Christianity to the Roman province of Galatia (Turkey today). Paul was beset by some physical illness which greatly troubled him.

The sermon at Antioch is recorded at length. The audience in the synagogue was a mixed multitude composed of Jews (‘men of Israel’) and Gentiles (‘you who fear God’), The response was very positive and Paul was invited to speak the next Saturday. On the second occasion the reaction was hostile. This caused Paul to make the great pronouncement ‘We turn to the Gentiles’ (Acts 13:46). This was a fulfilment of Old Testament prophecies. The Gentiles were overjoyed and there was growth in the number of disciples.

The pattern is set; Paul goes to the synagogue, preaching the gospel to an audience of Jews and an even larger number of Gentiles, who believe. Opposition would develop even to the extent of a riot and Paul would be forced to move on. Paul travelled 100 miles south-east to Iconium, Lystra, and Derbe. He reminded Timothy ‘… thou didst follow my teaching, persecutions, sufferings; what things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured …’ (2 Tim.3:10,11). On the return journey they found that the disciples had remained faithful, and were even ready for elders to be appointed in the local church. No opposition can stop an eternal work of God.

Four avenues of teaching for the new converts are: 1. They confirmed the disciples (Acts 14:22) They reiterated former truths and reassured them about their salvation. 2. They warned the new disciples to endure trials They had a glorious inheritance—the kingdom of God. With this in view they would also share with their King His temporary rejection by the present world. 3. They consolidated them by organization Leaders were needed to shepherd them when Paul and Barnabas moved on. Therefore in each place elders were chosen by the apostles at a meeting of prayer and fasting. These overseers were chosen only after a few weeks or months after their conversion. That is faith [Comment 12]. 4. They commended them to the Lord These new converts were just babes in Christ without any written New Testament in their hands. How could they stand? They belonged to Him. They were His responsibility; so they were commended to the Lord, in whom they had believed.

COMMENTS

1. (Ayr): The AV refers the 450 years exclusively to the period of the Judges, which seems to be too long. Others suggest that the period may include the patriarchal dwelling in the Land, but this conflicts with the reference to the casting out of the seven nations (Deut.7:1). P.L.H.

Ozanne (Ozanne, C.G., 1970, ‘The First 7000 years’, Exposition Press, New York) shows that the phrase ‘four hundred and fifty’ is in the dative case, which, according to F.F. Bruce, implies a point in time. This contrasts with the periods of 40 years in vv. 18,21 where the use of the accusative case implies duration. Israel received their inheritance in the land at a point in time 450 years after the choice of the fathers (v.17)—a span which embraces the 400 years of affliction in Gen. 15:13 (from Gen.21:9 onwards), the 40 wilderness years, the 6 years to the division of the land and 4 years beyond, since Ozanne further indicates that the idea of ‘complete military possession’ is in the expression of verse 19. B.D.J.

2. (Ayr): I agree mat the words ‘raised up’ have two senses here. Firstly, Jesus was ‘raised up’ in the same way as David was (v.22). Secondly, He was raised from the dead. Since the scripture clearly connects the first raising up with Ps. 2:7, it is at least arguable that this scripture refers to the Son’s begetting into the world. This is not to imply that He became the Son at that time, but that God the Son was then begotten as a man (1 Jn 5:18). P.L.H.

The three references in Scripture to this glorious statement have to do with the

Lord’s eternity (Heb.1:5), His incarnation (Acts 13:33) and His priesthood (Heb.5:5). They are not different ‘begettings’ but an emphasis on His unique pedigree as the only begotten from the Father (Jn 1:14). R.B.F.

3. (Lerwick): This amendment might be easier to understand, but it is not what the Scripture says, and we are not at liberty to change the wording of Scripture to make things easier for ourselves. It says that ‘as many as were ordained to eternal life believed’, quite clearly showing that the belief was subsequent to the ordination. Closely parallel are the words of the Lord in Jn 6:37; ‘All that which the Father giveth unto me shall come unto me; and him that cometh unto me I will in no wise
cast out’. The word translated ‘ordained’ does indeed mean ‘put in place’; that place was the place of eternal life, and belief was the means of receiving it. There is no conflict with the ‘whosoever’ of Jn 3:16 or similar scriptures; whoever believes will have eternal life, but not all will believe. P.L.H.

Divine choice and human responsibility are truths abundantly made clear in many scriptures. They are not antithetical and present the divine side of our salvation that brings glory to God through the objects of His choice (see Rom.9:23,24 and Eph.1:4,6) and the need for all to repent and believe because of sinnership.

4. (Liverpool): This is an interesting point made here although I would incline to the view that their reference to this verse in Isaiah would be understood by their audience to be of the Person of Christ, of whom they would speak in declaring the word of God (v. 44), and not themselves. Could it be said of preachers of the gospel that they are ‘for salvation unto the uttermost part of the earth’? Only in the sense of instruments in God’s hands. R.B.F.

I would agree with Liverpool: v.47 says ‘so hath the Lord commanded us’

B.D.J.

5. (Liverpool): The tense of ‘enter’ is aorist, in contrast to the present tense of ‘continue’. Our entry into the kingdom of God is a completed event, however, our testimony and trials will validate that experience in our minds and hearts, confirmed of course by the Spirit within. R.B.F.

6. (Manchester): The healing of the cripple at Lystra was a work of God which, as usual, had two purposes: it showed the kindness of God towards a man in need, and it authenticated the message of Paul and Barnabas. There is regrettably an age-old popular tendency to delight in the active and immediate while refusing to give proper thought to its implications. P.L.H.

The preaching was not fruitless, since Acts 13:20,21 surely imply that there were disciples at Lystra, and in Acts 16:1,2, ‘brethren’ were visited. Would many not realise their mistake as they saw and heard more of the progress of the Gospel? M.A.

7. (Musselburgh): To ‘confirm’ is to ‘strengthen’. Paul and Barnabas helped the Christians to be more sure in their faith.

8. (Musselburgh and others): Scripture uses in several places the word ‘appoint’ in relation to elders. We tend to refer to ‘recognition’ (not a scriptural term) on the ground that it is the Holy Spirit who makes men overseers (Acts 20:28), but this was surely just as true then. Not all those who appointed elders were apostles (cf. Tit.1:5), although the task could be done in fellowship with apostles. Today they are appointed by elders in fellowship with other elders. P.L.H.

9. (North York): The very opposite is true. The verse quoted would underline Paul’s deep sensitivity to people and problems as shown in 2 Cor.2:2-4 with regard to the excommunicated saint. Let us remember that John Mark was their attendant and not one called, as some here stated, to full-time evangelistic work. R.B.F.

Paul and John Mark From the first day of Paul’s setting foot in Asia (on his ‘second journey’) there is evidence also of his lowliness of mind, tears (Acts 20:19,31), and gentleness (1 Thess.2:7) in Paul’s attitude to others, particularly the fainthearted and weak (1 Thess.5:14), unless error had to be rigorously opposed (Gal.2:5, 11). This is relevant to Acts 15:36-41. We can only conjecture whether on the first journey Paul was having to temper his zeal with compassion. 2 Tim.3:10 may suggest otherwise. M.A.

10. (North York): Its effectiveness is never in question. To the disbelieving it is the instrument of judgement—proclamation (cf. 2 Cor.2:15,16). R.B.F.

11. (Port Harcourt): As Acts 13:32 and Acts 26:6 point out, the gospel was taken to the Jews first because it was the fulfilment of God’s promise to their forefathers.

P.L.H.

12. (Vancouver): Let’s bear in mind the speed of other events of this time and certain characteristics of the work e.g. signs and wonders, accompanying the message, which were not intended to have permanency, but in some cases highlighted the eagerness of this initial stage of the dispensation. R.B.F.

EDITORIAL 9407

CRISIS MANAGEMENT

Of the twelve occurrences of the expression ‘with one accord’ in the New Testament (KJV), eleven are from the pen of Luke in writing the Acts of the Apostles. He uses it six times in connection with the early community of believers in churches of God: eloquent testimony to their manifest unity. Since this unity was so pleasing to the Lord (Jn 17; Ps.133), it was inevitable Satan should try to attack it by means of internal dissension (Acts 15:1,2) as well as by external opposition.

Contributors in earlier months this year have observed the principle of a plurality of elders in every local church, and these churches, under the early authority of the apostles, thereby being closely integrated together under an united elderhood into an interdependent fellowship. This stood as a buttress against local autonomy, as well as being a divinely ordained resource for crisis management. In Acts 15 it was put to the test. Here no visions revealed God’s will, but independent local solutions were avoided as elders came together at the Jerusalem Council for a definitive solution for the community of churches. Their aim was to come to ‘one accord’ (Acts 15:25), and this was duly arrived at as differing minds in subjection provided unity after full explorative discussion (‘much questioning’: Acts 15:7), and also after due weight had been given to the contributions of men recognised to be ‘pillars’. This constitutional precedent of what must happen when a dispute cannot be solved locally, or has widespread implications, has impressed our contributors this month.

The leading of the Holy Spirit was prominent in the decision-making process, as reflected in the order of the expression ‘it seemed good to the Holy Spirit, and to us’ (Acts 15:28). Here was no human expedient compromise: but elders submitting to one another, and the elderhood and its leaders submitting to the Lord the Spirit, discerning His pleasure. Strong, diplomatic leadership under God was provided by James, the chairman of this Jerusalem Council, who in avoiding reference to Barnabas and Paul in the summing up at Jerusalem, and then making pointedly friendly reference to them in the decree to Gentile believers, showed a keen sense of how to carry different audiences with him. B.D.J,

MAINTAINING THE UNITY OF THE CHURCHES
Acts 15:1-29

From Ajegunle: The aim of the churches of God in the Apostolic age was not only to preach for the salvation of souls, but also to maintain the unity among the churches.

In the Jewish nation circumcision of the male foreskin was not to be taken lightly. It was a sign given to them by God as a result of the covenant He established with Abraham (Gen.17:14). Some of the Jews in the apostolic times had problems after their salvation; they tended to carry over what was being done in the time of Moses to the period of grace. Salvation is by faith in our Lord Jesus Christ, and ‘therefore by the deeds of the Law shall no flesh be justified in his sight’ (Rom.3:20; Rom.2:28,29; Rom.4:9).

In the conference at Jerusalem, Peter rose to address the issue and he reminded the apostles and elders that God made a choice among them in that the Gentiles should hear the gospel and believe. God made no distinction between the Jews and the Gentiles (Acts 15:8). For the truth to be obeyed, it must be backed up with scriptural principles, obedience to which ensures unity. The apostles and elders referred to what God had said in the past through the mouth of His prophets (Acts 15:15). The council waited upon the Lord, debated the circumcision issue, and finally came to one accord. ‘Behold, how good and pleasant it is when brothers dwell in unity’ (Ps.133:1).

In maintaining the unity of the churches of God, saints have a role to play—to read, obey and accept what has been delivered to us. For the unity to be maintained, there must be humility among the leaders and the saints (1 Pet.5:15).

We must contend for the faith which was once for all delivered to us (Jude 1:3). The Holy Spirit plays an important role in maintaining the unity of the churches as was seen in Acts 15:28. E. Bayo, D. Athobe

From Ayr: Here in Acts 15 a problem has arisen due to brethren from Judaea, imbued with the teaching of Moses, insisting that salvation involved circumcision, which, according to Paul in Galatians, demanded the keeping of the whole Law. This caused consternation in Antioch, a Gentile church, where salvation had been preached by faith in Christ alone. Paul and Barnabas stood resolutely for this position, but it was decided that this dissension, involving as it did the testimony in all the churches of God, should be referred to the apostles and elders at Jerusalem.

There is another aspect to this going up to Jerusalem which Paul reveals in Gal.2:1-10, when he went up by revelation to lay privately before the men of repute the gospel which he preached among the Gentiles. Peter was obviously a leader in those days, but he had appeared to vacillate at an earlier meeting on this question. It was and is most desirable that men of such standing and ability should be of one mind before other leaders of the people of God.

In the meeting of the apostles and elders there was much questioning (disputing AV), but Peter quietened things down as he stood up and reminded them how God had chosen him to carry the gospel to the Gentiles. This was thought to relate to the time when the Lord revealed His purpose to build His Church (Eph.1:22,23), and He said to Peter, ‘I will give unto thee the keys of the kingdom of heaven …” (Matt.16). So Peter affirmed that salvation is not by works of the law but rather through the grace of the Lord Jesus to both Jew and Gentile. All the multitude kept silence when Barnabas and Paul recounted their experiences of the wondrous working of God among the Gentiles in their journeyings, and this must have had a powerful effect on all who heard.

James summed up following on in the line laid down by Peter, how God had first visited the Gentiles to take out a people for His name. The ‘first’ here appears to be in contrast to what God will yet do in building again the tabernacle (house) of David which is fallen [Comment 7]. This will be in millennial times, but prior to that, the Lord takes out a people for Himself from among the Gentiles as we see in Rom.11. The judgement of James was that salvation is by grace and faith alone, and this was acceptable to the conference. J. Miller

From Birkenhead: Certain men had come from Judaea to Antioch with erroneous teaching. The consequence was that the saints were hearing ‘a different gospel’ (Gal.1:6). This development caused dissension which, unless it was promptly dealt with, would have undermined the work of the Lord. The extent to which this teaching caused havoc, with even Peter disregarding the revelation given to him, is detailed in Gal.2.

To preserve the unity of the churches, Paul and Barnabas were sent to Jerusalem to meet with the apostles and elders of the church there. A full discussion took place with participants expressing a range of views. Peter, having been forcibly reminded of events recorded in Acts 10, spoke in support of Paul and Barnabas. They stoutly maintained that circumcision was not a divine requirement for Gentile believers, and felt assured of the correctness of this as they outlined details of the Lord’s hand in blessing upon them. In their deliberations the word of Amos proved to be helpful in establishing that the purposes of God were to include the Gentiles in the people for His name. In resolving any doctrinal issue it is vital that no conclusion is reached that conflicts in any way with the Word of God.

James, in drawing the debate to a close, expressed a judgement that those who turn to God should not be duly burdened. Acts 15:20 redefines those things that are to be taught as obligatory for the zealous disciples. It is lovely to see that the agreed mind, after conferring, was in line with the mind of the Lord as the Spirit overruled (Acts 15:28).

As an indication of the unity of the Fellowship it was determined that the results of the discussion should be conveyed in writing to those who had been affected by the erroneous teaching by the hand of chief men among the brethren—an indication of the perceived significance of the problem that had arisen.

R.D. Williams

From Derby: In Acts 15 we read of the first controversy which took place in the Christian Church [Comment 1].

The circumcision party had already contended with Peter in Acts 11, but after Peter’s narrative they recognised that, ‘Then to the Gentiles also hath God granted repentance unto life’ (v. 18). However, they were not prepared to accept any more Gentiles, saying they could not be saved unless they were circumcised. The Judeans came to disturb the church in Antioch with this false teaching, which was anathema to Paul, who taught that salvation is through faith in Christ alone. The crisis had the potential for causing a huge split in the growing church and ultimately destroying it.

So in Acts 15 we are told that after Paul and Barnabas had failed to convince the Judean brethren by careful reasoning in Antioch they were sent to Jerusalem. However, in Gal.2:1 Paul ascribes his journey to ‘a revelation’ [Comment 8]. At Jerusalem Paul and Barnabas had an important meeting with the ‘pillars’ of the church: James, Peter and John. When they were all of the same mind they were able to guide and influence the larger gathering of apostles and elders. Titus, a Gentile, had probably been taken to the meeting as a focus. Peter, having formerly withdrawn from the Gentiles under pressure from the Jews, reinforced Paul’s arguments and spoke from his personal experience with Cornelius. The Pharisees were demanding a ceremonial cleansing after salvation [Comment 9] but the Gentiles had had their hearts purified when they believed. Paul and Barnabas emphasized the signs and wonders which showed that God accepted their work among the Gentiles.

James, in his wise summary, showed that the Gentiles were spoken of by the prophets. Gentile believers as well as Jewish believers were to be the people of God. He was able to propose a submission which would not be a burden to the Gentiles and would be acceptable to the legalistic Judeans [Comment 2], It is a sobering fact that in the seven churches described in Revelation, just before the testimony ceased, the saints at Pergamum and Thyatira were openly contravening the decree (Rev.2:14,20).

The letter was written to ‘the brethren which are of the Gentiles’. It was sent with Barnabas and Paul and contained a high commendation of their work. The apostles, elders and the whole church chose Judas and Silas, chief men among the brethren, to accompany them so that they would be able to reinforce the facts written in the letter.

In this first council we see that the meeting was conducted in an orderly and gracious way; but paramount was the guidance of the Holy Spirit and the revelation of His will, so that the apostles and elders knew that they had arrived at the correct decision. G.W. Conway

From Halifax: Those who were Jews by nature (Gal.2:15) having agreed, with some reluctance, to the admittance of a few individual Gentiles, were now being confronted with the possibility that a large number of uncircumcised converts would be joining the established churches.

Maintaining unity of practice among the early churches proved difficult especially when the challenge came to the fundamental truth of the gospel. There is only one gospel and, in expressing the truth of this, Paul (Gal.1:5-9) uses two different Greek words. Some Galatians were turning to a ‘different’ (heteros another of a different kind) gospel, but there is really no ‘other’ (alios, ‘another’ in the sense of ‘second’) gospel.

The Judaising teachers, who came to Antioch from Judaea, were false brethren [see Comment 3] who had come in among the church by stealth with the objective of effecting this challenge to liberty for all by faith in Christ Jesus, and to bring them again under bondage to the Law (Gal.2:4), so perverting the true gospel of Christ (Gal.1:7).

Circumcision is referred to as being according to the custom of Moses—not that it was from Moses, but from God’s covenant with Abraham (Gen.17:9-14; Jn 7:22). Elsewhere Paul wrote: ‘Circumcision is nothing, uncircumcision is nothing, but keeping the commandments of God is what matters’ (1 Cor.7:17,19 NKJV). All were encouraged to stand fast in this liberty, which by Christ had set them free and not become entangled again with a yoke of bondage (Gal.5:2).

When the apostles and elders came together in Jerusalem to consider this matter, after much discussion, they listened to the combined and united testimony of Peter (Acts 15:7), Barnabas, and Paul (Acts 15:12) as they told how God had worked through them among the Gentiles. It was God’s purpose to take to Himself, from among the Gentiles, a people for His name (Acts 15:14), a people separated out and called together to Himself, unitedly conforming to the doing of His will (Ex.6:7; 2 Sam.7:24; cp. Tit.2:11,14; 1 Pet.2:9,10). H. Dodge

From Lerwick: The problem here arose because of the false teaching being propounded by certain Jews who had missed the point of salvation by faith and were trying to introduce part of the Law; teaching that circumcision was necessary for salvation. This teaching would infer that the crosswork of the Lord Jesus was not sufficient in itself for salvation. In Gal.2:4 Paul called them false brethren, indicating that they should not have been in the Fellowship and were possibly not saved [Comment 3]. His grasp of the situation is clear (Gal.5:1-3; 1 Cor.7:18,19).

In Phil.3:3-8, Paul writes of the transformation in his life and the reversing of personal values when he became a disciple of Christ. So serious was the effect of their teaching that Paul, Barnabas, and chosen brethren, were appointed to go up to Jerusalem to consult with the other apostles and elders to resolve the matter.

From Gal.2:2 we would understand that Paul had the added reason for going up to Jerusalem in that God had spoken to him through the Spirit—’I went up by revelation’ [Comment 8]. We understood that Gal.2:11-16 speaks of this same incident. Though it may be possible, it would be hard to credit that Peter could address the gathering of apostles and elders as he did and later be so remiss as to fail to stop the false teaching that led to the disagreement in Antioch [Comment 4]. The fact that he did become entangled by the deceit shows that even the most faithful and godly men can be tripped up by the subtleties of Satan. In Gal.2:2 we find Paul privately meeting with those of repute. His reasons would appear to be twofold.

The unity of teaching in the church was being tested by the matter of circumcision. Paul had with him Titus who, it could be said, was a test case. Paul rehearsed all that he and Barnabas had been teaching and graciously persuaded the other apostles that circumcision was not required for salvation. This does not mean that the other apostles were supporting the teaching of circumcision, but rather that perhaps Paul helped to clarify the issue for them. Interestingly, it is Peter’s address to the meeting which is recorded first and which begins to show the mind of those gathered, namely that the Law as an ordinance had now passed and that grace reigned in its place [Comment 5]. The meeting is summed up by James; it was decided by the apostles and elders to write to their Gentile brethren that the men who had come among them with the false teaching did not have the approval of the apostles or elders and that the Gentiles refrain from the things listed in Acts 15:29.

In v. 12 the gathering of elders is referred to as a multitude, which may be a reflection of the numerical strength of the church, or may indicate that it was a prearranged gathering of elders including those outside the Jerusalem area [Comment 6]. A. Nicol, S. Nicol

From Liverpool: The real problem facing the apostles and elders was not so much the erroneous teaching, but how to resolve the issue causing the dispute and maintain the unity of the churches.

The main problem is found in v. 1 where some believers, although devout men, were finding it difficult to relinquish certain parts of the Law of Moses, and as this serious issue could have divided the church, the process involved in dealing with such an issue is very important.

Four steps to a satisfactory solution emerge from the action taken by the overseeing brethren, which lead to guiding principles for churches of God today. The steps suggested are:

(1) The apostles and elders met together in Jerusalem (where the problem first arose; vv. 1-6) with a view to resolving the problem. In principle, we have the first conference of overseeing men (v.2).

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(d) To insist on the Gentiles keeping ceremonial Law was to tempt God (v. 10).

(e) The Law could not give life. It had been found an intolerable yoke by the Jews (v.10).

(f) The Jews can find salvation only by the grace of God not by the Law. Jews and Gentiles need the same salvation (v. 11).

After Peter’s remarks, Paul and Barnabas gave a report of God’s work through them among the Gentiles (v. 12; cf. Acts 14:27; Acts 21:19). James summed up the discussion by first providing scriptural warrant for the Gentile mission, adding to what Peter had stated and also to the report of Paul and Barnabas. Arguing from the Old Testament Scriptures, he insisted that the Gentile mission was God’s intention and that the Gentiles should not be unnecessarily harassed (v. 19). At the end of the conference, they were of one mind with the Holy Spirit to write to the Gentiles requesting them to abstain from four practices.

(1) Abstinence from pollution to idols (Ex.34:13-16; Lev.17:8,9) including eating meat sacrificed to them (Acts 15:29; cf. Acts 21:25; 1 Cor.8:1-13).

(2) Abstinence from sexual immorality (Lev.18:1-30; 1 Cor.6:8; 1 Cor.10:8) a sin, taken very lightly by the Greeks and associated with certain pagan religious festivals.

(3) Abstinence from eating strangled animals (Gen.9:4; Lev.17:13)

(4) Abstinence from eating animal blood (Gen.9:4; Lev.3:17; Lev.17:10-14).

It is noteworthy that these proposals were the restrictions the Old Testament also placed on strangers (Gentiles) among the Jews (Lev.17:13; Lev.18:26).

L. Onyokoko

From Vancouver: In Antioch, Paul and Barnabas were confronted with the problem of circumcision: ‘Except ye be circumcised after the custom of Moses, ye cannot be saved’ (Acts 15:1). The question arose: ‘How many churches at that time were affected by this problem?’ It was determined that Paul and Barnabas should go up to Jerusalem, to the apostles and elders about this matter.

According to Gal.2:7, the gospel of uncircumcision was committed to Paul, and the gospel of circumcision to Peter. This in no way indicated that there should be a division among the churches, as to circumcision or uncircumcision. It only meant that Paul’s apostleship was to the Gentiles. Peter in Jerusalem clearly stated that God put no difference between the Jews and Gentiles, and that they were purified in their hearts by faith in Christ: ‘…but we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.’ He also contended that they should not tempt God, by placing a yoke upon the neck of the disciples which their fathers were unable to bear.

It would appear that the first record of a conference of (apostles and) elders was in Jerusalem, and at this conference this thorny problem should once and for all be erased. There were three classes at that day, apostles, overseers and brethren.

They must be united. The unity of the churches, must be maintained. This unity is sought and expressed today, among the churches of God throughout the world.

James, one of the chief brethren in Jerusalem, rose and expressed an opinion, which proved to be the mind of all present—this judgement should follow: ‘… that we trouble not them, which from among the Gentiles are turned to God, but that we write unto them, that they abstain from pollutions of idols and from fornication, and from things strangled, and from blood’ (Acts 15:19,20).

Did this suggest that a different set of rules pertain to Jews? No, of course not! The practice of looking down on Gentiles, putting them on a separate and demeaning plane, by forcing them to become Jews, was clearly a thing of the past. The middle wall of partition had been broken down, through the atoning sacrifice of Christ, and now there was no difference between Jew and Gentile.

COMMENTS

1. (Derby): The term ‘the Christian Church’ is scripturally undefined, perhaps equating with what is otherwise called today

‘the visible Church’. Is it not better to express what we mean by the Biblically unambiguous (here shorthand) terms

‘Church the Body’ and ‘the churches of God’? Alternatively, we could write of

‘Christian history’. Since it was largely a clearer understanding of what the term

‘church’ stood for in Scripture that led to the re-emergence of the churches of God,

should we not strive to maintain that clarity for others? B.D.J.

This was the first doctrinal controversy however, as we are aware, the situation of Acts 6 was a practical controversy which, similar to this one, was happily and scripturally resolved. R.B.F.

2. (Derby): Friends probably do not intend to imply that this was a compromise, as some commentators have suggested. Rather than these Gentile believers, having been cleared of any submission to the ceremonial Law, being nevertheless asked to consider their weaker Jewish brethren by respecting certain of their scruples; these four abstinences should be seen as forming a fundamental part of God’s will for all ages (1 Cor.10:20; Gen.9:4; Deut.12:23-5; Mk.10:2-12). These decrees became confirmed as part of the Faith (Acts 16:4,5).

3. (Lerwick): Compare Acts 15:5 where we read that it was the Pharisees who believed who rose up. Perhaps among this group there were some whose profession was indeed false.

4. (Lerwick): This is assuming that Gal.2:11 etc. chronologically belongs before the earlier verses which then tie in with Paul’s Acts 15 visit, as most contributors this month have assumed.

5. (Lerwick): The ceremonial Law had certainly been abolished (Eph.2:15) but in order ‘that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the spirit’ (Rom.8:4).

6. (Lerwick): It would be safer to infer the former, I judge. There is no suggestion that there were elders from churches other than Antioch and Jerusalem present. It is furthermore helpful to see the debate of vv. 6-21 as confined to the circle of the apostles and elders; whereas in v.22, and specifically relating to the choice of emissaries only, we see the apostles and elders leading the whole church in that practical administrative decision. B.D.J.

7. (Ayr): Does not ‘first’ simply refer to the initial stage of the spreading of the gospel, when Peter spoke to Cornelius?

8. (Derby and Lerwick): Gal.2:2 says that Paul went to Jerusalem ‘by revelation’; that is, that God revealed to him that he should go. It may well be that the agency of this revelation was the appointment of the brethren in Antioch.

9. (Derby): It was more than this; they were saying that unless Gentiles submitted to the Law first they could not be saved (Acts 15:1). That is, they said that only a Jew could receive the ‘Jews’ Messiah. P.L.H.

THE INHERITANCE AND THE OBLATION OF EZEKIEL 45-48

For many years, articles in Bible Studies and Needed Truth have referred to the Millennial City, Jehovah-shammah (Ezek.48:35 RVM) and the Millennial Temple or Sanctuary (Ezek.48:8) in association with the Millennial reign of Christ. Without exception it has been assumed that the City of the Oblation, Jehovah-shammah, will be coincident with the City of Jerusalem. Often no distinction has been drawn between the Temple to be built on the site of the Solomonic Temple before the Lord returns to earth, and the Sanctuary of the Oblation, to be built after His return.

The purpose of this study is to draw attention to the discrepancies between these assumptions and the details given in Ezekiel’s prophecy, if such details are mapped out according to the values given in Ezekiel’s text.

A cursory reading of the instructions in Ezek.48:20 reveals that the complete Oblation is 25,000 reeds square, as shown on the attached map. This area is divided into three strips of land. Two strips are 25,000 X 10,000 reeds (Ezek.45:1-5) and one strip is 25,000 x 5,000 reeds (Ezek.45:6). The northern strip has the Sanctuary at the centre (Ezek.48:8) and the southern strip has the City at the centre (Ezek.48:15). From these measurements it is clear that the Millennial City centre is to be 17,500 reeds from the centre of the Millennial Sanctuary [5,000 + 10,000 + 2,500 reeds].

We are also told that each tribe will receive a portion for an inheritance (Ezek.47:13,21; Ezek.48:29) each strip of land measuring 25,000 x 10,000 reeds (Ezek.45:1). Seven portions will be located north of the Oblation (Ezek.48:1-7) and five portions south of the Oblation (Ezek.48:23-27). The borders are specified as west being the Great Sea (Ezek.47:20); south being from Tamar as far as the waters of Meriboth-kadesh (Num.13:26; Num.27:14; Num.32:8 or Kadesh-barnea) to the brook of Egypt, unto the Great Sea (Ezek.47:19); east being from Hauran and Damascus and Gilead unto the East Sea (Dead Sea) which is east of Jordan (Ezek.47:18); north being from the Great Sea by the Way of Hethlon (which seems to indicate the river Orontes) unto the entering in of Zedad,

Hamath, Berothath, Sibraim, which is between the border of Damascus and the border of Hamath; Hazerhatticon, which is by the border of Hauran. And the border from the Sea shall be Hazar-enon at the border of Damascus, and on the north northward is the border of Hamath (Ezek.47:15-17). The latter border is the most difficult to identify. The west and south are the most easily identified.

Having highlighted the border problem we move now to the most difficult problem of all; the value of the cubit upon which to base the measurements of the Oblation and The Inheritance. My first study used four values as follows:

Value of Cubit

1. 17.5 in/44.5 cm

2. 20.4 in/51.8 cm

3. 21.6 in/54.9 cm

4. 21.0 in/53.3 cm

Basis

Distance from the elbow to the finger-tip The long cubit or great cubit of Ezek.40:5 The New Testament cubit The generally accepted value (18 + 3 in)

Therefore using each of the above to obtain kilometres and miles:

25,000 reeds 1

66.75 km

41.48 ml 2

77.70 km 48.28 ml 3

82.35 km 51.17 ml 4

80.00 km 49.71 ml

10,000 reeds 26.70 km 16.59 ml 31.08 km 19.31 ml 32.94 km 20.47 ml 31.98 km 19.87 ml

Using a map of the Levant, all four sets were plotted beginning at the southern border and making the west border the Great Sea. In none of the arrangements did the city, Jehovah-shammah coincide with Jerusalem. It was now necessary to verify which value of the cubit was correct. The advice of a Hebrew scholar at the Hebrew University of Jerusalem, Prof. A. S. Kaufmann, was received. The value of the great cubit was 52.1 cm or 20.51 in. Clearly, case No.2 was only 0.1 in in error. A further set of values was computed and plotted on the map using 52.1 cm as the great cubit. The values now obtained in kilometres and miles are as follows:

25,000 reeds 78.15 km or 48.56 ml

10,000 reeds 31.26 km or 19.42 ml

The attached map shows the results of plotting these values using the southern border as the starting point. From the map it would appear that the City, Jehovah-shammah (Ezek.48:35) is 29.31 km or 18.15 ml NNW of Jerusalem, and the Sanctuary is 78.23 km or 48.61 ml NNE of Jerusalem i.e. 25,025 reeds. The distance of the centre of the City, Jehovah-shammah to the centre of the Sanctuary is to be 17,500 reeds or 54.71 km or just 34.00 ml.

It is of interest to note that Mr. Thomas Newberry, in his Englishman’s Bible produced in 1886, did the same exercise based upon Dr. Arbuthnot’s Tables or Biblical measurements. He used 21.888 in for the ordinary cubit and 25.536 in for the great cubit. He made the assumption that the City, Jehovah-shammah was coincident with Jerusalem. His resulting map shows the southern border exceeds the one specified in Ezekiel as does his eastern border if the correct measurements for each portion are used. It seems evident that the value of the great cubit used by Dr. Arbuthnot is much too large, i.e. 64.374 cm. So it would appear that the centre of worship and the centre of government are to be in different places. It is interesting to read Mr. Newberry’s comment: ‘Thus the Temple of God’s holy mount will be the centre of worship for Israel and for the whole earth; mount Zion in Jerusalem, the centre of government and rule’.

Some might reason that the discrepancy revealed in this study will be overcome by the topographical changes due to the great earthquake before the Lord returns.

It is described in Rev.16:18,19 as such as was not since there were men upon the earth, so great an earthquake, so mighty, which divides the great city in three parts. Also the division of the mount of Olives, prophesied in Zech.14:4 at His coming to earth. All things are possible with the Lord but we might ask if such an upheaval of territory will account for 18.15 miles difference in a landscape which is less than 50 miles wide. In Ezekiel’s units, it is 9,344 reeds, almost the width of a portion which is to be 10,000 reeds. R.A. Parker

Editors’ Comments

1. Although newer translations of the Scriptures give measurements in cubits, not

reeds, the units are not stated in the original, and RAP’s calculations fit remarkably

well with the dimensions of Israel. Note that length is an east-west dimension and

breadth north-south.

2. D.J. Wiseman’s value of 51.8 cm is very close to Prof. Kaufmann’s 52.1 cm, so there seems to be substantial agreement here.

3. Editors feel that it is more likely that 18.8 describes the sanctuary as lying in the centre of the 25,000 x 25,000 reed square, not in the centre of the most northerly strip. This would involve a change in the order of the three portions.

We find it hard to understand why the centre of government and that of worship are not in the same place, and that place Zion, in the light of such scriptures as Isa.2:2,3; Jer.31:6 and Mic.4:1,2.

We should be pleased to receive comments from readers, which we may publish as space allows.

EDITORIAL 9408

SPIRIT-LED DECISION-MAKING

It has been rewarding to read contributors’ thoughts on the Lord’s direction of His heralds from one continent to another. It was surely a long, patience-testing journey north from the Galatian churches, sent westwards only when most of the coastal towns were out of reach. At the end, a cry for help, and more arduous travel, yet no record of results till they met the women of Philippi. Then back into the familiar pressure for rapid response under persecution.

It is helpful, then, to have the following sources of guidance identified by fellow-students in this issue as relevant to disciples today:

1. The Spirit’s use of the Word, in our daily reading, conversation and correspondence.

2. The ministry of the Word and of godly counsel by pastors and teachers in the churches, and by experienced saints.

3. The indwelling Spirit’s guidance in our meditation and prayer, which may be with fasting.

4. Considered judgement.

5. The opening and closing doors of circumstances.

Some have written of the doubt and confusion we often struggle with, in contrast to the assurance of those early leaders of faith. But, as we have noted in May issue, p.59, guidance by vision and specific command was the exception even then; and Paul knew perplexity also (2 Cor.4:8).

Yet too often our confusion comes from lack of that willingness which the Lord can instruct (Jn 7:17). We need to know the fear of the Lord (Prov.9:10); to keep ourselves in the love of God, and so pray in the Spirit (Jude 1:20,21), with a ‘hearing’ heart (1 Kgs.3:12 RVM); priests of our King, delighting in His law. Then we will know more of the planting and growth of churches of God.

M.A.

MACEDONIA
(Acts 16:6-17:15)

From Ajegunle: Paul and his companions (just like their predecessors) would only succeed in the task of establishment and development of churches of God as they yielded completely to the dictates of the Holy Spirit (Acts 1:8; Jn 16:14,15).

The command in Matt.28:19 must be obeyed before there could be the establishment and growth of churches of God. It seems that persecution has a place in the expansion of the gospel. Preaching the gospel appears to follow a set pattern: it involves both public and private witness (Acts 16:14; Acts 17:2).

The worship of God is not enough to bring about the establishment of churches of God in any place. Cornelius, the Ethiopian eunuch, and Lydia were worshippers of God but the command to salvation, baptism and addition had to be obeyed before a church of God could be established (Acts 2:41,42). Prayer plays a vital role, hence Paul and Silas were always praising and praying (Acts 16:25).

There is a need for continuous study of the Word of God if the churches of God are to grow (Acts 2:42; Acts 16:40; Acts 17:11).

E. Bayo, D. Athobe

Prom Ayr: It is a vital exercise by any born again person to be sensitive to the leading of the Holy Spirit who indwells us. As Paul and his companions journeyed, the text unfolds to us the complexity of this marvellous fellowship with God in the Spirit, as He speaks in the Word, through the words of others, and by visions (dreams/revelations in the mind). The mention of the Spirit of Jesus (Jesus means ‘Saviour’) suggests a work of salvation was to be done—though in this case elsewhere. We are confidently assured by the writings of others that a Christian community was established later in the regions of Phrygia and Galatia.

We may compare the attitudes of the first people worked with in three towns. Philippi had only a small Jewish community, principally of women we suggest, since ten men were required to form a synagogue, whereas here the women met at a place of prayer outside the city. Thessalonica and Beroea had synagogues, but a lack of receptiveness to the gospel.

In Philippi we see the working of God’s power in three ways: (1) by verbal persuasion through quiet discussion beside the river; (2) by the power of command, bringing release to a demon-possessed girl, and bringing revelation to many; (3) by the direct intervention of God in a prison filled with the joy, harmony, and power of praise and prayer.

We are not given any exact indication of the total time spent in Philippi, but by the time they were requested to leave by the magistrates, at least two households

(including the resident family, servants and their families) were added to the Lord. The planted church was further succoured by the apostle before his departure: and what a charitable assembly it was, as we may judge from the letter to the Philippians. It was built on the suffering of their teachers, and many other experiences in those early days, so that they just wanted to give back to the Lord all they could. We are not told how much time was spent in Thessalonica or Beroea either, but with the resultant experiences, Thessalonica had a strong church.

We would ask a question about testifying demons. Satan thought to bring destruction, surely, to the evangelists; but one possessed by a demon proclaims that these men are ‘servants of the Most High God, which proclaim unto you the way of salvation’. The Lord once said ‘he who is for us is not against us’, but would God testify of Himself in this manner? Does God use demons to tell His glory? Certainly the conclusion of the matter was a backfire as far as the power of evil is concerned, as often proved the case—the church flourished! [Comment 1]

From Birkenhead: There is abundant evidence of the continuing activity of the Holy Spirit as Paul continues his journey. Plans are frustrated (Acts 16:6, 7), but clear guidance was given in a vision in the night that it was God’s will that His servants should visit Macedonia. It seems clear that sound reasoning was not excluded from the programme-planning for they went where they supposed there was a place of prayer to commence their ministry.

A catalogue of close encounters with individuals of widely differing characters is recorded. Lydia, from the details we are given, was probably a wealthy woman. More importantly she worshipped God and the Spirit was at work in her heart. The consequence was that she gave heed to the message preached and committed herself to live as a disciple of the Lord Jesus Christ. Others of her household followed her example. The demon-possessed woman comes at the other end of the social scale. She met the servants of God on a daily basis as they travelled to the place of prayer, undoubtedly also as planned by God. By the power of God she was delivered from her bondage, and although it is not stated in Scripture we are inclined to think that she, in her right mind, received Jesus as her Saviour and may well have been numbered amongst the saints in Philippi. Because of the loss of earnings sustained by those who controlled the woman, her masters had Paul and Silas imprisoned. This unjustifiable action was blessed by God. Paul and Silas, unbowed in spirit as they praised God in their new surroundings, were used as the means of salvation for the hardened jailor, who may well have been set thinking by the unusual conduct of the disciples in their adversity. The jailor’s family were all, in turn, saved by God’s grace.

Thus it was from a variety of backgrounds individuals were called. Then-circumstances varied: maybe Lydia found wealth did not satisfy, the unnamed girl was deeply disturbed in mind, and the jailor clearly recognized his wrongdoing. All, however, came in their need to the Saviour.

From Acts 16:34 it is clear that all who were baptized were already believers. Absence of such detail in the case of Lydia has been taken as a basis for erroneous teaching that baptism before salvation may be practised within a family circle.

R.D. Williams

From Derby: As Paul and his companions went from time to time to the place of prayer they were followed by a fortune-teller, who kept crying out, ‘These men are servants of the Most High God, which proclaim unto you the way of salvation’ (Acts 16:17). Paul could not have this, nor the Holy Spirit. The work of God does not allow for demons to proclaim the Gospel. (See Lev.19:31; Lev.20:6; Deut.18:9-15,20). Indeed the Lord was gracious to this lady, for according to Deut. 18:20 she should have been put to death [Comment 1].

The message to the jailor is one of the clear testimonies of the gospel, ‘Believe on the Lord Jesus, and thou shalt be saved, thou and thy house’. This does not mean that the members of his house would be saved by proxy, saved because the head of the house, the jailor, was saved, but it means that as he would be saved by believing on the Lord Jesus, so also could they be, each one of them.

Paul comes now to Thessalonica (Acts 17:12). As his custom was he went to the synagogue. This probably reflects what took place in Philippi. (As a brief aside: because a practice that took place in the establishment of one church of God is not mentioned in establishing another, it does not follow that this did not happen. The reason for this is so that there is not unnecessary repetition.) [Comment 2].

Following this the brethren sent Paul and Silas by night to Beroea. Again they went, as their custom was, into the synagogue of the Jews. The Jews of this place, we are told, were more noble than those of Thessalonica, in that ‘they received the word with all readiness of mind, examining the Scriptures daily, whether these things were so’ (Acts 17:11). Many of them believed and also of the Greeks. There is little doubt that the church in Beroea was planted at the same time. Thus we know of three churches in Macedonia: Philippi, Thessalonica and Beroea. The work however was not allowed to go on long in peace, for when the Jews in Thessalonica heard that Paul had proclaimed the word in Beroea, they came and stirred up the multitude and again Paul was sent forth by the brethren as far as the sea.

More is to be learned of the work in Thessalonica from the two epistles of Paul to that church. Of them it is said, ‘Ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit’. Also, ‘Ye, brethren, became imitators of the churches of God which are in Judaea in Christ Jesus: who both killed the Lord Jesus and the prophets, and drave out us, and please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins alway’ (1 Thess.1:6; 1 Thess.2:14-16).

L.E. Foster

From Halifax: Luke was now with the band of workers going forward into Macedonia as we note from the ‘we’ of Acts 16:10, and the ‘us’ having experienced the call of God to go forward and preach the gospel there. Luke, being a doctor, would have been a great help to Paul and his companions, providing physical aid, help in the work, and being a faithful recorder of the events, as they unfolded.

Setting sail from Troas, and via the island of Samothrace, they reached Philippi, the chief city in that part of Macedonia, Thessalonica the capital city being farther away in the interior. On the Sabbath day they went down to the riverside where there was, according to the custom, a place of prayer (where prayer was customarily made, Acts 16:13 NKJV); and where the women regularly met together for prayer. Regular prayer, regular contact with God, opens hearts to the knowledge of His will. Lydia, who was judged to be faithful to the Lord, had her heart opened by the Lord (Acts 16:14), making her receptive to the truth now brought to her by the apostles, at the time of His choosing (cp. Matt.11:25; Lk.24:29,31,32,45; 1 Cor.3:5-7). In three Macedonian towns many prominent and leading women were influenced by the labours of the apostles and came to the Lord: in Philippi (Acts 16:12,13); in Thessalonica (Acts 17:14), and in Beroea (Acts 17:10,12). Later, when Paul was himself imprisoned in Rome, he wrote of those in Philippi who were beloved, longed-for brethren, his joy and his crown (Phil.4:1).

In Thessalonica during the first three weeks of his stay, Paul, on the Sabbath days, reasoned from the Scriptures with the Jews in their synagogue (Acts 17:1,2), speaking back and forth, as in conversation, setting out his reasons for believing, in the whole counsel of God from the Scriptures which they acknowledged as true, and every letter of which they valued as divine. He opened up that which previously had been closed to them, setting forth that Jesus is the Christ. Many believed, receiving the word of God which they heard, not as the word of men, but as the word of God which worked effectively in them (1 Thess.2:13). H.R. Dodge

From Lerwick: We are not told how Paul’s company were restrained from spreading the gospel in Asia. It is possible they were perplexed by this, but when Paul received the vision of the Macedonian beseeching him to come over and help them, the matter would have immediately become clear. This incident helps us to understand something of the work of the Holy Spirit, for He was surely directing the company of brethren to hearts He had already prepared for the message. In Acts 16:15,32,33 we see that Lydia and her household and the jailor and all his were baptised, indicating that they had all received and understood the message spoken to them. In v.32 we clearly see that the word was spoken to all in his house, for all were

saved as individuals; no merit was handed down from Lydia or the jailor. In Acts 18:8 there is a similar account where the record shows that all Crispus’ house believed. See also Jn 1:12.

What drove the spirit of divination to direct the woman mentioned in vv.17, 18 to cry out as she did? Lk.8:28 shows demons testifying to the authority of Jesus and here one testifies to the truth spoken by His servants. However, no harmony exists between Gods people and such spirits, and we are warned not to have dealings with or be defiled by them (Lev.19:31). Paul dismissed the spirit in the name of Jesus Christ, leaving her in a position to receive the word of God and be indwelt with the Holy Spirit. 2 Cor.6:14-16 clearly tells us there can be no communion between light and darkness.

Acts 16:29,30 show that the jailor knew something of Paul and Silas’ ministry. Thus through trials and tribulation God worked to fulfil his purpose in planting a church in Philippi. In Phil.1:29,30 we learn that this was a church called to suffering. Acts 5:41 tells us the apostles counted it an honour to suffer for the Name. In Thessalonica Paul again preached the gospel until persecution from the Jews drove them away. There is a wonderful tribute to the disciples and the power of the gospel message in Acts 17:6: ‘these that have turned the world upside down’. The church planted here continued in the same way and later Paul could write in 1 Thess.1:6-10 of their widespread and comprehensive testimony.

Perhaps what is most remarkable in this portion of Scripture is the immeasurable outpouring of the Holy Spirit. We understand that Paul and his fellow workers only spent a short period of time in each city and yet it would appear that a church was planted in each place [Comment 3]. One indication that a church was planted in each of the three cities is the use of the word ‘brethren’ in Acts 16:40; Acts 17:10,14. A. Nicol, S. Nicol

From Liverpool: Forward Planning It is necessary to make plans in the Lord’s work or nothing would ever get done! However this must be done prayerfully, and with a readiness to change if the Holy Spirit so decides. Plans should be drawn up on the basis of a given prospect and a particular burden. The two great areas of mistakes are (1) to have no plans and just drift or (2) to have such rigid plans that they cannot be changed.

The Spirit guides us through His Word. He also guides us through circumstances, as in this case. As one door closed to the team another opened. It is our responsibility to look for the signs. Acts 16:10 gives us the clue—’concluding’ having the sense of weighing up the evidence and being assured. Guidance from the Holy Spirit is not so much mystical as practical. Had they continued with their plans they would have gone to the area that Peter wrote his letter to later. Guidance is as much to do with timing as anything else.

Lydia The Lord opened three things in this chapter—an open door, an open heart and an open prison. Of the three the heart is the hardest to open and required the greatest power. We noted that Lydia was listening: she was already a worshipper of God and was prepared to act on what she heard. Although devout she had not heard about the Lord Jesus. Her conversion was followed by instant baptism and instant fellowship.

Baptism There are three pre-requisites for baptising someone: (1) to be truly saved (2) a desire to follow the Lord (3) a willingness to be added to others. Obviously Lydia (and her household) fulfilled these.

Demanding an apology We wondered why, having accepted the unjust and uncomfortable experience of the previous night, Paul and Silas the following morning demanded a formal apology. Perhaps it was to strengthen and protect the believers. By standing up for their rights they knew it would make the believers’ position stronger and it would prevent the possibility of a slur on the testimony.

The Beroeans These people serve as an example to us. Elders are the teachers, but it is the responsibility of the saints to examine what they are being taught to see if it accords with the Scriptures. D.J. Webster

From Manchester: It is quite remarkable how Luke describes as a matter of fact the clear guidance of the Holy Spirit regarding where Paul and his party should preach the Word. It seems to contrast sharply with our own efforts to discern the Lord’s will and the Holy Spirit’s guidance in our day. We struggle and wrestle with knowing the Holy Spirit’s guidance and yet how many of us, in seeking the Spirit’s guidance, could be so confident and assured of His leading in all circumstances? Although the apostles may have had unique discernment in these things, nevertheless, there is clearly a lesson here about how we should be so familiar with the Spirit’s influence in our lives that it becomes ‘second nature’.

Some helpful, practical matters to consider in discerning the Lord’s will include close reference to God’s Word, how the Lord uses circumstances to direct us in a particular path, being realistic, waiting patiently on the Lord. The Lord may use some or all of the above in order to guide us into His will in our service for Him. The closer our communion with our Lord, the more sensitive we will be to His leading.

In calling Paul and the others to Macedonia, the Lord strategically leads them to Philippi, the metropolis of the region. The Lord prepared hearts in that city, as there were people there who appeared to have some regard for God, and were ready to receive the gospel and be saved.

Following the conversion (we presume) of the fortune-teller, Paul and Silas received a severe beating and were imprisoned. Yet, what a wonderful example of suffering the afflictions of Christ with joy we see in their response and what a marvellous testimony too—singing hymns and praying! We often focus on the jailor in this story—but what effect did Paul and Silas have on the other prisoners? Were they also affected? It seems reasonable to suggest so, as they made no attempt to escape when their chains were loosed and the prison doors were flung open. What a transformation for the jailor too—one moment suicidal, the next listening intently as Paul and Silas spoke the word of the Lord to him and his household. How dramatically the Holy Spirit can change people’s hearts!

The Spirit-filled life of service for the Lord must be costly. Paul and Silas, and many others, experienced this as they preached the Word. Paul bears witness of this in several places: Gal.6:17; 2 Tim.3:12; 1 Thess.2:2. If this was their experience, should we, in our service for the Lord, expect anything less?

Craig Jones

From Musselburgh: The churches of Macedonia Noted for their sacrificial giving (2 Cor.8:1-5), particularly Philippi, who sent gifts to Paul to share in the expansion of the gospel. Noted for their strength in evangelism, particularly Thessalonica (1 Thess.1:8). Philippi, too, was strong in the gospel but perhaps the presence of Luke, continuing after the others left, would be a contributory factor. Noted for searching the Scriptures daily, particularly Beroea where the saints had a willingness to apply themselves. Possibly the ministry of Silas and Timothy contributed to this.

District of Macedonia These three churches, plus any other in the province, would form the Macedonian district. As we know, the Fellowship is made up of a number of districts, and our system of government is built on this principle.

Emphasis on households The gospel now had a beginning in Europe. The historian records how the message reached Lydia first, then her household. A good work had indeed begun (Phil.1:6). The jailor’s household was also reached. In the well-known prison story we note that the jailor called for light in order to kill himself. Paul offered the light of the gospel which he accepted. ‘Believe on the Lord Jesus and thou shalt be saved, thou and thy house” is a verse not always quoted in full. There is no thought of babies or young children in the chapter being saved or baptized. Indeed the emphasis is that all the families reached were able to respond with belief to the word Paul spoke.

Presentation of the Gospel Note from Thessalonica how Paul went about preaching. There is a strong emphasis put on the death and resurrection of Christ. Jesus is presented as the Messiah and the King—did you notice the reference in Acts 17:7 to ‘another King’? The claims of the Saviour were paramount. The particular method Paul used is stated in two words ‘Opening’ means ‘explaining or unravelling’.

‘Alleging’ means ‘setting before’ and is the word used for spreading a meal on the table. Both words imply an orderly presentation of facts to the mind. The mind must be reached first before the conscience and the heart can become awakened.

Alex Hope

From North York: We need to be assured of God’s direction before we go ahead with a particular form of outreach or evangelize a particular region, notwithstanding the broad context of the Lord’s commission: ‘Go into all the world…’ (Mk.16:15). Yet few of us today would expect to receive that direction by way of a vision such as Paul had of the Macedonian man begging his help. This kind of direct revelation, augmented by earlier direct constraint of the Holy Spirit, left Paul in no doubt where he was to go and what he was to do; the clarity of the direction was convincing to his companions also. Now that we have God’s revelation in the completed Scriptures should we be looking for a different source of guidance from Him? And would we disagree if someone claimed to have received a vision or dream directing a different course of action to our outreach? Acts 16 leads to these questions, but a guiding principle of decision-making is already established for us in Acts 15, where we find leaders seeking oneness of mind, reflecting upon Scripture and waiting upon each other for the Spirit’s guidance and reassurance (Acts 15:7,13,19,25,28). In practice this has been sufficient for us. While in the spirit of 1 Cor.14:37-40 we must be open to the Spirit’s work in out-of-the-ordinary ways, we must then apply the test of 1 Jn 4:1-6, ensuring that all is in conformity to the clear word of Scripture.

Once Paul arrived in each place, he would normally go to the synagogue. Perhaps Philippi had no synagogue. The place of prayer served the same purpose for Paul, who wisely went where he could find people with an interest in God. As the work flourished in Philippi over ‘many days’ he did not move to the confines of the homes of the baptized believers, but continued in the public place despite daily problems. The evangelical approach conformed to the principles of the Lord’s teaching in Matt.10:6-14. Eventually, the venue changed involuntarily to the prison, but testimony there continued in the form of prayers and hymns. Whether in the everyday setting of the place by the river, or in the miraculous events in the prison, the message and the results were identical. The rich lady of Thyatira would henceforth be in fellowship with the hardened jailor, both after submitting to the word of the Lord and baptism. The reference in v.40 to ‘brethren’ suggests a properly governed company had been established in Philippi, including possibly quite a large number of disciples, as the later epistle would confirm (Phil.1:1).

T. Elson, G. Hydon

From Port Harcourt: The cities of Macedonia mentioned in the Acts of the apostles are—Neapolis, Philippi, Amphipolis, Apollonia, Thessalonica and Beroea.

Paul and Silas were forbidden of the Holy Spirit to preach the word in Asia and Bithynia (Acts 16:7,8). We suggest the apostles did not fold their arms to take ease but waited upon God in prayer for clear guidance. The answer came to Paul in a vision, which turned the current of evangelization from the East to the West, and brought the ‘glad tidings’ to Europe.

We noted that at Philippi, there was already a place of prayer before the church of God was planted. In every work of God there should be those working in the background. How we long for warriors like Jacob and Epaphras who will ‘wrestie’ with God in prayer! Israel’s victory over Amalek is attributed to the uplifted hands of Moses in prayer. Do we still have Joshuas and the Annas who don’t depart from the place of prayer and communion?

The household of Lydia also shared in the blessing of the new life. Lydia’s hospitality is an example of the desirable character of the Christian home, a place of care and comfort not only for those within but also for those without.

In Thessalonica, Paul and Silas’ alleged offence was two-fold. Being Jews, they did not comply with the decree of Claudius banishing all Jews from Roman colonies. Secondly, they taught a new religion to Romans (Acts 17:7). The charge is worth noting: ‘These that have turned the world upside down’. What an impact we would make if we were able to ‘turn the world upside down’ for good in the small area where God has called us to serve! Although their stay in Thessalonica was brief, Paul and Silas did not leave without reaping a spiritual harvest among them (Acts 17:4; 1 Thess.1:9).

It was said of the Beroeans that ‘they were more noble than those in Thessalonica’ (Acts 17:11): more noble, not in birth, but in character. This is shown by their action in examining the Scriptures to test the arguments of Paul by the Scriptures to which he had appealed. Lawrence Onyokoko

COMMENTS

1. (Ayr and Derby): Jas.2:19 implies that the demons’ verbal recognition of the Lord or His servants would be either unwillingly compelled by the presence of divine purity, or motivated by fear and hatred. The Lord could not have had such in mind when He spoke of those ‘for us’. He ‘suffered not the demons to speak, because they knew Him’ (Mk.1:34). See also B.S. 1989, p. 11, Comment 4.

Deut.18:20, however, was addressed to the Old Testament people of God and those of other nations who embraced the Law.

2. (Derby): A place of prayer’ (Acts 16:13) could in those days mean a synagogue, but since it was ‘the women’ that the apostle spoke to, we reason, with

Ayr friends, that there were no Jewish men, or not the ten that Rabbinic literature says were required to form a synagogue. It seems significant that the expression ‘place of prayer’ is chosen again in v. 16. The location outside the city also suggests a very small Jewish community.

3. (Lerwick): In Philippi it felt like ‘many days’ (Acts 16:18)! M.A.

ERRATA

B.S.9406, p.72 line 25: insert “have” for “here”; last line: insert “uniqueness” for “eagerness”.

THE CALLING AND RECOGNITION OF EVANGELISTS AND TEACHERS

Principles and Practice in the New Testament Record

This subject has important relevance to our current study because it was integral to the divine purpose that material for the formation of churches of God should be obtained through evangelism and spiritually fashioned through the teaching of the Word.

The initial establishment of churches of God in Jerusalem, Judaea and Samaria was largely the direct work of the apostles, eleven originally chosen by the Lord Jesus, and Matthias later added to replace Judas Iscariot (Acts 1:26). We may therefore, in the first instance, learn from their appointment and experiences some of the principles of divine calling, and the recognition of evangelistic and teaching gifts within that calling, for the gifts and calling of God are complementary. In sovereign wisdom God calls to a particular aspect of service those whom He has distinctively gifted to carry out that service.

Significantly, the Lord Jesus continued all night in prayer to God before He called unto Him whom He would, and appointed twelve that they might be with Him, and that He might send them forth to preach (Mk.3:13,14; Lk.6:12-16). The hours of prayer in preparatory communion with the Father brought assurance of the divine will; the choice accordingly was as “He Himself would”. The calling of the apostles to service which would include both evangelism and teaching originated in the heart of God. Theirs was to be the unspeakable privilege of communicating the mystery which had been kept in silence through times eternal, but now was to be made known to all nations unto obedience of faith, according to the commandment of the eternal God. How vital then that the apostolic calling to evangelism and teaching should be directed by God Himself.

Yet against the background of such lofty divine purpose we are left to marvel at the divine choice of evangelist and teacher. Were we expecting the intellectually elite, the trained orator, the refined communicator? Not so. “Ye did not choose Me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should abide”, said the Lord Jesus to that small group of men. They were nobodies in worldly estimation, but it was to be God’s good pleasure to choose the foolish things of the world, that He might put to shame them that are wise, that no flesh should glory before Him (1 Cor.1:27,29).

How typical also these men were of human imperfections: slow to learn, often weak in faith, prone to jealousy of each other. Nevertheless, called to such noble calling, and under the Master’s patient tuition, they were yet to become effective witnesses in evangelism and living exponents of the truths they taught.

The personal part played by each of the twelve apostles in the establishment and development of the first great Church of God in Jerusalem is not revealed in detail. Together they drank in the Lord’s teaching about the things concerning the kingdom of God, that spiritual kingdom of which they were to be the pioneers. The principles of that kingdom must be clearly understood as the basis of then-evangelism and teaching. Together they experienced the endowment of spiritual power as on the Day of Pentecost they were among the first in human experience to be baptized in the Holy Spirit. Together they suffered imprisonment and beating for the sake of the Name. But only Peter and John are individually mentioned in regard to evangelical activity, and Peter was the spokesman who publicly proclaimed the message. There can be no doubt then that Peter’s gift of evangelism was acknowledged at this early stage of the work. We know from his epistles that he also had the gift of teaching. What scriptural evidence have we about the particular gift of the apostle John or the other ten apostles? Only the writing of John and Matthew, for the rest are not specifically mentioned as evangelists or teachers in connection with the development of the churches of God. Judging from their writings Matthew and John would be eminent teachers of the Word. The winsome appeal of many passages exclusive to John’s Gospel would seem also to suggest a telling gift in evangelism. For the rest of the apostles, we are left with the clearest confirmation of their call to apostleship, and the implication that as they were commissioned by the Lord to preach (Matt.10:7; Matt.28:19-20), they would also be gifted in evangelism and teaching.

From this early phase of development of churches of God, therefore, two important principles emerge:

Divine initiative in the calling of evangelists and teachers.

Recognition of evangelistic or teaching gift as made apparent in spiritually

effective usage.

G. Prasher

(To be continued D. V. This is the first of three requested articles by different hands.)

EDITORIAL 9409

NOTHING VENTURED, NOTHING GAINED

Paul was no slouch either in his trade as a tentmaker—’and they wrought’ (Acts 18:3)—or in his spiritual labour in God’s house as a builder (1 Cor.3:10). All work for the Lord is to be undertaken faithfully and heartily, as it is service to Christ and will reap reward (Col.3:17,22-24). Tentmaking, testifying and teaching all took time and brought hardship, but the result was well worth all the effort as many of the Corinthians hearing, believed and were baptized. It all takes time and energy that is richly repaid.

Gallio, Achaia’s proconsul, was no panderer to haughty Jews seeking the demise of the apostle. Their intimidatory tactics got them nowhere, so different from the success of the religious authorities applying pressure on a vacillating Pilate against the Saviour. The reaction to the gospel of the grace of God and the truth of the house of God can never be predicted from a human standpoint: in some places He will have His own (v.10), therefore the response will be positive; in others, a hostile reaction will be encountered. Come what may, we press on, triumphant in Him.

R.B.F.

ACHAIA, CORINTH, AND CENCHREAE
(Acts 18:1-18)

From Ajegunle: The Jewish religion seems to have already found a place in the city of Corinth. Not much is said about the city of Cenchreae; most events mentioned in this passage took place in Corinth. Paul came to the city with a message, which was to preach and testify to the Jews that Jesus was the Christ. The work in this city seemed enormous and required great determination. The city had men of high intelligence with a good knowledge of the Scriptures, but, with all their human intelligence, they failed to recognize the Person of Christ. They were after the

written code and not the Spirit. The letter kills but the Spirit gives life (2 Cor.3:4-6). In spite of the opposition the people put up against Paul, disciples were still made to the glory of God. The conversion of Crispus (v. 8) shows that salvation is both for the ruler and the ruled.

The vision of the Lord from His Word is very important for us to encourage us in His work in our time. It should be noted that after the opposition Paul received from the Jews, he had the mission of taking the message to the Gentiles, but a vision from the Lord (v.9) came to him to speak and not be afraid, and he stayed a year and six months [Comment I).

It was encouraging for Paul to have the assistance of Priscilla and Aquila to help the furtherance of the gospel as they sailed for Syria. It is evident that companionship is very vital for development of the work (Acts 17:15; Acts 18:18).

E. Bayo, D. Athode

From Ayr: The rule of Claudius ended in AD54. The early events of this chapter in Corinth probably took place in that same year. An edict from Claudius in AD49 or 50 displaced Jews from Rome following constant riots there by the Jews over one named Chrestus (possibly Christ), and if so it is not hard to see that the Jews who wished to maintain the law and the old order, would be, as we know they were, vehemently opposed to those Jews who accepted Christ as the answer to die law. Out of this situation came Aquila, a Jew, and his wife Priscilla to Corinth, and it was with them that Paul abode, being of the same trade.

Prior to Silas and Timothy coming to Corinth, Paul worked at his trade as a tentmaker, and reasoned in the synagogue every Sabbath. When they came, however, he was constrained by the word i.e. he devoted himself exclusively to preaching the word, for they had brought aid with them (2 Cor.11:9). Paul, having fulfilled the word of the Lord (Matt.10:5,14) is clear of his responsibility to preach the gospel to the Jews first in that city (see also Acts 13:51), and from henceforth preaches to the Gentiles in Corinth.

Some thought that Sosthenes (v. 17) may also have been the Sosthenes of 1 Cor.1:1, and, if so, it was the Jews that laid hold of him and beat him; Sosthenes, like Crispus before him in the office of ruler of the Corinthian synagogue, being already converted at that time. The AV states, however, that it was the Greeks who did the beating, and if he was indeed the Sosthenes of 1 Cor.then he would most probably have been unsaved at this time |see Comment 2].

What we can say is, that despite the fact that Christians (whether formerly Jew or Gentile) were still to suffer much persecution in Rome itself, the judgement of Gallio set a precedent which was tantamount to Christianity being legitimized in the

eyes of Roman law at that time as part of the religion of the Jews, for Rome did not allow new religions to be taken up within its jurisdiction.

Willie Stewart Jnr.

From Birkenhead: There are obvious reasons for Paul heading for Corinth during his missionary journey. It was a heavily populated commercial centre with two seaports, which meant that a large number of individuals could be contacted with the Gospel. It was a sinful place, so much so that ‘Corinthian’ has taken the meaning of ‘a profligate person’ in the English language. Paul recognized that the spiritual need was great, and declared in his first letter to the church (1 Cor.2:3,4) that he was devoid of self-confidence, relying on the power of God and the working of the Spirit as he laboured.

It is encouraging in difficult circumstances to work in fellowship with others, and by divine overruling Aquila and Priscilla had recently come to Corinth (Acts 18:2). Paul joined forces with them in the arduous service as he ‘reasoned’ and ‘sought to persuade’ both Jews and Greeks in the synagogue. The point was reached when it was obvious that this was no longer a suitable meeting place. A body of individuals rejected the message and Paul concluded that such should be considered accountable to God for their actions—they were no longer in ignorance.

It is possible that the opposition of the Jews could have caused Paul to be anxious, but once more the Lord overruled, as Gallio concluded that it was not his responsibility to interfere in this business.

Practical issues with present-day applications were noted in our study. Firstly we need to avoid the inclination to prejudge who may be likely to respond to the gospel message. 1 Cor.6:9-11 makes clear that some saints in the church had been freed from very sinful lives. Praise God for such today!

Secondly, Paul and his co-workers determined that they should not be a financial burden to anyone as they served the Lord (2 Cor.11:7-9). The generosity of saints elsewhere as they gave of their own free will, meant that more time could be devoted to the work of the Lord. An exercise on the part of the people of God today will mean that His servants are free to serve without concern for their own financial needs.

Finally thought was given to how we today may feel assured that our area or type of service for the Lord is according to His purpose. We felt that there were ways in which the Lord made the way plain to His servants apart from the special circumstances of Acts 18:8, 9. [See ‘Editorial’, August issue, agreeing with this. M.A.] R.D. Williams

From Halifax: Paul left Athens, where, on hearing the gospel and the call to repentance, some mocked (see Lk.14:29,30; Gal.6:7), others said, ‘We will listen some other time’, (like Felix in Acts 24:25), while some believed. There is no reference to Athens in the epistles of Paul and it was in the will of God that he came now to Corinth ‘determining not to know anything among them except Jesus Christ and Him crucified’ (cp. Acts 17:30,31); 1 Cor.2:2).

Corinth was a large and populous mercantile city, the centre of commerce for both East and West. Rebuilt by Julius Caesar, it was situated on the isthmus between the Aegean and Ionian seas, and was the capital of the Roman province of Achaia. The city contained a large population of Jews augmented by the banishment of the Jews from Rome by Claudius Caesar (Acts 18:2), amongst them being Aquila and Priscilla. It was thought that Christianity had spread to Rome and that orthodox Jews there often instigated riots against those who were called Christians. This was occurring throughout the Roman Empire, at Thessalonica (Acts 17:5), Beroea (Acts 17:13), and Corinth (Acts 18:12).

Aquila was born in Pontus, a small province in the north-eastern part of Asia Minor, bordering on the Black Sea. Jews from the province were present in Jerusalem on the great day of Pentecost (Acts 2:9) and those who believed were among the strangers of the dispersion to whom Peter addressed his first epistle (1 Pet.1:1).

Sharers of a common faith, and also of the same trade, Aquila and Priscilla gladly received Paul into their home and into business as tentmakers.

During his stay in Corinth Paul wrote his two epistles to the Thessalonians, having received news of them through Silas and Timothy (Acts 17:13,14; Acts 18:5), being pressed in the Spirit (constrained by the word). They brought a good report from Thessalonica which refreshed Paul’s spirit, giving him renewed zeal and encouragement (1 Thess.3:1-10).

Despite his continuing weakness (1 Cor.2:3), and the fear of being driven away by the violence of the wrath stirred up in the unbelieving Jews, Paul was reassured from above when the Lord appeared to him in a vision of the night (Acts 18:9,10; 2 Cor.12:1). Often, in times of darkness, the brightness of the Lord appears the greatest, to strengthen us for the work yet to be undertaken (Lk.22:39-43; Jn 12:27, 28). H.R. Dodge

From Lerwick: We thought that the famine prophesied by Agabus (Acts 11:28) may have been the reason the Jews were commanded to leave Rome. At the beginning of Paul’s work in Corinth we note he was found reasoning with the Jews in the synagogue. As always the message was brought to the Jews first. It could be said that when he first spoke with them ‘his heart overflowed with a goodly matter’ (Ps.45:1), whereas when joined by Silas and Timothy he was constrained by the word. His condition then could be compared with that of Job (Job 32:18-20) where he had to preach the gospel that Jesus was the Christ or burst, for he was unable to contain the spirit that was in him. When the Jews opposed him he shook out his raiment, this action being comparable to the instructions given to the disciples by the Lord Jesus ‘to shake off the dust of their feet’ (Matt.10:11-14). It was then that he turned to the Gentiles; some Jews however were saved and baptised. Here again, Paul is encouraged by a vision from the Lord; this is surely a reflection of the nature of the work God had called him to do. Many times he must have felt physical weakness and perhaps spiritual discouragement when faced with all dangers and trials he met during his time of ministry (2 Cor.11:23-33), but God told him T have people in this city’. God may seem to ask a lot from his servants but He is never found wanting; He is always there to comfort and sustain. God’s word in v. 10 and Paul’s letters to the Corinthians would appear to indicate that the church there was numerically strong.

We wondered why Sosthenes was beaten. Was it possible to be numbered in the church and still be ruler of the synagogue? (Comment 2)

A. Nicol, S. Nicol

From Manchester: Whilst waiting for Timothy and Silas to come from Macedonia, Paul spent some time in Athens and then moved on to Corinth. His meeting with Aquila and Priscilla was no doubt significant, as they were to become influential workers for the Lord in the spread of the word of God (see Acts 18:26; Rom.16:3). Whether they were already Christians before meeting Paul, or were converted because of meeting him, we cannot really determine. However, it is reasonable to assume Paul had a significant impact on them, as they worked together at their trade, no doubt discussing the Lord together also. How important is personal contact and witness in the spread of the word of God!

Paul, as we have noted was his custom, again entered the synagogue to reason with the Jews concerning the Lord. However, there seems to be a sudden urgency for preaching Christ after Silas and Timothy arrive. The NASB rendering of v.5 is helpful: ‘Paul began devoting himself completely to the word’ (emphasis added), as though previously, because of his daily employment, he was not in a position to undertake a full-scale gospel effort in Corinth. The significance of Silas and Timothy’s arrival could be twofold: firstly, that Paul would be reluctant to get involved in preaching the gospel without his fellow-workers or ‘support team’. Secondly, 2 Cor.11:9 refers to brethren from Macedonia bringing some financial help for Paul, thereby freeing him from his daily employment and enabling him to undertake more fully the preaching of the Word.

Although Paul’s preaching was opposed by the majority of the Jews, the conversion of the synagogue ruler, Crispus, must have been greatly encouraging and also influential in terms of the impact of the Word on others (v. 8). We have noted previously how the Lord seems to speak to the hearts of certain individuals who prove to be key converts, bringing certain qualities which would significantly help either with the spread of the gospel, or the establishing of those newly converted (see B.S.9402, p.19 para. 2) and Crispus would seem to be another example of this.

The Lord’s vision to Paul must have been a tremendous encouragement. The ‘many people’ could refer to people like Cornelius and Justus, who were called ‘God-fearers’, having a right attitude of heart towards God, but still needing to hear the gospel and receive salvation through Jesus Christ. Perhaps Paul’s 18-month stay in Corinth ‘teaching the word of God among them’ could refer to him seeking out the ‘many people in this city’ (NIV), preaching Christ to them and then teaching them further in the Word of God. Perhaps, also, this could be considered ‘inreach’, where a prolonged, specific work among the people of God is necessary to ground them firmly in the truths of Scripture. Clearly, at some time during the 18 months, the Church of God at Corinth was established and as the work developed, nearby Cenchreae also proved fertile ground, and a church was planted there (Rom.16:1). Craig Jones From Musselburgh: This month’s study reminds us that the people are the church.

Aquila and Priscilla As tentmakers they shared the same trade with Paul. This would give the apostle the opportunity to help this godly couple. Possibly the impact of Paul’s ministry was to strengthen them in their own sphere of service which, we learn later in the chapter, was to expound the Scriptures in their own home. From this historical record two lessons emerge. Lord’s servants could work part-time and stay in an assembly for a lengthy period (Acts 18:11). They would thus be brought into closer contact with the local population. Husbands and wives have a lead from Aquila and Priscilla in using their own homes to build up others in the word.

Titus Justus It would appear that the assembly met in his house, which was near to the synagogue. He would have been accustomed to attend a Saturday service in the Synagogue. Now he was part of an assembly testimony where the activities would centre on the Lord’s Day.

Crispus The ruler of the synagogue is now reached and his experience, along with many others, is a repeat of Acts 2:41,42. Paul himself baptized Crispus and a reference to him in 1 Corinthians confirms that he continued in the apostles’ teaching.

Phoebe We add the name of this godly sister—a servant of the church—who is commended by Paul in Rom.16. She was associated with Cenchreae.

Gallio We contrasted the experience of Paul before Gallio with the Lord before Pilate. Gallio’s judgement gave the apostle the freedom he needed in the establishing of the Corinthian church.

Many People Athens had proved a difficult city to evangelize. Paul must have had many thoughts as he approached Corinth, the commercial capital. Corinth was an exceedingly sinful city. The vision Paul got was to reassure him and it would seem that the assembly was both large and gifted.

Corinth and Cenchreae These we know, were assemblies in Achaia. We noted that 2 Corinthians is specifically written to the district of Achaia whereas the first epistle was written to Corinth linking up with all others in the Fellowship. Perhaps the local aspect of 2 Corinthians may have something to do with the re-admittance of the sinning brother of 1 Cor.5. Any problems relating to this man would be a district responsibility—the putting away, of course, is from the entire Fellowship [Comment 3].

Cultural relativity Please comment on the specific situations prevailing in 1 Corinthians which do not or could not occur today.

(1) Marriage problem – ‘because of the present distress’ 1 Cor.7:26.

(2) Role of women – 1 Cor.11.

(3) Judgement of the Lord’s supper – 1 Cor.11:30.

(4) Gift of tongues – 1 Cor.14 (Comment 4]. A. Hope

From North York: The same pattern is seen in Paul’s work in Corinth as on earlier occasions elsewhere. For the gospel is proclaimed publicly to the Jews, then upon their resistance to the Word of Christ the apostle turns to the Gentiles. The order is hearing the Word, believing in Christ as Lord, then submission to baptism in water (Acts 18:8). In this chapter there is no mention when the Church of God was planted in Corinth, but as all the requirements of Acts 2 had been met, and we know from the epistles that a church of God was located there, we can be confident in assuming that the baptized believers were immediately formed into the Church of God in Corinth. Paul provided authoritative teaching and leadership. Crispus would have had significant knowledge of the Scriptures and had already shown leadership among the Jews. Aquila was a capable and dedicated man too (Rom.16:3-5). The potential for a plurality of overseers is indicated.

Paul’s teaching would have included direction concerning the ordinance of the Breaking of the Bread and the arrangements for collective prayer. These formed

part of the apostles’ teaching (Acts 2:42), and 1 Cor.11:23 makes it clear that what Paul received directly from the Lord in these matters he passed on to those in Corinth. Timothy was later sent to Corinth to remind them of Paul’s teaching, showing that Paul had already provided the same clear doctrinal direction to them as he had in all the other churches of God (1 Cor.4:7). The place for disciples to be taught, in satisfaction of the Lord’s commission (Matt.28:20), is the church of God, and that is the correct sphere of activity for those in the Body of Christ who are pastors/teachers (Eph.4:11,12). Paul’s teaching would also have included the proper procedure in the case of sinning saints requiring correction and judgement, hence his surprise and sorrow that they did not later fulfil this part of the truth (1 Cor.5:1,2). To carry out judgement in the way commanded by the Lord (Matt.18:15-22) would require a minimum of 5 saints, and this number would clearly be satisfied from the day Crispus and his household were baptized. Obviously all of the household must have been of sufficient age to believe, in order then to be baptized (v.8); there is no commission to baptize unbelievers, whether infants or older (Matt.28:20). Comparison can be made with the household of the Philippian jailor, who likewise believed (Acts 16:34), and the household of Stephanas, whom Paul baptized and who are later said to have ministered to the saints, clearly indicating physical and spiritual maturity.

That Paul had to take secular work in Corinth provides evidence that financial support for those devoted full-time to the Lord’s work had not yet become an established practice. Paul notes in his letter to the church in Philippi (Phil.4:14,16) that they were the only church to send support to him after he left Macedonia. Other comments in his epistles show that such financial support is indeed warranted, although the apostle laboured to avoid becoming a financial burden. The doctrine of the Fellowship includes the practical expression of mutual support (2 Cor.8:7,13,14). S. Fullerton, T. Elson, G. Hydon

From Port Harcourt: Corinth was the capital of the southern province of Greece, Achaia. It was the seat of the Roman proconsul and also a great commercial centre. The city was noted for luxury and vice. Cenchreae was about seven miles east of Corinth. We are not told why Paul left Athens. Corinth, however, proved a more fertile ground for the Word.

Were Aquila and Priscilla already Christians before Paul’s encounter with them? |See Halifax paper.] He seemed to have no difficulty in settling down with them (Acts 18:3). On the departure of Paul to Ephesus a year and six months later, Aquila and Priscilla accompanied him (Acts 18:11,18,19). We noted that when the first epistle to the Corinthians was written the couple were still in Ephesus. ‘Aquila and Priscilla salute you much in the Lord’ (1 Cor.16:19). Paul left them at Ephesus. When Apollos came to Ephesus, ‘they took him and taught him the way of God more perfectly’ (Acts 18:26). This couple provided a strong support to the ministry of

Paul. He referred to them as ‘my helpers in Christ Jesus; who have for my life laid down their own necks’ (Rom.16:3,4).

In Corinth, Paul observed the ‘Jew first’ principle. He went every Sabbath to preach in the synagogue. When the Jews refused to take to his preaching he renounced them by shaking out his raiment (Acts 18:6) as in Antioch of Pisidia (Acts 13:51). By shaking out his raiment Paul symbolized to them that his effort to reach them with the gospel had come to an end. They had wilfully rejected the gospel and must accept the consequences of their action. ‘I am clean’ (Acts 18:6). His responsibility to them had been fulfilled. He then turned to the Gentiles: many Corinthians believed the word and were baptized (Acts 18:8). Among the converts were: Crispus with all his family (1 Cor.1:14), Gaius whose house was used as the meeting place for the church (Rom.16:23), Stephanas, ‘the firstfruits of Achaia’, Fortunatus, Achaicus and Chloe (a female convert) (1 Cor.1:11; Acts 16:17). Others in the list of converts were Quartus and Erastus, the chamberlain of the city (Rom.16:23), and Epaenetus, also among ‘the firstfruits of Achaia’ (Rom.16:5).

Paul may have been facing some discouragement and needed some assurance from the Lord. The experience in 1 Cor.2:3 where Paul was with the Corinthians ‘In weakness, and fear, and in much trembling’ probably caused the discouragement. Many of God’s servants like Elijah (1 Kgs.19:4-44) and Jeremiah (Jer.1:6-8) have had similar experiences. We noted a similarity in the encouragement given to Paul

and Elijah. ‘I have much people in this city’ (Acts 18:10). ‘Yet I have left me seven thousand in Israel’ (1 Kgs.19:18). The Lord’s promise in Matt.28:20 is as relevant to us today as when it was first spoken ‘Lo, I am with you alway, even unto the end of the age’. L. Onyokoko

COMMENTS

1. (Ajegunle): Rather than viewing the vision (v.9) as deflecting Paul from his stated resolve to go to the Gentiles (v.6), does not his departure from the synagogue (v.7) and setting up of his new headquarters in the nearby home of a Roman citizen (as judged by the name, Gaius Titius Justus) actually show that he implemented his decision with God’s blessing? If commentators are correct in prefixing the praenomen of Gaius to this particular individual then the references in Rom.16:23 and 1 Cor.1:14 would seem to tie in very aptly. B.D.J.

2. (Lerwick): It could well be that Sosthenes was successor to Crispus as synagogue ruler and was ‘giving a platform’ to the Lord’s ambassadors as Crispus previously had done. Alternatively, Sosthenes perhaps had believed and the statement is merely alluding to his previous position in Jewish circles.

R.B.F.

The first view above seems the more natural way to understand ‘Sosthenes, the ruler of the synagogue’; and ‘they all … beat him’ surely refers to the Greek spectators. So the crowd vented their anti-Jewish feeling on the leader of the Jews. If the same Sosthenes is mentioned in 1 Cor.1:1, as we would expect, he would be converted at some time after this incident.

M.A.

3. (Musselburgh): The first point of the sentence is wrong, the second correct. ‘Putting away’ is a local assembly responsibility where such sin, as warrants the ultimate discipline, is committed. So the 1 Cor.5 sin should have been locally dealt with without the need for Paul’s intervention in apostolic authority (1 Cor.5:4). If an assembly fails to act when there is clear evidence of excommunicable sin, as happened in Corinth, this will obviously necessitate a wider circle of government.

4. (Musselburgh): Taking the points in order:

(1) Whatever the ‘present distress’ of that particular time, this would not render the passage inappropriate in its injunctions for any time among the Lord’s people.

(2) 1 Cor.11 has unchanging principles in the role of sisters for the whole of the present dispensation, being godly traditions and divine orderliness in operation (1 Cor.11:2,34).

(3) What pertained to the eating and drinking of the emblems of the Lord’s body and blood then, applies equally now.

(4) Tongues were a temporary and transitional sign as with prophecies and the impartation of the knowledge of certain events which would take place in time (1 Cor.13:8). R.B.F.

See full comment in B.S. 1991, pp 118-124, 138-140, 150-152; 1992 p.10

M.A.

The comments on the first two points might be amplified:

(1) The persecutions which Christians faced made a stable family life difficult, when husbands, wives and children might be split up. The resulting worries might also affect their spiritual lives, so Paul’s judgement was that they should refrain from entering into any new commitment. Such circumstances might arise again, but I would not think they do at present.

(2) The teachings of 1 Cor.11:2-16 are based on the divine order of priority given in v.3. In every cultural environment the role of women must express these principles. The specific case given, that of head covering by women, is one instance where women in a church of God express its godly order.

P.L.H.

THE CALLING AND RECOGNITION OF EVANGELISTS AND TEACHERS

Principles and practice in the New Testament Record

(Continued from p. 100)

During that phase also Philip the evangelist calls for separate comment. His spiritual profile is found in Acts 6:3 ‘of good report, full of the Spirit and of wisdom’. He is described in Acts 21:8 as ‘Philip the evangelist, who was one of the seven’. The records of his public evangelism in Samaria and of his personal approach to the Ethiopian enquirer, bear ample witness to his effectiveness. Acts 8:12 shows that his ministry was not confined to leading souls to Christ, but would include teaching the things concerning the kingdom of God. In Philip’s case there is no reference to how he was called by God to this service. We may fairly assume that he was assured by the Spirit of God’s will. For others had recognized in him certain graces, and after prayer the apostles laid their hands on him (Acts 6:6), showing fellowship in his choice as one of the seven. Having later fled from the great persecution against the Church in Jerusalem, Philip’s calling and gift in evangelism were wonderfully confirmed by the signs that followed in Samaria and elsewhere (Acts 8:40, Mk.16:20).

In Luke’s record of the development of churches of God we find a change of emphasis after chapter 12. The Church in Antioch (Syria) became the great new focal point of vigorous outreach through Asia Minor to Europe. Paul and his associates now feature more prominently than Peter and the other eleven apostles. The on-going importance of God-given evangelists and teachers remains self-evident. The same basic principles obtain—divine initiative in the call of those chosen, and recognition by their fellows on the basis of discerned and proved gift. Both principles are clearly illustrated in the apostle Paul. His outstanding gifts both in evangelism and teaching were embraced within his apostolic calling. This apostleship was ‘not from men, neither through man, but through Jesus Christ, and God the Father, who raised Him from the dead’ (Gal.1:1); it was ‘through the will of God’ (Col.1:1); it was ‘according to the commandment of God our Saviour, and Christ Jesus our hope’ (1 Tim.1:1). Paul had been ‘approved of God to be entrusted with the gospel’ (1 Thess.2:4). His evangelical and teaching gifts would readily be recognized by disciples in Damascus (Acts 9:22). Barnabas was quick to discern the vast potential in the converted persecutor (Acts 9:27; Acts 11:25,26). After a year among the disciples in Antioch his gifts were fully acknowledged, and the Holy Spirit indicated that he with Barnabas should undertake an outreach assignment which called for fearless evangelism and forceful teaching.

In Paul’s letter to the Ephesians the point is affirmed that evangelists and teachers are among the gifts of the ascended Christ (Eph.4:8-11). From another standpoint they may be viewed as with gifts of the Holy Spirit (1 Cor.12:28,29), distributed according to His own will (Heb.2:4). Yet it is ‘the same God who worketh all things in all’ (1 Cor.12:6). Such scriptures amply confirm divine sovereignty and initiative in the bestowal of gifts of evangelism and teaching among those early churches of God.

We may therefore be assured that a personal sense of divine calling would be experienced by the evangelists and teachers who ‘for the sake of the Name went forth, taking nothing of the Gentiles’ (3 Jn 1:7). We suggest that such brethren as Barnabas, Silas, Timothy, Titus and Apollos would be included among them. In most cases there is scant scriptural indication of their initial personal exercise or of their formal recognition. Indeed we find lntle procedural guidance in regard to recognition of those whom the Spirit stirred to devote themselves to the Lord’s work. It seems probable that Paul had been recognized in full-time commitment before Barnabas brought him to Antioch (Acts 11:26); in that case the procedure described in Acts 13:2,3 would relate to brethren’s fellowship regarding a particular assignment, rather than initial commendation to the work.

However, from Timothy’s experience we may glean a few helpful indications. Certain prophecies had apparently identified him as a young man through whom God had a special purpose (1 Tim.1:18); and the elders had recognized his gift, and shown fellowship with him by the laying on of their hands (1 Tim.4:14). He was well reported of, both in Lystra and Iconium. It reads as though Paul took the initiative in approaching Timothy to go with him in the work (Acts 16:1-3), which would involve both evangelism and teaching (2 Tim.4:5; 1 Tim.4:16). From these indications it would seem justifiable to develop certain lines of principle:

(a) That elders should be sensitive to evidence of evangelical or teaching gift, and of exercise towards wider commitment, among younger men under their care.

(b) That where such evidence is seen, initiative may be taken to promote the exercise.

(c) That recognition and commendation should be in fellowship with the wider elderhood.

G. Prasher

EDITORIAL 9410

EPHESUS – DEVELOPMENT AND DECLINE

Ephesus was a cosmopolitan city, the meeting place of east and west. There Paul began his work, as his custom was, in the synagogue, ‘reasoning and persuading’ about the kingdom of God. The Jews who heard him had long been the custodians of that kingdom, but, as the Lord prophesied (Matt.21:43), it would be taken away from them and would be given to a people and nation not of the world (1 Pet.2:10). Some received their inheritance and some rejected it, and others, Gentiles, were brought in. Scripture shows us Paul’s method here—’reasoning daily’. Both he and Apollos built up painstakingly the arguments for the truth of their teaching. This thorough approach (‘night and day with tears’; Acts 20:31) meant that in the comparatively short time of around three years that Paul worked in Ephesus a church of God was planted with elders whom Paul could address in the terms of Acts 20:18-35.

But Paul warned of dissension and self-seeking leaders, and so it proved to be. Only perhaps some thirty years later, John had to write that the Ephesians had left their first love (Rev.2:4). They were doctrinally right in many respects, and steadfastly carried on, but there was no heart in what they did, and the Lord threatened to remove their lampstand (Rev.2:5). It is very easy for an established church to carry on doing things because it has always done them, and be painstakingly orthodox without any real love for the Lord. What is written is written for our learning; it warns us against the form without the substance.

P.L.H.

ASIA EPHESUS
(Acts 18:19 – 19:41; 20:18-38)

From Ayr: Paul arrived at Ephesus with Priscilla and Aquila, and although he reasoned with the Jews in the synagogue and they seemed interested, he left them promising to return. Leaving also the faithful Priscilla and Aquila behind, he headed back toward Jerusalem (Acts 18:21 AV) [Comment 1].

Apollos appeared on the scene, probably a convert from the preaching of John the Baptist [Comment 2]. He was a man fervent in spirit and he preached in the

synagogue the things concerning the Lord Jesus. When Priscilla and Aquila heard him, they quietly took him aside and instructed him in the way of God more carefully.

Paul had been prohibited before from preaching the word in Asia having been sent to Macedonia by the Spirit. People were now listening to his preaching—a good example here of waiting on God and following His direction. Having passed through the upper coast of Asia Minor, Paul arrived back at Ephesus, where he remained for about three years. Among men only the apostles possessed the power of communicating the Holy Spirit [Comment 3]. Paul and the disciples at Ephesus had peace for these few years. God had held at bay the forces of evil so that the word might be preached and the church established at Ephesus.

Wm. Sandilands

From Birkenhead: Paul stated that he declared ‘the whole counsel of God’—those things concerning ‘the faith which was once for all delivered unto the saints’ which were in the divine purpose to be held and upheld within the Fellowship.

Apollos, a man who was fervent in spirit, spake and taught carefully the things he had learned about Jesus. Priscilla and Aquila were led to teach him the way of the Lord more carefully (NIV adequately; AV perfectly). This exercise fitted him to an even greater extent for the work to which the Lord called him. Due to the scattering of disciples consequent upon the persecution of followers of Christ, the way of the Lord was not fully known. When Paul met disciples who only knew of John’s baptism he was able to share with them important truth to which they responded positively.

It is crucial that the churches of God should be a visible expression of a divinely-ordered unity. Beyond the important matters already mentioned there is the valuable practice of commending saints to those in other churches as they journey from place to place. At the beginning of Paul’s life of discipleship the saints were cautious about receiving him. It is therefore greatly to advantage if letters of commendation are carried, for it enables assurance to be given to saints receiving visitors and presents opportunity to convey greetings as evidence of bonds of love and fellowship within the community.

It is important that saints added to churches of God are not left to their own devices. Paul was always anxious that they should be cared for so that they might be preserved from the adversary’s attack. Each is precious to God—’purchased with his own blood’ (Acts 20:28), and whilst saints have a responsibility of care for one another there is a special burden resting on overseers. They were warned that in the days after Paul’s departure enemies from within and without the church would seek to ravage the flock. R.D. Williams

From Derby: When Paul proceeded with his missionary journey he left Priscilla and Aquila in Ephesus. Like Paul they were able to work with their hands to keep themselves and had the ability to expound the way of God more carefully to Apollos. He was an outstandingly gifted man with a deep knowledge of the Old Testament. Having listened to what they had to say he believed on the Lord Jesus, received the Holy Spirit and was baptised [Comment 4]. He worked in the furtherance of the gospel with Priscilla and Aquila until he moved to Achaia, taking a letter of commendation with him.

Paul returned to Ephesus and, always searching, found the band of twelve men who had been baptised into John’s baptism. When Paul explained that Jesus had come they were baptised into the name of the Lord Jesus and received the Holy Spirit. So Paul recounted his experiences over the three years he had spent in Ephesus. Many tears had been shed and much work had been done in public and in private so that, ‘all they which dwelt in Asia heard the word of the Lord’ and ‘mightily grew the word of the Lord and prevailed’.

Paul was constantly emphasizing repentance toward God and faith toward our Lord Jesus Christ. His ministry was to testify the gospel of the grace of God. He had preached the Kingdom which was given to the little flock, and the little flock was composed of all believers in the churches of God.

The discourse to the elders followed three years of untiring labour and tears among them. He was an example to them in that he worked with his own hands to maintain himself as well as helping those who were infirm. He had the faith and he performed the works. The Ephesians were living in the stronghold of Satan, beholding the great temple of Diana, but Paul told them that they themselves would be built up and given the inheritance among all them that are sanctified. In Rev.2 there is much to commend the Church in Ephesus, but they had left their first love. Paul had emphasized love so much in the letter he had written to them. G.W. Conway

From Halifax: From Corinth, Paul now made his first visit to Ephesus accompanying Priscilla and Aquila who remained in Ephesus (Acts 18:19,26) when Paul continued on to Jerusalem to consummate his vow and to keep the feast (Acts 18:18,21 NKJV) [Comment 1]. Ephesus was not only the capital city of the province but the city of greatest importance in the whole of Asia Minor, having the largest amphitheatre ever built by the Greeks, and the temple of Diana, which was acknowledged as one of the seven wonders of the world. Later Paul made contact with 12 men who, like Apollos (Acts 18:25) were disciples knowing only the baptism of John (Acts 19:3), being baptised unto repentance. Being questioned by Paul ‘Did you receive the Holy Spirit when (at the time) you believed?’, he would explain to them what was meant by receiving the Holy Spirit, for they had not so much as heard whether the Holy Spirit was given. They had no knowledge of Pentecost and of the

outpouring of the Holy Spirit in Jerusalem. They were now baptised in water, into the name of the Lord Jesus and received the Holy Spirit by the laying on of hands, manifesting His inward power by the outward showing of speaking with tongues and speaking forth under the inspiration of God (Acts 19:6). In his regular work with the Jews Paul continued to enter their synagogue speaking boldly, disputing (reasoning) and persuading the things concerning the kingdom of God. This required great courage, each time confronting Jews who were so often his enemies and who brought trouble and persecution upon him (cf. Matt.10:32,33,39,40).

Separating the true disciples from the unbelieving Jews Paul continued the work daily in the school of Tyrannus (Acts 19:9), and, during his stay in Ephesus, for over two and upwards to three years (Acts 19:10; Acts 20:31) he wrote his two epistles to Corinth and his epistle to the Romans.

On his way to Jerusalem which Paul was hoping to reach by the time of the feast of Pentecost (Acts 20:16), the ship carrying him called in at Miletus. It was not his intention to visit Ephesus at this time but, being so near, he sent for the elders (overseers) of the church and spoke to them of his labours among them from the very first day that he had set foot in Asia, and throughout all the season following (Acts 20:18,31), always serving the Lord with all lowliness of mind (cf. Phil.2:5), never shrinking back from openly declaring the whole counsel of God, as a true servant, yielding his will to that of his Master (cf. Matt.26:39).

Realising the truth of the words he had spoken (v. 25) when making their final embrace, they recognised that they might never see him again. It is not certain whether they ever did meet again, but, following his liberation from prison in Rome (Acts 28) Paul may have re-visited the churches in Asia (2 Tim.4:20; Tit.1:5).

H.R. Dodge

From Lerwick: For all that Apollos was ‘mighty in the scriptures’ it is clear that his knowledge was limited for he knew only the baptism of John. It is not even clear that he knew the Lord Jesus had died on the cross. We believe, however, that when he received instruction from Priscilla and Aquila he would have been baptised with water and the Holy Spirit, for when he was minded to go to Achaia he was given a letter of commendation so that the brethren there might receive him.

The disciples, whom Paul found on his return to Ephesus had believed in Jesus but had not received the Holy Spirit, nor had they been baptised into the name of the Father, the Son and the Holy Spirit, having no knowledge of these things. This does not show a departure from the norm, but rather emphasizes the order in which the Spirit was given. Had they received the Spirit while in their ignorance, they would not have known the significance of it, but now with Paul to enlighten them they are brought into the fold. In Acts 20:31 Paul mentions his work in Ephesus spanning about three years in which time all, both Jew and Gentile, heard the gospel

(Acts 19:10). God blessed Paul in his work with special miracles. While many rejoiced that God had blessed them, others were perhaps moved with envy to try to work miracles themselves.

The failure of the sons of Sceva to dismiss the evil spirit from the man in Acts 19:15,16 contrasted with Mk.9:38-40 shows that whereas the man in Mark was evidently allowed to acknowledge Jesus as the Son of God because of his faith to dismiss the evil spirit, Sceva’s sons could not. They were clearly corrupted in their thinking, for we read they were sorcerers and therefore denied the power of God. Many times we read of the disciples’ and apostles’ work being supported by outpourings of the Spirit and miracles, but here the eyes of the people were opened because of the failure of the sons of Sceva (men who were probably well known for their sorcery) to dismiss the evil spirit.

The word ‘flock’ and the church of God are linked in v.28 and their duty to feed is impressed here upon this gathering of elders. From the wording here the flock encompasses all the churches of God. The Lord speaks of His flock in Jn 10:16, where He mentioned other sheep, which we understand to be the Gentiles who would be united with existing disciples to become one flock. This word ‘flock’ is a slightly different word in Greek from that in Acts, and would encompass the Church the Body [Comment 5]. In 1 Pet.5:1-3 Peter exhorts the elders to ‘tend the flock … among you’, speaking of the local church. Despite the words of warning and the evident love they had for him Paul’s words came true, as we read in 2 Tim.1:15. A. Nicoi, S. Nicol

From Liverpool: Priscilla, Aquila and Apollos By contrast with Paul, who was a ‘crowds’ man [surely not exclusively so (Acts 20:20)—M.A.] at ease addressing large groups, Priscilla and Aquila practised a kind of ‘one-to-one’ (or 2 to 1) ministry coupled with hospitality. This is an area of teaching open to all, which runs complementary to the teaching in the formal church setting.

The Way This was what was explained to Apollos and is an alternative Scriptural word for what we often refer to as the Fellowship. Here it is the way of God. In Acts 24:14 it is described as a sect and refers to a distinct group of churches. In Acts 19:9 it is spoken of in terms of (i) opposition and persecution (ii) separation (iii) a group of churches. It is not only a way of life but also a way of service—and there is a link with Heb.10:20 with its reference to the new and living way—how we worship.

Two baptisms In a sense believers’ baptism and John’s baptism are the same. They were both by immersion, both were symbolic and neither had merit in itself. John’s baptism, however, was an outside sign of real inward repentance in preparation for the coming of the Christ. Believer’s baptism is an outward sign of an inward repentance and faith in the Christ who has come and died to bring forgiveness of

sins. Baptism into the name of the Lord Jesus or on the basis of the full trinitarian formula of Matthew 28, is on the authority of the Lord Jesus as Lord.

Paul’s hands We were puzzled as to why Paul acted in this way. It seems only to confuse the New Testament principle of receiving the Holy Spirit at salvation. It is details like this that should make us wary of glibly saying the churches of God today follow everything laid down and recorded in the New Testament Scriptures. This is one that we don’t [Comment 6]. D.J. Webster

From Manchester: On arriving in Ephesus, Paul, according to his now familiar custom, headed directly for the synagogue, to speak of Christ and reason with the Jews. However, he seems to have had a somewhat unknown agenda, as he resisted their attempt to persuade him to stay longer. The NKJV rendering of v.21 indicates that he felt compelled to keep the coming Feast of Pentecost in Jerusalem and so it was not possible for him to stay longer in Ephesus [Comment 1].

After sailing to Caesarea, Paul made his way to Antioch and spent some time there, no doubt recounting his further experiences and the development of the work. In then revisiting the churches in Galatia and Phrygia, we see the principle again of the need for ongoing ‘in-reach’ among the new churches, as Paul strengthens them (Gk. episterizo—to support further). While we have a clear command from the Lord to make disciples, we must not neglect the further aspects of that commission, for we must also ensure that we are teaching them ‘to observe all things that I have commanded’ (Matt.28:20).

Although we do not read specifically where and when Apollos came to be instructed in the way of the Lord, a suggestion we offer is that he, being a Jew from Alexandria, could have been of the Synagogue of Freedmen mentioned in Acts 6:9 and that the signs and wonders which Stephen did could have spoken powerfully to Apollos. The example of Priscilla and Aquila is worthy of note, as we see how effective and important is the personal work of godly sisters and brothers in explaining the things of the Lord in a quiet and unassuming manner.

Paul’s preaching in Ephesus had a profound effect, affecting as it did even the economic prosperity of the silversmiths, whose business relied on the demand for idols of the goddess Diana. The effectiveness of the Lord’s working through Paul over a sustained period is evidenced in Acts 19:10 and also in Paul’s speech to the Ephesian elders. It is interesting to note that Paul’s approach was not just public (i.e. assembly meetings), but also in the homes of the saints (Acts 20:20). We may think that house meetings are a modern development, but clearly, the churches of God were founded on a ‘house church’ basis (see Acts 2:46) and there are blessings to be known in supplementing regular assembly meetings with house groups also. The time for ‘letting go’ ultimately arrives and it is not without real sadness that Paul, in response to the Lord’s direction, tears himself away from Ephesus to pursue the will of the Lord elsewhere. Discerning when the time has come to let go can often be difficult and demands a close communication with the Lord, and a willingness to go where He will lead, rather than where we may feel most comfortable in His service. Craig Jones

From Musselburgh: Q. Which church features most in the New Testament?

A. Ephesus Paul wrote a letter to saints—Ephesians. John addressed Revelation to seven churches—the first was Ephesus. Peter’s epistle went to five districts—one being Asia, of which Ephesus was the capital. Timothy received two letters from Paul when he was based at Ephesus. Luke’s record of the early days in Ephesus and details of Paul’s address to the elders take up a lot of space in Acts.

Q. Who were baptized three times—once in the Spirit and twice in water?

A. Twelve disciples of Apollos [Comment 7]. There is, however, no mention of Apollos being re-baptized. The twelve disciples in Acts 19 were an exception. More than that, they experienced the laying on of hands by Paul before receiving the gift of the Spirit. This was the way that Peter dealt with the Samaritans. These twelve disciples also spoke in tongues and in this they shared the experience of the Gentiles in Cornelius’ household. Perhaps all this can be regarded as a one-off, part of the transitional period.

Q. What can the elderhood today learn from Paul’s talk in Miletus to the Ephesian elders?

A. Paul was a man with a mission: preaching in houses and in public, he presented gospel truths and kingdom truth leading up to the whole counsel of God. Paul’s method is described fully in Acts 20. He forecast that the flock of God would come under attack. The battle would be wolves versus pastors. Perhaps we all need to re-read Jn 10 to see how the Good Shepherd overcame the wolf. Only the Word of God having its impact on the hearts of the saints would stop the breaking up of Ephesus. Hymenaeus and Philetus were waiting in the wings. According to Rev.2 the ground was held at first, but it eventually was overrun when apostasy set in.

Q. How do we view the split in Ephesus brought about by Hymenaeus and Philetus?

A. With dismay. These false apostles ultimately challenged the apostles’ teaching

on the resurrection—Paul, of course, was the apostle of the resurrection.

Perhaps this brought about two groups in Ephesus both regarding themselves

as a church of God. Despite the combined ministry of Paul, Peter, John and

Timothy, the assembly which started so strongly was weakened by division.

The out-purging from wrong teaching, resulting in separation in service, was

the practical and only feasible outcome. And history has repeated itself over

and over again. When apostles’ teaching comes under attack there is no other

way for us but to defend it. Ephesus teaches this plainly. Alex Hope

From North York: We see several principles illustrated in this month’s passage.

The deity of Christ The way of the Lord in Acts 18:25 and, the way or God in Acts 18:26. The subject of both is evidently Jesus Christ, so pointing to Jesus Christ being both Lord and God.

Communication amongst the churches The brethren in Ephesus write to the disciples in Achaia (Acts 18:27). We don’t see the method of writing as being critical, but the practice is.

A united elderhood In Acts 20:17 we read of, ‘the elders of the church (in Ephesus)’ and in Acts 20:28, of, ‘overseers’, thus further illustrating that there should not be a singular elder in a given church, but that there should be more than one. Also, their responsibility for all the flock points to their being overseers amongst the churches, not just in one church.

Separation from unbelievers and certain believers In Acts 19:8,9 Paul in Ephesus speaks concerning the kingdom of God for a period of three months. After that Paul separates the disciples from those who still don’t believe and who speak out against the teaching of the kingdom of God. Then in Acts 20:29,30 he warns of certain ones who would arise to draw disciples away after themselves. From 1 Tim.6:3-5, we see the instruction to separate from such who don’t believe or follow the ‘wholesome words … of our Lord Jesus Christ’.

Other points we see include: Apollos was a disciple of John the Baptist, who perhaps due to location, hadn’t turned to follow the Lord Jesus during His life and thus had not heard the Lord teaching His disciples, although he could show from the Old Testament that Jesus was the Christ. It remained for Aquila and Priscilla to update him with ‘the Apostles teaching’ (Acts 18:26). It is our working assumption that he, as a Jew, had been previously baptised unto repentance and was now re-baptised as a disciple of Christ in the same manner as those in Acts 19:3-6, and would receive the Holy Spirit at that point.

The laying on of hands, in Acts 19:6 by Paul in Ephesus results in the disciples there receiving the Holy Spirit and establishes a common link via the apostle to the existing testimony of the other churches.

Repentance and faith necessary for salvation In Acts 20:21, Paul notes he preached repentance toward God, and faith toward our Lord Jesus Christ. We see that these are both involved in salvation.

T. Elson, S. Fullerton, G.M. Hydon

From Vancouver: Chapter 18 gives us two pictures of the apostle—a tireless man who was eclectic in his approach, and a servant who acted in concord with others, not looking for stardom in his own calling, content to sow seed and let others bear the yoke and reap with him.

In chapter 19 Paul deals with some more difficult ‘political’ situations in Ephesus. As he seemed to regularly do, he visited the synagogue on what appears to be his return to Ephesus. He had promised this in the previous chapter, according to God’s will. Although Apollos had left Corinth, Paul’s and Apollos’ work had produced results. Paul found a few (12) disciples in Ephesus, albeit incomplete in knowledge and fulfilment. He had diplomatically to fulfil their indwelling by the Spirit and at the same time not criticize Apollos’ work (or whoever had set them on the path). A second situation was another onslaught from the Jewish quarter. Some openly attacked and tried to discredit and undermine the Way; others, like the sons of Sceva, attempted to imitate Paul’s miracle working. Both would have been successful at bringing down Paul’s work, but on one count he counter-attacked and separated from any Jewish contact and on the other the Spirit of God himself halted the imitation in what to us is a humorous ending. Paul was able to continue his work for a lengthy time and with widespread public awe and acceptance. The final ‘situation’ involved Demetrius’ fear of business losses. This time again Paul was held back from any involvement, despite his desire to address the riotous rabble. The ironing out of the problem came from a human source. All of these solutions teach us how God can sort out difficulties.

COMMENTS

1. (Ayr and others): The Nestle and United Bible Societies Greek texts do not include the reference to Jerusalem, and the view that this is not part of the original is reflected by e.g. RV and NIV.

2. (Ayr): The teaching of John may have been taken to Alexandria, a centre of Jewish learning, and there Apollos could have been ‘orally instructed’, as the original says. P.L.H.

3. Ayr): Ananias in Damascus is another who had divine unction in this matter (Acts 9:17). R.B.F.

4. (Derby): While one would expect these things to be so, Scripture does not say so.

5. (Lerwick): It is true that two Greek words are used for ‘flock’: poimne and poimnion, but judgement about the meaning of a verse cannot be made simply by referring to the word used. For instance, the same word (poimne) is used in Jn 10:16 and 1 Cor.9:7. P.L.H.

The term ‘flock’ in Jn 10, Acts 20 and 1 Pet.5 has to do in each case with a united people under divine rule—of the Chief Shepherd. It does not express the Church the Body in any instance and correlates to such scriptures as Jn 17:21, Tit.2:14 and 1 Pet.2:9 where the emphasis in all is a spiritual nationhood comprising those who have followed the ‘way’ of the great Shepherd. R.B.F.

A flock whose sheep need the daily care of a shepherd, and who go in and go out to find pasture, is surely a picture of saints in their life of service to God. This Shepherd brings together those who ‘hear My voice’ (Jn 10:16), and so express obedience. Therefore the Lord is here teaching that these saints are gathered in one flock. Sadly this is not true of the service of all in the Church the Body today.

M.A.

6. (Liverpool): Looking at the beginning of the New Testament era from our point of view, we have the tendency to think that it sprang into existence fully formed, but this was not so. There was a transitional period when the news of God’s new way and the death and resurrection of the Christ were being gradually spread. This can be seen in the ways in which Paul was careful to preach first to the Jews, the heirs of the promises, speaking particularly in the synagogues. In this case some disciples had responded to the words of John, the herald of Christ, who preached repentance and readiness for reception of Christ. It appears, from Acts 19:4, that they had not actually heard that the one they were looking for had come, and what He had done. On hearing this they believed and were baptized. Paul laid his hands on them to confirm an apostolic blessing on them.

7. (Musselburgh): Scripture does not say that the twelve in Ephesus were disciples of Apollos. While he was at Ephesus he came to know the truth more fully (Acts 18:26). P.L.H.

QUESTIONS AND ANSWERS

From Birkenhead: Priscilla and Aquila took unto them (Acts 18:26). Some translations imply that this may have been equivalent to a modern-day house meeting. Would you agree?

The present-day equivalent to this would be having a visitor to a church who had a good scriptural knowledge and a desire to follow the Lord, but an incomplete understanding of Scriptural teaching. Someone might then invite him home for a talk. It is not what is usually called a ‘house meeting’, but it’s meeting someone in a house!

From Manchester: Acts 18:17 refers to ‘brethren’ writing to the Church of God in Corinth about Apollos. Since Paul only visited Ephesus for a very short time, hardly sufficient to establish a church of God, do we have any indication as to when the Church of God in Ephesus may have been planted? Perhaps Editors could also comment, in this connection, on the nature of the ‘disciples’ whom Paul contacted who had no experience of the baptism of the Holy Spirit, knowing only the baptism of John.

In those early times, as mentioned in Comment 6, ‘planting’ may not have been done with any formality. Those who believed the apostle’s word were together—the seed of the Word sprang up. As to the second part, again refer to Comment 6. ‘Disciples’ are followers, and they could only follow what they knew. The fact that their knowledge was incomplete did not disqualify them from being disciples. P.L.H.

Disciples of the quality and interest of Aquila and Priscilla could well have worked after Paul’s departure (Acts 18:19) to such effect that a church was planted before the action of Acts 18:27. M.A.

FULL-TIME SERVICE

As an adjunct to our esteemed brother Prasher’s article in B.S. 9408 and fl.S.9409, the following points are put forward for consideration: Four characteristics should be prominent before a brother makes known his desire to leave employment and devote his time wholly to the Lord’s work. They are:

1. A clear distinct call from the Lord to give up his daily employment as this has reached a stage where it is conflicting with the time he needs to spend in work for the Lord.

2. A deep-seated and deep-rooted spiritual desire to reach the unsaved.

3. Distinctiveness of gift in the sphere of evangelism, personally or publicly (or both) that is recognized by others.

4. Proven faithfulness and fruitfulness in what he has been already doing for the Lord.

In amplification of the above: Re. 1.

(a) Confirmation of the call should be known in a direct way through others, e.g. Ananias with Saul in Acts 9:17, where the Lord revealed to His servant His working in Saul’s life.

(b) A readiness to serve the Lord anywhere, at any time: ‘…what shall I do, Lord? …’ (Acts 22:10). There should be no stipulations or conditions to service by the servant.

(c) Complete support of family, local assembly and District (cf. Acts 16:1,2).

Re.2. (a) A missionary zeal and long-standing involvement in evangelical activity (Rom.12:6-8). The call of the Lord to His servants in Acts 14:21 was to preach the gospel and then confirm the disciples. One does not go without the other. The call to full-time service is not ‘either’ but ‘both’ aspects of service. To simply minister to the saints in a full-time capacity is not envisaged in Scripture.

(b) ‘Blazing new trails’. The call to Macedonia to Paul in Troas was to come and help by preaching the gospel (Acts 16:9). That must always be the servant’s priority, not seeking to sort out assembly problems or difficulties, or becoming entangled therein, which deflects and detracts from his responsibility (see 2 Cor.2:12).

Re.3. (a) The man’s gift/s must be distinctive. It will not elevate him above his brethren but indicate the Lord’s special call to him for its fuller exercise (see Acts 19:11; 2 Cor.12:12; 2 Cor.13:3).

(b) There has been a faithful exercise of that gift, witnessed by his

fellows (see Rom.4:1,2).

(c) His work and the word have been an example and encouragement to

others (Acts 20:25).

Re.4. (a) The Lord’s working has been and is seen in his personal life, family life and assembly life. Although a busy man in his work/profession his ‘track-record’ is one where the Lord’s things have taken precedence over self, family and business.

In concluding, Lk.10 furnishes a brief summary of the Lord’s will and requirements of His servant:

1. Sent forth by him (v. 1)

2. Working with others (v.l)

3. ‘Labour’—minded (v.2)

4. Christ-like attitude (v.3)

5. Utter dependence on Him (v.4).

The house, streets and towns were their fields of activity. Good it is if the work of the Lord can be done not using the ‘right’ of support financially, materially and practically by others (1 Cor.9:6-12): better it is if we are called to give all available time to gain some for Him (1 Cor.9:14-23).

Even so did the Lord ordain that they which proclaim the gospel should live of the gospel.

R.B. Fullarton

EDITORIAL 9411

RISE AND FALL

Up to this point in charting the establishment and development of churches of God, we have focused on the rise of these churches as narrated throughout the book of the Acts. We have traced the emergence of these local units of testimony wherever men and women gathered together, in subjection to the will of God, to build on the divine pattern laid through the teaching of the apostles and their fellow-workers.

At this point in our study, the emphasis changes from expansion to erosion as regards the testimony expressed in the churches of God in the New Testament times. Of the Church of God at Ephesus in particular, we read the lamentable assessment, ‘thou art fallen’ (Rev.2:5). Ephesus had once been a fertile place where the word of the Lord had grown mightily and prevailed (Acts 19:20). Now, in the light of Rev.2, we could say of them: ‘How are the mighty fallen!’ (2 Sam.1:19, 27).

All these things, whether good or bad, were ‘written for our learning’ (Rom. 15:4) so that we can not only positively apply principles of growth, but also studiously try to avoid repetition of the trends of declension which contributors have isolated this month, recognising their continuing threat to the present testimony of modern churches of God. B.D.J.

COLOSSAE AND THE SEVEN CHURCHES
(Col.1:1-4:18; Rev.1:1-3:22)

From Ajegunle: Paul’s epistle to the saints in Colossae was a reminder of “the grace of God that was manifested to them through our Lord Jesus Christ.” They had heard the gospel and obeyed (Col.1:4,5), they had been rescued, set free and saved (Col.1:13,14), and they had been reconciled (Col.1:20-22).

He encouraged the saints to continue faithfully and not to be deceived (Col.2:4,8,16-19). He also advised them to put on Christ (Col.3:5-11) and to allow the word of God to dwell richly in them (v. 16) and to pray without ceasing (Col.4:2).

This book focuses our minds on the supremacy of Christ. There is need for saints to have the revelation of Christ as to His authority and His glory. It could be noted that the Lord reveals Himself to each of the seven churches with one attribute about Himself before the message (Rev.2:1,8,12,18; Rev3:1,7,14). The growth of any church is centred on putting the Lord Jesus in His rightful place.

There are three things demonstrated to us in Rev.2,3 that can help in the growth of churches. He rebuked (Rev.3:2), He encouraged (Rev.2:9) and He disciplined (Rev.2:21-23; Rev.3:19). E. Bayo, D. Athobe

From Ayr: The love and concern which Paul had for the Church in Colossae as well as his constant striving in prayer on their behalf came through strongly in this epistle. His prayer is typical as he pleads that they may be filled with the knowledge of the will of God in all spiritual wisdom and understanding. He goes on to emphasise the need to walk worthily of Him unto all pleasing and fruit bearing. He reminds them of their great deliverance from the power of darkness into the kingdom of the Son of His love, and goes on to develop his main theme that Christ is all.

It was exactly what the Colossians needed to hear, for Paul saw with the vision of a seer the enemies ready to spread their delusions with persuasiveness of speech, philosophy and vain deceit of human tradition and worldly principles. Although it seems that Paul had never visited the church at Colossae he assured them that he strove mightily for them in prayer and in every way possible to him, to ensure that they were built up in Christ Jesus and established in their faith. Again and again he returns to his theme, the supremacy of Christ: that in Him dwelt all the fullness of the Godhead bodily, and that in Him they were made full and required nothing from any other source. However, although all that was gloriously true, it was essential that they held fast to the Head for their spiritual nourishment if they were to progress in the things of God.

Paul then exhorts them to look away from the things of the world around and to seek the things which are above where Christ is, seated at the right hand of God. He goes on to give instructions as to holy living, family relationships, masters and servants, and emphasising the importance of wise behaviour before those outside.

There is so very much more in this wonderful epistle and yet, for one reason or another, the church to which it is written seems to have already gone out of existence when we come to Rev.1:3, although its near neighbour Laodicea is there.
R. Green, J. Miller

From Birkenhead: Jesus said T will build my church’ (Matt.16:18). He knows the names of each believer whom, throughout the years, He has purchased with His blood. He keeps them. They are eternally secure. There is, however, the divine

purpose that in each generation there should be a visible expression of the Church the Body as disciples are called to be together in churches of God. They are described as ‘saints’—’living stones’ built together. Scripture makes plain that, because they are composed of human beings, churches of God may through circumstances or situations change quite rapidly. Our study portions highlight the fact that deterioration is inevitable where belief and practice have moved from the solid foundational teaching of divine origin.

In Colossians, warning is given about practices associated with the Jewish faith being admixed with the Christian. The consequence is false doctrine, which is one of the Adversary’s devices to disrupt and destroy. There is also warning against Gnosticism (see Needed Truth 1972 pp. 35-40) wherein lies a whole line of thinking which can insidiously attack the basis of our faith. Paul writes to the Colossian saints pointing out the significance of Christ to the individual and the world (Col.1:13-23). Any teaching that leaves Him out is gross error and it is important to be clear in understanding who He is. There are things for the disciple to embrace by simple faith (see 2 Cor.11:3). There is great danger in being drawn towards human philosophy. At the present time with the development of the New Age movement the above issues are particularly relevant for the disciple of Christ.

In Revelation, the seven churches of Asia are under review. In Rev.1:4-18 there is a picture of the One with whom we are in lively connection in the house of God. He is the chief corner stone (1 Pet.2:7). To each of the churches the Spirit directed particular aspects of the overall presentation of Christ, taking due account of their situation and need. Any church that has lost sight of Christ is in a perilous state.

It is interesting to note that there is no rebuke or warning given to Smyrna. Philadelphia also goes unrebuked but, solemn to consider, Laodicea is the only church concerning which no word of praise is spoken. For those in churches of God it is vital to have an accurate assessment of our situation, be diligent to ‘hear’ and be ready to take any necessary corrective action with all speed.

R.D. Williams

From Derby: The city of Colossae was situated in the Roman province of Asia in the valley of the River Lycus. About 10 miles west of Colossae was Laodicea, a prosperous commercial centre, although the importance of Colossae appears to have declined at the time of Paul’s writing to the church there. Due to its location on a trade route from the East, oriental thought and practices undoubtedly influenced those living in the area.

Paul had not visited Colossae, but news of its condition and progress had come to him through Epaphras, who, it would seem, had played a large part in the planting of the church. It was noted that there are several references to Laodicea, and also to Hierapolis (Col.2:1; Col.4:13-16). So, it was considered that this was a circular

letter applicable to those churches in that general area. The report from Epaphras to Paul includes much of encouragement, and Paul was able to give thanks for their faith in Christ Jesus, and for the love that they had toward all the saints (Col.1:4). Mention is also made of their ever increasing fruit-bearing (Col.1:6). However, the greater part of this letter seems to deal with heretical teachings that were affecting the witness and service of the church. Some of the main features Paul describes as philosophy and vain deceit, after the tradition of men, after the rudiments of the world and not after Christ’ (Col.2:8). This false teaching was attacking the supremacy and pre-eminence of Christ by advocating the following of ceremonial rituals and observances and seeking a mystical knowledge of God. Paul mentions among the tenets held such practices as legalism, abstinence from certain foods and drinks, and keeping of festivals, new moons and sabbaths. In this quest for a mystical knowledge, there would well have been extreme practices, such as asceticism (voluntary humility, v. 18) and worshipping of angels. Such things, he warns, were evidence of a fleshly mind and merely a show of wisdom and will-worship (Col.2:18-20).

Paul meets the challenge of this heresy, not in extended argument, but in a profound and positive presentation of the person of Christ (Col.1:2-22).

John’s vision on the isle of Patmos closes the canon of Scripture, and draws aside the veil of the things which must shortly come to pass. It was addressed to the seven churches of the province of Asia, which had been in existence for a considerable period of time, during which there had been spiritual development, followed apparently by decline. Lukewarm love, worldliness and lack of spiritual zeal must ever be guarded against. The antidote to this must surely be the vision of the suffering Lamb and the One who now walks in the midst of the churches as the risen and glorified Son of God. A. G. Willis

From Halifax: The letter which Paul wrote, while a prisoner in Rome (Col.4:18), to the Church in Colossae, c.62 A.D., was directed to those who were faithful (Col.1:2) and steadfast in their faith in Christ (Col.2:5) [Comment 8].

When the apostle John wrote, while a prisoner on the isle of Patmos, c.A.D.95, to the seven churches of God remaining in Asia Minor at that time, the church at Colossae was not among them, which appears to indicate that this lampstand (cf. Rev.1:20; Rev.2:5) had been removed.

Sadly, events similar to those which Paul had spoken of to the elders of the Church of God in Ephesus (Acts 20:29,30) had so soon to come to pass. Savage wolves had come in from outside, some being disguised in sheep’s clothing (cf. Matt.7:15), not sparing the flock of God, and, from among their own selves some had risen up, speaking perverse (misleading) things, disrupting the church and drawing disciples away from the truth of the Lord’s and the apostles’ teaching (Acts 1:3; Acts 2:42).

The Lord Himself is seen in the middle of the seven golden lampstands (Gk. luchniai, cf. Matt.5:14-16; Mk.4:21; Lk.8:16; Lk.11:33, where the Gk. luchnos is a portable lamp, set on a single stand). His all-seeing eyes like a flame of tire were ever watching over them (Rev.1:14).

To the Church in Laodicea, chief city of Phrygia, mentioned in Paul’s letter to the Colossians (Col.2:1; Col.4:13,15,16) and to whom he had also written directly (Col.4:16), the Lord the Amen, the Faithful One, the True Witness, the Lord the Beginning of the creation of God (Rev.3:14 NKJV) comes, only to find the church door shut [Comment 9]. They had enriched themselves in the material things of the world, and now, towards God they were lukewarm, they were spiritually wretched, miserable, poor, blind and naked (cf. Matt.25:35,37,38).

According to the writings of Tacitus, Eusebius, and others, the three cities of Colossae, Laodicea and Hierapolis were totally destroyed by a severe earthquake, c. A.D. 60, and their sites have only been re-discovered in recent times [see Comment 8].

The seven letters to the seven churches existing in Asia Minor at that time, (the things which are, presently. Rev.1:19) apply to the whole of the Church age (continuing presently, at this time), until the time of the rapture of the Church (1 Thess.4:16,17), and the things (events) which will follow thereafter (Rev.4:1) [Comment 1[. H.R. Dodge

From Lerwick: In Paul’s epistle to the Colossians, Christ and the Church which is His Body are presented in harmony with the Church of God. In chapter 1 he declares the glorious character of Christ Jesus who is the head of the Church the Body (v. 18). In vv. 22 and 28, the perfect saint differs from the man in Christ who is perfect, being in the Church the Body, presented to Himself as described in Eph.5:27. The saint, here, is presented to God the Father and it is conditional (v.23) on steadfast service (2 Tim.2:11-13; Rev.3:5) [Comment 2].

In Col.2:1 Paul strives in prayer that they should continue to grow in the same joy which they found in salvation (Col.2:6,7) emphasising the need to be obedient to the teaching of the Faith, with baptism highlighted to emphasise the point that those who are Christ’s have died unto themselves (Col.3:3) to live for Him, for He is all in all. V.12 moves on to royal priesthood service where saints show forth Christ in their holy manner of living in the disciple pathway, linked to the church of God which is joined with other churches of God to form the house of God (Eph.2:19-22).

Sadly, in Revelation we find that the character of saints which Paul sought to encourage in his letters was lacking. Smyrna and Philadelphia are the only churches where no great fault is found. In Ephesus it may be that the warmth and love which should be the hallmark of every church or God was lacking. Their position doctrinally could not be faulted, but their spiritual condition was not right. In 1 Cor.13:1-3, Paul tells us that it doesn’t matter what we do, if it lacks love we are wasting our time, and those who observe will detect the false note. Pergamum and Thyatira allowed false teaching and immorality. None of these conditions are acceptable with saints in churches of God. Yet in Rev.2:21, the marvellous forbearance of God is made known; even the woman known as Jezebel was given the opportunity to repent and turn away from her sins.

A. Nicol, S. Nicol

From Liverpool: The Church at Colossae That the churches of God are supposed to be united in doctrine is shown by the fact that this letter was to be shared with the Laodiceans and vice versa. This was not a church Paul had established and he had not seen them.

This church seems to have had problems in three areas of teaching: (a) Christ not having a physical body (Col.1:22); (b) Mystical teaching and the worship of angels (Col.2:18) and (c) Gnosticism—only spirit matters, the body having no significance (Col.2:3) [The 3rd really covers the two former as Port Harcourt contribution shows—Eds.].

Reconciliation and victory Reconciliation reaches persons on earth and heaven, but not under the earth (Col.1:20) [Comment 5). But the complete victory of Christ goes further and every knee will bow ‘in heaven and on earth and under the earth’ (Phil.2:10).

Continuing Christ’s suffering Paul speaks about filling up in His flesh ‘what is still lacking’ in regard to Christ’s afflictions. This is not, of course, His vicarious sufferings but the extent of those sufferings in His short life of about thirty-three years, now given to Paul to bear and shown to him by Ananias in advance [Comment 6].

The Seven Churches It is difficult to ascertain whether we are being presented with the final seven churches forming that fellowship of churches constituting God’s house [see Comment 4]. However, we know that however bad things are, a church of God remains such until the Lord causes elders to decide to act to bring it to an end, for they have been given the keys of the kingdom and this flows from that. Ephesus, presented elsewhere as a single church, is seen here in its district.

Laodicea is presented to us as in the worst condition. Hot and cold is a virtue but insipid lukewarm water is of no value and makes the person who drinks it sick (an analogy with the local water supply). The Lord couldn’t stomach their attitude and was being made sick by them! His knocking was an appeal to individuals in the church. We can’t blame our assembly for what we are like as individuals! The Lord was, seemingly, willing to have fellowship with anyone who would respond.

It is sobering to think that they would have looked like a ‘good’ assembly. They would not have needed interchange support and all the services were being held regularly. Yet they had greater problems than the small churches nearby.

D.J. Webster, B. Tugwell

From Manchester: In examining the churches in Revelation, two phrases stand out: ‘I know your works’ and ‘hear what the Spirit says’. It is both challenging and encouraging to know that the Lord does indeed know our works and service, and we are reminded also of the need of listening to what the Spirit might be saying to us in churches of God, in regard to our collective service.

The Lord had warned that tribulation and persecution would come and this was certainly true for the Church in Smyrna. But what a great comfort and encouragement it would be to them that the Lord knew what they were going through, and not only that, but He was with them in it, for He truly knew by experience the anguish of persecution. Brothers and sisters in churches of God who know what real persecution is can find strength in the Lord’s words ‘I know your works, tribulation and poverty (but you are rich)’.

Compromise is something which seems so prevalent in the wider Christian community—compromise in order to accommodate different beliefs, to the end that a so-called unity may be achieved. The Lord had to deal with Pergamum in regard to compromise, as they were tolerating the propagation of false doctrine in the church. It seems implicit also that corrective action by the overseers had not been taken. Compromising what we believe the Lord has revealed to us in doctrine and faith can lead to a watering down of divine standards, and we need to guard against it. The same allegation is laid against Thyatira, in that they tolerated, and indeed countenanced, the sexual misbehaviour of certain in the church. Despite opportunity given for those concerned to repent, repentance was not forthcoming and judgement was necessary. It seems the Lord Himself took the matter into His own hands, due to the apparent inaction of overseers (Rev.2:20-23).

When we consider the criticism of Sardis, perhaps we start to become more uncomfortable, as we recognise how close our own assembly could come to their failing. They had a reputation for being active and busy in the Lord’s things, but in reality they were ‘dead’. The appearance of activity can be deceiving and we need to be sure, in order to maintain a positively active work for the Lord, that our motivation is right and our desires are for His glory and honour. We were concerned about the thought that it may be possible for some in churches of God to have their names blotted out of the Book of Life (Rev.3:5). Perhaps Editors could comment please [Comment 3].

In considering the Church in Philadelphia, we can easily look around the Fellowship today and see assemblies in the same situation. They were of ‘little strength’ (N1V), indicating that their numbers were small, or that they were unable to be as active as they once were. And yet they persevered, keeping God’s word, honouring God’s name, and their reward was an open door—of opportunity, perhaps for evangelism, to the end that they might be strengthened in number with the addition of disciples. Surely this must be a great encouragement to those assemblies in a similar position today.

Perhaps Editors could comment on whether these seven churches were the only ones left at that time. If this were the case, we may take encouragement when we look at the Fellowship today. Although we may be relatively small, the present testimony has lasted over 100 years—considerably longer than the testimony of the first century churches, which appear to have declined to just seven in the apostle John’s lifetime [Comment 4]. Craig Jones

From North York: As we move from the narrative of Acts through the pastoral epistle of Paul to the Church in Colossae and the prophecy of Revelation, we are no longer focusing so much on what Paul and the apostles did, as to what he and John said to the early churches. We are considering a much later stage in the growth and development of the churches such that the rate of planting had slowed to a standstill from the phenomenal growth mentioned in the early chapters of Acts and any spiritual warfare was likely more defensive than offensive. Any principles to be drawn from the passages are therefore more likely to relate to defence against the disruptive power of Satan than how one might go about planting a church of God. The situation, however, gives cause for considerable encouragement, since some received great commendation for their enduring faithfulness in the midst of great hardship and temptation.

From Colossians, it is clear that the disciples were definitely taught what was expected of them if they were to share ‘the inheritance of the saints in [the kingdom of| light’ (Col.1:12). That is, living a life worthy of the Lord, bearing much fruit, having great endurance and patience with joy, continuing in faith, being united in love, knowing the mystery of God and being clothed with compassion, kindness, humility, gentleness and patience, being devoted to prayer in watchfulness. There is thus no shortage of readily applied principles in this epistle. Yet, if we can assume from Col.4:16 that these letters were interchanged on a regular basis, it is very sadly apparent that some of the disciples in the other churches at least, did not learn much from hearing this one.

The Lord’s summary of each of the seven churches in Asia was perfectly complete and accurate. He did not have the human disadvantages that Paul faced in trying to assess the progress of a particular assembly through the eyes of someone else from a distance. His absolute candour through John would cut to the core or please greatly, dependent on who you were.

It is abundantly clear that the Lord required complete service from each church as well as each individual. Many of the churches mentioned were very high achievers. In most if not all cases, the achievements were made at great cost to the individuals concerned and brought them under tire from Satan. Some passed the test and others sadly were found wanting. We can conclude quite confidently that the Lord was not content with 50% of the principles being followed. He expected purity to go along with faithfulness, and love to be found with good deeds. We would do well to remember that we should likewise not be content with second-best in any area of our service. We can encourage one another in our ability to teach, or loving hospitality or kindness in giving to those in need. That does not exempt us from fulfilling the great commission or from living a pure life in all holiness. They obviously did not have the luxury of ‘cherry-picking’ the aspects of service which they were naturally good at or felt comfortable with, and neither do we.

The mention of the Church in Philadelphia indicates that weakness is not to be equated with failure while patient endurance is present. It is also interesting to note that reputation is not everything (see reference to the Church in Sardis) and God is the judge of whether appearances are representative of condition. As this passage shows, the lampstand would not be removed without some warning given by the Lord to those in a position of responsibility, so we can assume from this that He would reveal this aspect of His will very clearly. We would value further consideration of the principles of cessation of a church of God since this particular passage only deals with a limited range of possible scenarios and perhaps not those commonly seen today (e.g. the impact of old age, limited numbers, etc.) [Comment 7]. S.D. Clements, T. Elson, S. Fullerton, G.M. Hydon

From Port Harcourt:
Colossae was one of the three cities located about 100 miles from Ephesus. The others are Laodicea and Hierapolis (Col.4:13,16). How did the Colossian church begin? Paul was not directly involved in the planting of the church. He had not seen the disciples there personally. He had only heard of their faith (Col.1:4,9). His desire to visit them may have been met at a later date (Philn.1:22). One of the pioneering men in the planting of the Church of God in Colossae was Epaphras. During Paul’s ministry at Ephesus the Lord prospered his preaching so much so that ‘all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks’ (Acts 19:10). This, we judged, included people in Colossae, Laodicea and Hierapolis. Epaphras would have come to the Lord from the ministry of Paul at Ephesus. From Epaphras, the word spread to other areas [This is, I think, supported by Col.1:7. See N.A.S. and Barclay’s translation. M.A.].

The Scriptures do not spell out in detail the heresy that was taught at Colossae. Bible scholars agree it was a combination of an early form of Gnosticism and Jewish legalism. Gnosticism is derived from the Greek word gnosis, meaning knowledge. To the Gnostics, if creation was made by a holy God, then there should be no evil

in the world. Matter was evil and a holy God would not come into contact with evil matter, so there had to be a series of ’emanations’ from God to His creation. The Lord Jesus Christ, they alleged, was simply one of many such emanations and not God incarnate. One way of conquering evil, they argued, was by means of strict discipline and asceticism. There was also the belief that angelic beings ruled heavenly bodies and influenced affairs on earth (Col.1:16; Col.2:10,15). To the Gnostics, salvation lay in acquiring the ultimate of knowledge.

The Jewish legalist taught that circumcision was helpful in spiritual development (Col.2:11) and also laid emphasis on the observance of Old Testament regulation on diet and the Sabbath (Col.2:16).

Bearing in mind that the Colossian church was made up of new converts it is easy to understand their plight. They were susceptible to this ‘new gospel’ that was taught to them. Paul, in a very logical order communicated to them the true and authentic gospel, which is not made up of things but is ‘the proclamation of Jesus Christ’. To Paul, the Lord Jesus was more than a prominent religious leader. He is the pre-eminent one. He has answers to all the questions of the present life and the future.

We noted that the Church of God in Colossae was not addressed among the seven churches. We think it may have gone out of existence. The Laodicean church had also degenerated to a state of lukewarmness (Rev.3:16). For the Church of God in Ephesus, their love for the Lord had deteriorated to a mere sham. They had lost that intense enthusiastic devotion to the Lord (Rev.2:14). We noted also that the churches first went astray not in their doctrine, but in their devotion [Comment 10]. Do we not stand on a dangerous ground when our service becomes one of routine and not borne out of true love to the Lord?

L. Onyokoko

COMMENTS

1. (Halifax): Care should be taken in expressing this. Rev.1:19 is indeed helpful in distinguishing between the preceding vision of Christ (‘the things which thou sawest’), the then current state of the existing churches of God as outlined in chapters 2 and 3 (‘the things which are’), and the revelation given in the remainder of the book concerning future events (‘the things which shall come to pass hereafter’). This analysis thus covered events past, present and future respectively as far as John was concerned at the time of writing. As far as we are concerned today the assessment of these seven churches of God is purely historical, but modem churches of God can profitably apply in principle the same warnings to themselves. With our understanding of churches of God, we should not see the content of chapters 2 and 3 as describing symbolically the various stages or phases of Christianity throughout history down to and extending through the present.

2. (Lerwick): In Col.1:28, the word ‘perfect’ is teleios signifying ‘fully mature’ or ‘initiated’ (a term the Gnostics favoured as applied only to those initiated into the rites and mysteries of their heresy—Paul shows by contrast that a mature appreciation of true divine knowledge is God’s desire for every believer). This, as friends say, is not to be confused with the thought of God seeing us as morally perfect (without fault) as He views us even now in Christ, being members of His Body. In this regard there is that presentation which is future and unconditional (Eph.5:27) and that of Col.1:22 which, if conditional, must surely be viewed as a present experience (cf. Phil.2:15) worked out in practice and in measure through His servant’s presentation (v.28).

3. (Manchester): It is necessary to distinguish between ‘the book of life’ (Rev.3:5) and ‘the book of life of the Lamb’ (Rev.13:8). Just as there were two writings on the stones borne on the garments of the high priest long ago (Ex.28:9,10; Ex.28:17-21) which indicated respectively a record of salvation and service, so it appears that there are two written records in heaven today. First, the birth of each born-again person is ‘registered’ (see Lk.10:20; Rev.13:8). Secondly, in relation to our service, there is a book of remembrance (Mal.3:16) from which blotting out is a solemn possibility (see Ex.32:32; Rev.3:5) extending to those who serve currently in churches of God.

4. (Manchester): Were the seven churches in Asia the only ones recognised by the Lord? Revelation is a book of ‘sevens’, not all of which are literal (e.g. Rev.4:5), but the definiteness and exclusivity of such an expression as ‘the seven churches which are in Asia’ (Rev.1:4), especially in relation to mention of the collective designation of the ‘kingdom’ (v.6) seems to me to point to the very real possibility that these were the only remaining churches of God still acknowledged as such by the Lord. B.D.J.

See B.S. 1972, pp. 13, 15 supporting B.D.J, ‘s view. It is fair, however, to add that the Greek for ‘which are in Asia’ (literally, ‘the [ones] in Asia’) can be understood as a defining phrase, i.e. distinguishing those churches as distinct from others not in Asia. (cf. Gal.1:22—literally ‘the Judaean (plural) the |ones] in Christ’, as distinct from assemblies/synagogues of Jews.) If we say only the Asian churches were recognised by the Lord, we may well ask if Peter’s second letter and Jude’s really were so ineffective that within some thirty years so many churches had departed from the complete faith. M.A.

As B.D.J, has pointed out, the ‘sevens’ of Revelation are not all to be taken literally, but may be used as symbols of perfectness or wholeness. It is therefore possible that the seven churches named might be selected as representatives of the aggregate of churches of God at that time, referring to the whole ‘kingdom’ of Rev.1:6. With B.D.J. I would reject as fanciful the notion that each church named represented a period of time. There certainly had been other churches (e.g. Colossae), and history records that other churches existed, but it could be argued that God did not recognise them any more. Since we are given no record of any cessation, we cannot tell. P.L.H.

5. (Liverpool): The word ‘reconcile’ in this verse properly denotes a change. In the case of human beings we understand this to mean a changed attitude towards God from enmity to friendship. If angels are also in view (‘things in the heavens’—Col.1:20), then this word may refer to their changed, and deeper, perception of the ways of God through the display of His grace to sinful man. There is no thought in Scripture of redemption for fallen angels.

B.D.J.

Rom.8:19 and Heb.9:23 are inclusive of the vast range of created things in earth and the heavens which have been affected by sin and which require redemption through the blood of His cross. These could extend to places and objects, and are not confined to human beings. R.B.F.

6. (Liverpool): How can anyone bear Christ’s afflictions’? He alone did that. This is to be understood in the sense of suffering for Him—called ‘the afflictions of Christ’—and is to be equated with the ‘marks of Jesus’, i.e. Paul’s own scar wounds in his flesh, incurred through sacrificial service (Gal.6:17).
R.B.F.

This is a misapprehension of the verse, which must be read as a whole. What was lacking was the completeness of his own sufferings, which were for Christ and His Body, as R.B.F. has said. P.L.H.

7. (North York): When a church of God ceases to be able to function in respect of teaching (internal), preaching (externally, by whatever method), keeping the Breaking of the Bread and the prayers (collectively)—see Acts 2:42—then it effectively ceases. Help from outside may keep it ‘afloat’ but where that help seriously affects the maintenance of another church of God then it is counterproductive. See also Liverpool paper para.5. R.B.F.

8. (Halifax): The Roman historian Tacitus dates the earthquake in 60. A.D., so that present-day scholars prefer that date to a later one for the writing of Colossians, since the letter does not mention this earthquake, although it also destroyed Laodicea and Hierapolis. Tacitus adds that Laodicea was rebuilt from its own resources without help from Rome, illustrating its wealth.

9. (Halifax): While appreciating the thought that as a whole the assembly had excluded the Lord and the communion He would have brought, friends’ metaphor of the meeting-place door may obscure Rev.3:20’s picture of the Lord’s approach to the individual, which the Liverpool group see here.

10. (Port Harcourt): Doctrine versus devotion Can we say this of all the churches, if the Lord condemns two forms of wrong teaching in Pergamum (Rev.2:14,15) which led to immorality? There was similar wrong teaching in Thyatira (Rev.2:20), whereas those who had not accepted it were only required to take action against it, but received no further judgement (v.24). The message to Sardis calls for renewed attention to the gospel they first heard, and its expression in true discipleship (Rev.3:3). We believe with Birkenhead friends (para.1) that departure from divine truth must affect our love, just as departure from heart-felt love will weaken our vision of truth. This does not conflict with Paul’s tribute to love in 1 Cor.13.

The Master’s plan for Christian service is designed to promote love through divinely instructed fellowship and holiness. M.A.

BELIEVING IN CHRIST AND RECEIVING THE SPIRIT Before Pentecost

Introduction

The Holy Spirit, though everywhere (Ps.139:7) has worked for the blessing of men in general and believers in particular from the beginning (Gen.1:2) until now (Jn 3:8) and will always do so (Jn 14:16; Rev.22:17. Of all His works, His indwelling of believers is perhaps the one which touches us most. Paul’s test question, ‘Did ye receive the Holy Spirit when ye believed?’ (Acts 19:2) shows that belief in Christ and reception of the Holy Spirit go hand-in-hand as the normal state of affairs today. The fact that the believers answered, ‘No’ to the question shows that this state of affairs has not always been so. It is obvious that the giving of the Spirit on the day of Pentecost and receiving of Him by the believers (Acts 1:5; Acts 2:1-5; Acts 10:44-47) marks a signal point in the history of the reception of the Spirit by believers. In considering what happened prior to that event, it appears the preaching of John was an important development.

Before the Days of John the Baptist

Faith in the Word of God has ever been the foundation of man’s dealings with God (Heb.11:1,2,6) and that word is about Christ (Rom.10:17). The promise of the Saviour first given in Eden (Gen.3:15) was repeated again and again. From today’s New Testament standpoint we can see how the Old Testament progressively revealed the character of the Saviour. Thus, Abraham rejoiced to see His day and was glad (Jn 8:56), Job looked to the day when his Redeemer would appear (Job 19:25), Moses knew about, and was able to evaluate, the reproach of Christ (Heb.11:26). Then, the whole apparatus of the Law was designed to bring men to Christ in something of the way that a child is brought to an appropriate level of knowledge at school (Gal.3:24). Such was the position of God’s most enlightened ones till John burst upon the scene, for the Law was until John (Lk.16:16).

From the earliest days, the Spirit was active in believers like Joseph (Gen.41:38), filling gifted men to construct the house of God (Ex.31:3; Ex.35:31), and in a leader like Joshua (Num.27:18). He came upon saviours like Othniel (Jdgs.3:9,10) and Gideon (Jdgs.6:15,34), or upon kings such as Saul (1 Sam.10:10; 1 Sam.11:6) or David, (1 Sam.16:13) or commonly upon prophets like Elijah and Elisha (2 Kgs.2). He departed from Saul (1 Sam.16:14), came again (1 Sam.19:23) and had left him by the time of the events leading to his death (1 Sam.28:3-25). The impermanence of the Spirit within Old Testament believers is well shown by David’s fear of His departure from him after his great sin (Ps.51:11). He did not come upon all the people, but abode in some believers for a limited time for specific purposes.

The Days of John the Baptist and the ministry of the Lord Jesus

John the Baptist’s call to repentance was not a new call for a prophet in Israel to make, though his command to be baptized as proof of this certainly was (Matt.3:1-12). What was so novel about his message was his direct pointing to Christ and his call for an immediate decision by repentant ones to believe in Him (Acts 19:4; e.g. Jn 1:29-42). Whereas the Law led men more or less gradually, by its precepts, examples and general instruction from awareness of sin to a belief in the coming Christ, the new message of John demanded it more or less immediately.

Repentance by the sinner, followed by a definite act of personal faith in Christ was also what the Lord preached; this once-for-all action being the outward expression of the new birth (Jn 3). Now, salvation was to be the beginning of man’s dealing with God, so enabling the believer to see the spiritual kingdom which the Lord preached (Jn 3:3). Thus, the gospel to the sinner which we preach today first began to be preached by the Lord.

Accompanying John’s message of salvation was also the promise that the coming Christ would baptize believers in the Holy Spirit (Matt.3:11; Mk.1:8; Lk.3:16; Jn 1:33), a prophecy which was not fulfilled till the day of Pentecost (Acts 1:5) and subsequent occasions (Acts 8:15-20; Acts 11:15-16). Believers were to be in a state of expectancy, therefore, throughout the Lord’s ministry, not receiving the Spirit throughout that period (Jn 7:38,39). The exceptional nature of the Spirit’s indwelling John (Lk.1:15) [Scripture actually says ‘filled’ here—Eds.] and the Spirit’s descending upon the Lord at the beginning of His public ministry, never to depart from Him (Lk.4:18; Heb.9:14), confirm this. He did not so indwell the converts of John or the Lord.

Instead, the Spirit abode with them through the personal presence of the Lord who, however, promised at a future date that He would dwell in them (Jn 14:17). Thus, these many converts of those days, believers who ceased to follow Him (Lk.6:66), or those who preached Him but would not company with Him (Lk.9:49,50), or even those knowing only John’s baptism (Acts 18:25; Acts 19:3), by not abiding with Him did not know the abiding presence of the Holy Spirit.

So those days which comprise most of the four gospels were days in which the gospel was preached to sinners much as it is today. On the other hand, the Spirit’s relation with the believer continued as it was throughout the Old Testament Scriptures.

After Pentecost

Believing in Christ

The book of Acts records how the disciples carried out the Lord’s plan to witness to Him in Jerusalem, Judaea, Samaria and to the ends of the earth (Acts 1:8). The numerous records of what and to whom they preached show that they began in each new place in the same way as the Lord began within the confines of Israel. Whether to Jews and proselytes in Jerusalem (Acts 2:35-47; Acts 3:19,26; Acts 4:12; Acts 5:14,31), to Samaritans in their own land (Acts 8:4-6,12,25), to Jews and proselytes elsewhere (Acts 8:36,40; Acts 9:20,27,29,31-42), or to Gentiles (Acts 10:37,42-45; Acts 11:1-4,17-29) also in their own lands (e.g. 14:1), they began with the same message. Their hearers were all sinners who, if they repented and put faith in Christ, would receive forgiveness of sin. They sought out sinners, expecting them to respond and be saved for all eternity from the penalty of their sins; and saved they were by the thousand.

Much of the remainder of the book tells how, whatever their original beliefs or place of origin, such converts were brought into local assemblies or churches of God, to learn how believers are to lead their lives. Indeed much of the remainder of the New Testament contains such instructions to believers. Apart from the disciples of John (Acts 19:1-7) and possibly Apollos (Acts 18:25), there is no record of what happened to those believers throughout Judaea and Samaria who were saved as a result of John the Baptist’s ministry and the Lord’s. Since the message of salvation after Pentecost was the same as the Lord’s message before it, such people were ready at the outset to be gathered into the new churches with the new converts, so that all would be gathered into one flock (Jn 10:16).

Receiving the Holy Spirit

In His ministry, the Lord taught that each believer would receive the Holy Spirit, but did not say when. The Spirit Himself tells us this was not to happen till the Lord was glorified (Jn 7:39). Then at Pentecost obedient disciples were baptized in the Spirit (Acts 1:5,8; Acts 2:1-4). In the power of the Spirit they preached salvation through faith in Christ, linking that to reception of the Holy Spirit, consequent upon those who believed obeying the command to be baptized in water (Acts 2:38). It was the same when the Word reached Samaria. Belief in Christ was to be followed by obedience in baptism in water and becoming associated with the

work of God in Jerusalem before they could receive the Holy Spirit (Acts 8:4-19). When the Word reached true Gentiles, reception of the Spirit followed faith in Christ immediately (Acts 10:44-48).

Peter, though impressed by the momentous occasion, nevertheless said that what had happened to those Gentiles as regards the Spirit was the same as had happened to himself and others at Pentecost (Acts 15:8). Thus we conclude that baptism in the Spirit (by the Lord), as at Pentecost, is the same as receiving the Spirit (by believers, as with the Samaritans and the Gentiles), and is also the same as the giving of the Spirit (by God). Peter expressly says these things in summarising the position that had been reached by the time of the conversion of the Gentiles (Acts 11:15-18). He described the Spirit also as having been given by God (v. 17), showing that ‘receiving the Spirit’ was the fulfilment of the prophetic promise of John the Baptist’s and the Lord’s ministry (v. 16).

Once given or received, the Spirit today is never taken away from believers. The use of the word baptism implies as much since it is impossible for a baptized person to become unbaptized! So, in the doctrinal exposition of the significance of the reception of the Spirit by the believer, he is baptized into, and is for ever in the Church which is Christ’s Body (1 Cor.12:13). So, without the Spirit the believer is none of Christ’s (Rom.8:9) and could not call Him Lord (1 Cor.2:3). So, upon belief, the believer is sealed by the Spirit as a token of his eternal security (2 Cor.1:22; 2 Cor.5:5; Eph.1:22). Then, without the Spirit, he could not know spiritual things (1 Cor.2:10-16), nor could he walk by the Spirit (Gal.5:2). The eternal indwelling of the Spirit, once received by the believer, is of far-reaching consequence. It is possible to grieve or quench Him (Eph.4:30; 1 Thess.5:19), in which case His work in the believer is seriously hampered, or destroyed altogether. After Pentecost the seriousness of such sin is illustrated in the case of Ananias and Sapphira (Acts 5:1-11). The Spirit remained in them, but severe judgement was required. In contrast, in the days of the Old Covenant the Spirit would have left them.

Summary

Thus, though the gospel to the sinner requiring faith in Christ passed unchanged in its essence from the Old Covenant days of the Lord’s ministry to those of the New, the receiving of the Spirit did not. After Pentecost the Spirit, once given, is never taken away. Although, during the transitional times of gathering into one the Lord’s disciples and John’s, along with the new converts, obedience was required of believers prior to reception of the Holy Spirit (Acts 5:32), the fact was never lost sight of that the Spirit was given because of individual faith in Christ (Acts 11:17). From the salvation of the first Gentiles, baptism in, the giving of, and reception of the Spirit, takes place at the moment of placing faith in Christ and assures the believer eternal blessings, too numerous to mention.

Ian E. Penn

EDITORIAL 9412

The Jews thought to end Paul’s life in Jerusalem, but the Spirit had promised Rome (Acts 23:11), and the Roman citizen was escorted by the might of the empire to his chosen goal. They chained his body to a soldier, but in Philn.1: 16 he wrote the freedom articles of a slave. The Gospel he had borne over land and sea now coursed out again post-haste along those same highways, eclipsing the Roman peace. They might immure the traveller of two continents within one dwelling, yet his spirit marched the towers and bulwarks of Zion. Now, as the spiritual house continued to grow into a holy temple in the Lord, the master-builder laboured by prayer and pen to teach its architecture to the generation following.

So now, fellow-students, we close a year of studying the pattern, and striving to live its truth in love. It has been a privilege to search the Word for its spirit and life, where the Lord’s restraints only channel the discipled heart into blessing. We ask young students and seasoned teachers to join together still in 1995’s study of Kings and Chronicles, that we might find power in the word of heaven’s King (Eccles.8:4). M.A.

ASIA AND ITALY
(Acts 28:11-31)

From Ajegunle: It was a fulfilment of the word of God concerning Paul and his heart’s desire that brought Paul to Rome in furtherance of the work of preaching and teaching the Word of God (Acts 23:11; Rom.1:9-15).

Opportunity, opposition and perseverance are always factors that speed up the planting and growth of churches of God (Acts 28:30,31). The need to be reached with the Gospel cannot be overemphasized, as we see in the case of Paul—bound with chains, but the Word of God is not bound. Rom.1:16 and Eph.6:15 reveal the mind of God if churches of God are to be planted. Nobody is expected to be a spectator in the work of the planting and growth of churches of God. Acts 28:15 states that because of the fellowship that he enjoyed from the brothers who travelled to meet him, Paul thanked God and was encouraged.

We realise that in this passage as in other passages of the Bible, the Old Testament confirms the New as far as God’s plan for man is concerned (Acts 28:23; Acts 7; Acts 10:43). It is proved from Moses and the prophets that Jesus is the Christ.

E. Bayo, D. Athobe

From Ayr: God’s Plan in the Spread of the Gospel Our journey through the book of Acts comes to a conclusion in Rome. Throughout the book of the Acts we see God’s plan for the spread of the Gospel, which is beyond the imagination and wisdom of man. In Acts 2, Peter preached in Jerusalem at the time of the Festival, when people of many nations were in Jerusalem. Acts 8 saw the conversion of the Ethiopian eunuch, who would have taken the Gospel with him to Africa. Even the persecution of the Christians as described in Acts 11 was part of God’s plan, since vv. 19-21 describe how the Gospel was taken to Antioch, Cyprus etc. Paul’s three missionary journeys had taken him to Cyprus, Greece etc., but never as far as the heart of the Roman Empire. Finally, in the portion under consideration Paul took the Gospel to Rome; and even though in chains, Paul in writing to the Philippians (Phil.1:12,13) shows that God’s plan is best, since it resulted in the salvation of some of the praetorian guard.

Perception of preaching When Jesus came to this world, Jn 1:11 says that ‘He came unto His own and they that were His own received Him not’. Paul found the same in the rejection he experienced at the hands of the Jews in Acts 28:19. Men perceived the kingdom of God as a ‘sect’. In v.22, men referred to the movement as ‘a sect’ (similarly in Acts 24:14) whereas in v.23 Paul was ‘testifying the kingdom of God’ and in v.31 he was ‘preaching the kingdom of God’. There are certain similarities between the last and first chapters of Acts with regard to the kingdom of God, since in Acts 1 Jesus spent 40 days teaching the disciples about the kingdom of God—obviously an important subject to the Lord.

Promise of hope In speaking to the Jews, Paul referred to the Lord as ‘the hope of Israel’. Jer.14:8 looked forward to: ‘O Thou hope of Israel, the Saviour thereof in the time of trouble’. However, the stone which the builders rejected became the head of the corner, and so the Gospel was taken first to the Jews, then to the Gentiles. Matt.12:21 quotes from Isa.42 and says ‘In His name will the Gentiles hope’, so we can praise God, who ‘begat us again unto a living hope by the resurrection of Jesus Christ from the dead’.

Permanent benefits of God’s plan Paul appears to have had considerable freedom in his two years in Rome (v.30) although under ‘house arrest’. There would already have been a Church of God in Rome and since Paul could not leave his house then perhaps the church met in Paul’s home to remember the Lord Jesus. The confinement allowed him to witness to his guards, to strive in prayer for the saints and to write letters. It is likely that Paul wrote the epistles to the Ephesians, Philippians, Colossians and to Philemon while in custody in Rome.

Derek Lindsay

From Birkenhead: Firstly, we tried to savour Paul’s feelings as he met disciples from Rome, who appear to have travelled thirty to forty miles to establish contact with him. External circumstances have an effect on the human spirit (see Lk.24:13-21). The hardships endured by the apostle and the sinfulness of the world, would burden him. We concluded that there can be great benefit in disciples of the Lord being available to one another. There is a price to pay as individuals give of their time and energy. Care is needed to ensure that those who serve in this way are in a state of mind to encourage those who may be hard-pressed. Our times of association with other saints should be such as will build them up, since it is more blessed to give than receive.

Paul gave to the chief Jews an outline of how he came to be in Rome, using the encounter for spiritual purposes. The consequence is that he was given the opportunity to present the message he had for them and challenge their hearts in a face-to-face meeting. Paul was intent on preaching the Gospel. While pressing the hearer to appreciate that all have sinned, there is the joy of telling that Christ’s death is for all, and that God has a purpose in our salvation. The apostle’s preaching had the usual consequence of dividing his audience. Happily some received it, but sadly there were those who did not understand or perceive. In the discharge of his ministry Paul declared himself to be clear of the blood of all men. Those who heard the message must give account for themselves.

Finally, we pictured the scene in Paul’s hired dwelling where, during a period of two years, the apostle was busy speaking of the Lord Jesus Christ to all who came to hear, and also outlining matters about the kingdom of God which are vital for those who, as disciples of Christ, seek to own His Lordship. Besides the matter of personal contact there is much that is crucial for those who would seek to give expression to principles of church life according to the divine pattern. Paul’s use of his home situation in this way is a valuable example for the committed disciple of Christ today. R.D. Williams

From Halifax: Paul had cherished a desire over many years to visit Rome (Acts 19:21; Rom.1:13; Rom.15:23) and it was with much joy that his desire was assured to him by the Lord Jesus when He appeared to him confirming that he would also testify in Rome (Acts 23:11). His witnessing, however, was to be done while a prisoner, being taken to Italy and kept in Rome ‘to make known with boldness the mystery of the Gospel for which I am an ambassador in chains’ (Eph.6:19, 20).

The events that had overtaken him were counted by him to be unto the progress of the Gospel so that his bonds became manifest in Christ (Phil.1:12, 13). Despite not being allowed to preach or to teach in places in the city or to visit the houses of other disciples, those who came to visit him provided him with a wider and more effectual way of preaching the Gospel, and of teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him. ‘Go unto this people’ (i.e. Jews) was the word of the Holy Spirit to Isaiah, which was taken up six times: in the Gospels, in Romans, and Acts 28:26. Paul’s message was a savour of life unto life, or of death unto death (2 Cor.2:16). His joy and his rejoicing was in Christ, and prison could not bind the Word of God.

Paul had many friends and fellow workers in Rome to whom he had written some thirteen years previously. Twenty men and eight women are spoken of, some as his kinsmen, and some in connection with their household (Rom.16:3-15) [Comment 1].

Paul expected to be released from prison following his trial (Phil.2:23,24; Philn.1:22), and later visited parts of Asia Minor, Greece, Crete and Spain, writing then his first letter to Timothy and his letter to Titus [Comment 2]. He was again apprehended and brought a second time to Rome, where he was imprisoned and executed. How poignant his words, ‘The time of my departure is come, I have fought the good fight, I have finished the course, I have kept the faith’ (2 Tim.4:6,7). H.R. Dodge

From Lerwick: The word ‘brethren’ in Acts 28:14 describes our close relationship in Christ, one to another (Heb.13:1). It is significant that God encouraged Paul through brethren whom he had possibly never met (v. 14).

Although a church was already planted in Rome (Rom.16:1,2,5), Paul sets out to discharge his commission as ambassador to declare the Gospel to the Jew first and also to the Greek (Rom.1:16). In Eph.6:20, Paul speaks of himself as being an ambassador in chains. There are some interesting lessons to be learned from this. As the Lord’s representative on earth (all saints are) Paul discharged his duties with distinction. He received direction from God and acted on it. As an ambassador, those in churches of God could turn to him for direction and spiritual help. Those outside the church could also come to him. Seeing his exemplary conduct they may have been encouraged to enquire of him concerning the hope that was in him (1 Pet.3:15). In 2 Tim.1:16, Paul rejoices that Onesiphorus was not ashamed of his chain. Perhaps a parallel to this is found in Lk.9:26. Surely no-one would want the Ambassador of the Godhead to be ashamed of him at His coming.

When the chief of the Jews referred to brethren in v.21, it was in respect of the Jewish nation, the people to whom the kingdom of God had previously belonged (Lk.12:32). At this gathering, Paul expounded from Scripture that this sect which they had heard of formed the present-day kingdom of God.

A. Nicol, S. Nicol

From Liverpool: To the Jews first As always, Paul sought out the Jewish leaders—all the more remarkable in view of the determination of this group to harm him wherever he went. In great courage he declared to them the kingdom of God and the truths about the Lord Jesus. We noted with appreciation his knowledge of the Scriptures and his wisdom in his approach. Here, to those skilled in the Old Testament he quoted freely from those books. Paul always made it his aim to relate to those with whom he came into contact.

Two reactions The passage of Scripture Paul quotes is quite frightening, speaking as it does about those whose minds were made up and who would not reconsider even when God was speaking to them. They were so near, yet so far away from the truth. Like the medieval church in Europe, theirs was a false sense of security based on religious observance with no reference to faith in God’s Word and His Son. When challenged they could only plot to persecute. Others did allow the truth of God to speak to them, and themselves to be persuaded about it.

Paul in Rome Obviously under some kind of house arrest, Paul, nevertheless, continued his preaching and teaching. Some came freely to listen to him and many a soldier must have gone off duty having heard about the Lord Jesus. Luke doesn’t tell us about Paul’s martyrdom, preferring instead to end on a high note: the triumph of the Gospel of the churches having reached to the very capital of the empire. It was during this time that he wrote the letters to the Philippians, Ephesians, and Colossians and to Philemon. No doubt his being chained to a Roman soldier brought to mind the lovely picture of the armour of God and of the Christian warfare. So Luke’s story of the establishment and development of the churches of God came to an end. D.J. Webster

From Manchester: After spending some three months on Malta, Paul set off on the final leg of his journey to Rome. Eventually, he set foot on mainland Italy at Rhegium, journeying from there to Puteoli. Here, we note that he ‘found brethren’ (v. 14). It seems that Paul was almost surprised at this, if we presume that the brethren referred to were in fact in the Church of God at Puteoli. However, it may not have been possible to keep track of every church planted and circulate a list to all other assemblies as we do today [Comment 3].

Rome clearly had a thriving Jewish community, despite attempts by Claudius at ‘ethnic cleansing’ (Acts 18:2), and so Paul takes the opportunity to set the record straight regarding himself and the message he preached. Again, the Lord opens up the door of opportunity as Paul speaks to the Jews of Rome concerning the kingdom of God and the Lord Jesus. Many believed and were no doubt added to the church in Rome. Others disbelieved, but there was no violent reaction against Paul. Instead, he was allowed visitors to his lodging, taking every opportunity to preach the whole counsel of God. The Holy Spirit’s final word concerning Paul shows the marvellous grace of God in allowing him such freedom to preach the Gospel. It seems deliberate that He makes no mention of Paul’s death, but rather leaves us very much with the clear impression of a man completely dedicated to the Lord of the Gospel he preached and despite many difficulties, he preached on ‘with all confidence, no-one forbidding him’ (NKJV). How marvellous also, that the book of Acts begins with the Lord Himself speaking of the kingdom of God (Acts 28:31)! Paul was no free-lance preacher, but faithfully and consistently preached that which he first received from the Lord—and that seems to be the key to successful preaching and evangelising. Craig Jones

From Musselburgh: Experience is called the mistress of fools. The ship’s crew would not have found themselves in a shipwreck had they listened to Paul. They had to learn from their own experience. However, the Christian must go on and Paul’s purpose was to be at Rome. So they set sail and, in spite of the delay, they eventually reached their destination. The brethren who met Paul were not ashamed of his chain. They travelled over thirty miles and this fellowship with the apostle was a source of great encouragement to him. Perhaps some of the brethren had been among the sojourners who had visited Jerusalem on the day of Pentecost in Acts 2.

Preaching the kingdom of God is a feature in the Acts. Beginning from chapter 1, where the Lord is the preacher, we find that in chapter 28, Paul continues in this ministry. Along with kingdom truth went the preaching of Jesus from the Law and the prophets, and in this Paul was following the Lord’s example on the Emmaus road.

Paul was able to dictate the prison Epistles. Although he was imprisoned, we know that the word of God is not bound. The Gospel reached some of Caesar’s household (Phil.4:22). The unbelief of the Jews was the sign that Paul had to concentrate his ministry on the Gentiles. The Isaiah 6 prophecy was fulfilled inasmuch as the Lord was now closing a door. This prophecy also appeared at a critical juncture of the Lord’s ministry when He taught in parables (Matt.13) and at the end of His public witness to the Jews (Jn 12). Finally at Rome, despite discussions with leading brethren among the Jews, this prophecy closed the door although it was partially closed previously, following the martyrdom of Stephen. Now the apostle unfolds to the Gentiles the unsearchable riches of Christ.

David Renfrew

From North York: We can learn a great deal from Paul’s unremitting efforts to bring the Gospel to the Jews and from the astute way in which he ‘became all things to all men’, not to win their favour for his own well being, but for the Lord. He could be direct enough when he needed to be but in Rome he chose to find the common ground and go from there.

For all the tensions and turmoil which had surrounded him earlier in his struggle to preach the Gospel (e.g. Acts 21:27-30) it is surprising that the Jews in Rome had not heard any ill against Paul, merely that ‘people everywhere’ were talking against ‘this sect’. Paul was eager to make the most of their apparent lack of hostility toward him as he continued from dawn to dusk, explaining and declaring the kingdom of God and using the Law of Moses and the Prophets to convince them about Jesus. Although they were relatively friendly toward him from the outset, it is equally surprising that they did not turn against him after his very bold application of the Isaiah scripture to them, notwithstanding the fact that he was under Roman guard. Why were these Roman Jews so open to discussion and so eager to meet Paul and allow him to challenge openly their religious beliefs, and why did they not attack him even verbally after he had castigated them in his closing challenge? The answer may lie in their readiness to disagree among themselves and what that tells us about the weakness of their faith at that time. However, the point to learn is that Paul took immediate advantage of their willingness to discuss Scriptures and persuaded many to become Christians [Comment 4].

Further, he could not be faulted for ignoring either the Jews or Gentiles, since he went to the Jews first and then to the Gentiles. He was forthright in telling the Jews that the Gentiles would through their own disbelief benefit, but, as the passage records, openly met with ‘all who came to see him’ (Jew or Gentile presumably).

We read about the Lord’s commission in Acts 1:3,8 and we have seen throughout the book of Acts, the teaching ‘concerning the kingdom of God’ (just as in Rome) resulting in a train of church planting giving effect to the commission, and together seen as the place where God rules. The essential message for the Jew was to accept that God rules through Christ (Acts 2:36), and that is the Gospel for the Gentile also. A ruler (Christ); the laws of the kingdom (teaching He gave the apostles); subjects (Jewish and Gentile disciples expressing obedience to the form of teaching); so the kingdom is seen, and right to the last, that is what Paul preached and taught. T. Elson, G.M. Hydon

The following contribution intended for 9410 was delayed in reaching us. On behalf of readers we take the opportunity to assure friends in Nigeria of our remembrance in prayer.

From Port Harcourt: Asia. Ephesus The giving of the Holy Spirit at Pentecost was in partial fulfilment of the prophecy in Joel 2. The disciples at Ephesus were not ignorant of the name Holy Spirit, but they had not heard whether any special grace from Him had been manifested. John’s baptism was one of repentance and hope. It pointed on to the expected Messiah and called on men to prepare. Christian baptism is based on repentance and faith. It declared that the Messiah had come. The disciples at Ephesus needed baptism in the name of Jesus to complete John’s baptism of repentance. Can we draw any parallel between the experiences of Apollos (18:24-26) and the disciples at Ephesus (19:3)? [See October issue, p.115, para 1 from Derby, and p. 121, Comments 2 and 4—Eds.]

Evidence from Josephus (Ant. vii. 25) reveals that professional exorcism was practised among the Jews. This was influenced largely by Babylonian magic also prevalent at the time. The seven sons of Sceva had observed the special miracles wrought by Paul in Christ’s name. They desired to obtain like power over evil spirits by borrowing his ‘formula’ as it were. It turned out to be a disaster for them. They fled naked, wounded and defeated (Acts 19:16). It is worth noting that the Devil’s kingdom also recognises a difference between God’s children and those who are not. The manifestation of God’s power had the positive result of awakening the dormant conscience of some of Paul’s converts who were still involved in the practice of magic. Some of those not converted were also moved to abandon their magical arts, making a public bonfire of their books. This radical turn of events paved the way for the spread of the Word (Acts 19:20).

Paul’s last days in Ephesus were a period of continuous stress and anxiety (Acts 20:19). His stay among them had been a humiliating one of tears and trials, traceable to Jewish plottings. Their aim was to terrorise him into silence or even withdrawal. Something of his experience can be gleaned from 1 Cor.4:9-13 and 15:30-32. Yet his imprisonments proved to be anything but lost times, as we see from his prison letters.

‘Ye shall see my face no more’ (Acts 20:25). Does this imply that Paul never revisited Asia? It seems to us that Paul was simply voicing his conviction at that moment. It is likely from the Epistles to Timothy and Philemon that he did revisit Asia in the interval between his first and second imprisonments in Rome.

L. Onyokoko

COMMENTS

1. (Halifax): We add that the Greek word for ‘kinsman’ can mean ‘fellow-national’, and is so understood through Rom.16 by Abbott-Smith and Vine.

2. (Halifax): That Paul visited Spain remains conjecture, supported only by tradition which is not historically reliable. See B.S. 1982, and New Testament History, F.F. Bruce, 1977, pp. 347, 348.

3. (Manchester): Acts 28:13, 14—Puteoli: a known church of God or a pleasant surprise? The Greek word for ‘found’ here means simply that, so we must judge from context whether it implies either (a) having sought out brethren belonging to a known church of God, or (b) the pleasant surprise that Manchester friends suggest. Puteoli had an important Jewish community, and was the leading port of S.W. Italy, so it was likely that a church had been planted. Further, we can be more certain that Paul would not wait seven days if there was not an assembly with which to keep the Remembrance. (See B.S. 1982, p. 14.) This inclines one towards (a) above, i.e. ‘they found as they expected

The pattern of the establishment of churches in Acts and the news carried in the Epistles also suggests that every effort would be made to ensure (e.g. by letter from the Roman elders) that other churches would be informed of the planting of a new assembly.

4. (North York): Paul’s reputation as a zealous and able leader among Pharisees and later as a Christian had surely travelled before him, as it did on previous journeys (Acts 14:19; Acts 17:13). See also Acts 28:22. It may be that the unbelieving Jews’ replies to Acts 28:25-28 were omitted by Luke as being unprofitable. M.A.

CORRESPONDENCE

Brother George Soutar from Paisley writes:

‘While appreciating the contribution of friends in Halifax in July issue, p.77, I thought it helpful to amplify the closing sentence (“It was God’s purpose to take to Himself, from among the Gentiles, a people for His name (Acts 15:14) …”), as follows: It was God’s purpose to take from among the Gentiles as well as Jews a people for His name, … uniting Jews and Gentiles in the doing of His will.’

THE KINGDOM AND THE CHURCHES IN ACTS

Here are some questions which we will try to answer before this year’s study is concluded:

1. Do references to the Kingdom of God in Acts only apply to Jews?

They would seem to apply only to Jews and Samaritans. (See Acts 1:3; Acts 8:12; Acts 19:8; Acts 28:23,31; Acts 14:22—not ‘they’ but ‘we’.) The ‘things concerning the Kingdom of God’ should link up with the kingdom truth which the Lord had preached in Luke with one proviso—the message of the cross was now added.

[The scope of the commission in Acts 1 (see v.8), confirmed by the references in the Epistles e.g. 1 Cor.6:9, definitely broadens the context to Gentiles who were also in the churches of God—Eds.]

2. The following extract from NT 1891 by J. A. Boswell is extremely interesting. ‘We believe the testimony to the Kingdom was continued for a brief period to Israel (Acts 3:25) after the resurrection, and even after the Church, which is His Body, had been founded at Pentecost; so that we have here an overlapping of the two dispensations.’ Do we go along with it?

[Acts 3:25 does not by itself oblige us to understand Peter’s message in this way. Rather is not the Gospel of the grace of God in Christ being couched in terms that recognise Israel’s unique heritage of the knowledge of Jehovah?—Eds.]

3. What do we make of CM. Luxmoore’s statement in NT 1906 p.289? ‘Throughout the Acts we must not look to see that which has to do with the Body, the Church, on the surface but rather behind the page.’ Does not ‘A people for His name’ (Acts 15:14) refer to the Body?
[Surely this has reference to the ‘holy nation’ (1 Pet.2:9; Matt.21:43)—Eds.]

Alex Hope

THE REVIVAL AND RESCUE OF CHURCHES OF GOD

Guidance from the later Epistles and Revelation

When God told Moses, in relation to the Tabernacle and its service, that he should make all things according to the pattern he was shown at Sinai, at least two things were necessary. Firstly, absolutely no deviation was permissible. Secondly, there was the need for total commitment to the work. These things came together in a heart that thrilled constantly to the greatness of God and the privilege of divine service. Such men are men of God. There is ample evidence in the early chapters of the Acts that this attitude prevailed in the hearts of disciples of the Lord. Peter and John spoke boldly in the Name of Jesus (Acts 4:13). Stephen was full of grace and power (Acts 6:8). Barnabas was a man full of the Holy Spirit and faith (Acts 11:24). The disciples were of one heart and soul (Acts 4:32). They gathered together with a common purpose of giving effect to the teaching of the Lord concerning the Kingdom of God (Acts 2:41-44).

No-one is more conscious than the Adversary of these essential characteristics for spiritual achievement and it is his priority to dilute such a commitment and to inject mere human thought into a God-given plan. So we have early evidence of departure from the teaching of the Lord and we have indication of slackness and lethargy in the hearts and lives of His people. Relatively early among Paul’s letters is his first epistle to the Church of God in Corinth, in which he deals with such matters as a party spirit evident among the saints, moral evil, conduct at assembly gatherings, the abuse of spiritual gifts, and trouble over the doctrine of the resurrection of the dead. Departure can take a very fine angle from the truth but the further down that road we travel the farther away we get from the divine line and the weaker our testimony becomes for the Lord. Rescue, restoration and revival are thus essential to recovery.

The condition of the churches described in Rev.2,3 indicates that they had been in existence for some time. They each had a history behind them and, with the passage of time, had developed distinctive characteristics. In most cases errors had appeared. These had become deep-rooted and often widespread. In some cases the churches were ignorant of their condition as God saw them, having been overtaken by a feeling of wellbeing and complacency.

The first thing we notice from the letters to the seven churches in Revelation is the deep interest and devotion of the Lord, despite the condition of His people. “I know”, He said. The One who knows is presented as the One who is able to meet the needs of each church to whom the letters are addressed. Let us linger a little to recognise His care. He knew their works. He knew their situation. He knew their trials. Where commendation was appropriate such encouragement was given to them first of all—but… The ‘but’ of condemnation indicated His complete knowledge of their deficiencies. In divine faithfulness He exposed their error that they might know by repentance and forgiveness His overcoming power. How often we repeat it, but how seldom it makes its impact upon us—revival begins within!

We would hardly believe that Ephesus needed it. Ephesus was the light of Asia. The preaching of Apollos was followed by the teaching of Paul, both mighty men for God. At Ephesus Paul lingered for a longer period than is reported anywhere else. ‘So mightily grew the Word of God and prevailed.’ Ephesus was probably the parent church of the province and ‘all that dwelt in Asia heard the Word of God’ (Acts 19:10). Halcyon days! What kind of church was Ephesus? We might recognise it today. It had many things to commend it. It was busy, active and outgoing. It had a good outreach work. The disciples toiled hard and were not tired out because the work was the Lord’s. Commendable! They had stood the test against evil, upholding righteousness and truth. Commendable again! Yet He whose eyes are as a flame of fire saw farther than all we have recounted. The Spirit of God speaks first of the church whose first love was a thing of the past. Despite all its endeavour, the church had begun to lose its spiritual stimulus and was substituting pride for humility, self for Christ. Spiritual exercise was being changed into mechanical routine.

Perhaps all this was imperceptible from the outside, but there was a lowering of the temperature inside. Eyes were not quite so keen, step not quite so light, zeal not quite so great, standards not quite so high. Three things were necessary for rescue and revival:

remembrance

repentance

renewal.

There is nothing that awakens the conscience and brings a holy discontent like the memory of former blessing. Time after time Israel was guided in thought by God to the day of their blessed redemption from Egypt’s bondage so that they might consider the magnitude of it and the divine purpose which lay in their consecration to the greatest service man can give—service to God. Paul similarly had reminded the Ephesians of their natural state and their divine quickening to know His salvation. ‘By grace have ye been saved through faith’ (Eph.2:8). They had known not only His saving power but the glory of the exceeding riches abounding to God’s new creation in Christ. Now they were counselled to go back there—to remember their first love. Perhaps it would mean for some, if not for all, starting over again, but what would it matter so long as they captured again the power of the first love?

Such an awakening brings about a godly recognition of the true state of things so that repentance might follow. How often we really loathe out inability to shake off the mechanical, deathly plod to capture the liveliness of spiritual alertness! Paul thought of the old system whereby a dead, decaying body was chained to a living prisoner and he exclaimed, ‘Who shall deliver me out the body of this death?’

(Rom.7:24). The repentance of an entire church is at once a unique but very blessed thing.

The realisation of what God sees in a church is sobering indeed. The Revelation churches thought things were fine, whereas in most cases they were nearing the edge of the cliff. They needed Spirit enlightenment and a deep personal knowledge of God. How were they to be rescued? Paul seems to emphasise two interwoven essentials for recovery and power. For example, in his letter to Ephesus his ministry urging the church to godliness (Eph.4:1-6:17) is wedged between references to prayer. Paul’s earnestness in the matter brought him to his knees that the church might receive strength-imparting power. He who affirmed, ‘I can do all things in Him that strengtheneth me’ (Phil.4:13) knew that apart from the power of the Spirit and the indwelling Christ they were powerless. He therefore exhorted them to prayer. How vital is prayer! Are we prayer-focused churches? How full in every sense are our gatherings for prayer? Are prayer times increasing or diminishing? When prayer times increase, blessing inevitably follows.

Renewal takes place where the original momentum was lost. Spiritual renewal takes us back to the beginning—to Christ, to His cross and to His Word. Thus may we receive a fresh visitation of the Spirit in the church in almighty power. We may be sure that if the light is growing dim it is because of the lack of the oil of the Spirit. He is able to revive and recover us. We cannot read Paul’s letters without being impressed by his emphasis on strength for spiritual survival and revival (Eph.3:16; Col.1:11; 2 Tim.4:17; Phil.4:13, etc.). How important is God’s dynamite! Allowing Christ’s indwelling love to influence thought and action, we shall surely become rooted and stabilised, a good position from which to climb again. We can then exercise inherent strength to grasp (grasping the rungs of a ladder as we climb higher) and to know (as from a higher vantage point) the love of Christ. What a sublime meditation! We shall never reach the top (Eph.3:19).

In all this the Spirit emphasises the attribute of faithfulness and ‘holding fast’ (Rev.2:10,25). The penetrative Word of God separates error from truth, and God seeks loyalty to Himself and to the doctrine He reveals. It has been said that faithfulness is the fitness that prepares the head to wear the crown. There may not be greatness, eloquence, public gift, but if saints are found in their place doing their part such faithfulness can merit the unfading ‘crown of life’.

R.I. Shaw