Lone Star Watchdog: Secession and Predictability: by Russell D. Longcore
One of the greatest benefits that can come from secession is predictability. No one ever talks about this, and eve...
Saturday, August 20, 2011
Saturday, February 19, 2011
The Early Church and the Synagogue
Draft of a sermon given 01/29/11 at a small independent seventh-day congregation in Central Texas.
As the body of believers was entirely Jewish for about the first ten years, there was no immediate split from the synagogue. And when Christian congregations were later formed, their organization was quite similar to that of the synagogue. Indeed, the correlating of the primary functions of each would indicate both were patterned after the same plan.
Today I want to compare the functions within the early church congregations to those of the Jewish synagogues with the purpose of drawing certain conclusions I’ll go into later.
Synagogues were a phenomenon that came into being between testaments, or maybe during the Babylonian captivity, after the destruction of the first temple at any rate. It appears fully developed in the gospels. Jesus is never recorded speaking against the synagogue system in general. However, he did comment on the hypocrisy of some of those who ran them, that is, Pharisees and scribes. Pharisees generally were over synagogues as the Sadduccees were the temple.
In fact, Jesus' custom was to attend regularly.
Mark 1:21
21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
KJV
Luke 4:16
16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
KJV
John 18:19-21 (not long after betrayal by Judas, Jesus is being held in the high priest’s palace.)
19 The high priest then asked Jesus of his disciples, and of his doctrine.
20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews (Judeans) always resort; and in secret have I said nothing.
21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
KJV
And Paul was pretty much the same. Paul's sermon in Acts 13 is one of my favorite passages. That took place in the synagogue at Antioch of Pisidia. This verse in Acts 18 is during a long stay in Corinth.
Acts 18:4
4 And he (Paul) reasoned in the synagogue every sabbath, and persuaded the Jews and
the Greeks.
KJV
Here, I want to compare similar fumctions in the two. These were functions, not ranks.
The functions of the early church are taken from Paul’s writing. Much is known of the synagogues of those days, primarily from early rabbinical writings and from Josephus. I got them in a couple of courses I took from Dr. Ron Moseley.
Apostles, Prophets, Evangelists, Teachers and Pastors
I Cor 12:27-30
27 Now ye are the body of Christ, and members in particular.
28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?
30 Have all the gifts of healing? do all speak with tongues? do all interpret?
KJV
Eph 4:5-8,11-12
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.
7 But unto every one of us is given grace according to the measure of the gift of Christ.
8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. …
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
KJV
Apostle = Shaliach. The Shaliach was the public announcer, the one sent forth to announce. As Pharisees ran the synagogues, by and large, and Pharisees were Judaism’s proselytizing sect, these men would be sent out by the synagogue for a specific purpose and were to report back. Paul and Barnabas’s relationship with the Antioch church would fit right in.
Evangelist = Maggid. The Maggid was an individual who operated within the framework of the synagogue, but outside the local congregation. The word itself means “to tell”, and he would travel from place to place speaking in the various synagogues. He was not tied to any congregation by office or position. Perhaps in Romans 15 Paul was commenting on the difference between Apostle and Evangelist.
Rom 15:20
20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
KJV
Apollos fits the role of Evangelist very well. (Acts 18, 19.)
1 Cor 3:6
6 I have planted, Apollos watered; but God gave the increase.
KJV
Prophet = Rabbi (or Roz). This was not the foretelling prophet of the Old Testament, but one who merely read and spoke the Word of God. His responsibility was to know the scriptures (and since they were generally Pharisees, the so-called Oral Law as well) and interpret them correctly. The Rabbi may have operated within several synagogues. The past relationship of this congregation with Big Sandy and their supplying speakers from time to time might be an example.
Teachers = Batlanim. These were men who had to have the financial means to devote a great deal of time to study. Any synagogue with 120 members or more was expected to have at least ten of these. Their teaching did not primarily involve Sabbath services. The synagogue had a triple purpose. Primarily, it was known as Bet Midrash, or “House of Study.” As well, it was the “House of Worship” and the “House of Assembly.”
Pastor. This word means “shepherd.” Pastor has become a blend of various functions. More on this later.
Elders, Bishops, and Deacons
Titus 1:5-9
For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:
6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
KJV
1 Tim 3:1-3
This is a true saying, If a man desire the office of a bishop, he desireth a good work.
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
KJV
1 Tim 3:8-13
8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
9 Holding the mystery of the faith in a pure conscience.
10 And let these also first be proved; then let them use the office of a deacon, being found blameless.
11 Even so must their wives be grave, not slanderers, sober, faithful in all things.
12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.
13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.
KJV
Elder = Zakin. The word means “old,” but refers not just to age but to maturity. The elder’s role was to “feed the flock,” by example, though, not by exercising authority. Originally Pastor and Elder were synonymous.
Bishop = Chazan. Apparently, considering the wording in Titus 1, Bishop and Elder were also synonymous at first. (Though, maybe not.) The Greek word for Bishop actually means “overseer,” and that’s the way it’s been commonly used for quite a while. But the synagogue had an overseer, the Chazan. He was called the overseer because he stood beside the one reading and oversaw things. As well, one of his duties was to select the men who were to read during the service.
Deacon = Parnas (or Gabbay Tzedikah). These men were responsible for distributing alms within the congregation as well as performing other duties that we associate with deacons. They were expected to be scholars, able to explain questions about the Torah.
Presidents, Rulers, and Other Leaders
President = Nasi (or, perhaps, Hanasi). This was an office in the first century synagogue that is not specifically mentioned in the New Testament. This man was the head of the synagogue and was in full charge of the services. He was generally not a Rabbi, but, most likely, a skilled administrator. Today, in the church, this position would be called Pastor. However, as late as 150 AD, the head of a Christian congregation was still referred to as President by Justin Martyr. James, the brother of Jesus, was the first Nasi or President of the Jerusalem congregation. After he was martyred, Simon, son of Cleophas and a cousin of Jesus, succeeded him.
Judges. In synagogues the Nasi and two other trusted leaders were ordained to judge civil matters. (Stripes were one possible judgment these men were able to order. And when they did, the actual scourging was carried out by one called the Nassan,) Did the congregation in Corinth have something like this set up that was being ignored?
1 Cor 6:1-6
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
3 Know ye not that we shall judge angels? how much more things that pertain to this life?
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
6 But brother goeth to law with brother, and that before the unbelievers.
KJV
Rulers. These same three men were most likely the ones referred to as the “rulers” of the synagogue in the New Testament. Jairus was one. In Acts 18 Crispus and Sosthenes were each identified as “the chief ruler” of their respective synagogues. No doubt each was the Nasi. (A prominent seat in each synagogue, which would be occupied by a "ruler," was referred to as "Moses' seat.”)
Mark 5:22
22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, (So Jairus asks Jesus to heal his dying daughter.)
KJV
Acts 18:8
8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
KJV
Acts 18:17
17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
KJV
Acts 13:15 (in the synagogue in Antioch of Pisidia.)
15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. (So Paul stood up and said on.)
KJV
Interpreters = Maturzanim. These would stand near the speaker during the readings to translate for those present who did not speak Hebrew. They were available to translate literature, history, and anything considered to be to the wellbeing of the congregation. In churches outside Palestine there were further needs for an interpreter.
1 Cor 14:26-28
26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
KJV
If there were a man who wished to speak in a language unknown to some, it would be up to the overseer to make sure an interpreter was available. If not the man wouldn’t be able to speak. After services, he could speak to someone able to understand, himself or God.
Song Leader = Cantor. Actually the Cantor had more responsibilities, but was always in charge of the music. And churches have almost always had assigned song leaders.
To reiterate, as far as we can tell, the structure of the early church modeled the synagogue. Were their organizations the very same? Probably not at all. We read nothing of “Rulers” or “Moses’ Seat” in the churches. But they were quite a lot alike.
Independence
So, here’s a primary point for today. The individual synagogues were autonomous. Each was independent. And, so, do doubt the churches were too.
This interests me very much because I spent over twenty years in a top-down, hierarchical structure church which they claimed to be "God's government." Really? That evidently wasn't the case in the first century church.
What’s been the result? Today there are multiple hundred offshoots of the old Worldwide Church of God. There’s been split after split. Then the splits have split. Christian organizations have fought like cats of Kilkenny. This is what hierarchies do.
Some time back a friend alerted me to serious troubles in the United Church of God domination. Last month they had a nasty split.
This is why I really wanted to speak on this topic today. Because many of us spent years accepting that these conglomerate forms of church government were what God desired—even required. We were misled. It wasn’t.
The Church in Antioch (Syria)
I want to take the rest of the time I have to follow Paul’s ministry in relationship to the church at Antioch in Syria.
Paul, as we know, was converted on the road to Damascus, was baptized there, and preached there for a few years. However, when the non-accepting Jews set out to murder him, friends helped him escape to Jerusalem. Let’s pick it up there.
Acts 9:26-30
26 And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
28 And he was with them coming in and going out at Jerusalem.
29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
30 Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
KJV
Acts 11:19-30
19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
25 Then departed Barnabas to Tarsus, for to seek Saul:
26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
27 And in these days came prophets from Jerusalem unto Antioch.
28 And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
KJV
So, the church at Antioch is thriving and Barnabas brings Paul down there to be part of the ministry. Then the church sends both to take famine relief to Judea.
Acts 12:24-25, 13:1-4
24 But the word of God grew and multiplied.
25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
3 And when they had fasted and prayed, and laid their hands on them, they sent them away.
4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
KJV
The first ministerial journey is underway. The congregation in Antioch has ordained Barnabas and Paul as the Holy Spirit has guided them, doubtless provided them with certain means, and sent them forth.
The two are referred to as apostles twice in chapter 14.
Acts 14:14
14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, (The context here is that, following a miracle, the people think Paul and Barnabas are pagan gods come to earth. The apostles are crying out not to do that.)
KJV
The two are sent as apostles into new territory. And at journey’s end they returned to Antioch and gave their report to the church that sent them.
Acts 14:26-28
26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
28 And there they abode long time with the disciples.
KJV
This process is repeated for Paul’s second journey. After the trip to Jerusalem described in Acts 15, a trip in which Mark, who had left them in the lurch during the first journey, returned with them, as did Silas and Judas, being prophets also themselves (Acts 15:32),
who delivered the letter.
Acts 15:35-41
35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.
37 And Barnabas determined to take with them John, whose surname was Mark.
38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
41 And he went through Syria and Cilicia, confirming the churches.
KJV
This journey also ends with Paul returning to Antioch.
Acts 18:22-23
22 And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
KJV
Conclusions
So we have the earliest churches with a similar form to the synagogues, a form that the apostles and other disciples were used to. And, as the synagogues were independent, the churches apparently were too. I believe Antioch makes a good example.
Who, then, has the most Biblical form of church government? Would it be the old WCG, or Living, or Flurry, or Pack, or maybe whatever groups emerge from United? Or Catholics? Or Methodists? Or, would it be congregations like this one? Right. The answer would be congregations like this one.
Could it be that this small group has been called for a purpose beyond what anyone here might imagine?
As the body of believers was entirely Jewish for about the first ten years, there was no immediate split from the synagogue. And when Christian congregations were later formed, their organization was quite similar to that of the synagogue. Indeed, the correlating of the primary functions of each would indicate both were patterned after the same plan.
Today I want to compare the functions within the early church congregations to those of the Jewish synagogues with the purpose of drawing certain conclusions I’ll go into later.
Synagogues were a phenomenon that came into being between testaments, or maybe during the Babylonian captivity, after the destruction of the first temple at any rate. It appears fully developed in the gospels. Jesus is never recorded speaking against the synagogue system in general. However, he did comment on the hypocrisy of some of those who ran them, that is, Pharisees and scribes. Pharisees generally were over synagogues as the Sadduccees were the temple.
In fact, Jesus' custom was to attend regularly.
Mark 1:21
21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
KJV
Luke 4:16
16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
KJV
John 18:19-21 (not long after betrayal by Judas, Jesus is being held in the high priest’s palace.)
19 The high priest then asked Jesus of his disciples, and of his doctrine.
20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews (Judeans) always resort; and in secret have I said nothing.
21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
KJV
And Paul was pretty much the same. Paul's sermon in Acts 13 is one of my favorite passages. That took place in the synagogue at Antioch of Pisidia. This verse in Acts 18 is during a long stay in Corinth.
Acts 18:4
4 And he (Paul) reasoned in the synagogue every sabbath, and persuaded the Jews and
the Greeks.
KJV
Here, I want to compare similar fumctions in the two. These were functions, not ranks.
The functions of the early church are taken from Paul’s writing. Much is known of the synagogues of those days, primarily from early rabbinical writings and from Josephus. I got them in a couple of courses I took from Dr. Ron Moseley.
Apostles, Prophets, Evangelists, Teachers and Pastors
I Cor 12:27-30
27 Now ye are the body of Christ, and members in particular.
28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?
30 Have all the gifts of healing? do all speak with tongues? do all interpret?
KJV
Eph 4:5-8,11-12
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.
7 But unto every one of us is given grace according to the measure of the gift of Christ.
8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. …
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
KJV
Apostle = Shaliach. The Shaliach was the public announcer, the one sent forth to announce. As Pharisees ran the synagogues, by and large, and Pharisees were Judaism’s proselytizing sect, these men would be sent out by the synagogue for a specific purpose and were to report back. Paul and Barnabas’s relationship with the Antioch church would fit right in.
Evangelist = Maggid. The Maggid was an individual who operated within the framework of the synagogue, but outside the local congregation. The word itself means “to tell”, and he would travel from place to place speaking in the various synagogues. He was not tied to any congregation by office or position. Perhaps in Romans 15 Paul was commenting on the difference between Apostle and Evangelist.
Rom 15:20
20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
KJV
Apollos fits the role of Evangelist very well. (Acts 18, 19.)
1 Cor 3:6
6 I have planted, Apollos watered; but God gave the increase.
KJV
Prophet = Rabbi (or Roz). This was not the foretelling prophet of the Old Testament, but one who merely read and spoke the Word of God. His responsibility was to know the scriptures (and since they were generally Pharisees, the so-called Oral Law as well) and interpret them correctly. The Rabbi may have operated within several synagogues. The past relationship of this congregation with Big Sandy and their supplying speakers from time to time might be an example.
Teachers = Batlanim. These were men who had to have the financial means to devote a great deal of time to study. Any synagogue with 120 members or more was expected to have at least ten of these. Their teaching did not primarily involve Sabbath services. The synagogue had a triple purpose. Primarily, it was known as Bet Midrash, or “House of Study.” As well, it was the “House of Worship” and the “House of Assembly.”
Pastor. This word means “shepherd.” Pastor has become a blend of various functions. More on this later.
Elders, Bishops, and Deacons
Titus 1:5-9
For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:
6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
KJV
1 Tim 3:1-3
This is a true saying, If a man desire the office of a bishop, he desireth a good work.
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
KJV
1 Tim 3:8-13
8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
9 Holding the mystery of the faith in a pure conscience.
10 And let these also first be proved; then let them use the office of a deacon, being found blameless.
11 Even so must their wives be grave, not slanderers, sober, faithful in all things.
12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.
13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.
KJV
Elder = Zakin. The word means “old,” but refers not just to age but to maturity. The elder’s role was to “feed the flock,” by example, though, not by exercising authority. Originally Pastor and Elder were synonymous.
Bishop = Chazan. Apparently, considering the wording in Titus 1, Bishop and Elder were also synonymous at first. (Though, maybe not.) The Greek word for Bishop actually means “overseer,” and that’s the way it’s been commonly used for quite a while. But the synagogue had an overseer, the Chazan. He was called the overseer because he stood beside the one reading and oversaw things. As well, one of his duties was to select the men who were to read during the service.
Deacon = Parnas (or Gabbay Tzedikah). These men were responsible for distributing alms within the congregation as well as performing other duties that we associate with deacons. They were expected to be scholars, able to explain questions about the Torah.
Presidents, Rulers, and Other Leaders
President = Nasi (or, perhaps, Hanasi). This was an office in the first century synagogue that is not specifically mentioned in the New Testament. This man was the head of the synagogue and was in full charge of the services. He was generally not a Rabbi, but, most likely, a skilled administrator. Today, in the church, this position would be called Pastor. However, as late as 150 AD, the head of a Christian congregation was still referred to as President by Justin Martyr. James, the brother of Jesus, was the first Nasi or President of the Jerusalem congregation. After he was martyred, Simon, son of Cleophas and a cousin of Jesus, succeeded him.
Judges. In synagogues the Nasi and two other trusted leaders were ordained to judge civil matters. (Stripes were one possible judgment these men were able to order. And when they did, the actual scourging was carried out by one called the Nassan,) Did the congregation in Corinth have something like this set up that was being ignored?
1 Cor 6:1-6
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
3 Know ye not that we shall judge angels? how much more things that pertain to this life?
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
6 But brother goeth to law with brother, and that before the unbelievers.
KJV
Rulers. These same three men were most likely the ones referred to as the “rulers” of the synagogue in the New Testament. Jairus was one. In Acts 18 Crispus and Sosthenes were each identified as “the chief ruler” of their respective synagogues. No doubt each was the Nasi. (A prominent seat in each synagogue, which would be occupied by a "ruler," was referred to as "Moses' seat.”)
Mark 5:22
22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, (So Jairus asks Jesus to heal his dying daughter.)
KJV
Acts 18:8
8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
KJV
Acts 18:17
17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
KJV
Acts 13:15 (in the synagogue in Antioch of Pisidia.)
15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. (So Paul stood up and said on.)
KJV
Interpreters = Maturzanim. These would stand near the speaker during the readings to translate for those present who did not speak Hebrew. They were available to translate literature, history, and anything considered to be to the wellbeing of the congregation. In churches outside Palestine there were further needs for an interpreter.
1 Cor 14:26-28
26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
KJV
If there were a man who wished to speak in a language unknown to some, it would be up to the overseer to make sure an interpreter was available. If not the man wouldn’t be able to speak. After services, he could speak to someone able to understand, himself or God.
Song Leader = Cantor. Actually the Cantor had more responsibilities, but was always in charge of the music. And churches have almost always had assigned song leaders.
To reiterate, as far as we can tell, the structure of the early church modeled the synagogue. Were their organizations the very same? Probably not at all. We read nothing of “Rulers” or “Moses’ Seat” in the churches. But they were quite a lot alike.
Independence
So, here’s a primary point for today. The individual synagogues were autonomous. Each was independent. And, so, do doubt the churches were too.
This interests me very much because I spent over twenty years in a top-down, hierarchical structure church which they claimed to be "God's government." Really? That evidently wasn't the case in the first century church.
What’s been the result? Today there are multiple hundred offshoots of the old Worldwide Church of God. There’s been split after split. Then the splits have split. Christian organizations have fought like cats of Kilkenny. This is what hierarchies do.
Some time back a friend alerted me to serious troubles in the United Church of God domination. Last month they had a nasty split.
This is why I really wanted to speak on this topic today. Because many of us spent years accepting that these conglomerate forms of church government were what God desired—even required. We were misled. It wasn’t.
The Church in Antioch (Syria)
I want to take the rest of the time I have to follow Paul’s ministry in relationship to the church at Antioch in Syria.
Paul, as we know, was converted on the road to Damascus, was baptized there, and preached there for a few years. However, when the non-accepting Jews set out to murder him, friends helped him escape to Jerusalem. Let’s pick it up there.
Acts 9:26-30
26 And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
28 And he was with them coming in and going out at Jerusalem.
29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
30 Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
KJV
Acts 11:19-30
19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
25 Then departed Barnabas to Tarsus, for to seek Saul:
26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
27 And in these days came prophets from Jerusalem unto Antioch.
28 And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
KJV
So, the church at Antioch is thriving and Barnabas brings Paul down there to be part of the ministry. Then the church sends both to take famine relief to Judea.
Acts 12:24-25, 13:1-4
24 But the word of God grew and multiplied.
25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
3 And when they had fasted and prayed, and laid their hands on them, they sent them away.
4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
KJV
The first ministerial journey is underway. The congregation in Antioch has ordained Barnabas and Paul as the Holy Spirit has guided them, doubtless provided them with certain means, and sent them forth.
The two are referred to as apostles twice in chapter 14.
Acts 14:14
14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, (The context here is that, following a miracle, the people think Paul and Barnabas are pagan gods come to earth. The apostles are crying out not to do that.)
KJV
The two are sent as apostles into new territory. And at journey’s end they returned to Antioch and gave their report to the church that sent them.
Acts 14:26-28
26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
28 And there they abode long time with the disciples.
KJV
This process is repeated for Paul’s second journey. After the trip to Jerusalem described in Acts 15, a trip in which Mark, who had left them in the lurch during the first journey, returned with them, as did Silas and Judas, being prophets also themselves (Acts 15:32),
who delivered the letter.
Acts 15:35-41
35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.
37 And Barnabas determined to take with them John, whose surname was Mark.
38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
41 And he went through Syria and Cilicia, confirming the churches.
KJV
This journey also ends with Paul returning to Antioch.
Acts 18:22-23
22 And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
KJV
Conclusions
So we have the earliest churches with a similar form to the synagogues, a form that the apostles and other disciples were used to. And, as the synagogues were independent, the churches apparently were too. I believe Antioch makes a good example.
Who, then, has the most Biblical form of church government? Would it be the old WCG, or Living, or Flurry, or Pack, or maybe whatever groups emerge from United? Or Catholics? Or Methodists? Or, would it be congregations like this one? Right. The answer would be congregations like this one.
Could it be that this small group has been called for a purpose beyond what anyone here might imagine?
Saturday, December 25, 2010
Bible Study Helps
This is a draft of a sermon given 12/04/10.
Some Bible Study Helps
Introduction
Today I want to talk about Bible study, and some things I’ve learned over the years which have helped my understanding. But before I start I want to give a short overview of my history so everybody can know where I’m coming from.
During the time in the mid-sixties while we lived on the north side of Houston, I was visited each weekend by a Jehovah’s Witness bearing tracts. Even though I never invited him into our home, he was somewhat intimidating to me as he seemed to know a lot about the Bible and I knew nothing. Still, I had a hunger for biblical knowledge, but I sensed this wasn’t the place to get it.
And by late 1967 I was trying the Plain Truth.
After we’d moved to Waco in March 1968, I attempted to get the church we attended, Lakewood Christian over at Bosque and Cobbs in Waco, to provide more Bible training. Pastor Luke Bolen consented to give a series of lectures on the first eleven chapters of Genesis. These could be best summed up by two words: sarcasm and skepticism. I discovered, as well, that a number of those in our Sunday school class doubted Jesus’ miracles. It seemed time to move along.
My job at Baylor brought me into contact with brilliant young man, a Ph.D. candidate in Physics, who was a Seventh Day Adventist. He answered a number of questions for me, and I spent pretty much the year of 1969 attending the SDA church up there on Hwy. 6. My wife and the children joined me for a time. But when pastor Dick Mummert left, his replacement preached a lot more Ellen G. White than Jesus Christ. Learning to understand the Bible was what I was there for, not learning the Great Controversy. Again it was time to go.
But we were still reading the Plain Truth and Tomorrow’s World. In early 1971 we received a ministerial visit from Richard Adkins and assistant Garvin Greene from the Worldwide Church of God’s Ft. Worth congregation, but were deemed “not ready.” They returned in the summer and this time, after dinner, we learned our status had risen to “not ready yet.” But within a month, once Waco actually had a congregation, one paired with Austin rather than Ft. Worth, Larry Neff and Jim Turner came out and invited us to church.
We learned much, especially in the beginning, with WCG. As time went on we unlearned a fair amount. After about 1974 the focus of the church seemed to change. I won’t go into detail, but, finally, on the evening of July 18, 1993 in Olathe, Kansas we dropped our individual resignations from WCG into the mailbox. It’s a date we still refer to as July Teenth.
Since then I’ve continued to study and learn. One decision I made, and have diligently kept, was: no more gurus. I’ll learn from anyone and keep what I deem to be true. I’ll reject anything from anyone as well that appears false. “Prove all things,” we’re told. I try.
I’ve learned a lot from Dr. Jim Fleming, a Methodist, from Dr. Ron Moseley who heads up the American Institute of Holy Land Studies, from Jerry Feldman, a messanic rabbi who also maintains his ministerial credentials with the Assemblies of God, from Dr. Roy Blizzard of UT Austin, and from Dwight Pryor, now from Dayton Ohio. I have flat out rejected some of the things each of these men teaches. Still, there are biblical scholars that believe the Bible, that it’s truly the word of God, and there are skeptics. These men are all believers.
The things I talk about today are things that have worked for me. My hope is each of you all will find something here that will help you too. If anyone doesn’t accept all or even any of my conclusions, that’s fine. There are all sorts of things we can disagree about and still be unified in Christ.
Two Tools
Here are two tools that I have found useful.
The first is context. They say that what’s important in real estate is location, location, location. As far as I am concerned context, context, context is equally important in Bible study. Today I want to look at several scriptures, some considered difficult, in their context.
Then, there’s a concept called Ockham’s Razor. It’s named after William of Ockham, an English monk who lived in the 1300s, and has had considerable scientific application for centuries. It states that in explaining a scientific phenomenon, one should take a sharp instrument, like a razor, and peel away everything that’s not essential to the explanation. But its common definition has become like this: If there are multiple explanations for something, the simpler, more straightforward one is most likely correct. And this common definition has a place in understanding the Bible. If an explanation of a Bible passage becomes too complicated, consider Ockham’s Razor. There’s probably a more correct explanation to be found.
Along the way I also want to consider some historical background. Okay, let’s begin.
“Sons of God” and “Daughters of men”
Some months back I turned on the television to find a preacher preaching. About the first thing I heard was him telling his audience to “Let the Bible interpret the Bible.” Since I’d heard these very words many times in Worldwide, often by Herbert W. Armstrong himself, I decided to stay tuned and hear what he had to say.
What he wanted interpreted was the phrase “sons of God” in Genesis 6:2. So, he said to turn to Job 1 for the answers.
Let’s look at these scriptures.
Gen 6:1-2, 4
1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
KJV
This can be a difficult scripture to understand. The TV preacher I heard, in letting the Bible interpret the Bible, said the answer was in Job 1:6.:
Job 1:6
6 Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.
KJV
Thus, the preacher said, Job 1 was obviously speaking of angels and it follows that the same wording in Genesis 6 has to be referring to angels as well. And so the Bible interpreted the Bible. Or did it?
After all Jesus, speaking to the Sadducees of the resurrection, said plainly that angels didn't marry.
Matt 22:29-30
29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
KJV
Indeed, Job 1 was referring to angels. (There are a couple of other places in Job where this is used, both of them are referring to angels as well.) But was Genesis? Mostly it's Christians who have a lot of trouble with this passage. Jews (in general) accept that "sons of God" here refers to the male descendants of Seth, while "daughters of men," to the female descendants of Cain. Seth is the godly line, Cain the ungodly.
The term, “sons of God,” also appears in the New Testament, but there it refers to people like us, e.g. “ For as many as are led by the Spirit of God, they are the sons of God.” (Rom 8:14, KJV)
So, for the Bible to interpret the Bible here the phrase must mean either people or angels; space aliens are eliminated. Let’s look at the context. Let’s start back in Genesis 4.
Cain is born in verse 1, Abel in verse 2. So Cain murders Abel and is banished to the land of Nod. We won’t read them but beginning in verse 17 through most of the rest of chapter four cover the generations of Cain. Let’s go to chapter five.
Gen 5:1-8
1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
5 And all the days that Adam lived were nine hundred and thirty years: and he died.
6 And Seth lived an hundred and five years, and begat Enos:
7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
8 And all the days of Seth were nine hundred and twelve years: and he died.
KJV
And so it goes. These are the generations of Adam. But we see that it’s also the generations of Seth. Adam, Seth, Enos, and then Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, and on to Noah. While all of these men lived long lives and all “ begat sons and daughters,” they only are mentioned. Why? Because only their DNA, via Noah and his sons, made it past the flood. This was the godly line. The only godly line.
When those from this line married outside this line, there were giants produced, not necessarily of physical stature, but giants of industry, music, the arts. As it says, “men of renown,” but, alas, not men of God. This is the story told here. And from the context it’s the story of people, not angels.
To fit angels into this, one must be able to explain how and why angels, individually created beings, who can’t marry and reproduce in heaven, can and do on earth—and with human women. That wouldn’t seem to fit very well with Ockham’s Razor.
Many words and phrases have different meanings in different parts of the Bible. The other night I looked up the word “Jews” in an online concordance. This word is used around 200 times. In Kings and Chronicles it refers to the people of the nation Judah, while in Ezra and Nehemiah it generally means those returning to Palestine from captivity in Babylon. In Ezra 5:1 it refers to “the Jews that were in Judah.” It’s racial in Esther, some places in the prophets and the synoptic gospels. Its meaning is often geographic in John referring to people of Judea, as opposed to people of Galileefor instance, but is usually racial in Acts. Thus context can be vital.
Taken Out of Context
Context was pretty much a mixed bag in the Worldwide Church of God, sometimes referred to, sometimes not. I want us to take a look at two scriptures, or rather pieces of scripture, which were often used, always without context.
The first is John 9:31. We heard it a lot in the Houston East congregation of the Worldwide Church of God. It reads like this:
John 9:31
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
KJV
Both the pastor and a local elder really liked this one. In the beginning it would be used in this way: “John 9:31 says God doesn’t hear sinners.” And we wouldn’t be asked to turn to it. Later we usually heard it as something like, “And the Bible tells us God doesn’t even hear the prayers of a sinner.” I don’t know if the rest of you all got a lot of that one, Whatever, let’s look at the context.
In Jerusalem for the Feast of Tabernacles, on a Sabbath day (maybe still the Last Great Day) Jesus heals a man who had been blind from birth. Then the troubles began.
John 9:18-34
18 But the Jews (these are Judean Pharisees) did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.
19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?
20 His parents answered them and said, We know that this is our son, and that he was born blind:
21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.
22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
23 Therefore said his parents, He is of age; ask him.
24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.
25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.
26 Then said they to him again, What did he to thee? how opened he thine eyes?
27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?
28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.
29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.
30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
32 Since the world began was it not heard that any man opened the eyes of one that was born blind.
33 If this man were not of God, he could do nothing.
34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
KJV
So, what do we have here? A lot of what this man says is right on. Indeed, there’s no record of anyone born blind ever receiving sight. But who is he? Where’s his authority? Actually, he has none. He’s just a guy who received a miracle and is desperate not to be put out of the synagogue because of it. And that’s the problem in using such a passage in an authoritative manner.
Now for the Blue Ribbon winner, the Grand Champion scripture taken out of context, Romans 6:23. “The wages of sin is death.” This is what we heard, and generally all we heard. Let’s take a look.
Rom 6:23
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
KJV
Note this verse begins with the word “For.” So, this verse is not a complete thought; something significant precedes it. Also, “ For the wages of sin is death” is only the first part of this verse. A very important passage follows.
It only takes verse 22 to put verse 23 in the proper perspective. But let’s go back to verse 16 to pick up the context.
Rom 6:16-23
16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
18 Being then made free from sin, ye became the servants of righteousness.
19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
20 For when ye were the servants of sin, ye were free from righteousness.
21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
KJV
Verse 22 shows clearly that the first part of verse 23 doesn’t even apply to us. The “For” at the beginning shows this verse is basically reiterating and summing up the previous two, and that 22 is key.
Historical Notes
The history, cultures, and languages of the Holy Land in the time of Jesus are better understood today than ever before. This knowledge can help us improve our own Biblical understanding. There are three things I want to mention briefly.
1. The language of the street in Judea and Galilee was Hebrew, not Aramaic. The first paper on Hebrew as a living language in NT times was published in 1909. Biblical references indicate Hebrew to be the common language. The Dead Sea Scrolls have a ratio of about 9:1 Hebrew in non-scriptural scrolls. The theory is that when the Hasmonians drove out the Syrians circa 165 BC they also made Hebrew the official language.
2. The synoptic gospels and about the first half of Acts were originally written in Hebrew. First, there was the language structure. And when Greek was translated back into Hebrew numerous problems cleared right up.
3. Biblical Hebrew, like most languages, is highly idiomatic. There many places that make no sense in Greek, English, or even Aramaic, that make perfect sense in Hebrew,
These points are discussed in some detail in the book Understanding the Difficult Words of Jesus by David Bivin and Roy Blizzard.
Difficult Scriptures
Matt 6:22-23
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
KJV
I’ve heard this one explained by reference to the “lust of the eye” passage in 1 John, but it doesn’t really say that. Let’s take it in context, which starts in verse 19.
Matt 6:19-25
19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
21 For where your treasure is, there will your heart be also.
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
KJV
So, the context is money. And as Dr. Moseley says, if you’re thinking lust while God’s talking about money, you’re not going to understand. My rule is: when I come across something I don’t understand, which doesn’t seem to fit the context, is to be patient, but not worry too much about it, and certainly don’t try to prove anything by it. Like Mark Twain said, scriptures he did understand bothered him a lot more than ones he didn’t understand.
This passage, it turns out, when put back into Hebrew, becomes “good eye” and “bad eye” which are common idioms for “generosity” and “stinginess.” Thus, the context remains money. Ocknam’s Razor is satisfied also.
Here’s one more.
Matt 11:12
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
KJV
While this never made sense to me, I’ve heard sermons on it. Everyone seemed to begin by saying something like, “This is probably not a very good translation,” but then would proceed as if it were. Okay, this is a poor translation.
In the first sermon I remember, after the minister mentioned the bit about a poor translation, we were told that “by force” meant “with vigor.” And, so, the “suffers violence” part actually means that we must strive vigorously to achieve the kingdom. Make sense?
Let’s look at the context.
Matt 11:1-15
1 And it came to pass, when Jesus had made an end of commanding his twelve disciples (he had sent them two by two into the cities where he was to follow), he departed thence to teach and to preach in their cities.
2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,
3 And said unto him, Art thou he that should come, or do we look for another?
4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
6 And blessed is he, whosoever shall not be offended in me.
7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye will receive it, this is Elias, which was for to come.
15 He that hath ears to hear, let him hear.
KJV
The context is John the Baptist and it’s all clearly understandable except for verse 12. (Except for maybe the last part of verse 11. I’m not sure I’m ready to explain that.) What if a correctly translated verse 12 was also about John the Baptist rather than about violent people taking the kingdom of God by force or even about us striving to enter “with vigor.” Note verse 13. It’s explanatory for verse 12. Is 14 also?
Thanks to the late David Flusser, Professor of the History of Religion at Hebrew University in Jerusalem, there’s an explanation that makes sense to me. Put back into Hebrew, “suffers violence” can be rendered “breaks forth” or “breaks out.”
Prof. Flusser was studying some ancient rabbinic literature when he came on an explanation of Micah 2:12-13 that apparently hadn’t been considered before. Let’s take a look at these verses.
Mic 2:12-13
12 I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.
13 The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.
KJV
“These verses are full of rich imagery. It is the picture of a shepherd penning up his sheep for the night. He builds a fold by throwing up a makeshift rock fence against the side of a hill. The next morning, to let the sheep out, he makes a hole or a breach in the fence by tossing dome of the rocks aside. He steps through his ‘gate’ with the sheep following close behind. They have been penned up all night and can hardly wait to get out of their cramped quarters. Of course they push and shove, several trying to get through at once, literally breaking through, further breaching the little gate in their eagerness to get out and into the green pasture. Finally they burst out into the open spaces, rushing headlong after the shepherd.”—David Bivin, Understanding the Difficult Words of Jesus, pp.85-6.
The commentary Flusser read said that the “breaker” was Elijah and the king was the Messiah. Generally in interpretation these two were considered to be the same person. My take is, the important thing is that Jesus seems to be saying that it’s Elijah as well.
Conclusion
While none of us are literate in Hebrew or Greek, while we’re all limited to some extent in 1st century history and culture, context is something that’s always available. For me it’s an indispensable tool. To quote Jerry Feldman, whom I mentioned earlier, “Text without context is pretext.” And we all know what a pretext is.
Whether or not, you all like my term Ockham’s Razor, in considering explanations to difficult scriptures, think about:
1. Does it fit the context?
2. Does it make sense?
3. Is it straight forward, or
4. Is it getting just too complicated?
And, finally, if it’s still confusing, why not wait? There’ll likely be a better explanation somewhere down the road. If I am patient and pray, the answer generally comes. Just don’t be tempted to use it authoritatively.
Some Bible Study Helps
Introduction
Today I want to talk about Bible study, and some things I’ve learned over the years which have helped my understanding. But before I start I want to give a short overview of my history so everybody can know where I’m coming from.
During the time in the mid-sixties while we lived on the north side of Houston, I was visited each weekend by a Jehovah’s Witness bearing tracts. Even though I never invited him into our home, he was somewhat intimidating to me as he seemed to know a lot about the Bible and I knew nothing. Still, I had a hunger for biblical knowledge, but I sensed this wasn’t the place to get it.
And by late 1967 I was trying the Plain Truth.
After we’d moved to Waco in March 1968, I attempted to get the church we attended, Lakewood Christian over at Bosque and Cobbs in Waco, to provide more Bible training. Pastor Luke Bolen consented to give a series of lectures on the first eleven chapters of Genesis. These could be best summed up by two words: sarcasm and skepticism. I discovered, as well, that a number of those in our Sunday school class doubted Jesus’ miracles. It seemed time to move along.
My job at Baylor brought me into contact with brilliant young man, a Ph.D. candidate in Physics, who was a Seventh Day Adventist. He answered a number of questions for me, and I spent pretty much the year of 1969 attending the SDA church up there on Hwy. 6. My wife and the children joined me for a time. But when pastor Dick Mummert left, his replacement preached a lot more Ellen G. White than Jesus Christ. Learning to understand the Bible was what I was there for, not learning the Great Controversy. Again it was time to go.
But we were still reading the Plain Truth and Tomorrow’s World. In early 1971 we received a ministerial visit from Richard Adkins and assistant Garvin Greene from the Worldwide Church of God’s Ft. Worth congregation, but were deemed “not ready.” They returned in the summer and this time, after dinner, we learned our status had risen to “not ready yet.” But within a month, once Waco actually had a congregation, one paired with Austin rather than Ft. Worth, Larry Neff and Jim Turner came out and invited us to church.
We learned much, especially in the beginning, with WCG. As time went on we unlearned a fair amount. After about 1974 the focus of the church seemed to change. I won’t go into detail, but, finally, on the evening of July 18, 1993 in Olathe, Kansas we dropped our individual resignations from WCG into the mailbox. It’s a date we still refer to as July Teenth.
Since then I’ve continued to study and learn. One decision I made, and have diligently kept, was: no more gurus. I’ll learn from anyone and keep what I deem to be true. I’ll reject anything from anyone as well that appears false. “Prove all things,” we’re told. I try.
I’ve learned a lot from Dr. Jim Fleming, a Methodist, from Dr. Ron Moseley who heads up the American Institute of Holy Land Studies, from Jerry Feldman, a messanic rabbi who also maintains his ministerial credentials with the Assemblies of God, from Dr. Roy Blizzard of UT Austin, and from Dwight Pryor, now from Dayton Ohio. I have flat out rejected some of the things each of these men teaches. Still, there are biblical scholars that believe the Bible, that it’s truly the word of God, and there are skeptics. These men are all believers.
The things I talk about today are things that have worked for me. My hope is each of you all will find something here that will help you too. If anyone doesn’t accept all or even any of my conclusions, that’s fine. There are all sorts of things we can disagree about and still be unified in Christ.
Two Tools
Here are two tools that I have found useful.
The first is context. They say that what’s important in real estate is location, location, location. As far as I am concerned context, context, context is equally important in Bible study. Today I want to look at several scriptures, some considered difficult, in their context.
Then, there’s a concept called Ockham’s Razor. It’s named after William of Ockham, an English monk who lived in the 1300s, and has had considerable scientific application for centuries. It states that in explaining a scientific phenomenon, one should take a sharp instrument, like a razor, and peel away everything that’s not essential to the explanation. But its common definition has become like this: If there are multiple explanations for something, the simpler, more straightforward one is most likely correct. And this common definition has a place in understanding the Bible. If an explanation of a Bible passage becomes too complicated, consider Ockham’s Razor. There’s probably a more correct explanation to be found.
Along the way I also want to consider some historical background. Okay, let’s begin.
“Sons of God” and “Daughters of men”
Some months back I turned on the television to find a preacher preaching. About the first thing I heard was him telling his audience to “Let the Bible interpret the Bible.” Since I’d heard these very words many times in Worldwide, often by Herbert W. Armstrong himself, I decided to stay tuned and hear what he had to say.
What he wanted interpreted was the phrase “sons of God” in Genesis 6:2. So, he said to turn to Job 1 for the answers.
Let’s look at these scriptures.
Gen 6:1-2, 4
1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
KJV
This can be a difficult scripture to understand. The TV preacher I heard, in letting the Bible interpret the Bible, said the answer was in Job 1:6.:
Job 1:6
6 Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.
KJV
Thus, the preacher said, Job 1 was obviously speaking of angels and it follows that the same wording in Genesis 6 has to be referring to angels as well. And so the Bible interpreted the Bible. Or did it?
After all Jesus, speaking to the Sadducees of the resurrection, said plainly that angels didn't marry.
Matt 22:29-30
29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
KJV
Indeed, Job 1 was referring to angels. (There are a couple of other places in Job where this is used, both of them are referring to angels as well.) But was Genesis? Mostly it's Christians who have a lot of trouble with this passage. Jews (in general) accept that "sons of God" here refers to the male descendants of Seth, while "daughters of men," to the female descendants of Cain. Seth is the godly line, Cain the ungodly.
The term, “sons of God,” also appears in the New Testament, but there it refers to people like us, e.g. “ For as many as are led by the Spirit of God, they are the sons of God.” (Rom 8:14, KJV)
So, for the Bible to interpret the Bible here the phrase must mean either people or angels; space aliens are eliminated. Let’s look at the context. Let’s start back in Genesis 4.
Cain is born in verse 1, Abel in verse 2. So Cain murders Abel and is banished to the land of Nod. We won’t read them but beginning in verse 17 through most of the rest of chapter four cover the generations of Cain. Let’s go to chapter five.
Gen 5:1-8
1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
5 And all the days that Adam lived were nine hundred and thirty years: and he died.
6 And Seth lived an hundred and five years, and begat Enos:
7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
8 And all the days of Seth were nine hundred and twelve years: and he died.
KJV
And so it goes. These are the generations of Adam. But we see that it’s also the generations of Seth. Adam, Seth, Enos, and then Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, and on to Noah. While all of these men lived long lives and all “ begat sons and daughters,” they only are mentioned. Why? Because only their DNA, via Noah and his sons, made it past the flood. This was the godly line. The only godly line.
When those from this line married outside this line, there were giants produced, not necessarily of physical stature, but giants of industry, music, the arts. As it says, “men of renown,” but, alas, not men of God. This is the story told here. And from the context it’s the story of people, not angels.
To fit angels into this, one must be able to explain how and why angels, individually created beings, who can’t marry and reproduce in heaven, can and do on earth—and with human women. That wouldn’t seem to fit very well with Ockham’s Razor.
Many words and phrases have different meanings in different parts of the Bible. The other night I looked up the word “Jews” in an online concordance. This word is used around 200 times. In Kings and Chronicles it refers to the people of the nation Judah, while in Ezra and Nehemiah it generally means those returning to Palestine from captivity in Babylon. In Ezra 5:1 it refers to “the Jews that were in Judah.” It’s racial in Esther, some places in the prophets and the synoptic gospels. Its meaning is often geographic in John referring to people of Judea, as opposed to people of Galileefor instance, but is usually racial in Acts. Thus context can be vital.
Taken Out of Context
Context was pretty much a mixed bag in the Worldwide Church of God, sometimes referred to, sometimes not. I want us to take a look at two scriptures, or rather pieces of scripture, which were often used, always without context.
The first is John 9:31. We heard it a lot in the Houston East congregation of the Worldwide Church of God. It reads like this:
John 9:31
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
KJV
Both the pastor and a local elder really liked this one. In the beginning it would be used in this way: “John 9:31 says God doesn’t hear sinners.” And we wouldn’t be asked to turn to it. Later we usually heard it as something like, “And the Bible tells us God doesn’t even hear the prayers of a sinner.” I don’t know if the rest of you all got a lot of that one, Whatever, let’s look at the context.
In Jerusalem for the Feast of Tabernacles, on a Sabbath day (maybe still the Last Great Day) Jesus heals a man who had been blind from birth. Then the troubles began.
John 9:18-34
18 But the Jews (these are Judean Pharisees) did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.
19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?
20 His parents answered them and said, We know that this is our son, and that he was born blind:
21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.
22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
23 Therefore said his parents, He is of age; ask him.
24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.
25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.
26 Then said they to him again, What did he to thee? how opened he thine eyes?
27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?
28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.
29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.
30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
32 Since the world began was it not heard that any man opened the eyes of one that was born blind.
33 If this man were not of God, he could do nothing.
34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
KJV
So, what do we have here? A lot of what this man says is right on. Indeed, there’s no record of anyone born blind ever receiving sight. But who is he? Where’s his authority? Actually, he has none. He’s just a guy who received a miracle and is desperate not to be put out of the synagogue because of it. And that’s the problem in using such a passage in an authoritative manner.
Now for the Blue Ribbon winner, the Grand Champion scripture taken out of context, Romans 6:23. “The wages of sin is death.” This is what we heard, and generally all we heard. Let’s take a look.
Rom 6:23
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
KJV
Note this verse begins with the word “For.” So, this verse is not a complete thought; something significant precedes it. Also, “ For the wages of sin is death” is only the first part of this verse. A very important passage follows.
It only takes verse 22 to put verse 23 in the proper perspective. But let’s go back to verse 16 to pick up the context.
Rom 6:16-23
16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
18 Being then made free from sin, ye became the servants of righteousness.
19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
20 For when ye were the servants of sin, ye were free from righteousness.
21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
KJV
Verse 22 shows clearly that the first part of verse 23 doesn’t even apply to us. The “For” at the beginning shows this verse is basically reiterating and summing up the previous two, and that 22 is key.
Historical Notes
The history, cultures, and languages of the Holy Land in the time of Jesus are better understood today than ever before. This knowledge can help us improve our own Biblical understanding. There are three things I want to mention briefly.
1. The language of the street in Judea and Galilee was Hebrew, not Aramaic. The first paper on Hebrew as a living language in NT times was published in 1909. Biblical references indicate Hebrew to be the common language. The Dead Sea Scrolls have a ratio of about 9:1 Hebrew in non-scriptural scrolls. The theory is that when the Hasmonians drove out the Syrians circa 165 BC they also made Hebrew the official language.
2. The synoptic gospels and about the first half of Acts were originally written in Hebrew. First, there was the language structure. And when Greek was translated back into Hebrew numerous problems cleared right up.
3. Biblical Hebrew, like most languages, is highly idiomatic. There many places that make no sense in Greek, English, or even Aramaic, that make perfect sense in Hebrew,
These points are discussed in some detail in the book Understanding the Difficult Words of Jesus by David Bivin and Roy Blizzard.
Difficult Scriptures
Matt 6:22-23
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
KJV
I’ve heard this one explained by reference to the “lust of the eye” passage in 1 John, but it doesn’t really say that. Let’s take it in context, which starts in verse 19.
Matt 6:19-25
19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
21 For where your treasure is, there will your heart be also.
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
KJV
So, the context is money. And as Dr. Moseley says, if you’re thinking lust while God’s talking about money, you’re not going to understand. My rule is: when I come across something I don’t understand, which doesn’t seem to fit the context, is to be patient, but not worry too much about it, and certainly don’t try to prove anything by it. Like Mark Twain said, scriptures he did understand bothered him a lot more than ones he didn’t understand.
This passage, it turns out, when put back into Hebrew, becomes “good eye” and “bad eye” which are common idioms for “generosity” and “stinginess.” Thus, the context remains money. Ocknam’s Razor is satisfied also.
Here’s one more.
Matt 11:12
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
KJV
While this never made sense to me, I’ve heard sermons on it. Everyone seemed to begin by saying something like, “This is probably not a very good translation,” but then would proceed as if it were. Okay, this is a poor translation.
In the first sermon I remember, after the minister mentioned the bit about a poor translation, we were told that “by force” meant “with vigor.” And, so, the “suffers violence” part actually means that we must strive vigorously to achieve the kingdom. Make sense?
Let’s look at the context.
Matt 11:1-15
1 And it came to pass, when Jesus had made an end of commanding his twelve disciples (he had sent them two by two into the cities where he was to follow), he departed thence to teach and to preach in their cities.
2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,
3 And said unto him, Art thou he that should come, or do we look for another?
4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
6 And blessed is he, whosoever shall not be offended in me.
7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye will receive it, this is Elias, which was for to come.
15 He that hath ears to hear, let him hear.
KJV
The context is John the Baptist and it’s all clearly understandable except for verse 12. (Except for maybe the last part of verse 11. I’m not sure I’m ready to explain that.) What if a correctly translated verse 12 was also about John the Baptist rather than about violent people taking the kingdom of God by force or even about us striving to enter “with vigor.” Note verse 13. It’s explanatory for verse 12. Is 14 also?
Thanks to the late David Flusser, Professor of the History of Religion at Hebrew University in Jerusalem, there’s an explanation that makes sense to me. Put back into Hebrew, “suffers violence” can be rendered “breaks forth” or “breaks out.”
Prof. Flusser was studying some ancient rabbinic literature when he came on an explanation of Micah 2:12-13 that apparently hadn’t been considered before. Let’s take a look at these verses.
Mic 2:12-13
12 I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.
13 The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.
KJV
“These verses are full of rich imagery. It is the picture of a shepherd penning up his sheep for the night. He builds a fold by throwing up a makeshift rock fence against the side of a hill. The next morning, to let the sheep out, he makes a hole or a breach in the fence by tossing dome of the rocks aside. He steps through his ‘gate’ with the sheep following close behind. They have been penned up all night and can hardly wait to get out of their cramped quarters. Of course they push and shove, several trying to get through at once, literally breaking through, further breaching the little gate in their eagerness to get out and into the green pasture. Finally they burst out into the open spaces, rushing headlong after the shepherd.”—David Bivin, Understanding the Difficult Words of Jesus, pp.85-6.
The commentary Flusser read said that the “breaker” was Elijah and the king was the Messiah. Generally in interpretation these two were considered to be the same person. My take is, the important thing is that Jesus seems to be saying that it’s Elijah as well.
Conclusion
While none of us are literate in Hebrew or Greek, while we’re all limited to some extent in 1st century history and culture, context is something that’s always available. For me it’s an indispensable tool. To quote Jerry Feldman, whom I mentioned earlier, “Text without context is pretext.” And we all know what a pretext is.
Whether or not, you all like my term Ockham’s Razor, in considering explanations to difficult scriptures, think about:
1. Does it fit the context?
2. Does it make sense?
3. Is it straight forward, or
4. Is it getting just too complicated?
And, finally, if it’s still confusing, why not wait? There’ll likely be a better explanation somewhere down the road. If I am patient and pray, the answer generally comes. Just don’t be tempted to use it authoritatively.
Wednesday, December 15, 2010
A Study on Faith II: What Part Does Doubt Play?
Elijah. In our reading yesterday he was riding high; today, he was totally defeated, praying that God kill him so Jezebel couldn’t. (I Kings 18, 19) One day he has no doubts, chiding the prophets of Baal, confidently doing his part in the demonstration of the power of God, and personally slaying all those aforementioned prophets. The very next he’s running like a terrorized cottontail, not only into the next country (Judah), but clear to Mt. Horeb. Sadly, humanly, his faith had failed. Doubt and fear reigned where they didn’t even exist twenty-four hours before.
Elijah. “Are you he who should come, or do we look for another?” John the Baptist, the Elijah prophesied to come before Jesus Christ and pave the way, now imprisoned, had doubts. Jesus encouraged him by sending his, John’s, disciples back to tell of the messianic things they had seen. John hadn’t failed. He’d done his job and, now, the Messiah was doing his. God’s plan was, well, going according to plan.
God had encouraged Elijah as well, telling him he was not alone. God had reserved to himself seven thousand men in Israel who had never bowed down to Baal.
Doubt is a killer. Doubt destroys faith. How much does it take? Apparently not much. Elijah doubted God would protect hom from Jezabel and was totally overcome by fear. Doubt and fear. If you have doubt, fear is going to come. If you have fear, you already doubt.
Just one day before Elijah had seen the power of God up close and personal. Still he doubted.
Elijah. “Are you he who should come, or do we look for another?” John the Baptist, the Elijah prophesied to come before Jesus Christ and pave the way, now imprisoned, had doubts. Jesus encouraged him by sending his, John’s, disciples back to tell of the messianic things they had seen. John hadn’t failed. He’d done his job and, now, the Messiah was doing his. God’s plan was, well, going according to plan.
God had encouraged Elijah as well, telling him he was not alone. God had reserved to himself seven thousand men in Israel who had never bowed down to Baal.
Doubt is a killer. Doubt destroys faith. How much does it take? Apparently not much. Elijah doubted God would protect hom from Jezabel and was totally overcome by fear. Doubt and fear. If you have doubt, fear is going to come. If you have fear, you already doubt.
Just one day before Elijah had seen the power of God up close and personal. Still he doubted.
Tuesday, December 14, 2010
A Study on Faith I: What is Faith?
Heb 11:1
1. Now faith is the substance of things hoped for, the evidence of things not seen.
KJV
So, how would I define faith? As Paul did in the above quote from Hebrews? I’ve heard this definition a lot. As for me, though, I can see what he was getting at, but something I can’t seem to get my hands around. “… the evidence of things not seen.” But for sure he’s saying that it’s something you fully believe though you can’t see it. Something like that anyway.
Rom 4:18-19
18 Who (Abraham is being spoken of here) against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.
KJV
So, according to Paul, Abraham believed in hope when hope seemed impossible. Believed hope. I’ve always liked that. Whatever, it’s belief. Faith is belief, unwavering belief, in something. In what? I believe today is Tuesday. Is that faith? Trivially, yes I guess. The calendar says there was a quarter moon yesterday. Do I have faith in the calendar? I don’t have to. Last evening I saw the quarter moon.
But it’s meaningless to spend time on trivial things in a study of faith. I’m interested in faith in God, faith in Christ, faith in the Bible.
1. Now faith is the substance of things hoped for, the evidence of things not seen.
KJV
So, how would I define faith? As Paul did in the above quote from Hebrews? I’ve heard this definition a lot. As for me, though, I can see what he was getting at, but something I can’t seem to get my hands around. “… the evidence of things not seen.” But for sure he’s saying that it’s something you fully believe though you can’t see it. Something like that anyway.
Rom 4:18-19
18 Who (Abraham is being spoken of here) against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.
KJV
So, according to Paul, Abraham believed in hope when hope seemed impossible. Believed hope. I’ve always liked that. Whatever, it’s belief. Faith is belief, unwavering belief, in something. In what? I believe today is Tuesday. Is that faith? Trivially, yes I guess. The calendar says there was a quarter moon yesterday. Do I have faith in the calendar? I don’t have to. Last evening I saw the quarter moon.
But it’s meaningless to spend time on trivial things in a study of faith. I’m interested in faith in God, faith in Christ, faith in the Bible.
Saturday, November 13, 2010
Terms Used in Acts
There are several terms used in the book of Acts for different groups of people. For each the Strong’s definition is listed, as are all or most of the verses the terms appear in.
NT:1675, KJV - Grecian
Hellenistes (hel-lay-nis-tace'); from a derivative of NT:1672; a Hellenist or Greek-speaking Jew:
From Acts 2, more likely a Jew living in Gentile lands.
Acts 6:1
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
KJV
Acts 9:29
29 And he (Paul) spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
KJV
Acts 11:20
20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
KJV
NT:1672, KJV - Gentile, Greek.
Hellen (hel'-lane); from NT:1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew:
Usually used to refer to Godfearers or devout persons, not pagans.
John 7:35
35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
KJV
The only place this word is translated “Gentiles” rather than “Greeks.” Probably these people weren’t pagans; see below.
John 12:20
20 And there were certain Greeks among them that came up to worship at the feast:
KJV
Pagans wouldn’t be doing this.
Acts 14:1
14 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
KJV
Acts 16:1
1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
KJV
Acts 17:4
4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
KJV
Acts 18:4
4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
KJV
Acts 19:10
10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
KJV
(There are a few other references in Romans and Corinthians not listed here.)
NT:1674, KJV - Greek.
Hellenis (hel-lay-nis'); feminine of NT:1672; a Grecian (i.e. non-Jewish) woman:
Acts 17:12
12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
KJV
NT:1484, KJV - Gentile, heathen, nation, people.
ethnos (eth'-nos); probably from NT:1486; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually by implication, pagan):
Not always, though; Cornelius, a Godfearer, is referred to as Gentile.
Acts 13:46
46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
KJV
Acts 15:17
17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. (James quoting Amos.)
KJV
Acts 28:28
28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
KJV
(There are lots more NT references not shown.)
NT:1445, KJV - Hebrew.
Hebraios (heb-rah'-yos); from NT:1443; a Hebraean (i.e. Hebrew) or Jew:
Acts 6:1
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
KJV
Context here would be non-Grecian Jews, that is, natives.
2 Cor 11:22
22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
KJV
Phil 3:5
5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
KJV
Godfearers (or God-fearers, or God Fearers)
This is a modern term, not used in the Bible in this form. It refers to non-Jews who accepted the God of Israel as the true God, forsook paganism and its idolatry, kept certain laws that were generally referred to as the Noachide laws. They stopped short of becoming true Jewish proselytes, though. Godfearers were welcome at synagogue.
They are most likely the very same people referred to as “Greeks” later on in Acts and in John.
Acts 10:2
2 A devout man (Cornelius), and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
KJV
Acts 10:22
22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
KJV
Acts 13:16
16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.
KJV
Acts 13:26
26 Men and brethren (Paul is still speaking here), children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
KJV
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible Translators, Inc.)
NT:1675, KJV - Grecian
Hellenistes (hel-lay-nis-tace'); from a derivative of NT:1672; a Hellenist or Greek-speaking Jew:
From Acts 2, more likely a Jew living in Gentile lands.
Acts 6:1
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
KJV
Acts 9:29
29 And he (Paul) spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
KJV
Acts 11:20
20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
KJV
NT:1672, KJV - Gentile, Greek.
Hellen (hel'-lane); from NT:1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew:
Usually used to refer to Godfearers or devout persons, not pagans.
John 7:35
35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
KJV
The only place this word is translated “Gentiles” rather than “Greeks.” Probably these people weren’t pagans; see below.
John 12:20
20 And there were certain Greeks among them that came up to worship at the feast:
KJV
Pagans wouldn’t be doing this.
Acts 14:1
14 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
KJV
Acts 16:1
1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
KJV
Acts 17:4
4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
KJV
Acts 18:4
4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
KJV
Acts 19:10
10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
KJV
(There are a few other references in Romans and Corinthians not listed here.)
NT:1674, KJV - Greek.
Hellenis (hel-lay-nis'); feminine of NT:1672; a Grecian (i.e. non-Jewish) woman:
Acts 17:12
12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
KJV
NT:1484, KJV - Gentile, heathen, nation, people.
ethnos (eth'-nos); probably from NT:1486; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually by implication, pagan):
Not always, though; Cornelius, a Godfearer, is referred to as Gentile.
Acts 13:46
46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
KJV
Acts 15:17
17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. (James quoting Amos.)
KJV
Acts 28:28
28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
KJV
(There are lots more NT references not shown.)
NT:1445, KJV - Hebrew.
Hebraios (heb-rah'-yos); from NT:1443; a Hebraean (i.e. Hebrew) or Jew:
Acts 6:1
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
KJV
Context here would be non-Grecian Jews, that is, natives.
2 Cor 11:22
22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
KJV
Phil 3:5
5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
KJV
Godfearers (or God-fearers, or God Fearers)
This is a modern term, not used in the Bible in this form. It refers to non-Jews who accepted the God of Israel as the true God, forsook paganism and its idolatry, kept certain laws that were generally referred to as the Noachide laws. They stopped short of becoming true Jewish proselytes, though. Godfearers were welcome at synagogue.
They are most likely the very same people referred to as “Greeks” later on in Acts and in John.
Acts 10:2
2 A devout man (Cornelius), and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
KJV
Acts 10:22
22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
KJV
Acts 13:16
16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.
KJV
Acts 13:26
26 Men and brethren (Paul is still speaking here), children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
KJV
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible Translators, Inc.)
Thursday, October 21, 2010
Our Brethren of the First Century
(Draft of a sermon given in Waco, 10/16/10.)
In several ways I believe our congregation has very much in common with those earliest congregations from the first century. We’re small. We’re independent. Considerable faith is evident.
Let’s take a look back at that period of time, a time when Rome ruled the world. In this world there were Jews and there were gentiles. And in general gentile meant pagan. So, there were two religions, Judaism and the various shades of paganism. There were two cultures, Judaism and Hellenism.
Consider this city of Waco as a typical Roman Empire city. Visualize all the many churches we see here as pagan shrines or temples, and this room, maybe, as the one and only Jewish synagogue. Churches would be fewer and smaller, probably in homes.
Let’s begin at the very beginning of the church.
Acts 2:1-11
1 And when the day of Pentecost was fully come, they were all with one accord in one place.
2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. (All emphases in scriptures are my doing.)
6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
8 And how hear we every man in our own tongue, wherein we were born?
9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,
10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.
KJV
Because Peter and the other apostles became able to speak in other languages and the listeners were all hearing in their own languages, I think we can safely assume that the great majority of these Jews from other lands “dwelling at Jerusalem” were just temporary, there for the feast, and not that fluent in Hebrew, or even Greek. There were Jews, or converts to Judaism, in almost every part of the empire.
Peter preaches a very moving sermon, but one which we’re pretty familiar with—so, let’s skip down to verse 41.
Acts 2:41-47
41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
43 And fear came upon every soul: and many wonders and signs were done by the apostles.
44 And all that believed were together, and had all things common;
45 And sold their possessions and goods, and parted them to all men, as every man had need.
46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
KJV
People didn’t want to leave. Jerusalem was where all the believers were. It was where the apostles were, the only place, now, to hear and learn of Christ.
So, they stayed. And in their desire to stay together, they had a go at communal living. And, even for people with the Holy Spirit, this produced some problems.
Acts 6:1-7
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
4 But we will give ourselves continually to prayer, and to the ministry of the word.
5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
KJV
Strong’s definition of “Grecian” is a Greek speaking Jew. Because of what we read in chapter 2, a better one would probably be a Jew that lived in a gentile nation. By contrast, here, the word “Hebrews” refers to native Jews, those from Judea or Galilee.
So, people sold “possessions and goods” to support the community. As there was no Eastern Union in that day where a Grecian could wire his broker to sell a piece of property in, say, Crete, most of the possessions sold were no doubt sold by Hebrews, a situation which may have led to the problem we have here.
The apostles had weightier matters to deal with, so the Grecians were told to pick out seven good men; they picked seven; and the apostles appointed them “over this business.” A problem is (at least temporarily) averted. Not surprisingly, all seven had Greek names. One, Nicolas of Antioch, the proselyte mentioned in verse 5, was not a Jew racially, but was a gentile who had converted to Judaism.
Thus, the church grew greatly in Jerusalem, and included, as the text says, many priests. The High Priest was always a Sadducee as were a great number of the other priests who served at the temple, and, thus, had a stake in the status quo. As Sadducees had no belief in a afterlife, it is likely all these believing priests were Pharisees. While most priests were Sadducees, a number were Pharisees. It could well be that the great majority of the converted Jews were Pharisees. Not only were they the largest of the maybe thirty recognized Jewish sects and already believed in a resurrection, they were the proselytizing sect. But, as we’ll see later, they brought along some problems of their own.
Not long after this Stephen was martyred, Herod had James, John’s brother, killed, and persecution drove most of the believers, except for the apostles, out of Jerusalem. Personally I think God influenced their decision to scatter now as well as their decision to stay earlier.
Wherever they went, though, they carried their message. They were known as the Minim, Hebrew for “the Way,” or Nazarenes for their belief in the prophet from Nazareth. They were first called “Christians” in Antioch, the text tells us.
For roughly ten years it was an all-Jewish church. It wasn’t considered a separate entity but merely another sect of Judaism. Then things changed.
Acts 10:1-9
1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
This is a professional soldier, a Roman officer, commander of 100 men. This would make him the equivalent probably of a captain in today’s U.S. Army or Marine Corps.
As well, he’s a Godfearer. I meant to bring the Wikipedia article and read it, but since it was full of things like “Pauline theology” and modern Hebrew terms for customs that may or may not have been practiced in the first century, I passed on that. In short, though, Godfearers were non-Jews who accepted the God of Israel as the true God, forsook paganism and its idolatry, kept certain laws that were generally referred to as the Noachide laws. They stopped short of becoming true Jewish proselytes, though. God- fearers were welcome at synagogue.
Josephus mentions them in his work, Antiquities of the Jews , and in another place too I believe. In the Old Testament there are references to “strangers that sojourn among you;” these are likely very similar to the New Testament Godfearers. As well, there is another word, stemming from the same root as "Grecians", that the KJV translates as "Greeks". Context generally shows these to be devout persons, and I believe these, devout non-Jews, to be the same people as those called Godfearers.
Continuing.
3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
5 And now send men to Joppa, and call for one Simon, whose surname is Peter:
6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually
8 And when he had declared all these things unto them, he sent them to Joppa.
9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
KJV
While on the housetop Peter has his well-known vision of the unclean animals being lowered for his dining pleasure. Let’s skip on down to verse 19.
Acts 10:19-48 (19-30, 40-48)
19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
24 And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
26 But Peter took him up, saying, Stand up; I myself also am a man.
27 And as he talked with him, he went in, and found many that were come together.
28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
(Here’s the meaning of the vision.)
29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
Cornelius relates to Peter what the angel said, and Peter preaches him the gospel. Drop down to verse 40. Peter is speaking.
40 Him God raised up the third day, and shewed him openly;
41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
(Here “circumcision” is an obvious idiom meaning the Jews there, Peter and those with him.)
46 For they heard them speak with tongues, and magnify God. Then answered Peter,
47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
KJV
And apparently Peter and the men with him indeed tarried some days with Cornelius and his household. Let’s continue into chapter 11.
Acts 11:1-4
1 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him (that idiom again),
3 Saying, Thou wentest in to men uncircumcised (the other half of that idiom, non-Jews), and didst eat with them.
4 But Peter rehearsed the matter from the beginning…
KJV
So, Peter goes back over the whole matter again. Drop down to verse 11.
Acts 11:11-18
11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
12 And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
14 Who shall tell thee words, whereby thou and all thy house shall be saved.
15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
KJV
Now we have one non-Jewish household in the church. Cornelius, a Godfearer, was the first Others soon follow.
Turn to Acts chapter 13.
Acts 13:1-3
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
3 And when they had fasted and prayed, and laid their hands on them, they sent them away.
KJV
This was the beginning of what’s called “Paul’s first missionary journey.” They come to Antioch of Pisidia. Begin now with verse 14.
Acts 13:14-48
14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. (So, he’s addressing both Jews and Godfearers here.)
17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
18 And about the time of forty years suffered he their manners in the wilderness.
19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:
24 When John had first preached before his coming the baptism of repentance to all the people of Israel.
25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.
28 And though they found no cause of death in him, yet desired they Pilate that he should be slain.
29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.
30 But God raised him from the dead:
31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
32 And we declare unto you glad tidings, how that the promise which was made unto the fathers,
33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
37 But he, whom God raised again, saw no corruption.
38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
40 Beware therefore, lest that come upon you, which is spoken of in the prophets;
41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
44 And the next sabbath day came almost the whole city together to hear the word of God.
45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
KJV
After ten years as an all-Jewish church, considered only as another sect of Judaism, Gentiles are being accepted. Jews did not have to give up their Judaism to be accepted into the group of believers. Gentiles, though, had to renounce their paganism. So far all had, like Cornelius, already done so.
That Jews were not expected to give up their Judaism, consider these scriptures as Paul made his list visit to Jerusalem:
Acts 21:17-20
17 And when we were come to Jerusalem, the brethren received us gladly.
18 And the day following Paul went in with us unto James; and all the elders were present.
19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
KJV
So, the big question of the mid-first century was not whether Jews needed to give up some of their Jewishness to become followers of the messiah, but, instead, whether or not gentiles must become Jews to be his followers. In this context one can more easily understand the motivation of those men in Acts 15:1. They were wrong, of course, but the Jerusalem conference was needed to clarify the situation.
Whenever I read in Acts I feel a strong kinship toward these first Christians. They’re dead and we’re alive. But they are a part of us—and we’re a part of them as well.
In closing, turn to Romans 1. Here we have a church made up made up of both Gentiles and Jews, a church in the very heart of a pagan empire, a church with real problems. There seemed to be more misunderstanding than understanding of doctrines such as law and grace and faith and works. And in the letter Paul is stern with them.
Let’s look at part of Paul’s greeting to these, our first century brethren, verse 7.
Rom 1:7
7 To all that be in Rome, beloved of God, called [to be] saints...
KJV
So, Beloved of God, are there any comments or questions?
In several ways I believe our congregation has very much in common with those earliest congregations from the first century. We’re small. We’re independent. Considerable faith is evident.
Let’s take a look back at that period of time, a time when Rome ruled the world. In this world there were Jews and there were gentiles. And in general gentile meant pagan. So, there were two religions, Judaism and the various shades of paganism. There were two cultures, Judaism and Hellenism.
Consider this city of Waco as a typical Roman Empire city. Visualize all the many churches we see here as pagan shrines or temples, and this room, maybe, as the one and only Jewish synagogue. Churches would be fewer and smaller, probably in homes.
Let’s begin at the very beginning of the church.
Acts 2:1-11
1 And when the day of Pentecost was fully come, they were all with one accord in one place.
2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. (All emphases in scriptures are my doing.)
6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
8 And how hear we every man in our own tongue, wherein we were born?
9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,
10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.
KJV
Because Peter and the other apostles became able to speak in other languages and the listeners were all hearing in their own languages, I think we can safely assume that the great majority of these Jews from other lands “dwelling at Jerusalem” were just temporary, there for the feast, and not that fluent in Hebrew, or even Greek. There were Jews, or converts to Judaism, in almost every part of the empire.
Peter preaches a very moving sermon, but one which we’re pretty familiar with—so, let’s skip down to verse 41.
Acts 2:41-47
41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
43 And fear came upon every soul: and many wonders and signs were done by the apostles.
44 And all that believed were together, and had all things common;
45 And sold their possessions and goods, and parted them to all men, as every man had need.
46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
KJV
People didn’t want to leave. Jerusalem was where all the believers were. It was where the apostles were, the only place, now, to hear and learn of Christ.
So, they stayed. And in their desire to stay together, they had a go at communal living. And, even for people with the Holy Spirit, this produced some problems.
Acts 6:1-7
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
4 But we will give ourselves continually to prayer, and to the ministry of the word.
5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
KJV
Strong’s definition of “Grecian” is a Greek speaking Jew. Because of what we read in chapter 2, a better one would probably be a Jew that lived in a gentile nation. By contrast, here, the word “Hebrews” refers to native Jews, those from Judea or Galilee.
So, people sold “possessions and goods” to support the community. As there was no Eastern Union in that day where a Grecian could wire his broker to sell a piece of property in, say, Crete, most of the possessions sold were no doubt sold by Hebrews, a situation which may have led to the problem we have here.
The apostles had weightier matters to deal with, so the Grecians were told to pick out seven good men; they picked seven; and the apostles appointed them “over this business.” A problem is (at least temporarily) averted. Not surprisingly, all seven had Greek names. One, Nicolas of Antioch, the proselyte mentioned in verse 5, was not a Jew racially, but was a gentile who had converted to Judaism.
Thus, the church grew greatly in Jerusalem, and included, as the text says, many priests. The High Priest was always a Sadducee as were a great number of the other priests who served at the temple, and, thus, had a stake in the status quo. As Sadducees had no belief in a afterlife, it is likely all these believing priests were Pharisees. While most priests were Sadducees, a number were Pharisees. It could well be that the great majority of the converted Jews were Pharisees. Not only were they the largest of the maybe thirty recognized Jewish sects and already believed in a resurrection, they were the proselytizing sect. But, as we’ll see later, they brought along some problems of their own.
Not long after this Stephen was martyred, Herod had James, John’s brother, killed, and persecution drove most of the believers, except for the apostles, out of Jerusalem. Personally I think God influenced their decision to scatter now as well as their decision to stay earlier.
Wherever they went, though, they carried their message. They were known as the Minim, Hebrew for “the Way,” or Nazarenes for their belief in the prophet from Nazareth. They were first called “Christians” in Antioch, the text tells us.
For roughly ten years it was an all-Jewish church. It wasn’t considered a separate entity but merely another sect of Judaism. Then things changed.
Acts 10:1-9
1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
This is a professional soldier, a Roman officer, commander of 100 men. This would make him the equivalent probably of a captain in today’s U.S. Army or Marine Corps.
As well, he’s a Godfearer. I meant to bring the Wikipedia article and read it, but since it was full of things like “Pauline theology” and modern Hebrew terms for customs that may or may not have been practiced in the first century, I passed on that. In short, though, Godfearers were non-Jews who accepted the God of Israel as the true God, forsook paganism and its idolatry, kept certain laws that were generally referred to as the Noachide laws. They stopped short of becoming true Jewish proselytes, though. God- fearers were welcome at synagogue.
Josephus mentions them in his work, Antiquities of the Jews , and in another place too I believe. In the Old Testament there are references to “strangers that sojourn among you;” these are likely very similar to the New Testament Godfearers. As well, there is another word, stemming from the same root as "Grecians", that the KJV translates as "Greeks". Context generally shows these to be devout persons, and I believe these, devout non-Jews, to be the same people as those called Godfearers.
Continuing.
3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
5 And now send men to Joppa, and call for one Simon, whose surname is Peter:
6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually
8 And when he had declared all these things unto them, he sent them to Joppa.
9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
KJV
While on the housetop Peter has his well-known vision of the unclean animals being lowered for his dining pleasure. Let’s skip on down to verse 19.
Acts 10:19-48 (19-30, 40-48)
19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
24 And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
26 But Peter took him up, saying, Stand up; I myself also am a man.
27 And as he talked with him, he went in, and found many that were come together.
28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
(Here’s the meaning of the vision.)
29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
Cornelius relates to Peter what the angel said, and Peter preaches him the gospel. Drop down to verse 40. Peter is speaking.
40 Him God raised up the third day, and shewed him openly;
41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
(Here “circumcision” is an obvious idiom meaning the Jews there, Peter and those with him.)
46 For they heard them speak with tongues, and magnify God. Then answered Peter,
47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
KJV
And apparently Peter and the men with him indeed tarried some days with Cornelius and his household. Let’s continue into chapter 11.
Acts 11:1-4
1 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him (that idiom again),
3 Saying, Thou wentest in to men uncircumcised (the other half of that idiom, non-Jews), and didst eat with them.
4 But Peter rehearsed the matter from the beginning…
KJV
So, Peter goes back over the whole matter again. Drop down to verse 11.
Acts 11:11-18
11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
12 And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
14 Who shall tell thee words, whereby thou and all thy house shall be saved.
15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
KJV
Now we have one non-Jewish household in the church. Cornelius, a Godfearer, was the first Others soon follow.
Turn to Acts chapter 13.
Acts 13:1-3
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
3 And when they had fasted and prayed, and laid their hands on them, they sent them away.
KJV
This was the beginning of what’s called “Paul’s first missionary journey.” They come to Antioch of Pisidia. Begin now with verse 14.
Acts 13:14-48
14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. (So, he’s addressing both Jews and Godfearers here.)
17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
18 And about the time of forty years suffered he their manners in the wilderness.
19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:
24 When John had first preached before his coming the baptism of repentance to all the people of Israel.
25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.
28 And though they found no cause of death in him, yet desired they Pilate that he should be slain.
29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.
30 But God raised him from the dead:
31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
32 And we declare unto you glad tidings, how that the promise which was made unto the fathers,
33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
37 But he, whom God raised again, saw no corruption.
38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
40 Beware therefore, lest that come upon you, which is spoken of in the prophets;
41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
44 And the next sabbath day came almost the whole city together to hear the word of God.
45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
KJV
After ten years as an all-Jewish church, considered only as another sect of Judaism, Gentiles are being accepted. Jews did not have to give up their Judaism to be accepted into the group of believers. Gentiles, though, had to renounce their paganism. So far all had, like Cornelius, already done so.
That Jews were not expected to give up their Judaism, consider these scriptures as Paul made his list visit to Jerusalem:
Acts 21:17-20
17 And when we were come to Jerusalem, the brethren received us gladly.
18 And the day following Paul went in with us unto James; and all the elders were present.
19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
KJV
So, the big question of the mid-first century was not whether Jews needed to give up some of their Jewishness to become followers of the messiah, but, instead, whether or not gentiles must become Jews to be his followers. In this context one can more easily understand the motivation of those men in Acts 15:1. They were wrong, of course, but the Jerusalem conference was needed to clarify the situation.
Whenever I read in Acts I feel a strong kinship toward these first Christians. They’re dead and we’re alive. But they are a part of us—and we’re a part of them as well.
In closing, turn to Romans 1. Here we have a church made up made up of both Gentiles and Jews, a church in the very heart of a pagan empire, a church with real problems. There seemed to be more misunderstanding than understanding of doctrines such as law and grace and faith and works. And in the letter Paul is stern with them.
Let’s look at part of Paul’s greeting to these, our first century brethren, verse 7.
Rom 1:7
7 To all that be in Rome, beloved of God, called [to be] saints...
KJV
So, Beloved of God, are there any comments or questions?
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