Does the Church begin at Pentecost? Part I
by S. Van Mierlo (±1929) Translated from Dutch by Aristarkos
Set up under the form of a dialogue, it is briefly stated why the « church » didn’t start with Pentecost, as is still widely believed to date. This will be published in four parts, I will ad the links as the other parts come available.
A — It always pleases me to meet you, as we both support on the same rock: the Scriptures, God's Word, fully inspired by Him. But I also regret now and again that we differ in thought from many points of view. I also do not understand how you can remain so isolated and not simply accept what pious and learned fathers have studied.
B — Be assured that I would much rather agree with you and others than disagree. I have respect for pious and learned people, but they themselves will be the last to assert that their view of the Scriptures is the right thing in all respects. I will therefore consider their thoughts in earnest, but I am obliged to test them against God's Word.
A — I fear that this is a sign of pride. Do you want to know better than Luther, then Calvin, not to mention so many other men of God?
B — Do those people agree in everything? If not, you also have to choose? And on what grounds? What would you answer to a Roman Catholic if he accused you of pride, because you want to know better than the « Catholic Church »? On the basis of the Scriptures I trust that every believer, however uneducated, will be led by God's Spirit when he investigates God's Word for the purpose of learning His will and His works. It is true that the truth is difficult to bear and knowledge makes lightly inflated. But he who wants to glorify God will be able to count on Him. Just when all pride or carnal goals are excluded, one can come to the full truth.
A — But to study the Bible, one must be prepared, one must know all sorts of things. You yourself say that a translation can not be completely trusted, then you must nevertheless know Greek to read the manuscripts?
B — The knowledge you are now talking about is helpful and useful, but for a large part dispensable. God's Word declares itself. Other skills can also sometimes be an impediment. And as far as Greek is concerned, I admit that its knowledge is very important and that believing parents might would have better teach their children Greek than other languages, which are often only eligible for material gain. But ... so much Greek is not needed anyway. One can largely rely on a translation and only resort to Greek, if one thing or another, by the use of a particular Greek word or a certain word form, has to be decided. There are also tools, such as e.g. the marginal notes of the KJV or other translations.
A — I must confess to you, that in my opinion, it is precisely here, why you do not agree with others: if your opinion is in the way, then you try to distort the Greek so that it corresponds to your thoughts. That's how it is with that strange book « The Purpose of the Ages ».
B — Will you allow me to first say a word about the knowledge of Greek? I argue that even without the slightest knowledge of the language, people can in many cases support on source text. You believe that the Bible is literally inspired; then you must also assume that every word is chosen by the Holy Spirit. A sentence is composed of words and its meaning can be completely changed by a single word. The translators have mostly been obliged to translate the sentence with sufficient accuracy, but with some words they can often be mistaken.
A — Right! You also do not like the KJV!
B — Excuse me. I think I value it as high as you do, but if I want to make sure that the translators have chosen the right word, then I take my Concordant and find, without knowledge of Greek, in which places the same Greek word occurs. In most cases an examination of these places will give me a better idea of the correct meaning of that Greek word, then all scholars combined.
I repeat: the Scripture declares itself. I want to give an example of this and also answer your accusations, that I twist the texts, to make them correspond to my personal opinion.
A — Allow me to speak freely: I do not trust you, because your view differs in many respects from generally accepted thoughts. But I am willing to change my judgment about you if you can convince me. As far as Greek is concerned, I must admit at once that even here the experts do not agree. If we could only let the Bible speak, it would certainly be invaluable.
B — I thank you because you are so tolerant and want to listen to my defense; This is unfortunately often not the case among Christians. Thus, Aristarkos (not me, I just use it as my nick name), the author of « The Purpose of the Ages » is usually condemned without research, just because this interpreter or that journal thinks otherwise. Without bitterness, I say that many speak of « sanctification » and « love » and disdain « knowledge »; but if one does not share their opinion in something, they have forgotten their love and place their knowledge above everything else. I believe that there must be a balance between all our gifts. They are not in conflict with each other, but complement each other. But now the example.
When I used to read Heb. 11:3, my opinion was that the phrase « the world was framed by the word of God » pertained to creation and I did not see the slightest connection with Eph. 4:12 « to perfect the saints ». However, when I opened the Concordant, it turned out that « world » is literally « aions ». Furthermore, that « framing » and « perfection » descend of the same verb. My aim now was not to make an opinion prevail. I left my opinion for what it was worth: nothing, and I tried to form an opinion from God's Word that was more accurate. The Concordant showed that in Mat. 4:21 also the Greek word translated by « framed » and « perfection » has been used. This is a very simple matter, which falls entirely within the concept of every man: « mending their nets ». They did not « make » the nets, they « did not prepare them », they « did not perfect » them. No, they were « setting them in order », and the Holy Spirit chose the word that had this very meaning. For « perfecting » and « framing » the Holy Spirit could take a different word. The net had once been « prepared », but got worn or torn and it had to be « set in order ». Now I take « aions » and « setting in order » literally, so I see that in Heb. 11:3 is something that corresponds with many other places, which speak of a series of each other succeeding « aions », that are not equal; not arising from each other, but always set again in order by God. A new beginning, a new opportunity, and the end ... a failure of man.
So you understand: 1° that I let God's Word speak for itself, 2° that I change my provisional view of something according to the light that I receive, but not reversely take my opinion, or that of others, as the starting point.
A — You have not convinced me, but I now understand your attitude somewhat better. If you really do this, you have to get closer to the truth. But why do not most people accept your conclusions?
B — Because no one of us is perfect. No more than anyone else I am always inclined to glorify God. We are so often prepared to defend a human thought. To the truth, however, one only comes when one wants God to work in him.
A — And we are all short in that, that is true. Paul knew how necessary it was not to stop « praying and desiring that you might be filled with the knowledge of His will in all wisdom and spiritual understanding; that you may walk worthy of the Lord. » (Colossians 1:9, 10).
B — May I make you note that « knowledge » is not the ordinary knowledge, such as e.g. in Eph. 3:19, but literally « above-knowledge ». This is offered to us like so many other things by God, and we only must receive them. That can be by every child of God without learning. And if two people would accept all that above-knowledge, they would agree on everything. Do you prefer that knowledge of pious people?
A — No, I now see even better how you perceive things. You want to investigate with God's help if the knowledge of our teachers does correspond to God's above-knowledge and if you do so in all sincerity, without self-glorification, I admit, that you can sometimes see things differently from them. But it would be hard for me not to have complete confidence in the confession of my church.
B — I understand you. It is indeed a serious matter, if one is forced by God's Word, to no longer affirm a point of his former confession. You must bring this before God. I only want to remind you that no man has ever claimed that a confession represents the pure truth. You know that e.g. the Reformed Church in the 7th article of its confession writes: « One may also not equate generic manuscripts, however sacred they are, with the Divine Scriptures, nor the custom with the truth of God, (for the truth is above all), nor the great multitude, nor the antiquity, nor the succession of times or persons, nor the councils, decrees, or decisions; for all men are in themselves liars and more vain than vanity itself ». A confession is useful in so far as it is according to Scripture, but may not be regarded as the perfect expression of the whole truth.
A — Even if you would see some things more correctly, I would still fear the consequences.
B — Your intention is that you fear for the consequences that the proclamation of these things might have for weak believers? One must be guided by God's Spirit. The truth may, inconveniently used, for some indeed be an obstacle. A hungry person must be given food carefully. But nothing allows us to give him impure food. Can you, moreover, see the consequences of your current practice? Here Abraham is my example, he went out by faith, not knowing where he would come (Heb.11:8). You can leave the consequences in God's hands. If you speak to a Roman Catholic about the Gospel, he also fears the consequences. Is it perhaps better to leave him at his tradition? No, dear friend, one speaks thus because one does not yet clearly see things. People often think they will lose something, because they do not notice the riches that become us when we let go what we once considered to be the most valuable.
A — I want to think again about all this. On a subsequent occasion, you may want to talk to me about the « Church ». That book by Aristarkos still bothers me. Where does that man get the idea from, that the church would not start at Pentecost? Had he then said that the Church actually always existed!
B — Let us examine that matter quietly. Aristarkos is a human being who can just as easily wander as another and you are right to be very careful when he comes up with « something new ». Let us pray for this research...
A — We should actually start with the first verse of O.T., since our research on the Church should be as short as possible, it might be enough to start with Adam.
If we accept the scriptures literally, then we must believe that God wanted to make Adam a king over the earth: « ... Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth » (Gen. 1:28).
B — Right, but then we also see that Adam failed. God's purpose was to establish a kingdom on the earth, and to this end He will come, notwithstanding all the unwillingness and opposition of His creatures. Do you see any connection between the calling of Adam and Mat. 25:34 « ... the kingdom prepared for you from the foundation of the world »?
A — No, because the New Testament speaks about the kingdom of heaven. The Lord Jesus himself said: « My kingdom is not of this world » (John 18:36).
B — But he also says « Blessed are the meek; for they shall inherit the earth ». (Mat. 5:5) You want to check in the Concordant which Greek word is used for « from » in John 18:36?
A — I notice that it is the same word, that e.g. is used in Mat. 1:3 etc. « And Judas begat Phares and Zara of Thamar ... ». In Mat. 2:6 it is translated by « out »: « ... for out of thee shall come a Governor ... ». Also the other texts, where this Greek word is used, indicate that it speaks of the origin or the starting point of something.
B — Says John 18:36 then, that the kingdom is in heaven?
A — No, indeed, there is only the origin. That kingdom would not come through human power, but it would have a heavenly origin. But can not it therefore be in the heavens?
B — Of course this is possible, but the verse quoted by you does not say it. It can also be on earth. We will return to this later. In the meantime, think of Dan. 2 and 7. In the 27th verse of this last chapter, Daniel says: « And the kingdom and dominion, and the greatness of the kingdom under the whole heaven ... ». Remember also that the Lord Jesus is called the « second Adam ». Whatever the first lost by disobedience would the second receive through His faithfulness.
Let us talk about Satan now. He always presents himself in opposition of Christ and tries to fail God's purpose. First we see that with Adam and further in Gen. 3:15 a permanent enmity is revealed between the seed of the woman and that of the serpent.
A — You mean that Satan will oppose the establishment of God's kingdom as much as he can? Yes, I believe that too. He works in Cain, who was « of the wicked one » (1 John 3:12), by the « sons of God » he destroyed all mankind, except Noah (Genesis 6:9), uses the Canaanites against God's people and after constant opposition in every way possible, he addresses Christ when He comes in the flesh to establish His kingdom. At first it seems as if Satan is victorious, but the cross is just his downfall. After many other things, which God always uses to reach His goal, we also know that Satan will finally use the Anti-Christ to try to establish his kingdom instead of that of God.
B — Let us now, very briefly, consider which ways God follows to come to His kingdom. After the failure with Adam, the lordship is given to Noah (Gen. 9:1 — 17). Then we see how Shem is specifically called (Gen. 9:26), and then Abraham. God concludes with Abraham a series of covenants, which in particular concern a certain people, the « seed ». That nation would possess the whole land of Canaan (Gen. 15:18; 17:6 — 10). But « in » this seed all the nations of the earth would be blessed (Gen. 12:1 — 3, 22:15 — 18). Which people is meant here?
A — The people of Israel, of course, because that covenant would be established « with Isaac » (Gen. 17:21) and then again confirmed in relation to Jacob (Gen. 28:3, 4, 14).
B — You also believe, of course, that God's gifts and callings are unrepentant (Romans 11:29). Then Israel still has a bright future.
A — No, I do not believe that at all. I believe that the Church has come in the place of Israel and that all these blessings must now be applied to her spiritually. Doesn't say Rom. 9:6 that not all Israel, which are of Israel? And is no spiritual Israel placed in front of « Israel that is after the flesh »? (1 Cor. 10:18).
B — May I ask you to reread Rom. 9:6 again, we have agreed to test our own thoughts against God's Word. Does this verse speak of the nations?
A — No, indeed, it only talks about Israel and the previous and following verses too. It only says that all carnal descendants of Jacob are not necessarily counted as Israel.
B — And what allows you to suppose that some of the nations may be called « spiritual Israel »? We can, however, distinguish two kinds of Israelites « Israel after the flesh » and the Israelites who are called « children of the promise » (Romans 9:8). Rom. 2:29 does not say more than that all Jews are not true Jews. You must distinguish between: 1° Unbelieving Jews (Israel after the flesh). 2° Believing Jews (spiritual Israel). 3° Unbelieving Gentiles (Gentiles after the flesh). 4° Believing Gentiles (spiritual Gentiles). We will also see further, even though there is « in Christ » unity, always « to the flesh », that is as far as natural conditions are concerned, there is a difference between Israel and the Gentiles, at least as long as Israel is counted as God's people. But let us go further. After Jacob we have Judah and then Moses. Did God give the law to the nations?
A — No to Israel alone, but the peoples can therefore apply them anyway.
B — Yes, the spirit of the law, but none of the special things that the people (Israel) are concerned when it is in the land (Palestine). Have you noticed that the essential thing of the law is the heart? The external forms were an inseparable part of it, but came only in the second place. Let us e.g. read Deut. 6:5; 10:12, 13. And then Lev. 19:18 « you shall love your neighbor as yourself », does not that sound « new testamentish »?
A — Indeed, I always thought more of sacrifices, temple service, etc. when I read about the law of Israel.
B — The Israelites knew God's will « instructed out of the law », Rom. 2:18. And they had to continue to fulfill that law « for ever ».
A — This is a mistake of you, the law would cease with Christ, everyone knows that. I thought that you felt so much for distinguishing the « dispensations » and especially for these three: the Law-Mercy-Kingdom. If you now assume that the Jews still have a future during the kingdom, then they surely will not be able to follow the law any more!
B — It is very necessary to distinguish between the eras, in which God places people in other circumstances, under a different stewardship, but such distributions must not be superficial and can be tested in all respects against God's Word. I see for example that the law is « for ever », from Exo. 27:21; 28:43 and so many other places. How we can agree this with other parts of the scriptures, we will have to see. However, I can already tell you this: if it is a difficulty to assume that the law is « for ever » for Israel, then that difficulty is created by the interpreters themselves. Firstly, « for ever » does not mean « without end » and secondly we must distinguish between « law » and « Old Covenant ». With regard to the expressions « for ever » and the like, I propose to you to consult the Concordant and to examine whether these expressions necessarily have the meaning of « for ever ».
A — I see that it is usually the translation of the Hebrew « olam », which indeed indicates a limited space of time. I only take two examples: « ... and his master shall bore his ear through with an aul; and he shall serve him for ever » (Exodus 21:5, 6). Furthermore, 1 Sam 1:22 says. « for ever », while verse 11 indicates that same space of time as « all the days of his life ».
B — We have already said a word about the aions, however important this matter is, we can not elaborate on it here. The conclusion is that the law will not always have to be followed, but as long as the « aions » or some of these « aions » will last.
A — We'll talk about that later. However, I am curious to hear what difference you want to make between the law and the Old Covenant.
B — Well, this is very simple, and therefore not noticed. The law is « for ever », the Old Covenant is not « for ever », that is will not last through the whole aion, or aions, but would be replaced by Christ by a New Covenant. The law gave all of God's will for His people, the Old Covenant was that Israel took upon itself to follow that law in its own strength (Exo. 19:3 — 8 etc.); they thought they could be justified on the basis of the works of the law (Romans 10:5) and thus put themselves under the curse (Galatians 3:10) and were in slavery (Galatians 4:3), « under » the law. We will examine all this further closely. Let us keep those things in mind and test them to God's Word.
A — Yes, for the time being I can go with you, but I want to be very careful.
B — Be careful as a serpent. We have agreed not to defend or build a system, but to try to come to the truth. We can not render each other a better service than to demonstrate the defectiveness of our deductions from the Scriptures. If we always have an open mind and do not stick to pre-established opinions or preliminary conclusions. Are you willing to believe Deut. 30:1 — 10 literally? I read here: of the conversion of Israel, of their assembly out of all the nations, of the inheritance of the land, of the circumcision of their hearts, their blessings, etc.
A — I believe all that, but it certainly concerns the return from the exile in the past?
B — That is, on that return this prophecy might have had to be fulfilled? But the matter is: Was it fulfilled? Did Israel love God with all of its soul? Has the Lord returned? Have they converted to Him with all their soul and all their heart? Was Israel then a « kingdom of priests, and an holy nation »? (Exo. 19:6).
A — No, indeed, this seems to confirm that Israel still has a future, but I still want to see if this can be sustained on the basis of the entire Bible.
B — And what do you think of 2 Sam. 7:10 — 16 and of the prophets, such as for example Isa. 49:6 « And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth ». The attention is always drawn to the blessings that the nations will share when Israel will repent. There are also already indications, such as in Deut. 32:21, who point out that the nations will also be blessed, so to speak, before their time, in order to provoke Israel « to zeal ». God chose a people to bless the other nations. All God's election is for the benefit, not at the expense of the rest. But they always took all the blessings and turned away from God. But after all, they will still be God's tool among the nations. Read e.g. Isa. 66:19 « and they shall declare my glory among the Gentiles ». Then they will actually be a royal priesthood. Jeremiah also speaks so clearly about their future and the kingdom (Jer. 23:3 — 8) and then Ezekiel (11:16 — 20; 34:12 — 24; 37). He also gives the description of the future temple, the sacrifices, the Sabbath, the circumcision, etc. You see that here too we must assume that the forms of the law must be observed by Israel throughout the kingdom. Finally, let me report Hos. 3:4, 5; Amos 9:11 — 15; Micah 4:1 — 5; Zach. 6:12, 13; 14:16; and so many other texts.
End of Part I
Aristarkos