Does the Church begin at Pentecost? Part III
by S. Van Mierlo (±1929) Translated from Dutch by Aristarkos
A — I have read Luke since our last conversation. It now strikes me that there is « the throne of His father David » (Luke 1:32); that Zechariah speaks only of Israel (Luke 1:67 — 79); that Simon and Anna expect « the consolation of Israel » (Luke 2:25); that the nations are promised relief, but to Israel glory (Luke 2:32); and so many other things that I did not notice earlier.
B — Let us further notice what the Lord Jesus said of the kingdom in Luk. 17:24 — 30: it comes suddenly at the revelation of the Son of man. This is therefore a real kingdom on earth.
A — But He also said, « The kingdom of God is within you », yet that seems to be a spiritual realm again?
B — « Within you » could not be said of the hostile Pharisee. The meaning is: « in your midst » in other words, the Lord Jesus, their King, who personified the kingdom, stood in their midst, the kingdom was at hand (Mat. 12:28, John 1:26).
A — And is Luk. 21:8 — 27 not fulfilled at the destruction of Jerusalem?
B — No, it was a beginning of fulfillment. From verse 12 to 24 it concerns in particular the destruction of Jerusalem in the year 70, but you see that this part begins with the words « but before all this ». The rest should have happened not long afterwards, because Israel should have repented in the meantime, but now it is still in the future. Our time is, as it were, a break that was not foreseen by a prophet. See e.g. Psa. 118:22; Isa. 9:5, 6; 53:10; 61:1, 2; Dan. 9:26, 27, and so many others. In all these texts there is an interruption of about 2000 years. You also know how the Lord Jesus in Luke. 4:18, 19 in the quotation of Isa. 61:1, 2 stopped in the middle of the sentence. The last part still has to be fulfilled. During that interruption Israel is not God's people and the kingdom is not near. That interruption does not start with Pentecost, but after the time of Acts. It becomes manifest through the destruction of Jerusalem and the dispersion of Israel. That interruption ends, when the temple is rebuilt.
A — I now begin to understand you better. Let us now check John. Everyone says that at least this Gospel is more specifically addressed to the Church.
B — Let us examine without being influenced by « everyone ».
A — Do you want to claim that John 1:9 e.g. is not addressed to « every human »?
B — I assert, indeed, that it is not addressed TO us, but it nevertheless concerns us.
A — But what difference do you make between something that is addressed TO us and something that is FOR us?
B — It is indeed necessary to express myself more clearly here. Allow me to use a simple equation. Suppose someone writes a letter to a factory clerk and talks about things that concern his work and his job and also about other things that concern him as a human, e.g. his state of health. That letter is given to you for reading because it contains such good advice. Now you do not consider this letter to be addressed to you, but it is for you. Some parts are not applicable to you, because they concern the special position of that servant. Even those parts can also be useful to you, but especially the other parts that concern people are also literally applicable to you. So it is with God's Word and you make after all the same distinction for many parts of the O.T. Or do you apply literally to yourself, what is said or prescribed to Adam, Noah and so many others? No, but all of this is useful and necessary for you. Some things, which do not specifically concern their position, can even be taken entirely for you.
A — If you look at things like this, I can agree with you, but why do you emphasize this distinction?
B — To prevent confusion. As long as we do not clearly envisage that the four Gospels and other parts of the N.T. concern a time in which God focuses primarily or even exclusively on Israel, we run the risk of applying to ourselves things that are not intended for us. When it comes to man in general, about sin and salvation e.g. then we can apply everything to us. However, when it concerns a special people in a special time, it does not concern me, although I can also learn a lesson here. « All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness », (2 Tim. 3:16). But therefore all Scripture is not addressed to me.
A — That indeed seems to me a correct view, but I thought that for you all the parts that are not addressed to us had no value anymore, were only incidental, that there were only a few Letters left from all the Bible.
B — For me the Bible continues to retain its inestimable value. The parts that are addressed to us, however, have more value than for those who make no distinction and therefore do not see their special privileges so clearly. I assert that by applying only that which God has for me, I can better praise the glory of God's grace. I hope to show that to you in the future and to make you realize at the same time that our research is not only occupied with the head, but finally takes the heart as much as no other consideration can do.
A — Now we must further examine whether John is really addressed to Israel. Is « children of God » (John 1:12) not the believers of the nations?
B — Yes, but in the first place those from Israel. See e.g. Hos. 1:10. The prophets had never said that even some of the nations would bear that name, they only spoke of Israel.
A — Indeed. Furthermore, I see that the Lord Jesus is recognized as the « Messiah » and the « King of Israel » (John 1:42, 50). But in the third chapter I read of « being born again ». That is not for Israel, but the most important for us, Christians. Nicodemus therefore understands nothing of it.
B — But that does not mean that he should not have understood. The Lord Jesus says that he should have known these things as « the teacher of Israel » (v. 10). Remember, furthermore, that Israelites who believe in Christ are also Christians. John places the « flesh » (or old heart) against the « spirit » (or new heart). In Deut. 30:6, Psa. 51:12; Jer. 24:7; 31:33; 32:39; Eze. 11:19; 18:31; 36:25 — 27 we find a lot about that. Incidentally, you see from John 3:12, that it is an « earthly thing » and in connection with the kingdom (verse 5). We have much more than a « rebirth », which you will see later.
A — Is not Christ OUR good Shepherd? (John 10:11).
B — The Shepherd belongs to the Nation. The Shepherd feeds His People Israel (Mat. 2:6). See also Isa. 40:11; Eze. 34:12 — 24; not even to mention Psalm 23. We are in a different relationship to Him. One can apply these texts to us, but they literally concern Israel.
A — But Heb. 13:20 and 1 Pet. 5:4, do they also speak of that Shepherd in relation to the Church?
B — I beg your parson, to whom are these Letters addressed?
A — Well, the first is addressed to the « Hebrews », you have already noticed that, but Peter does speak to all believers?
B — Let us not suppose anything, but hear God's Word. 1 Pet. 1:1 says that the letter is addressed to « the strangers scattered in ... », the Greek has « diaspora », the well-known expression for the scattered Jews. Thus also James begins: « to the twelve tribes that are in the dispersion ». So I press it again, that, although there even though there is so much applicable to us, everything is not addressed to us. Neither Peter nor James speak of the actual Church.
A — But John 10:16 says, « I have other sheep », are they the believers from the nations?
B — I do not even believe that. If you want to consult the Concordant, you will find that the word « other » is the translation of « allos ». In other cases it is the translation of « heteros ». You can check the texts yourself, where these words are used and will see, which is also generally known, that « allos » means other of the same kind and « heteros » more « of a different kind ». If the nations were meant, the Holy Spirit would certainly have used « heteros ». The believers from the nations would be « a different kind of » sheep. You also see that « stable » is a local indication for Jerusalem. Outside of that city the other sheep were scattered. See also Joh. 11:51, 52.
A — I see further that the Lord Jesus is greeted as « King of Israel » (John 12:13) and that it was the fulfillment of the prophecy « your King comes ».
With the proviso that the Gospels are FOR us too, I can finally agree with you that they are directed to and deal with Israel.
B — You will have the full assurance of that, if you will see that long after the cross there is only Israel, and the nations do not yet have a part in the blessings. In the meantime it turns out how well the Gospels adapt to the O.T., if one takes everything literally.
We now come to the Acts. If one realizes how the believing Israelites were still awaiting the kingdom on earth, then one may expect that they will speak about it to the Lord Jesus. After the humiliation and the cross, the time of glory could soon dawn. We therefore read in Acts 1:6 « Lord, wilt thou at this time restore again the kingdom to Israel? ». That is as clear as possible: to Israel.
A — I must confess that this verse has always hindered me. I do not dare to accuse the apostles of having a false expectation. The Lord himself does not tell them, however, that they should look more to something heavenly or speak about the church; He only says that they do not have the right to know at what time the kingdom will be established.
B — I am pleased that you do not accuse the apostles of errors. How dare one speak so when one thinks of Luke 24:45: « Then opened he their understanding, that they might understand the scriptures », and see that they received 40 days of teaching about the kingdom of the Lord Jesus himself. (Acts 1:3). Do you know why He could not tell them anything about the time when it would begin?
A — No, I see no particular reason for that.
B — The kingdom was « near » again, Israel would again be invited to convert to the Messiah. But the Lord knew that they would reject Him again. Of course He could not say this to the apostles, for they had to bring their message as if the kingdom was really going to begin. They had to have faith in the good results, to be able to deliver their message and to leave the entire responsibility to the Nation.
A — I see that this explains many other things, but here is another difficulty for me now. After the cross Israel was rejected, how can there be mentioning of the kingdom? And then still so soon?
B — Do you believe that Christ's prayers are answered?
A — Certainly, there is no doubt about that.
B — Good. In Luke 23:34 he prayed: « Father, forgive them; for they know not what they do ». And that this petition concerns Israel, we see from Acts 3:15 — 19.
A — So the kingdom could indeed be proclaimed again. What a grace! They could once again be invited to repent. What a long-suffering! I begin to see all this better now and fear that I have spoken somewhat hastily about these things. I regret having fallen short of you and often having judged you without investigation.
B — Let us now speak about the apostles. Do you believe that Paul is one of the 12 Apostles?
A — Yes, I believe that. But to tell you the truth, I would prefer to let such things rest, that makes just warm heads and cold hearts. We do not talk about that.
B — How do you know that this matter only concerns the head? Do you think that God has written something that would be useless and would not touch our hearts? I fear that those who speak in such cases of warm heads and cold hearts have built up a system with which they are completely satisfied and now prefer not to speak about things that do not fit into their system. I believe that one should not be afraid of examining whatever part of Scripture. The question that I asked will later prove to be of great importance. So I urge you and ask now why Paul is part of the 12, if the 11 apostles did « numbered » Matthias?
A — Well, you know actually why people think this. Of Matthias we hear nothing more and Paul is the most special of the apostles. Furthermore, the 11 could have been a bit too expeditious here, because they had not yet received the Holy Spirit. And then gave forth their lots! How could they do something like that?
B — Be careful. You accuse the 11 apostles and finally God himself. I want to examine those arguments one by one. That nothing more is heard from Matthias means nothing; that is also the case with most other apostles. That Paul is one of the chief apostles, I agree, but ... that is why he does not belong to the 12.
A — What is that? If Paul is an apostle, he automatically belongs to the 12.
B — That is not automatically. There are 12 apostles, chosen by Christ during his service in humiliation. They form a special group, with a special vocation. I can understand that you did not notice all this before, because you considered Israel rejected for good by God. But now you must rethink Mat. 19:28. These 12 apostles will sit on 12 thrones, judging the 12 tribes of Israel. And that shall come to pass when the Son of man shall sit on the throne of his glory, and in the kingdom. But beyond that, we were given other apostles, also by the Lord Jesus, but after His ascension. You can learn this from Eph. 4:10 and 11. Apostles include Paul and Barnabas (Acts 14:14); Silvanus and Timotheus (1 Thes 1:1 and 2:6); Andronicus and Junias (Romans 16:7). So at least 6 apostles. Even though Paul was one of the principal apostles, he did not belong to the 12.
A — I never saw this. But why do you mind so much that the 11 would have been mistaken if they had not yet received the Holy Spirit?
B — I think that's bad because they did receive the Holy Spirit. John 20:22 says that, long before Pentecost, the Lord blew on them and said: « Receive the Holy Spirit ». You know that their minds were opened and that they were taught by Christ for 40 days. If you can assume in these circumstances that they are mistaken, you can better deal with modern criticism.
A — Peter later also acted wrong?
B — Certainly, he was a man; but you see that the Holy Spirit points us to that error and restores it. Here, however, it is not the least indication that they are all mistaken. On the contrary, the Holy Spirit himself confirms that Matthias belonged to the 12, since he speaks of the 12 in Acts 2:14; 6:2, long before Paul's conversion. Paul, by the way, could not qualify because he had not dealt with them « beginning from the baptism of John » (Acts 1:22). That condition was also indicated by the Lord Jesus in John 15:26, 27.
A — I must be convinced by such arguments. You let the Bible speak, while I only supported assumptions and reasoning. But now I would like to know why they chose two of them and cast lots?
B — That is very simple. Nothing allows us to suppose that there were more than two who fulfilled the condition of verses 21 and 22. They did not « elect » them anyway, but they « set » them. They never choose for themselves, and that is precisely why they cast lots. That was imposed on them in such circumstances by the Lord, as you can see from Lev. 16:8 — 10; Num. 26:56; Neh. 10:34; Jonah 1:7 etc.. Verse 26 says « numbered » in Greek, not « chosen ».
A — I confess that there is no reason to get a warm head, if one is willing to accept God's Word in its entirely. Meanwhile, I see how this case clearly reveals Rome's error. If the 12 apostles form a very definite group, Peter can not have successors.
B — Now we come to Pentecost, that is the 50th day from the sheaf of the wave offering (Lev. 23:15, 16). You see that the Christian-Israelites very faithfully observe God's feasts. Here we read about the beginning of the fulfillment of Joel 2:28 — 31; Isa. 32:15 etc.
A — That does not seem right to me. In Acts 2 there were both believers from the nations and Christian Jews, while according to you the prophets speak only of Israel. Unless you also want to assume that the nations are now taking Israel's place?
B — I do not find any nations in Acts 2, yes, not even in the seven first chapters. Acts 2:5 speaks of Jews. The following verses speak of « Parthians, and Medes ... », but verse 10 says that they were also Jews or proselytes. The Jews, who were dispersed in these countries, had united in Jerusalem (see verse 14). Verse 22 therefore only knows « men of Israel ». From the history of Cornelius, in the 10th chapter, you see how all of the nations even if they were « godly and fearing God ... and doing many alms ... and prayed to God always » by Peter were still compared to the unclean (Acts 10:14). This is enough to see that there is no question in the first chapters of the nations and that Peter does not seem to know anything about a Church, which begins at Pentecost and where no distinction is made between Jew and Gentile. Unless he is mistaken again. He himself says that what happened at Pentecost is the beginning of the fulfillment of Joel (Acts 2:16). I say « beginning » because the Holy Spirit was not yet poured out on « all flesh ». Do you want to read Joel 2:18?
A — « Then will the LORD be jealous for his land, and pity his people ». This concerns Palestine and Israel.
B — So it is certainly not a characteristic of the Church. Only if one spiritualizes the O.T. one can speak of the Church here.
A — But the Church is still mentioned in Acts 2:47?
B — Yes in the translation, but the most important manuscripts do not speak of it. Incidentally, you know that the Hebrew and Greek expressions for « church » simply denote a group of chosen persons. There was already a « church » in the desert according to Acts 7:38, where « church » is the translation of the Greek word « ekklesia ». So if you find the word « church » somewhere, then this is not proof that it indicates what we call « church » in particular. You also see that Peter speaks of the « throne » (Acts 2:30) and reminds Israel to repentance.
A — Is not that conversion, like the one we are talking about?
B — No, it is the repetition of what the prophets asked (Jer. 3:7, 14, 22, 4:1, 18:11, 25:5, Eze. 14:6, Hos. 14:2, Joel 2:12, 13) and what was repeated by John the Baptist and Christ himself. It concerns especially Israel as a Nation and is the condition for the founding of the kingdom.
A — I indeed read in Acts 3:19, 20: « Repent ye therefore, and be converted, that your sins might be blotted out; when the times of refreshing shall have come from the presence of the Lord, and he shall send Jesus Christ, who was preached unto you ... ».
B — And notice that this translation is not faithful and the words of the Holy Spirit are largely deprived of their meaning. Instead of « and he shall send », one reads « and He may send ». Newer translations also improve this and as I know that you have a lot of confidence in Bavinck, you can consult e.g. Part IV of his « Reformed Dogmatics » page 74 about this. You see that we do not have to find an « explanation » here. Israel is very clearly presented with the condition of the arrival of the long awaited kingdom.
A — I just remembered that Peter was entrusted with the keys of the KINGDOM (Mat. 16:19). He had thus received a special stewardship (Isa. 22:15 and 22) in relation to the kingdom. Here in Acts he uses these « keys ». And then this is again an indication that this concerns the kingdom and not the church.
B — I notice that you are beginning to see how things are and I believe that we can now shorten our research somewhat. You can consult « The Purpose of the Ages » (not yet translated to English) for most cases. However, I still want to draw your attention to some situations that characterize the time of the Acts. First of all, the miracles and forces are a sign of the coming kingdom, see e.g. Acts 2:16 — 22; 5:19; 8:5 — 12; 19:12 even in the last chapter 28:5, 8, 9.
A — Yes, and as you already said, in the Letters after the time of the Acts, there is no longer any sign of those gifts. If the people of the Pentecostal church recognized this, they would no longer remain in their error.
B — Secondly, there are other characteristics of the kingdom state: immediate judgment and community in everything. See e.g. Acts 2:42 — 46; 5:5, 10; 12:23; 13:11; 1 Cor. 5:5.
A — I now understand why those conditions do not exist now. Many things become clear to me. Christian « Communists » would have something to learn here.
B — The prophecies were fulfilled, including the blessings of the Gentiles in connection with Israel as God's people. The latter was no secret. There is a visible, tangible, audible intervention of angels. But especially: Israel holds first place, the temple exists, the law is followed.
A — Although they also share in Israel's blessings, the Nations are in second place, they are not « God's people », at least as far as material things are concerned. Let us examine this a bit further.
B — Yes, because if the Scripture says that the Christian-Jews are then especially God's people and they still have to keep the forms of the law, then it is clear that that time is completely different from our own; that at the end of the Acts, and not at Pentecost, a new dispensation begins, that of the church. We will of course also take into account the letters written during that time. First and foremost, we read from time to time the apostles and Christian-Jews go to the temple and the synagogue (Acts 5:20, 13:14). Some thirty years after Pentecost, Paul goes to the temple to sacrifice. You know what Acts 21:21-26 says about that.
A — Was that not an application of 1 Cor. 9:20?
B — No, for Paul is here not the Jews as « a Jew », and those under the law have not become « under the law ». It was not the case to avoid everything that the Jews could dispose of, but he wanted to publicly prove that what they said about him, namely, that the Jews should no longer be circumcised and no longer had to act according to the manner of the law, was a lie. He wanted to show clearly that he was following the law himself. James and the elders invited him to this. If Paul no longer maintained the forms of the law, could he then make people think with full consciousness that he did? Suppose you are facing a Roman Catholic. You will not speak to him first about all kinds of things, that is only a consequence of his error. You will begin with something about which you agree with him and in the beginning he may even take you for a member of his « church ». If you have said the most special, you may come to the wrong. You have become Roman as a Roman to win him, but you will not think of going publicly to mass, to prove that you follow the Roman rules in every way! So there is also a world-wide difference between 1 Cor. 9:20 and Acts 21:26. Many serious researchers therefore recognize that there is a great difficulty here. Some assume that Paul acted wrongly; others dare not say this and leave the case without explanation. You see that there is no difficulty for us. Paul, like all Christian-Jews, followed the law, so he could go to the temple very well and offer a sacrifice. He will come back to this later (Acts 24:17 — 19) and also says in Acts 25:8: « Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all ».
A — I believe that we will have a lot of trouble with Gal. and Heb., but you will talk about that and also say something about the New Covenant.
B — Yes, we will examine all places related to this. I do not want to defend a system, but to consult all God's Word altogether and I'am always willing to give preliminary conclusions for others that are more in line with the Scriptures. If you would, help me with this. Let us now read Heb. 9:8 — 10.
A — I do not see that these verses say anything about the observance of the law?
B — The translation of the KJV speaks here as of the past, but other translations and the Greek text itself speak of the time when the letter was written. It is necessary to read: « for the time then present, in which are offered both gifts and sacrifices, that can not make him that does the service perfect » and so on.
But let us now check Peter. We have already seen how he considers Cornelius 10 years after Pentecost. Acts 10 shows us how it was necessary to send him a vision, repeated three times, and another command through an angel, to persuade him to go to Cornelius. He said: « 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 ».
End of Part III
Aristarkos