Does the Church begin at Pentecost? Part IV
by S. Van Mierlo (±1929) Translated from Dutch by Aristarkos
A — On the other hand, it is clear that if the Church had started at Pentecost, Peter would have been the first to open the arms to a « godly » man like Cornelius. Let us note, in passing, that the blessing of the nations in connection with and by Israel was no « mystery ». We have discussed that earlier. However, is Acts 15 not an indication that the circumcision should no longer be applied?
B — Let us read this chapter calmly. Which believers are involved here?
A — Verse 3 speaks of the conversion of the Gentiles (Nations), this was made known by Paul and Barnabas in Jerusalem (verse 4). Some believers (i.e. Christian) Pharisee claimed, however, that they should be circumcised and sanctify the law of Moses. I now see that it concerns the nations, not the Jews.
B — The question was: should those believers be included as « strangers » in Israel through circumcision? That was of course not necessary. James cites Amos 9:11, 12, a text that speaks of the restoration of Israel and of the blessings that come to the nations. These would be blessed as NATIONS, not as members of Israel. This text therefore says nothing about the following of the law by the Christian-Jews. Or rather he confirms that they still used circumcision, because would this proposal have brought so much twisting and upheaval, if the Jews themselves no longer had to be circumcised? No, isn't it, then the case was very simple.
A — It is becoming clearer to me more and more, but it is still difficult to abandon previous opinions.
B — Dear friend, I started my research years ago to clarify myself and I had to give up a lot of thoughts, even though they came from highly esteemed, pious, serious researchers. Now we oversee many things in a short time. Think about all this quietly, research again and again, and ask God's help in your research. I ask no applause, no honor, but I ask you for God's will to let His word come to its full right, notwithstanding all the opposition of our old nature and of Satan.
You spoke of difficulties that we would have in the Letters of Paul if we assume that the law was yet to be followed after the cross. I must admit that in the superficial reading of a translation, in the firm thought, that the law was then undone, one can think that Paul also says this. First let us review Rom. 3:21, 28. « Without the law ». Since we claim to get light from the Greek text, without knowledge of Greek, we want to show that here again. Do you want to search « without » in the Concordant?
A — Yes, I see that this is a simple means accessible to anyone who wants to give a little trouble. « Without » here is the translation of « chooris » and from other texts, where this word occurs, we see that the meaning is: « separated from » , « except », « apart ». Some Concordances do not give all the texts, but in the « Englishman's Concordance » I find e.g. Mat. 14:21 specified. This text very clearly shows this meaning, « without the women and children », that does not mean that they are not there, but that they are counted separately.
B — You also see that « without » is sometimes also the translation of « aneu », that e.g. in 1 Pet. 4:9 and really wants to say « without ». So...
A — So we decide that Rom. 3:21, 28 does not say that the law is no longer to be followed, but only that the righteousness of God is revealed apart from the law and further, that man is justified by faith, apart from the works of the law, separated from those works.
B — And precisely this had to be shown, because now the New Covenant was closed. You know that the Old Covenant had its origin in the fact that Israel promised to do everything that the Lord had said and thus thought they could be justified from the works of the law. Always it had to be pointed out that this was not possible. In the same chapter we read that Paul says that they therefore do not destroy the law (Romans 3:31), but affirm or « made to stand » it, as Rom. 14:4 is represented by the Greek. Do you see the big difference with Eph. 2:15, where the law is « abolished »?
A — But now Rom. 6:14. Here I see no way out, unless the translation is wrong.
B — There is nothing to say about the translation. It says: « ye are not UNDER the law ». Rom. 7:4 adds that we are dead to the law. The meaning of Rom. 6:14 depends on the word « under ». It expresses complete slavery. See e.g. Mat. 8:9 « under authority »; Rom 7:14 « under sin »; 1 Tim. 6:1 « under the yoke ». That also tells us Gal. 3:10, they were « under the curse », and Gal. 4:3 in slavery « under the elements of the world ». In that state one is, if one wants to be justified by the works of the law, then one is fallen from grace. However, it is perfectly possible meet the « right of the law » that is to meet the legitimate demands of the law, without, therefore, expecting justification from it. Those who supported the faith for justification were delivered from the curse and slavery (Galatians 3:13), no longer UNDER the law, but under grace, and now enjoyed the law (Romans 7:22), they served in newness of the spirit. They were no longer slaves, but had sonship (Galatians 4:3 — 5).
A — But if that is the meaning of « under » and the law also speaks to those who are not « under », then Rom. 3:19 should you use a different expression?
B — I did not think about that. Let us examine this verse.
A — I find Rom. 3:19 not mentioned in the Concordant at the Greek word, usually translated by « under », that is curious. And all translations, both French and English, use « under ». Let us consult the « Englishman's Concordance ».
B — Here I see that Greek has « in » and not « under ». Then the matter is all right, the Holy Spirit speaks of all the children of Israel who are « in » the law, therefore they are not necessarily « under » the law.
A — Now another « difficulty ». Rom. 10:4 « For Christ is the end of the law ». For some, this text alone is sufficient to believe that the law was then done with.
B — We shall see here again how dangerous it is to support a single text to decide an important matter. Let us consult the Concordant.
A — Two Greek words are translated by « end ». Usually it is « telos ». If we use texts like Mat. 26:58 and Rom. 6:21, we see that the meaning is more to reach a goal or point to a consequence than to stop something. If Rom. 10:4 means that the law no longer exists, then says Jas. 5:11 that the Lord no longer exists.
B — And the other Greek word?
A — That is « peras », as in Heb. 6:16 « an end of all strive ». So that is the cessation of the strive. It is very clear that through the use of « telos » in Rom. 10:4 is meant that in Christ the law had reached a goal, and not that it had ceased.
B — It did indeed lead to Christ. For a time the law was « added because of transgressions » (Galatians 3:19). This goal was accomplished at the coming of Christ and now the law would simply express God's will for Israel (Rom. 2:18) and exist to be followed, not in own strength for justification, but in God's power, after justification by faith.
A — Now Gal. 4:9, 10. Paul blames them to serve the « the weak and beggarly elements » and to « observe days, and months, and times, and years ». I have already learned to appreciate the words of the Holy Spirit and want to see for myself what is meant by « bondage » and « observe ». I see that the Concordant gives at least 9 Greek words for « bondage ». The word used in Gal. 4:9 represents serving as a slave. I also remember now having seen such a comment in some translations. Paul thus says that they should not serve the external forms, which in themselves are « weak and beggarly elements », as a slave, as being « under » the law. He does not say that they can no longer perform these forms in a new spirit.
B — That is in line with what we have already seen about following the law under the New Covenant. But now the word « observe ».
A — I notice that the Greek word translated here by « observe » has always been used in an unfavorable sense. So e.g. Mark 3:2 (watched); Acts 9:24 (watched). The meaning is: to focus all attention on something. Like this of course they should not celebrate the feasts. The external, was not the most special, but the interior, that all prophets already said in the O.T.
Now also those words of the Lord Jesus come to mind from Mat. 23:23 for the spirit: « ... and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone ». He also says in Mat. 5:17 — 19 that not one jot or one tittle shall in no wise pass from the law, till all be fulfilled (and not until the cross). If one decides from the texts that we have checked in N.T., that the forms of the law should no longer be followed, then one can just as well conclude this from what the prophets have said.
B — We must not say much more about this matter. In Gal. 5:1 — 11 Paul speaks about yoke of bondage. Those who are circumcised with the thought that they can be justified by the law (verse 4) had fallen from grace. That circumcision has no strength in itself (verse 6); so he does not preach them the circumcision.
A — In Gal. 6:13 I see no difficulty. Those who were circumcised did not themselves keep the entire law, even though they had to keep them.
B — Furthermore, one can quote Heb. 10:18 « Now where remission of these is, there is no more offering for sin ». A true sacrifice, that of Christ, is no longer there. It has been done forever. But that is why there may still be a ceremony as a memorial to that sacrifice. Just as the offerings before Christ were to the cross, the sacrifices after Christ can also point back to this cross. So we also have in Eze. 40 — 45 an accurate description of all the forms, including the sacrifices, that will be followed during the kingdom. This includes the circumcision of the flesh (Ezekiel 44:9), because it was the sign of an « eternal » covenant (Gen. 17:13).
A — I agree that there are no difficulties to assume that during the time of Acts the Christian-Jews should follow the forms of the law.
B — Let us now further examine the position of the nations and then examine what the Scriptures say about us. Until the end of the Acts, Israel was God's people. The Jew took the first place, according to the flesh. They are always mentioned first (Romans 1:16, 2:9, 10). They had many advantages (Romans 3:1, 2, 9:3 — 5). Jesus Christ has become a servant of CIRCUMCISION, that He might confirm the promises of the FATHERS (Rom. 15:8). Of the blessings that the nations receive, is only spoken in the second place and the prophets are quoted (Romans 15:9 — 12). The position of the nations is perhaps best seen from Rom. 11. Israel is the olive tree: the nations are the grafted in branches. They share the fatness of the olive tree (see also Romans 15:27), but they are not themselves that tree. In Rom. 11:11 is « falling » the real fall. When this happens, the olive tree disappears. At that time they had not yet fallen. « But rather through their fall » indicates something completely different. The Concordant shows us that « fall » has a different meaning, namely: crime. They did not accept the Messiah as a Nation, this was their crime and now they were in danger. In the meantime they are still stimulated by the coming of blessings to the nations. That was then mainly to make them jealous (Rom. 10:19, 20, see also Deut. 32:21) This was no secret, these conditions no longer exist, there is no olive tree and there are no grafted in branches. By persevering in its crime, Israel has lost its position as God's Nation for a time. After his last attempt with the representatives of the Nation, Paul says in Acts 28:28: « Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it ». As was the case before, there is now an interruption in Israel's history and in all that is connected with it, e.g. the New Covenant. Paul's words were soon endorsed by the destruction of the Temple. The people were driven out of the land and scattered among the nations, as in the past when God also called His people « Lo-ammi » (i.e. not my people) (Hos 1:9, 10).
A — I still fear that your zeal will take you too far. What do you say about the words "there is no difference, neither Jew nor Greek" (Romans 10:12)? Which were nevertheless pronounced during the time of the Acts?
B — You believe that the man is the head of the woman? (Eph. 5:23, etc.) And yet Paul also says that in Christ there is no man and woman (Gal. 3:28) any more than Jew or Greek. How do you explain that?
A — The first text concerns the material things, the second the spiritual things. As far as social relations are concerned, the man is the head of the woman. There is no difference in the spiritual sphere.
B — So it is with Israel and the nations to the end of the Acts and so will it be in the future. E.g. under the kingdom. Israel is God's people and through him the blessings come to the nations. These are only grafted branches, as far as the earthly matters are concerned. But Rom. 10:12 speaks about righteousness from faith. For this there is no distinction, here it is about something individual, not national.
A — I notice again that I too hastily accused you of going too far. When I read « The Purpose of the Ages » I also always thought that Aristarkos went too far. As long as one stays with God's Word, one can go far beyond the tradition. For me, who could not be separated from unscriptural considerations, this naturally seemed « too far ». Now I also see why Aristarkos insists that our dispensation does not flow from the Acts, is not the product of development, but of a new creation.
B — If one has a correct view on the time of the Acts, one can also make the other Greek Scriptures come into their own.
A — May I still ask you a clarification? If I have understood you correctly, then the kingdom would no longer be proclaimed after Acts 28. How do you explain that in Acts 28:31 is it said that Paul was preaching the kingdom afterwards?
B — May I make you notice that Paul preached the « kingdom of God »? This kingdom encompasses everything, both the kingdom of heaven and the « above-heavenly kingdom » of 2 Tim. 4:18 (Greek text). To Paul was revealed more than to others. He could speak of the 1000-year kingdom and also of other places and times. It does not say in your text that he proclaimed that the « kingdom of heaven » was near, although he probably spoke of this kingdom. Those who distinguish the special position of the Church can now also speak about everything that has been revealed and in this sense proclaim the « Kingdom of God ».
A — Yes, I see that we also have to distinguish between the different kingdoms.
B — It is actually incomprehensible how those who have an open eye for the kingdom and the future of Israel are so often blind to the position of the church of the mystery. Just before and during the kingdom, Israel is God's people again. They are, of course, also « Christians », as are many of the nations, and the whole of the N.T. is addressed to them (except the parts to the members of the Church). Suppose that the entire N.T. was addressed to the Church, what would be left for these Christians? There is then a distinction between Israel and the nations. All the prophets speak of the role that Israel then has to fulfill: they will be an instrument in God's hands to pour out His blessings upon the nations. The Christian Jews have witnessed their temple, their forms, the Lord through signs, wonders and powers. The Holy Spirit will be poured out over all flesh. Now if one finds the characteristics of this time in the Acts, what difficulty is there to assume that the believers from the nations are then in the same relationship with Israel as during the kingdom? And if what the members of the church are concerned does not apply to the Christians who are on earth during the kingdom, then that also does not apply to the Christians during the time of the Acts. And then one sees in reverse that only Eph., Fil., Col., 2 Tim., addressed to the church, even if everything else is for them. If there were already members of the Church during Acts, they did not yet know their position, since Paul would only later reveal them.
The research of prophecy also leads to the same result: the conditions in Acts and in the kingdom correspond to what the prophets wrote. They knew that the nations would be blessed by or in connection with Israel. The things about which they did not say a word begin only after the Acts. They knew nothing of a church that would be blessed completely independent of Israel and more than Israel.
You see, that both through an examination of the « sound words » and through a general inquiry, we must reach the same conclusion: the Church does not begin at Pentecost and has a position far above all, also above that of the believers of the Acts and of the kingdom.
A — All attempts at objection, usually done without benevolence, forbearance and gentleness (2 Tim. 2:24, 25), are based on the fact that the nations are already blessed in Acts. I now clearly see that therefore the Church is not yet beginning, since the nations will be much more blessed during the kingdom, though they do not belong to the Church. All this was never hidden, but on the contrary proclaimed by all the prophets. The opponents see nothing of the special position of the Church. They also come back with the claim that you and others only keep a few letters from the Bible and thereby show that they have understood nothing. You keep everything right, but better see the value of what is addressed to the members of the Church. They also always speak of the impossibility that so many would have been mistaken. If this can be used as an argument, they would do better to turn to Rome.
How can I thank God for having an open eye for what He has written down in His Word.
B — Another word about the time after the Church. The conditions of Acts are perfectly aligned with those that will exist after the actual Church. Acts should have been followed by the kingdom and was not a preparation of our dispensation. Had Israel converted, then, more humanly speaking, our dispensation would not have existed. There are many examples of such a situation. Think e.g. about the desert trip. The exodus from Egypt was not a preparation for 40 years of wandering.
God's invitation to go into Canaan was meant. The general world conditions after the Church will be the same as during the Acts. The Roman empire, or something resembling it, will exist again, Israel will be partly in the land (Palestine), the Christian Jews will follow the law in the temple, the Christians from the nations will be separated from them (as nation). You know how everything already points to those situations. The formation of separate Christian-Jewish communities is also very remarkable in this connection.
A — How could I be so blinded not to see things before?
B — Perhaps there is someone who has an interest in your blindness?
A — How so? Who would have an interest in that?
B — Think about it. Is there no creature that has an interest in not letting God's Word come into its own right, mixes up the things that God has separated; assumes that the apostles were mistaken; that there is contradiction between Christ and Paul and what more? Who hinders it above all if one literally accepts the scriptures?
A — I get it. You mean Satan. Yes, that is true. How awful! We never count enough with that opponent, we do not use the sword in our strive (Eph. 6:17).
B — We now come to the characteristics of our dispensation, unless you still fear hot heads and cold hearts?
A — You want to tease me. No, brother, let us glorify God and praise the fullness of His grace. This is only possible if one takes notice of His Word beyond all sectarian spirit. I now also see that I was never fully aware of the position in which God placed me and that I did Him short in the first place, and worked Satan in the hand.
B — Now the rest of our research will give you the opportunity to make everything right. The words will fail us here to express the glories. However, we want to keep our feeling silent and investigate things in a down-to-earth manner, even if this is not to the wishes of some. I have learned to be very careful with the feelings and to leave the free rein only after a very « cold » examination.
After the last chance that God, through Paul, gave to Israel to repent, He leaves them. Now all conditions change. No kingdom is proclaimed and miracles, signs and powers are completely absent. These new conditions were hidden from all ages, and the fulfillment of the prophecy has therefore been suspended. All forms disappear, faith only has to rule. A Church is created, a « fellow-body », of which Christ is the head. The members of this Church do not belong to the earth, nor even to the heavens, which were spoken of earlier, but to the « above-heavenly », on the right hand of God, far above all. They are blessed with all spiritual blessings and are perfect in Him.
A — I was somewhat prepared by reading the book « The Purpose of the Ages », but perhaps you want to show some more details? In which parts of the N.T. do they find these things and how can a simple believer know what is specifically addressed to that « Church of the Mystery »?
B — After Acts Paul writes in prison: Eph., Fil., Col., 2 Tim.. These Letters are thus written after the rejection of Israel and concern the new situation. Of course, Paul had dealt with many things verbally; the Letters show what we need to know about it. Now you will see the importance of whether Paul belongs to the 12 apostles. If he does not belong there, then there is no difficulty in understanding that the stewardship (dispensation) was only given to him concerning this time. To him the great mystery was first revealed (Eph 3:2, 3, 6 — 9). Let us now also read Col. 1:25, 26: « Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints ». And notice that the words « made manifest » is not the same in Greek as in Eph. 3:3 « revelation », the latter is used exclusively of something that comes from God himself. The word of Col. 1:26 is used for something that can also come through people (see for example Col. 4:4). I do not speak of Ef. 3:4, 5, that would take us too far here and is treated in « The Purpose of the Ages ». You see that in these times the 12 apostles no longer have a role to play. Their work begins again after the Church and especially under the kingdom (Matthew 19:28). What do you think now about the Roman system, which is based on Peter?
A — The only thing that can support it is tradition. God's Word, however, is contrary to that tradition. In the Protestant circles, however, there is still a lot of tradition. It does not surprise me either that Paul had a great conflict for the consolation and amalgamation in love and for all the riches of the full assurance of understanding, for the knowledge of the mystery (Col. 2:1, 2). He was therefore abandoned by « all who are in Asia » (2 Tim. 1:15, see also 2 Tim. 4:16).
B — This will also be the case with us if we believe in the whole of God's Word. Opposite of it is God « who blessed us with all spiritual blessings in heaven in Christ » (Eph. 1:3). Such a thing was never said for earlier dispensations. Even more so since « in heaven » is an expression that had never been used before. Literally it is « in the above-heavenly » and those words are only found in Eph. 1:3, 20; 2:6; 3:10; 6:12. You see from Eph. 1:20 that this « above-heavenly » is the sphere where God lives. There we are put in Christ (Eph. 2:6); there is our task (Eph. 3:10), our strive (Eph 6:12), our walk or citizenship (Php. 3:20). May I now ask you of what importance it is, to see that we have nothing to do with the New Covenant?
A — I now clearly see that this covenant is only closed with Israel, and though in this dispensation the nations are also blessed in connection with Israel as an outflow of this New Covenant. These blessings are nothing compared to ours. These are completely independent of Israel and give more than ever to Abraham, Isaac and Jacob promised, If we apply the New Covenant to us, we must consider ourselves as « grafted branches », we do not know our position, or at its best its very unclear.
B — Have you noticed that our position is not only of Israel but of the whole world? Eph. 1:4 says: « chosen ... before the foundation of the world ». The kingdom, covenants, and all things related to Israel were « from the foundation of the world » (Mat. 25:34).
A — But you do not mean that Christ did not die for us?
B — Well no. Eph. 1:7 says precisely: « in whom we have redemption through His blood ». As children of Adam we are sinners by birth and all that is said of sin is applicable to us. That is why the WHOLE Bible is so important to us. Even though we see in Eph., Php., Col., Letters that are specifically addressed only to the church, therefore we can't lack Rom. etc.. But all the children of Adam have not been placed in the same conditions by God, not under the same stewardship, not chosen for the same purpose, and therefore I can not apply to myself what was said to others in relation to their dispensation.
Where we speak of Eph. 1:7, I can also draw your attention here to the fact that « salvation » in this verse is the translation of another word than in the earlier Letters, and this salvation goes beyond the ordinary salvation. Thus the members of the Church also have a « reconciliation » (see, for example, Ephesians 2:16) which includes more than ordinary reconciliation.
A — O! « That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints ». (Eph. 1:17, 18)
B — Amen. Now further Christ is the head (not the King) of the Church, which is His body. (Eph. 1:22, 23). In Rom. did you read about a community that went to death and spoke about the resurrection; but a community like this, which places us with Christ at the right hand of God, is not met anywhere. That communion between Head and body is not there as long as there is a high priest, or a king, or statutes, covenants, etc. A covenant can be made between a bridegroom and bride, not between a Head and body. You always see how much you lose and how you have to fall short to God, if you cling to it all. « forgetting those things which are behind » says Paul in Php. 3:13. And what a responsibility for those who teach others and for all who, usually without research, reject those things!
In the second chapter of Ephesians we see how this body is formed. There used to be Israel AND the nations. Even the Christian Israelites were separated from the Gentiles by the law as regarded to material things (Eph. 2:11 — 15). Now that Israel has been temporarily abandoned by God, the law has been « made void ». You see that this is something completely different than in Rom. and Gal.. Col. 2:14 speaks of « blotting out » and « took it out of the way ». While the conditions during Acts partly support the Sabbatist doctrine, their error in connection with our dispensation becomes evident now. Now the two, the Gentiles and the Jews, were created into a « new man » in Christ. It is a creation, not an evolution from the time of Acts. They are fellow-heirs, fellow-body, fellow-partakers of His promise in Christ to the gospel of which Paul is a servant (Eph. 3:6, 7 to the Greek). In the past there had already been other « happy messages ». Paul had to proclaim the « unsearchable riches of Christ ». It is therefore foolish to try to trace that richness in earlier writings. Those who see no further here than Romans lose that wealth.
A — Will you allow me a comment? Eph. 3:6 speaks of a promise. What then is that, if it is not a promise that God had made before to Abraham, Isaac, or Jacob?
B — Eph. 2:12 says that they were « strangers to the covenants of promise ». The covenants had nothing to do with the Church. The promise that concerns us is in 2 Tim. 1:1 stated: « the promise of life which is in Christ Jesus ». We can not say much about « eternal life » here. Only this: that expression primarily concerns the character of that life, not the duration. « Eternal » is literally « aionic » that is in relation to THE aion or the aions. Those who have eternal life do live on after the aions, but that is not indicated here. Being content with eternal life, however beautiful it is, does not accept ALL that God has to give us. Col. 3:4, however, speaks of something else: Christ is our life and that life is hidden in God according to verse 3 with Christ. Here you have the promise for us. I can not understand the width, length, depth, and height of it. But ... I believe it. Our thoughts and words can only draw those things to a lower sphere.
A — You were right to say that the heart would not remain cold. When we spoke about the gifts to the Church; we have already seen that there were no languages, gifts of sanitation, etc. Now that I read Ephesians 4:11, 12 about this, I also remember what you said about « preparing again ». I now see the importance of understanding the correct meaning of « perfection ». Usually it is said that the saints from Pentecost are now being further taught. We know, however, that there is no evolution of the Church. The word « perfection », which has the meaning of « preparing again » expresses this again.
B — You also see how necessary it is to have knowledge of the scriptures. I mean here the word « knowledge », that Paul uses in Eph. 4:13; Fil. 1:9; Col. 1:9, 10; 2:2. It is literally « above-knowledge » (if one wants: full knowledge), namely believing what God knows. Rom. 10:2 uses that word: « that they have a zeal of God, but not according to knowledge ». How many of us, brothers, can this be said. It is true that « in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow » (Ecc. 1:18), but grief is precisely our part in this « evil aion ». There is a fellowship, also in suffering (Col. 1:24, Php. 1:29, 3:10).
I would like to quote another privilege of the church members: their body shall be conformed to His glorious body (Php. 3:21). That is more than Rom. 8:29, as you have read in « The purpose of the Ages ». Furthermore, these believers in Christ are already « perfect » (Col. 2:10).
A — I now see the great privileges of the church, its extraordinary position, and it does not surprise me that Paul thus insists that the walk would be in accord with it (Eph. 4:1). How great is our responsibility towards the people and the spiritual beings! (Eph. 3:10). How lightly are we shaming the Head! How necessary is it to examine God's Word over and over again, proving the things that differ (Php. 1:10) and rightly dividing the word of truth (2 Tim. 2:15)!
Your opponents must not seek excuses, but clearly answer the following questions:
1. Should the Christian-Jews not follow the forms of the law during the Acts? Should they not follow such forms during the kingdom? If so, why, should the members of the Church, who are of Israel, not now follow the law?
2. Why is the whole time of the Acts characterized by all sorts of things that do not exist now, but will exist during the kingdom?
3. Is not the New Covenant made with Israel? Are there two new covenants?
4. What parts of Scripture are for the Christians who will be on earth after the Church?
Are the prison letters addressed to the believers just before and during the kingdom?
5. Why does Paul say that the believing Thessalonians will be saved OUT OF the future wrath if the church does not come in it? (1 Thess. 1:10 Greek Text).
How can Paul expect to be taken up alive, if he knows he will die? (2 Tim.4:6).
6. Is the position of the church in the « above-heavenly » or in relation to earthly things? Is that position the same as that of the Christians of Acts and of the kingdom?
Are the blessings and the position of the nations greater than that of the church under the kingdom?
7. Is the church just a grafted branch on the Israeli olive tree?
8. Why were there no believers from the nations at the beginning of the Church, assuming that she began at Pentecost?
9. Does Peter unlock the Church with the keys of the kingdom? Why does he state as a condition the conversion of Israel, when he should have actually spoken of the Church? (Acts 3:19 — 22).
10. Were the conditions of the Acts « hidden in God »? Why do the prophets speak about those conditions, as well as those of the kingdom, but not about the blessings of the Church wholly independent of Israel (as after the Acts)?
All this, and much more, is explained by assuming that the Church began only after Acts. The only reason that can be brought against this extremely simple solution is that it is not consistent with tradition.
B — Let me add something very serious here. You see that in our research the scriptures are accepted in all their parts as inspired by God. You see that every word comes into its own without complicated interpretation. Everything is simple, makes a whole and explains itself, if you take it as it says it. We must not suppose that the Lord Jesus or the apostles were mistaken. We understand why there is often such a difference between their word. Although we do not see miracles, yet it does not bother us to believe that there used to be, and will be in the future. Even the O.T. we can literally accept in everything without difficulty, even if it says that New Covenant will be closed with Israel.
On the other hand, you know what has been the result of widely shared thoughts in the Christian world. In short: apostasy and Scripture criticism. One can now go against the Modern Criticism; This is all in vain if one does not affect the deep causes. Those who are afraid to accept and proclaim the full truth unconsciously work to promote this criticism and its consequences. Think of the strive from Eph. 6; we have only one weapon: God's Word. On the other hand, the main means of the enemy is tradition.
Scripture criticism actually began in Paul's day, so he always reminded Timothy of the Scripture and the inspiration of Scripture (see 2 Tim. 3:16) and warned of those who turned the ear away from the truth. The main cause of this apostasy was: 1° That they did not keep the example (model) of sound words (2 Tim. 1:13) and 2° That they did not rightly divided the Word of truth (2 Tim. 2:15). The result was that they turned away from the truth, turned to fables, did not strive lawfully (2 Tim. 2:5), that is not walked according to God's will. And finally they were vessels of dishonor (2 Tim. 2:20). Paul was not afraid of the consequences of his gospel (2 Tim. 2:8), of his doctrine (2 Tim. 3:10), even though he saw that all in Asia turned away from him (2 Tim. 1:1), 15, 4:16) and he was persecuted, as « all who would live godly in Christ Jesus ». (2 Tim. 3:12) The great majority, who turned away from Paul, has evolved into contemporary Christendom with all its tradition.
So if one is afraid of the consequences of a new consideration, one also pays attention to the consequences of the present view. Consequences are, however, difficult for us to see, and the main thing is to investigate whether the considerations are scriptural. Then we can leave the consequences in God's hands.
And now let me finish by saying that true righteousness does not exist in believing what the fathers said, but in literally believing what God has said through the Scriptures.
We must come to full assurance of the understanding, to the above or full knowledge of the mystery of the God and Father of Christ, in whom all the treasures of wisdom and knowledge are hidden. Not in tradition or confession, in Him they are hidden, and from His fullness we receive mercy by the Scriptures.
Aristarkos