Atos 11
John MacArthur · Citado em PreceptAustin
Atos 11
MacArthur observes that "Several years had passed since Saul fled Jerusalem for his home in Tarsus (Acts 9:30+, bold added)." Again, this time lag pointed out by MacArthur makes it highly unlikely that the Gentile conversions in Antioch were the immediate result of the persecution in Acts 8:1-4+ for these Gentile conversions occurred some 7 years later (an approximation). Nevertheless, it is still clear that the Gentile conversions are related to the persecution and scattering of Jewish believers described in Acts 8, for otherwise the Gentiles would never have heard the Gospel. The table below shows the approximate dates of the events in Acts 10-11. Let's review the last series of events surrounding Saul's conversion in Acts 9 - Notice that not only does Barnabas play a pivotal role in the life of Saul/Paul in Jerusalem in Acts 9 but again here in Acts 11 in Antioch, fully living up to his nick name as "Son of Encouragement!": When he (SAUL) came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple (NOTE BELIEVERS WERE CALLED "DISCIPLES"). 27 But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. 28 And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. 29 And he was talking and arguing with the Hellenistic Jews (NON-BELIEVING JEWS); but they were attempting to put him to death. 30 But when the brethren learned of it, they brought him down to Caesarea (BY THE SEA, THIS WAS 300 MILES NORTH) and sent him away to Tarsus (ABOUT 36 AD - THEN WE HAVE A GAP OF ABOUT 7 YEARS IN SAUL'S LIFE UNTIL ACTS 11:19-30 ABOUT 43 AD). (Acts 9:26-30+) EVENT IN ACTS CHAPTER AD Conversion of Saul (Illustration) Acts 9:1-9 36 First Gentile Converted Acts 10:1-11:18 40 Founding of Church at Antioch Acts 11:19-30 43 Paul receives his “thorn in the flesh” 2 Cor. 12:7 42–44 Comment - As noted at the beginning of the notes on Acts 11, these dates are at best approximations (Swindoll for example thinks Saul was in Tarsus as long as 10 years, but most other resources say more in the range of 5-7), and are given so you have some sense of the timing of these key events. You may be wondering why I placed Paul's "thorn in the flesh" in this table? Good question! Notice first that 2 Cor 12:7 clearly gives us the purpose of the "thorn in the flesh" - to keep Paul from exalting himself. In other words, the "thorn" was allowed by God to keep Paul humble, to keep him continually in the optimal "position" so that grace might flow down (Grace Flows Down) into and through his life! (Read James 4:6+, 1 Peter 5:5+, cf 1 Cor 15:9,10+) And after considerable study on the "secret" of Paul's ministry, one can piece together the timelines (as much as that is possible 2000 years later), which places the event of the "thorn" in Paul's life near the beginning of his ministry. I would propose that it was "the thorn in the flesh" that was the "tool" the Almighty God used to make Paul "mighty" in the Word of God. It was not Paul, but Jesus in Paul by His indwelling Spirit, even as He attested in Galatians 2:20+. In conclusion from the very inception of his powerful ministry, Paul's "mantra" (so to speak) would have been the powerful, "power filled" declaration of Jesus to him and his receptive response... And He has said to me, “My grace is sufficient for you, for power (dunamis = supernatural power) is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power (dunamis) of Christ may dwell (episkenoo = literally reside in a tent and thus depicting dunamis taking up it's abode or residence) in me (VIA THE HOLY SPIRIT OF POWER, cf beginning of Jesus' ministry = Lk 4:14+). 10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong. (2 Cor 12:9,10- see comments regarding possible association with the stoning of Saul in Acts 14:19+) And - The NAS has "and" but it is better translated "Then" (Acts 11:25ESV, Acts 11:25NET, et al). He left for Tarsus to look for Saul (cf Acts 21:39+) - See Map (find Cilicia in SE corner of modern Turkey and Tarsus is just below) - Remember that Barnabas was a Spirit filled man, so there is no doubt that he was in some way moved or urged by the Spirit to fetch Saul for the great work God was preparing in Antioch. Once again we see God's sovereign hand in orchestrating providential circumstances and events -- recall how it was Barnabas who had introduced Saul to the Church at Jerusalem and now he would also be the one to introduce him to the Church at Antioch. THOUGHT - Oh, that God would grant for us to be in the center of His will for our lives, like Barnabas and Saul, and that He would energize us so that our daily goal and desire would be to be fully filled with and guided by His Spirit (cf Gal 5:18, Gal 5:25ESV), that we might be ready, willing and able to discern His providential hand in the variegated circumstances in our lives for the expansion of His Gospel and the glory of His Son. Amen. Tarsus - 5x/5v - Acts 9:11; Acts 9:30; Acts 11:25; Acts 21:39; Acts 22:3 Fausset's Bible Dictionary article on Tarsus - Paul's birthplace and early residence. Capital of Cilicia, in a plain on the river Cydnus (pix) at the foot of the passes northward over Mount Taurus into Cappadocia and Lycaonia. Through these passes a road led to Lystra and Iconium (Acts 14:1-18, Lystra being the site of Saul's stoning - Acts 14:19+), another road by the Amanian and Syrian gates eastward to Antioch. Founded by Sennacherub of Assyria; the Greeks too took part in its colonization (Strabo xiv. 673), Xenophon mentions it (Tarsoi in the Ariabasis). Julius Caesar rewarded Tarsus for fidelity, and Augustus made it a free city, i.e. governed by its own laws and magistrates and free from tribute, but without Roman citizenship, which Paul must have acquired in some other way. Ranked by Strabo above Athens and Alexandria for its school of literature and philosophy; Athenodorus, Augustus' tutor, the grammarians Artemidorus and Diodorus, and the tragedian Dionysides belonged to Tarsus. Here Paul received providentially that training which adapted him for dealing with the polished Greeks on their own ground, quoting Aratus a Cilician poet, Epimenides a Cretan, and Menander the Athenian comedian. Paul resided in Tarsus at intervals after his conversion (Acts 9:30; Acts 11:25); after his first visit to Jerusalem and before his ministry with Barnabas at Antioch, and doubtless at the commencement of his second and third missionary journeys (Acts 15:41; Acts 18:23). (See also in depth article on Tarsus in ISBE). Swindoll - How fitting that Tarsus should prepare Saul for ministry among the Gentiles. As one scholar noted, “Tarsus has been described as ‘the heart of the Greco-Roman world’ and ‘a meeting place of East and West.’ From such an environment, a man like Saul of Tarsus, at home with Greek and Roman culture and educated at the feet of Gamaliel, was singularly equipped to bring the gospel to the Jew first and also to the Greek....Barnabas was humble and wise: humble enough to recognize his limitations and wise enough to seek the best man to assist him in these responsibilities. Note that he didn’t send to Jerusalem for Hebrew scholars; he journeyed 100 miles in the opposite direction for the man God had set aside for a ministry to Gentiles. Saul agreed to come. The two men harmoniously ministered together in Antioch with great success, not only evangelizing, but establishing the believers as a church (11:26). This is where Saul learned the basics of church formation, organization, and stabilization. They had as their goal an independent community, led by indigenous elders, sustained without outside help, and perpetuated by its own evangelistic efforts. If a church is a living organism, Barnabas and Saul wanted the congregation in Antioch to breathe, eat, grow, and live on its own.” Jack Arnold - Barnabas was not a preacher who wanted to be a one man show. In fact, he probably saw the great danger of this, for often a flock tends to follow one man more than they follow Christ. Barnabas believed in a multiplicity of pastors ministering to one flock and this brought tremendous blessing. Notice also that Barnabas wanted the best possible man to be his assistant and he went outside the local church at Antioch to find this man. Probably there was not enough trained leadership yet in Antioch for anyone to become Barnabas's associate. The basic temptation of a preacher is to build a work around himself so as to attract men to himself and gain disciples for himself. This is always the danger of a one man ministry. Ray Stedman speaks of what he thinks God was during in Saul while he was in Taurus (other commentators have made similar analyses) - Saul learned one great secret. He has discovered that what he had regarded as his credentials for activity, all that he had previously reckoned upon as useful in his life -- his ancestry, his orthodoxy, his morality, his zeal -- all has been wiped out. He has learned that they are not what make you an effective worker for Jesus Christ, but that only your dependence upon Jesus at work in you makes the difference. As he tells us in Philippians 3, "he learned to count as manure all this other stuff, in order that he might gain Christ..." (Philippians 3:8RSV), and reckon upon his power at work.When he had learned that, the Lord sent Barnabas over to Tarsus to find him. Now God had his address all the time. Barnabas didn't; he had to look for him. But when he found him he brought him to Antioch, ready to begin his great worldwide ministry, that marvelous ministry of the Apostle Paul that shook the world and has changed the course of human history time after time. (Acts 11:19-30 Expanding Horizons) HUNTING DOWN A HELPER! Some men might not have sought out a helper because they would not be inclined to share the leadership, but to take the "glory" to themselves, always a dangerous goal to pursue because God His Name is "Jealous" (Jehovah Qannah - Ex 34:14). Barnabas was clearly not such a man but a man who desired God to receive all the glory. A T Robertson suggests why Barnabas went for Saul and not back to Jerusalem for help - "Barnabas probably knew that Saul was a vessel of choice (Acts 9:15+) by Christ for the work among the Gentiles. He knew, of course, of Saul’s work with the Hellenists in Jerusalem (Acts 9:29+) and echoes of his work in Cilicia and Syria had probably come to him. So to Tarsus he goes when he saw the need for help. “He had none of the littleness which cannot bear the presence of a possible rival” (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (Acts 9:15+). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. So Saul came." Look for (327)(anazeteo from ana = from the bottom up or used to intensify meaning + zeteo = seek) mean to seek up and down (back and forth), to seek carefully, to search for, to try to locate, to discover, or to investigate.
Atos 11
MacArthur has an interesting note on six brethren - He took six people with him. Why? Because he didn’t want to be mistaken in what was going on. He wanted the testimony of six others to confirm his own. The Jews knew well Egyptian law and Egyptian law said that where there are seven witnesses the case is closed. And Roman law said that on any will or any testament there had to be seven seals, so seven became a number of sealing the authoritativeness of something. (ED: PETER + SIX = SEVEN. INTERESTING) And we entered the man's house - In recounting this encounter with the 3 men sent from Cornelius, Peter does not repeat the details of Acts 10:21-23a. It is interesting that again Peter does not mention Cornelius the (Gentile) centurion nor describe his character. He also does not describe how he had invited the 3 Gentile envoys into Simon's house to lodge with them. Peter apparently knows that that mentioning these details would only serve to stir up their anti-Gentile sentiments. Notice the phrase we entered so it was not just Peter but six other Jewish brethren who broke the barrier crossing over doorstep and entering this Gentile man's home! Guzik on we entered the man's house - This may have surprised Peter’s questioners, because it seemed like an admission of guilt—Peter admitted entering the home of a Gentile, something prohibited by Jewish custom and tradition (though not by the Law of Moses.). Yet Peter was careful to add that before he ever entered the man’s house, an angel had been standing in his house. If it was permitted for an angel of God to go into Cornelius’ house, it must be permitted for Peter also. Acts 11:13 "And he reported to us how he had seen the angel standing in his house, and saying, 'Send to Joppa and have Simon, who is also called Peter, brought here; KJV Acts 11:13 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; And he reported to us how he had seen the angel Acts 10:3-6,22,30-32; 12:11; Hebrews 1:14 GOD'S SUPERNATURAL SOVEREIGN WORK AMONG THE GENTILES And he - Again note Peter refrains from mentioning his name or nationality. He does not have to because his critics already knew it was a Gentile. Peter is not lying. He is simply not wanting to stir up their emotions more than they already are stirred. This is a good pattern to imitate. When we are attempting to explain something to others that they have clearly misunderstood for whatever reason, we should be truthful but also should wisely avoid any unnecessary details that might stir up their emotions. Reported to us how he had seen the angel standing in his house - Peter says the angel whereas Cornelius had described "a man stood before me in shining garments." (Acts 10:30+). Note that in Scripture angels are always depicted as men. Related Resources: Do angels appear to people today? Are angels male or female? What does the Bible say about angels? Are there angels among us? And saying, 'Send to Joppa and have Simon, who is also called Peter, brought here - See commentary on Acts 10:32 which is similar. Acts 10:30-32 (see commentary) gives more detail... Cornelius said, “Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, 31 and he said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. 32 Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is staying at the house of Simon the tanner by the sea.’ John Phillips sums this up - So with a quick thumbnail sketch Peter carried his Jewish audience across the miles to the home of a devout Gentile God-fearer in the Roman garrison town of Caesarea. He recounted for them the fact that God had been just as much at work preparing the soul of the centurion as He had been at work preparing his own heart for this new move. (Exploring Acts) Acts 11:14 and he will speak words to you by which you will be saved, you and all your household.' KJV Acts 11:14 Who shall tell thee words, whereby thou and all thy house shall be saved. words Acts 10:6,22,32,33,43; 16:31; Ps 19:7-11; Mark 16:16; John 6:63,68; 12:50; John 20:31; Romans 1:16,17; 10:9,10; 1 John 5:9-13 all Acts 2:39; 16:15,31; Genesis 17:7; 18:19; Ps 103:17; 112:2; 115:13,14; Proverbs 20:7; Isaiah 61:8,9; Jeremiah 32:39; Luke 19:10 ANGELIC MESSAGE TO CORNELIUS REGARDING HOW TO BE SAVED And he will speak words to you by which you will be saved, you and all your household - This detail is not mentioned in Acts 10:32 which only says "send to Joppa and invite Simon, who is also called Peter, to come to you." Here we discover that the angel had explained to Cornelius why he was to send for Peter -- Peter would bring the message of salvation. We also learn that the angel describes (? prophesies or promises) that not only would Cornelius be saved but so would all his household. This latter detail would most likely explain why Cornelius "had called together his relatives and close friends" (see note Acts 10:24). Even though he himself was yet unsaved, he wanted to share this incredible gift with not just his household but his close friends. This is an amazing and convicting thought -- here is a man not yet saved who is showing a zealous "evangelistic" mindset! How sad that so many who have received the incredible gift of salvation fail to demonstrate anything even close to this pagan's "evangelistic mindset!" We who have experienced every spiritual blessing in the heavenly places in Christ should surely be motivated to share this with all our yet unsaved household and close friends and not so close friends. Of course it is always much easier sharing with total strangers than close associates, because if they refuse the invitation of the Gospel of their salvation, we still have to interact with them and that interaction might become a bit "cold" (or even worse). Let's face it, we fear men and we fear their rejection! If we feared God more and feared more for their "rejection" by Him which will result in their eternal destruction in hell, we might be more motivated to share the Gospel despite the "cost!" As an aside be a Berean when you read commentaries (including this one) because there are some commentaries that actually say Cornelius was actually saved before Peter's visit to this house and his proclamation of the Gospel. For example.. ESV Study Bible note says "Some think this implies that Cornelius was saved for the first time here. Others think he previously had saving faith (as a Gentile “God-fearer” looking forward to the Messiah), but that this meant he would experience the fullness of new covenant salvation in Christ when he heard the gospel message (see notes on 10:2; 10:35)." COMMENT: THERE IS NO AMBIGUITY IN ACTS 10-11. THE TRUTH IS CLEAR - CORNELIUS WAS NOT SAVED! THAT IS WHY THE ANGEL TOLD HIM TO SEND FOR PETER! HE NEEDED TO HEAR THE GOSPEL, WITHOUT WHICH NO MAN IS SAVED! THAT IS THE GOSPEL TRUTH. So as we have discussed a person can be devout, fearing God, giving much to the poor (the Jews in general are very philanthropic), and prayerful, but still be lost (unregenerate, not born again) and headed to eternal punishment in Hell unless they believe in Jesus Christ! Words (4487)(rhema from verb rheo = to speak - to say, speak or utter definite words) refers to spoken words, especially words uttered by a living voice. Laleo is another word translated speak but it refers only to uttering a sound whereas rheo refers to uttering a definite intelligible word. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication, in this case the Gospel of their salvation! All of Luke's uses of rhema - Lk. 1:37; Lk. 1:38; Lk. 1:65; Lk. 2:15; Lk. 2:17; Lk. 2:19; Lk. 2:29; Lk. 2:50; Lk. 2:51; Lk. 3:2; Lk. 5:5; Lk. 7:1; Lk. 9:45; Lk. 18:34; Lk. 20:26; Lk. 24:8; Lk. 24:11; Acts 2:14; Acts 5:20; Acts 5:32; Acts 6:11; Acts 10:22; Acts 10:37; Acts 10:44; Acts 11:14; Acts 11:16; Acts 13:42; Acts 16:38; Acts 26:25; Acts 28:25 My favorite use of rhema is Luke 1:37 which in the 1901 Authorized Standard Version (the precursor of the NASV/NASB) is more literal and says For no word from God shall be void of power. For nothing will be impossible with God. (Luke 1:37) THOUGHT: You are probably asking "Where is rhema in the more modern NASB?" The Greek can be rendered "No word of God can fail." Only a few English translations render rhema in this way. The Weymouth has "For no promise from God will be impossible of fulfilment." The Amplified has "For with God nothing is ever impossible and no word from God shall be without power or impossible of fulfillment." This is a powerful verse about God's powerful spoken word! IT BEGS A SIMPLE QUESTION - DO YOU BELIEVE THIS IS TRUE? If you do, then do your priorities in your daily life truly validate what you say you believe? Beloved, if you believe it, you will "eat" the Word daily for nourishment (Mt 4:4, Lk 4:4+, read Dt 32:47 = "it is your life", Php 2:16+, 1 Jn 1:1+). You will memorize it as if your life depended on it (Ps 119:9,11, read Ps 119:116, 144). You will meditate on it knowing that such a practice will surely bring spiritual prosperity (Joshua 1:8+, Ps 1:2-3+). Now...let me ask you again do you really believe that "no word from God shall be void of power?" Jack Arnold - Here we have a clear case of household salvation. God saved an entire family. Apparently this did not include infants because only those who heard the words of the gospel were saved. Infants cannot comprehend the message of salvation in Christ. Because God does save households, this is a biblical basis to claim the salvation of our children from God. There is no absolute guarantee our children will be saved, but it is reasonable to assume that if God saves households, we can claim our children for the Lord, believing God will save them in His timing. You will be saved (4982)(sozo) has the basic meaning of rescuing one from great peril, especially "saved (sozo) from the wrath" of God (Ro 5:9+). Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Salvation through Christ is God’s powerful hand extended down to lost souls to lift them up. Salvation too often is restricted to being saved FROM something (Hell), but what needs to be remembered is that salvation is TOO something (Life). Yes, that life is in eternity, but that eternity is NOW, and the life is not a plan but a person, Jesus Christ, Paul writing that "Christ is our life." (Col 3:4) and "He came that we may have life, and have it abundantly." (Jn 10:10). Acts 11:15 "And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. KJV Acts 11:15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. the Holy Spirit fell upon them Acts 10:45,46; 19:6 just as He did upon us at the beginning Acts 2:2-12; 4:31 PETER DESCRIBES THE "GENTILE PENTECOST" God gives His "stamp of approval" to the salvation of these Gentiles. And as I began to speak - Peter leaves out the Gospel message that he spoke to the Gentiles (see Acts 10:34-43+) which supports that the Jews he was speaking with were already believers (otherwise he surely would have proclaimed the Gospel to them). Here Peter says the moment he began to speak his next words, the Spirit fell upon the Gentile believers and Peter could discern He had fallen because the Gentiles began speaking in tongues just as the believing Jews had done on Pentecost. The "falling" of the Holy Spirit is a description of their being baptized with the Holy Spirit, just as the Jewish believers had been baptized with the Spirit on Pentecost. The Holy Spirit fell upon them - See commentary on Acts 10:44-46 which gives a more detailed discussion. While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. 45 All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they were hearing them speaking with tongues and exalting God. Then Peter answered, Related Resources: What is the baptism of the Holy Spirit? Is there a second blessing subsequent to salvation? What is the baptism of/by/with fire? What is the gift of speaking in tongues? Is the gift of speaking in tongues for today? Just as He did upon us at the beginning - The beginning refers specifically to the day of Pentecost, the beginning of the Church. See a description of at the beginning in Acts 2:2-12+. While this recounting of the story does not specifically state that the Gentiles spoke in tongues, clearly that is implied for in Acts 11:17 Peter describes the gift to the Gentiles as the same gift as He gave to us also after believing in the Lord Jesus Christ. Stephen Ger on at the beginning - Peter emphasized the remarkable fact that what had happened with the apostles en archē, "in the beginning" at the fulfillment of Pentecost, the original Spirit baptism, experienced seven years earlier on the birthday of the church (Acts 2:1-4), had now been repeated with the Gentiles. NET Note on at the beginning - The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49+ and Acts 1:8+. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission. Larkin - From the content of Peter’s report we learn again that the real hero of the Cornelius conversion narrative is God, “the gracious prodding One who makes bold promises and keeps them, who finds a way even in the midst of human distinctions and partiality between persons” (Willimon 1988:99). Where distinctions born of racial, ethnic, class or gender prejudice stand as obstacles to the advance of the gospel, we can be sure that God will prod us to eliminate them. (Ibid) Moody Bible Commentary agrees that beginning in this context is "a reference to the beginning of the church. This demonstrated that the universal church began at Pentecost in Acts 2, not with Abraham or Adam." THOUGHT - This point is important because one of the most popular systematic theology books by Dr Wayne Grudem teaches that "The church is the community of all true believers for all time....The church is the community of all true believers for all time." (Systematic Theology, Page 853). Grudem holds that the traditional understanding of the church beginning at Pentecost is the result of belief in dispensational theology. I personally believes that is a theological "straw man!" Grudem writes that the dispensational view teaches "that the church and Israel must be thought of as distinct groups. In this book, I have taken a non-dispensational position on that question, though it should be pointed out that many evangelicals who agree with much of the rest of this book will differ with me on this particular question." I am one of those non-dispensational , reformed evangelicals that strongly disagree with Grudem's conclusion. If we just allow the Word to speak for itself, the Bible seems very clear that the Church began on Pentecost and to say the Church was present in Israel in the Old Testament is to state something that Scripture DOES NOT state. The more serious problem with this genre of belief leads to the teaching that the Church is the Israel of God a statement Grudem emphatically states noting that he can say "with assurance that the church has now become the true Israel of God and will receive all the blessings promised to Israel in the Old Testament." (page 863) As much as I respect Dr Grudem and his excellent book, on this specific point, I think he is sadly and clearly in error. To call the church the Israel of God is biblically indefensible. The name "Israel" is used 77 times in the NT and 76 times refers without doubt to the literal nation of Israel. Proponents of this genre of teaching are forced to strain and stretch one passage, Galatians 6:16, but they do so inconclusively and against the overwhelming witness of the remainder of the NT uses of "Israel!" To base a doctrine on one passage unsupported by any other passage is always suspect and almost always leads to an erroneous interpretation. The nation of Israel is still the nation of Israel. And to the amazement of many who have tried to combine the Church with Israel, this tiny nation miraculously was re-born after World War II against ALL ODDS. In all the history of the world there has never been such an occurrence as a nation being re-born after hundreds, even millennia of years of non-existence. And not only was it re-born but it was re-born with the same language. For a relatively small people group like the Jews to maintain their national identity, their traditions and their language is absolutely unheard of in all of world history and is surely clear evidence of their miraculous preservation by God. The point is crystal clear, that the faithful, covenant keeping God is not finished with the tiny nation of Israel. Finally, to merge the Church with Israel as Grudem does makes many of the Old Testament prophecies given to Israel virtually impossible to accurately interpret! If one adheres to the literal interpretation of Scripture as the most natural (and safest) way to interpret the Bible, great prophetic passages like Zechariah 12-14 (e.g., see Zechariah 12:1 commentary, or see the commentary on Daniel 12:1-2, etc, etc) only make good sense if they interpreted as given to the literal nation of Israel. To arrive at any other interpretation on these OT prophecies given to Israel requires that one is spiritualize or allegorize (See the rise of allegorical interpretation) the text which results not in sense but in nonsense! And the ultimate nonsense that results from calling the Church the "true Israel of God" is the anti-Semitic teaching of replacement theology. One has to wonder if any of the proponents of this doctrine have read and understood Paul's clear warning in Romans 11:17-21+. Related Resources: When did the church begin/start? What is replacement theology / supersessionism? What does it mean that the church has been grafted in Israel’s place? What is spiritual Israel? Acts 11:16 "And I remembered the word of the Lord, how He used to say, 'John baptized with water, but you will be baptized with the Holy Spirit.' KJV Acts 11:16 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. remembered Acts 20:35; Luke 24:8; John 14:26; 16:4; 2 Peter 3:1 John baptized with water Acts 1:5; 19:2-4; Matthew 3:11; Mark 1:8; Luke 3:16; John 1:26,33 but you will be baptized with the Holy Spirit Proverbs 1:23; Isaiah 44:3-5; Ezekiel 36:25; Joel 2:28; 3:18; 1 Corinthians 12:13; Titus 3:5,6 And I remembered the word of the Lord - Peter again uses the specific Greek word rhema (see preceding note). Remembered (3403)(mimnesko) means to bring to mind or think of again. It means to keep in mind for attention or consideration. Most of the NT uses convey this sense of recalling information from memory. All of Luke's uses of mimnesko - Lk. 1:54; Lk. 1:72; Lk. 16:25; Lk. 23:42; Lk. 24:6; Lk. 24:8; Acts 10:31; Acts 11:16; NET Note on the word of the Lord - The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as logos tou kuriou (Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Th 1:8, 4:15; 2 Th 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. How He used to say, 'John baptized with water, but you will be baptized with the Holy Spirit - It is interesting that in Acts 10:47 Peter specifically stated the new Gentile believers should be baptized in water, but here in Acts 11 his emphasis is on the baptism of the Spirit and not the baptism in water. The former was clearly a gift from God. The latter was a human response to God's gift of salvation. Peter is all about emphasizing to his Jewish brethren that what happened in Caesarea by the Sea was the result of the sovereign work of God. Luke had recorded John's words in Lk 3:16+ "John answered and said to them all, “As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire." Peter may have been aware of John's words but without question he would have remembered his Lord's words in Acts 1:5+ that "John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” Jesus prophetic promise to the Jews was fulfilled on Pentecost.
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MacArthur writes that "Thlipsis (tribulations) has the underlying meaning of being under pressure and was used of squeezing olives in a press in order to extract the oil and of squeezing grapes to extract the juice ." (Romans 1-8) Figuratively thlipsis pictures one being "crushed" by intense pressure, difficult circumstances, suffering or trouble pressing upon them from without. Thus persecution, affliction, distress, opposition or tribulation, all press hard on one's soul. In the Scripture thlipsis is most often used of outward difficulties, but it is also used of emotional stress and sorrows which "weighs down" a man’s spirit like the sorrows and burden his heart. Thlipsis then includes the disappointments which can "crush the life" out of the one who is afflicted. Finally, note that the English word "tribulation" is derived from the Latin word tribulum (literally a thing with teeth that tears - see video), which was a heavy piece of timber with spikes in it, used for threshing the corn or grain. The tribulum was drawn over the grain and it separated the wheat from the chaff. As believers experience the "tribulum" of tribulations, and depend on God’s grace, the trials purify us and rid us of the chaff. All of Luke's uses of thlipsis - Acts 7:10; Acts 7:11; Acts 11:19; Acts 14:22; Acts 20:23. We do well to take note of the use of thlipsis in God's promise to believers (you probably will not find in a book on "God's Promises!") -- “Through (THE INSTRUMENTALITY OF) many (NOT FEW) tribulations we must (SPEAKS OF NECESSITY) enter the kingdom of God.” Woe! Better to be forewarned so we can be spiritually forearmed! Made their way to Phoenicia (Map showing Phoenicia, Cyprus, Antioch, Tarsus) Phoenicia was a coastal territory about 7.5 miles wide and 75 miles long located to the north and west of Galilee, extending from Cape Carmel north to the river Eleutheros in the area of modern Lebanon. The main towns in Phoenicia were Ptolemais, Tyre, Zarephath and Sidon, and we hear later of Christian groups in three of these places (FOR LOCATION OF THESE CITIES ENLARGE MAP BELOW and Ptolemais see Acts 21:4, 7; 27:3). And Cyprus (Modern Crete - See map) - The island is about 50 miles west of Syria and the birthplace of Barnabas (Acts 4:36). Today the site of a large Jewish colony. Wikipedia has an interesting note that "Cyprus occupies an important role in Greek mythology being the birthplace of Aphrodite and Adonis," thus it must have been like much of the ancient pagan world, heavily steeped in idolatry. As noted the Jewish itinerate "evangelists" apparently did not attempt cross-cultural proclamation of the good news. This is a sad note, but does serve to illustrate how entrenched the Jews were in their man-made traditions and exclusivism. Here in Acts 11:19-30 Dr Luke records what would appear to marks a watershed moment in the history of Gospel proclamation/penetration, a story which wonderfully dovetails with Peter's good beginning among Gentiles in the "church plant" at Caesarea some 275 miles south of Antioch. It is interesting that Cyprus was to be the first place evangelized by Barnabas and Paul when they later went out as missionaries together (Acts 13:4-12+) And Antioch - In southern Turkey and today a town of only a few thousand. Archaeologists have excavated ruins of the old city of Antioch. (see more detail on Antioch below Speaking the word to no one except to Jews alone - While this event follows God's "flinging open Gospel doors" to the Gentiles in Caesarea, it would seem that the message of God's interest in both Jews and Gentiles has not yet either been heard or been received ("welcomed") by the Jews who had been scattered from Jerusalem. Thus they continue their parochial, provincial proclamation of the Gospel. As an aside we see a similar problem in some of our churches who are not interested in world-wide missions. Related Resource: Is suffering for Christ always going to be a part of being a follower of Christ? Bearing The Name The disciples were first called Christians in Antioch. —Acts 11:26 Today's Scripture: Acts 11:19-26 Hans Geiger, Marie Curie, Rudolf Diesel, Samuel Morse, and Louis Braille share something in common. They all invented or discovered something significant that bears their name. Their names, along with many others, appear in the “Encyclopedia Britannica’s Greatest Inventions,” a list of “325 innovations that have had profound effects on human life.” We who follow Christ bear His name. In Luke’s record of the early church, he said: “The disciples were first called Christians in Antioch” (Acts 11:26). Later, Peter urged the early believers not to be ashamed of suffering as “a Christian” (1 Peter 4:16). The term Christian, once directed at Jesus’ followers in scorn, was embraced by them as a badge of honor, a mark of allegiance to Him. As followers of Christ today, we gladly bear His name as our Savior, Lord, and Friend. Just what do Christians look like? What sets their lives apart? They’re ordinary people Who love God from the heart. —D. De Haan Time Out Read: Acts 11:19-26; 13:1-3 Then, having fasted and prayed, and laid hands on them, they sent them away. —Acts 13:3 El Bulli restaurant, 2 hours north of Barcelona, is so popular that customers must reserve a table 6 months in advance. But noted Spanish chef Ferran Adrià decided to close the doors of his award-winning restaurant for 2 years so he and his staff could have time to think, plan, and innovate. Adrià told Hemispheres Magazine, “If we are winning all the prizes, why change? Working 15 hours a day leaves us very little time to create.” In the midst of great success, they took time out for what is most important to them. The first-century church in Antioch experienced a time of exciting growth when “a great number believed and turned to the Lord” (Acts 11:21). As a result, Barnabas and Saul came to teach the new believers (vv.25-26). But along with the hard work, they took time to seek the Lord through prayer and fasting (13:2-3). Through this, God revealed His plan for taking the gospel into Asia. There is a blessed calm at eventide That calls me from a world of toil and care; How restful, then, to seek some quiet nook Where I can spend a little time in prayer. —Bullock Prayer is as important as breathing. Tonsilitis Jones The disciples were first called Christians in Antioch. —Acts 11:26 Today's Scripture:Acts 11:19-26 A psychologist made the observation that children often develop lifelong complexes because of their names. That may have been true in the case of a boy I read about. His parents gave him the name Tonsilitis Jones, and it caused him difficulties in school and again when he tried to enlist in the navy. I know from personal experience that our names have a definite bearing on how we feel about ourselves and the way we behave. Because my father was a well-known preacher by the name of De Haan, I felt that people had higher expectations of me than of my peers. But the family name was also a helpful reminder of many positive values that were to guide my behavior. If we want to call ourselves Christians, let’s live up to our name! O to be like Thee, blessed Redeemer! This is my constant longing and prayer; Gladly I'll forfeit all of earth's treasures, Jesus, Thy perfect likeness to wear. —Chisholm Acts 11:20 But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus. KJV Acts 11:20 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. men of Cyprus and Cyrene Acts 2:10; 6:9; 13:1; Matthew 27:32 began speaking to the Greeks Acts 6:1; 9:29 Preaching the Lord Jesus - Acts 8:5,35; 9:20; 17:18; 1 Corinthians 1:23,24; 2:2; Ephesians 3:8 NAMELESS MISSIONARIES TO THE GENTILES But - Don't read over this term of contrast too quickly. This but has to be one of the greatest "changes of direction" in all the Bible. Why so? It marks the change of focus from evangelizing the Jews to evangelizing the Greeks (the Gentiles). Most of us reading this note are Gentiles, so we should pause and praise God for this sovereignly created watershed in the spread of the Gospel to all the people of the inhabited earth. Thank You Lord. Amen! The exact date of this bold new mission thrust to Gentiles is not stated by Luke, but it would appear to occur after the initial Gentile break though with Cornelius at Caesarea Maritima which was about 275 miles south of Antioch. There were some of them - Nameless among men but not before God. Faceless but not faithless nor fruitless. These men were on the front line of missions and were clearly on fire spiritually, surely energized by the Spirit, enabling them to spread the message of the Lord Jesus. Won't heaven be wonderful, for there we will meet these men who God used to begin the spread of the Gospel which eventually reached each of us centuries later and continents apart. Ray Stedman on some of them - In many ways this is one of the greatest events in all history. And amazingly, the evangelization was conducted by obscure men and women, laymen like most of you here. They made no headlines on earth, but extra editions were published in heaven because this was such a fantastic event. At William
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MacArthur - That the Hellenists were preaching the Lord Jesus, the facts of His life, death, and resurrection, as Peter had to Cornelius and his household, seems obvious. To have presented Him as the Jewish Messiah would have had little meaning to predominantly Gentile audiences. (MacArthur New Testament Commentary – Acts) F F Bruce makes the point that "“Many (Greeks) were trying to find in various mystery cults a divine lord who could guarantee salvation and immortality to his devotees” As Larkin says "The good news is that “this can be found in the Lord Jesus” (compare Acts 10:36; 16:31; 20:21; 28:31)." Jack Arnold has some interesting insights on evangelism by the local church - There has been much study done recently on church growth at the Fuller Theological Seminary School of Missions. While there are many secondary reasons why a local church may grow, such as a T.V. ministry, expository preaching, bus ministry, home Bible classes and so forth, the one common denominator is that all these churches have an active lay ministry who are faithfully witnessing for Christ. In these churches, laymen are being mobilized and trained. It has also been pointed out that about ten percent of any congregation has been given the spiritual gift of evangelism. While it is the responsibility of all Christians to witness verbally for Christ, about ten percent will show definite skill and ability in evangelism. It is the task of the ten percent to help train the ninety percent. It has also been shown that the most effective time for effective witnessing for the average Christian is the first three years after his conversion to Christ. Why? Because it is during these years that the new Christian has many unsaved family, friends and acquaintances, and this sphere of people will be witnessed to by most people within a three year period. As a Christian grows deeper in Christ, he develops mainly Christian friends and finds himself mainly doing Christian ministries. In any local church, the greatest potential for evangelistic effectiveness comes from a combination of the ten percent of the mature Christians who have the gift of evangelism coupled with the recent converts of less than three years. It becomes obvious that new converts to Christ are essential for a normal, healthy development of a local church. R Kent
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MacArthur - In the Old Testament the phrase the hand of the Lord meant two things. First, it spoke of God's power expressed in judgment (cf. Ex. 9:33; Deut. 2:15; Josh. 4:24; 1 Sam. 5:6; 7:13). It also referred to God's power expressed in blessing (Ezra 7:9; 8:18; Neh. 2:8, 18). In this case it was related to God's blessing, so that a large number who believed turned to the Lord. (Ibid) Ray Stedman wisely writes that in this section "we learn afresh of the movement of the Holy Spirit. The Holy Spirit at work is like a great river, cutting a fresh channel, going wherever it (HE) wishes. Sometimes we Christian flood control experts are disturbed by that. We do not like the way the Holy Spirit moves. We like to dig a channel, line it with concrete, and say, "Come, O River of God. We have dug the channel. Flow through it now according to our desire." (cf Jn 7:38, 39) But God does not work that way. He makes His own channels. We build dikes and dams and attempt to direct the Spirit's flow. But, as the Lord Jesus said, the Spirit is like the wind; he blows wherever he wishes (Jn 3:8). No one can tell where He comes from or where He is going. It is refreshing to recognize that. The Holy Spirit has cut new channels repeatedly throughout twenty centuries of church history. Every now and then He breaks out in a fresh way. Unfortunately we Christians consider that to be some special kind of activity. We view it as emergency procedure on God's part when we ought to recognize that it is the normal pattern of God at work. As the book of Acts makes perfectly clear, God expects to act this way all the time, and He will, if we are ready to move with him. Beginning with Verse 19 of Chapter 11, we find an interesting account of the moving of the Holy Spirit in fresh and vital ways." (Acts 11:19-30 Expanding Horizons)
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MacArthur - The grace of God may be invisible, but its effects are readily seen. Grace can be difficult to define, but here we see that God's grace can be seen. How so? Changed lives, transformed temperaments always give off the pleasing aroma of God's grace (cf 2 Cor 2:14-16, like "letters' to be "read" = 2 Cor 3:2), which is manifest as God's saving (justification) and transforming (sanctification) power as seen by changed conduct identifying them indelibly as new creatures in Christ (2 Cor 5:17). Idol worshipers who are now God worshipers. Surprisingly the Greek word charis occurs only 4 times in Acts (Acts 4:33; 15:11; 18:27; 20:24). On the other hand of the 4 Gospel writers, Luke uses charis most often (No uses in Matthew or Mark and 3 in John - Jn. 1:14; 1:16; 1:17, compare 8 times in Luke = Lk. 1:30; Lk. 2:40; Lk. 2:52; Lk. 4:22; Lk. 6:32; Lk. 6:33; Lk. 6:34; Lk. 17:9) Grace (favor) (5485)(charis from from chairo = to rejoice. English = charity. Beggars need "charity" even as sinners need grace, for we are all spiritual paupers outside of Christ, but "God gives where he finds empty hands"-Augustine [cp Mt 5:3-note]) is a word which defies a simple definition but at its core conveys the sense of favor while the specific nuances of charis depend on the context in which it is used. Someone has written that the word grace is probably the greatest word in the Scriptures, even greater even than “love,” because grace is love in action, and therefore includes it. It is hardly too much to say that God has in no word uttered Himself and all that was in His heart more distinctly than in this word grace (charis)! THOUGHT - Adrian Rogers says the best definition of grace that he has ever heard is that God's grace is "both the desire and the ability to do the will of God." It is striking that almost the same words occur in Php 2:13NLT-note "For (term of explanation - explains how it is possible to Work out our salvation - Php 2:12-note) God is working in you, giving you the DESIRE and the POWER to do what pleases Him." When you have a godly desire, that desire is from God, because no good thing can come out of our old vile heart! And only God the Spirit in us can give the supernatural power necessary to accomplish that godly desire! So we could paraphrase Php 2:13, in simple words, by saying that God's Spirit is continually giving us the grace (desire and power) to do what pleases Him! This practical definition of grace ought to free many of us who are "trying to clean ourselves up!" It can't be done! We need His grace to give us the desire to "clean up" and the power to "clean up!" Are you resisting His grace? You can either receive it or resist it! The first way leaves us filled, while the second way leaves us empty, dry, and spiritually barren. O beloved, tell God you desperately need and want Him to pour out His grace on the situation you find yourself entwined. Do you have a root of bitterness? Then confess it (even that act is a reflection of His grace) and cry out for His grace to give you the desire and the ability to eradicate that deadly root and its caustic fruit. And keep crying out until He removes the root, for it is in His will that no child of His should ever have a root of bitterness! And when He removes it, celebrate with a praise and worship service! (See also What is free grace? What is Free Grace Theology?) In Acts 4:33 Luke writes that "with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all." And so in this verse we see an association between power and grace. In 2 Cor 12:9 Paul writes that after asking Jesus to remove the "thorn" in his flesh, Jesus answered “My grace is sufficient for you, for power is perfected in weakness." So again we see the grace from Jesus is associated with power (dunamis). We see this same association in 2 Ti 2:1 Paul exhorting young Timothy "be strong (be empowered - endunamoo in present imperative) in the grace that is in Christ Jesus." Christ is the source of grace and that grace gives power. Larkin - Unlike “those of the circumcision” in Acts 11:2, but very much like the hosts of heaven (Lk 15:7, 10), Barnabas rejoices at seeing the evidence of the grace of God Ray Stedman on seeing invisible grace - Now, how do you see grace? It is an invisible quality. Grace, of course, means the graciousness, the goodness of God poured out into a life. How do you see that? It is interesting that in the original language this word is charis, from which we get the English word, charisma. It is the same word that the Apostle Paul employs in Ephesians 4 where he speaks about the gifts of the Holy Spirit: "But grace was given to each of us according to the measure of Christ's gift," (Ephesians 4:7 RSV). The grace referred to is a gift of the Spirit, one of the gifts mentioned in Romans 12 and First Corinthians 12: the gift of love, the gift of wisdom, of knowledge, of faith, discernment, prophecy, teaching, etc. In Ephesians 3 Paul speaks concerning himself, "To me this grace was given..." (Ephesians 3:8a RSV). What grace? "...to preach to the Gentiles the unsearchable riches of Christ..." (Ephesians 3:8b RSV). He had the gift of preaching. When Barnabas saw the gifts of the Holy Spirit in evidence he knew these were real Christians. In Hebrews 2 we are told that the gospel "was first declared by the Lord, then was preached by those who knew him, and it was confirmed by signs and wonders and by the distribution of the gifts of the Holy Spirit..." (Hebrews 2:3b-4RSV). So the possession of one or more of these gifts is the sign that somebody is a real Christian. That is what Barnabas saw when he came; therefore he was glad. He saw also that they were a church. They shared together the common life of Jesus Christ. Every one of them had in him the life of Jesus. That is what makes a body -- the sharing of life by each individual cell. We could all be gathered here as an ordinary assembly of people -- perhaps as members of the Democratic Party, or the Republican, or whatever -- but we would not be a body. But because we all share the life of Jesus we are a body. (That is, presumably we all do. There may be some here who do not; if so, they are not a part of this body, the body of Christ.) It is the life of Jesus that makes us a body. When Barnabas found all these Christians sharing the same life he knew that here was a real church. They were sharing the gifts of the Spirit and operating as a church. That is what makes a church. It is not the fact that people gather together on Sunday that makes them a church. It is not that they meet and celebrate the Lord's table, or are baptized. That is not what makes them a church. It is the fact that they have the same life and that they manifest the gifts of the Holy Spirit. (Acts 11:19-30 Expanding Horizons) JOY IN THE LORD He rejoiced - Why did he rejoice? Because he had witnessed the grace of God! Barnabas is a good model for us to emulate. Do we rejoice when we see the supernatural effects that can only be explained by the effective working of the grace of God and the Spirit of grace (Heb 10:29)? Or do we envy these workings of grace in fellow believers, spurred on by fleshly jealousy? Rejoiced (5463)(chairo) means to be "cheer" full, calmly happy or well-off. Notice that "grace" (charis) is derived from "rejoice" (chairo) and so it should not surprise us as Page says that "Grace brings gladness." Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source is the Spirit!). Chairo means to enjoy a state of gladness, to be delighted. Luke's uses of chairo - Lk. 1:14; Lk. 1:28; Lk. 6:23; Lk. 10:20; Lk. 13:17; Lk. 15:5; Lk. 15:32; Lk. 19:6; Lk. 19:37; Lk. 22:5; Lk. 23:8; Acts 5:41; Acts 8:39; Acts 11:23; Acts 13:48; Acts 15:23; Acts 15:31; Acts 23:26 F F Bruce applies Barnabas' experience to our lives today asking - Do we, with Barnabas, rejoice “at the spectacle of God’s free favor, unlimited by racial or religious frontiers, embraced and enjoyed by all without distinction”? Began to encourage them - Barnabas encouraged again and again (imperfect tense), over and over living up to his nick name "Son of Encouragement!" Would it be true of all brothers and sisters in Christ that we would be called by others sons or daughters of encouragement! Amen! Encourage (exhort, implore) (3870)(parakaleo from para = side of, alongside, beside + kaleo = call) means literally to call one alongside, to call someone to oneself, to call for, to summon. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action. Sometimes the word means convey the idea of comfort, sometimes of exhortation but always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. See the following discussion for elaboration on the nuances of this great Greek verb. One writer has said that Paul's use of parakaleo in verses like Eph 4:1, Ro 12:1, 1 Th 4:1 is “one of the tenderest expressions in all the Bible.” Swindoll observes that encouragement is "what new Christians need—lots of encouragement. He (BARNABAS) didn’t draw out a list of dos and don’ts or mark up a local map with places to avoid around Antioch. He mainly “encouraged.” The verb is parakaleo, a multifaceted word that carries the idea of standing alongside someone in order to provide counsel, courage, comfort, hope, and positive perspective. Like an athletic coach, an encourager challenges without condemning, instructs without lecturing, inspires without condescending, and helps another toward excellence. Barnabas, like a coach encouraging and challenging an athlete to reach a particular goal, urged the new believers in Antioch to grow in grace while remaining true to their Savior. Kent
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MacArthur writes that didasko "refers to the passing on of information-often, but not necessarily, in a formal setting. It focused on content, with the purpose of discovering the truth-contrary to the forums so popular among Greeks, where discussion and the bantering about of various ideas and opinions was the primary concern (see Acts 17:21). Synagogue teaching, as illustrated by that of Jesus, was basically expository. Scripture was read and explained section by section, often verse by verse. (Matthew 1-7 Chicago: Moody Press) (Bold added) In another source MacArthur writes that didasko (and related words) - In all the various forms, the root meaning carries with it the idea of systematic teaching or systematic training. It is the word that is used to refer to a choir director who trains a choir over a long period of rehearsals until they are able to perform. The gift of prophecy could be a one-time proclamation of Christ, but the gift of teaching is a systematic training problem to take a person from one point to another. What is the curriculum for the teacher? The Bible, the Word of God. The gift is to teach systematically the truth of God. It can be used with men—one on one, one on two, one on three, one on five thousand. It can be used with women—one on one, one on two, one on three, one on five thousand. It can be used by a lady in a little group of children. It can be used by a mother to a son. It can be used by a husband to his wife. It can be used in any conceivable way that the Spirit of God desires. It is the ability to pass on truth in a systematic progression so that someone receives it, implements it, and a change of behavior takes place. In fact, it is a gift that belongs to a lot more of us than we realize. (MacArthur, J. Spiritual Gifts. Includes index. Chicago: Moody Press) The word considerable is the Greek adjective hikanos which means sufficient, enough, adequate and in this context pertains to being a large number, presumably a large number of all who attended the weekly worship services. And the disciples - Notice what these first Gentile believers were called - disciples. Clearly Luke is not using this to describe an elite group of believers, some who may have advanced to a higher level of spiritual maturity. Early on in my Christian life, I was taught that all believers were believers but not all believers were disciples and was very confused by this aberrant teaching for many years. I was taught there are two main classes of Christians, carnal and spiritual, and only the latter were worthy of the appellation "disciples." After studying Acts it became crystal clear that Luke believed that all believers were disciples, which corrected my earlier mistaken beliefs. Only recently have I come to understand the genesis ('pathogenesis") of this spurious teaching regarding who is a disciple. and the spurious classification of believers as either carnal or spiritual. That is an aberrant teaching and opens the door for someone to live as "carnal Christian" their entire life, and end up in Hell! To be sure, all believers have their carnal moments (yours truly for sure!), but to have a lifestyle of carnality (THIS IS THE KEY QUALIFIER-LIVING HABITUALLY IN SIN) is not to ever live as Christ, but to live like the devil and the destination of those who live in this deception will be eternal punishment like their father, the devil! Here is a quote from a very interesting book entitled "Let Go and Let God? A Survey and Analysis of Keswick Theology" by Dr Andrew Naselli who writes that... Hodges (See also Zane Hodges unusual teachings - Troubling Teachings) contends that the only condition for salvation is intellectually believing (ED: CF "HEAD KNOWLEDGE") and that other elements such as repentance and surrender are heretical additions to the Gospel that result in salvation by works rather than by faith alone. (ED: What is free grace? What is Free Grace Theology?) Hodges denies that a person who believed in Christ must continue believing to possess eternal life and that he can “drop out” of the Christian life just as a student can drop out of school (ED: SEE Perseverance of the Saints). Ryrie, (Charles) though not as extreme as Hodges, also argues that neither the Gospels nor the rest of biblical revelation support Lordship salvation (ED: What is lordship salvation). His main argument is that belief in Jesus Christ is the only requirement for salvation (ED: AMEN TO THAT!). He nevertheless defends the view that Christians may be in a state of lifelong carnality and may even become unbelieving believers; those who once believed are secure forever—even if they turn away....Hodges’s (Zane Hodges) and Ryrie’s (Charles Ryrie) distinction between salvation and discipleship (ED: WHICH IS WHAT I WAS TAUGHT FOR YEARS) is Chafer’s (Louis Sperry Chafer) adoption and adaptation of Keswick theology, namely, his categories of carnal and spiritual believers. (“The Tradition Behind the Free Grace Belief That the Christian Life Has Two-Stages [sic]: Keswick Theology,” Ph.D. dissertation., Baylor University, 1995, 343–7) Related Resources: All from Dr Andrew Naselli What is a carnal Christian? What is easy believism? What is cheap grace? Handout on Keswick Theology A Historical and Theological Survey of the Early Keswick Movement (Mp3) - excellent summary of this issue if you are not familiar A Theological Analysis of the Early Keswick Movement – Part 1 (57:20) A Theological Analysis of the Early Keswick Movement – Part 2 (with Q & A) (49:24) Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. Steven Ger - Whether Christian was originally coined by believers or pagans, meant derisively or not, the name certainly stuck, and most assuredly, it correctly identifies believers as partisans of Christ, the Messiah. Whether we like it or not, in the world in which we all live, believers in Christ are universally identified as "Christians." This author's opinion is that "a rose by any other name would smell as sweet." The lively aroma of Jesus is present in all who have given themselves to Him, Jew or Gentile, no matter by which name they wish to be identified. This author (GER IS JEWISH) gladly answers to Messianic Jew, Messianic, Jewish Christian, Jewish believer, Hebrew Christian, Christian Jew, or simply, Christian. (Just don't call this author "late for dinner!") Grammatically, if we translated christianos by way of its Hebrew equivalent, we would get the term, "messianic." Both terms, "Christian" and "Messianic," mean exactly the same thing and can be used interchangeably. Today, the term "Messianic" communicates a decidedly Jewish ethnic flavor. That may not hold true tomorrow, however, or the next day, as trends, fads and preferences move in and out of vogue among our community of faith. (Ibid) Ray Stedman on called Christians - It is clear from this brief statement (ED: IT DOES NOT SAY "THEY CALLED THEMSELVES CHRISTIANS") that it was not the Christians themselves, but the people of Antioch who called them that. The word means, "those belonging to Christ," or "Christ's men." As these Christians talked about Jesus to men everywhere -- Jesus the Christ, the Messiah -- the Gentiles around them labeled them "Christ's men." You can tell from this that they didn't talk about the church; they talked about Jesus. (ED: WOULD THOSE WHO KNOW YOU CALL YOU CHRIST'S MAN OR WOMAN BECAUSE THAT IS WHO YOU SPEAK ABOUT?) At first it was a contemptuous term, a term of reproach. "Look at these crazy people! They come into our city, they don't worship our idols, don't observe our moral (or immoral) standards, they live lives entirely different from ours." So, contemptuously they called them "Christ's men," Christians. But the disciples thought it was wonderful to be called Christ's men, so they adopted the name and called themselves Christians. That is why yet today we are called Christians. (Acts 11:19-30 Expanding Horizons) Ralph Earle writes that "As followers of Jesus we are to be, first of all, learners. We are to learn from Him by listening to Him, learn the truth that will set us free (John 8:32) and keep us from error. But we are also to learn from Him by looking at Him‑ learn how to live a life of beauty and blessing." (Word Meanings in the New Testament) John Piper has some solemn comments on John 8:31 - What this phrase "truly my disciples" implies is that there are disciples who are not truly disciples. The word "truly" means "really"—"really my disciples." In other words, there are real and unreal disciples. There are authentic and inauthentic disciples. There is discipleship that is merely outward, and discipleship that goes down to the root. The world is not just divided into two groups: disciples of Jesus and non-disciples. It is divided into three groups: non-disciples, unreal disciples, and real disciples—people who make no pretense of following Jesus, people that say they follow him and have a surface connection with him, and people who truly follow him. Why did Jesus bring up this distinction? It's disturbing. It makes us squirm and ask ourselves the question which one we are. He brought it up because verse 30 says, "As he was saying these things, many believed in him." There had been a large response to what he was teaching. And whenever there is a large response to anything you may guess that some are being carried along by the crowd. If your friends are going, it's easy for you to go, even if you wouldn't go on your own. You are along for the ride. So Jesus doesn't assume that all this belief is real. What he does is give a test that we can use to see if we are real. And in giving us this test Jesus helps us be real. It is not just a test of reality. It is a pathway to reality. (Full message - If You Abide in My Word, You Are Truly My Disciples - John 8:31). Were first called Christians in Antioch - We have seen that those who had placed their faith in Christ and been born again by the Spirit were referred to by several different terms in the Book of Acts: Believers (Acts 5:14, Acts 10:45, Acts 16:1) The Church (Acts 5:11, 8:1, 3, etc) Disciples (learners of Jesus - Acts 6:1; Acts 6:2; Acts 6:7; Acts 9:1; Acts 9:10; Acts 9:19; Acts 9:25; Acts 9:26; Acts 9:36; Acts 9:38; Acts 11:26; Acts 11:29; Acts 13:52; Acts 14:20; Acts 14:21; Acts 14:22; Acts 14:28; Acts 15:10; Acts 16:1; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:9; Acts 19:30; Acts 20:1; Acts 20:30; Acts 21:4; Acts 21:16) Saints (set apart ones for God - Acts 9:13, 32, 41, Acts 26:10) Brethren (sharers of a common birth and common life - Acts 6:3, et al - However note that not every use of brethren refers to genuine believers but to Jewish brethren, e.g, Acts 2:29, 2:37). Witnesses (Acts 5:32 - one might argue that this was not a specific name, but more reflective of what they did). The Way (Those belonging to the Way - see comments on Acts 9:2+, Acts 19:9, Acts 19:23, Acts 24:14, Acts 24:22) Christian (Acts 11:26, Acts 26:28, 1 Peter 4:16) Nazarenes ("sect of the Nazarenes" = Acts 24:5) The Flock (Acts 20:28-29) The first four designations were "self-designations" or what believers called each other. The designation of "Christian" is not so clear and most authorities interpret this as a designation given to the believers in Christ by others who were not believers. Most (but not all) writers feel that "Christian" was given as a pejorative, a name of derision or ridicule. It reminds me of the name "Jesus Freaks" given to believers in the 1960's which was eventually made into a song ("Jesus Freak")! Ray