Acts

By Charles W. King

This book should cause you to look at the church today in something of a new way. It uses the only contemporary history of the church we possess in a different way. Rather than a history it seeks to determine the everyday practice of the church as a means for critiquing our practice. Don’t expect to be entirely comfortable with the experience. Neither the author not his students have been. Expect to find some ideas you may want to try to implement in improving the church as you know it.

• Language: English
• Publisher: Lulu Publishing Services
• Release date: Jun 17, 2016
• ISBN: 9781483448541

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ACTS

Blueprint for the Church

CHARLES W. KING

Copyright © 2016 Charles W. King.

All rights reserved. No part of this book may be reproduced, stored, or transmitted by any means---whether auditory, graphic, mechanical, or electronic---without written permission of both publisher and author, except in the case of brief excerpts used in critical articles and reviews. Unauthorized reproduction of any part of this work is illegal and is punishable by law.

Scripture taken from the New King James Version. Copyright © 1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

Scripture taken from the King James Version of the Bible.

Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. (www.Lockman.org)

Scripture taken from the American Standard Version of the Bible.

ISBN: 978-1-4834-4855-8 (sc)

ISBN: 978-1-4834-4854-1 (e)

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

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Lulu Publishing Services rev. date: 05/20/2016

Contents

First Considerations to the Study

The Terms or Requirements for Salvation

The Social/Cultural Make-up of the Church in Acts

Leadership of the Church

The Emotional Life in the Apostolic Church

Women and the First Century Church

Christian Assemblies

Charitable Sharing in the Apostolic Church

The Fellowship of the Church

Prayer in the First Century Church

Methods of Evangelism

The Discourses in Acts

The Teaching Program of the Church

Homes Mentioned in Acts

What Acts Says about the Church

Opposition by Outsiders

The Church and The Holy Spirit

The Church and the Law

Angels in the Apostolic Church

Visions in Church Life

Fasting and The Apostolic Church

Quo Vadis?

Sources Referenced in the Text

A Note to Greek Readers

In my early drafts of this work, I used a number of Greek words using a symbols font. I had some problems, and then it came to me that the audience for this work is not primarily the Greek reading public, but a general one. Therefore, I am transliterating all of the Greek words into forms using the following rules.

All of the consonants are transliterated by the corresponding English consonants. The zeta will have the dz usage within the word. A rough breathing will be represented by an h. A double gamma is transliterated as ng.

The vowels are a bit more difficult. The following chart will indicate the transliterations.

α - a      ε - e      η - ee      ι - i      ο - o      υ - u      ω - o

The diphthongs use the English letters as given for the vowels. This system is the same as that used for The Word Study Concordance (revision of The New Englishman's Greek Concordance by George V. Wigram and Ralph D. Winter, Tyndale House, 1978) with one exception. Their transliterations made no distinction between the omicron and the omega with the exception of a line over the vowel. This element is not available in my word processer, so I have used the underlined o to indicate a long vowel sound of the omega.

First Considerations to the Study

A few years ago a young woman in North Carolina asked if I could suggest some Bible study materials. At that time, I had a copy of Frank Hicks' workbook on Acts (the one for adults) (Hicks). I suggested that perhaps she would like to work through that study. Although she professed a strong Christian faith and had been active in the church for a number of years her remark was, That sound's interesting. I don't know much about the book of Acts.

It may be that Acts has become one of the most neglected books in the New Testament. This may have begun with the reformation, when Luther placed such great emphasis on Romans. Perhaps theologians have extended this neglect because of their fascination with theological theory. Only with the reformation of the nineteenth century (often called the Restoration Movement) has the book come more to the forefront. Even some among those in this movement seem to view the book as primarily one of interesting history, rather than vital source of information for the modern church.

When you consider the unique character of Acts, you wonder how it could be given such an insignificant place in the life of the church. First, it is the only book in the world in which you have the direct account of the answer given by an Apostle to the most important question in the world when the unsaved asked it. That question is What must I do to be saved? Second, only in Acts do you have an account of the life of the first century church. Here alone, with some assistance from the literature which the early church leaders produced, we find how the church conducted itself, met difficulties, and cared for each other. We also have glimpses into the personal lives of the early Christians.

This writer holds a very firm conviction that the only proper course for the church today, and the only answer to the divisions within the church lies in an effort to reproduce within modern cultures the teaching and approved practice of the church in the days when the divinely inspired Apostles were its leaders. In order to do that we need to look closely at what the church did and taught in its earliest years. If a faith once for all delivered to the saints can be defined and practiced it must in a very significant degree find its teaching and models in Acts.

Therefore, this volume attempts to begin the study which we hope others will take up, with a consistent recognition of the authority of the Scriptures, and carefully and prayerfully pursue. I do not see that any existing church has succeeded in the task of replicating the practice and teaching of the church as given by God through the Apostles through the guidance of the Holy Spirit. I see it as being still a purpose well worth pursuing and the only one that I believe gives us hope of true unity of Christians, and of winning the battle for our King, Jesus.

The Terms or Requirements for Salvation

This first topic probably constitutes the most important topic in scripture. Many places in scripture refer to it, but ONLY in Acts do we have accounts of the unconverted asking What must I do to be saved? followed by an answer from an Apostle. Many have inductively taught the terms of the plan of salvation from Acts. It has, in fact, been a standard procedure within the "Restoration Movement, to present the terms of the plan of salvation. We introduce another presentation of it as an introduction both as the most important topic in the book, but also as an introduction to the way that we wish to deal with the material in Acts.

Men have for a long time, notably beginning with Bacon, known the principles of inductive study. Only with the movement to restore the first century church which began in the late eighteenth and nineteenth centuries have students of scripture applied it as a tool for answering this question. Walter Scott first made the most dramatic introduction of the approach when he surveyed Acts to determine what the Apostles had required of those who would become Christian. The study of the occasions of conversion by an inductive study supplied a much-needed approach. We begin with that type of study of the conversions in Acts, but propose in the rest of this volume to apply the same approach to a series of topics included in Acts either directly or indirectly.

Briefly the approach takes every instance of the mention of the topic and draws the information given at each point together to form a complete picture of the item. We will in this study include material directly from the book of Acts, but to give a complete picture will include references from literature contemporary to Acts.

Pentecost

The first occasion where men asked Apostles What must I do to be saved? is recorded in Acts 2:37-41. On that occasion, the people asked: 'Men and brethren what shall we do? Peter relied Repent and be immersed ...into (Greek is εις) the remission of sins and you shall receive the Holy Spirit's gift, - gift of the Holy Spirit. After that he exhorted them, Be saved from this 'crooked' generation." The author uses a second person plural (you all) aorist (completed action) passive verb which we translate as an imperative (a command to them) since the statement that Peter was exhorting (advising, beseeching, etc.) them immediately precedes it. In Verse 41 the text says that those who received the word were immersed (as Peter had commanded) and in Verse 47 that the Lord was adding to them the ones being saved or saving themselves. (The grammatical form permits either saving themselves or being saved since the spelling of the middle and passive of the present participle are identical.) Note that in both the commands the non-Christian has responsibility for taking action.

Jerusalem -- the blind man healed (Acts 3:19)

The second account of a conversion in Acts where an inspired Apostle told men how to be saved appears in Acts 3:19. The occasion occurred as an aftermath of the miracle done for the lame man at the gate of the temple. In this case the command is to repent and turn. (μετανοησατε, επιστρεψατε). Both verbs are aorist imperatives signifying a command to do some completed action. (The first word implies to undergo a change in frame of mind and feeling, to repent, to make a change in principle and practice. The second indicates the person is to "bring back, convert, to turn one's self upon or toward, to turn around, to turn back, to return, to be converted.) (Joseph H. Thayer, Thayer's Greek English Lexicon) This indicates that one must both change his mental attitudes and also change his pattern of behavior. The first may imply both, but Peter makes it explicit that a person must change his behavior as a requirement to having his sins blotted out. Salvation according to Peter can only be had with a change in behavior. This is accompanied by the promise of times of refreshing which can only be attained when the person fulfills the conditions.

Even in the churches of the Restoration Movement, it seems to me that this aspect of the revealed plan of salvation receives little attention.

Philip at Samaria (Acts 8:12)

Philip was not an Apostle. He may have had the special gift of knowledge and so presented an inerrant message but it was one based on what he had been taught. The statement here is simply that they first believed and then were immersed. The statement that Philip...preached good news about the kingdom of God and the name of Jesus Christ indicates the content of what they believed.

Philip and the Eunuch (Acts 8:35-38)

Again we have an historical record of what Philip did which resulted in the conversion of the eunuch. We do not have a pronouncement by an inspired Apostle, but by one who is assumed to have the gift of inspired revelation.

The elements in this case include the following. 1) God sent a messenger. 2) The messenger proclaimed to him good new about Jesus based on Old Testament revelation (Verse 35). 3) The eunuch asked to be immersed (Verse 36). 4) Philip immersed him (Verse 38). Verse 37 does not appear in more modern translations but records what is evidentially a very early account of the confession of faith required before immersion.

The reason that the verse doesn't appear is that it is omitted in 2 papyri, 6 uncials, 19 cursives, 5 versions, Chrysostom, and Theophylact. (Kurt Aland, et al, The Greek New Testament.) However in various forms it appears in four versions, Tertullian, Irenaeus, Cyprian, Ambrosiaster, Pacian, Ambrose, Augustine, Theophy, etc. (ibid) The King James version is based on the Steven's Greek text which included the readings in whatever the majority of the manuscripts had at the time of Steven's edition, the middle of the sixteenth century. The papyri are the earliest manuscripts and the most recent discoveries. Although most modern editors reject the verse, many believe it authentic at least as to first century practice.

The Conversion of Saul (Acts 9:1-18, 22:6-16,and 26 12-20).

Some confusion exists as to the exact time of Saul's conversion. Traditionally the events on the road to Damascus are referred to as his conversion. This represents an error from mis-reading the account.

The events leading up to Saul's conversion include those on a trip to Damascus. Jesus met Saul, the light from that meeting caused Saul to fall to the ground and become blind. Then Jesus told him that he had been chosen as a vessel for God purpose. In Verse 8 Jesus tells Saul Rise up and enter the city, and you will be told what you are to do. ESV. The word translated here as are to do is dei which is better defined as must, ought, it is necessary, it is obligatory not the idea of will do. (Thayer) The parallel account in Acts 22 seems to focus on the call to being an apostle so the ESV uses this usage, but this focus rests on his call to be an Apostle rather than on the requirement for his salvation. Acts 22:16 places the focus on what Saul had to do to be saved, rather than his call as an Apostle. Ananias makes this clear when he asks Saul and now, why are you delaying, arise and be immersed, and wash away your sins (3 commands) calling upon yourself (aorist, middle -- completed action on the subject or in special behalf of the subject) the name of the Lord. The commands to be immersed and wash away your sins are also both middle voice, actions done on the subject by the subject, or in special behalf of the subject.

The terminology of Verse 16 requires the conclusion that Saul did not receive forgiveness of sins, did not become a Christian or receive pardon, until he had gotten himself immersed. Therefore the terms of salvation fulfilled by Saul were first belief, then an implied repentance based on that belief and finally getting himself immersed. This resulted in washing away of sins and taking on himself the name of the Lord.

Acts 26:20 reinforces the requirement of subsequent good deeds mentioned in Acts 2 when Paul says also the Gentiles, that they repent and turn to God performing deeds in keeping with their repentance.

Lydia (Acts 16:14-15)

Acts 16 records that Lydia heard Paul's teaching, believed and was immersed. The lack of additional comment indicates that God required this procedure in order that a person might became a Christian.

The Jailor and His Family (Acts 16:25-34)

Those who represent salvation as coming by faith alone often use this passage. To conclude from this passage that this teaching is true involves a flagrant ignoring of the context of the proof text, violating one of the cardinal rules of good Biblical interpretation. Those who advocate infant baptism also base their contention on this passage and also ignore the context.

The situation in which the command to believe in order to be saved involved at least the following factors. 1) The Lord had sent His messengers and given a divine manifestation to accredit them (the earthquake opening the prison.). 2) The pagan jailor had no known background in Christianity. 3) The jailor framed his question in the background of his paganism which would have caused him to fear and need salvation from the gods who brought about this miracle. In effect his question may have been more completely stated What thing (neuter) must (or ought) I to do in order that I may be saved (from these acts of a violent god whose special servants I have helped imprison and torture). The passage contains no indication that there was any question about being saved from sin (other than displeasing the gods) in the question of the jailor.

Paul, realizing the divine intent in the encounter, answers both the question he asked and the one he did not know enough to ask. He never intended his answer to be exhaustive, only to state the next thing which the jailor needed to do as the bridge making a complete answer possible. The rest of the statement indicates what would happen if he believed.

In Verse 32 we have a clear statement that Paul then spoke to him the word of the Lord with all those in his house. (The Bible, ASV) This statement with the initial command requiring belief eliminates the possibility of infants since he spoke the word to ALL. The two requirements 1) hearing with understanding and 2) believing are not possible for infants.

Although this passage does not specify the point at which the persons became Christians and were saved (that is specified elsewhere, e.g. Saul) it does say two things happened immediately. 1) He and ALL his were immersed. 2) They began their Christian life with acts of mercy appropriate to conversion. They did these things immediately, the same hour of the night. (Verses 33 and 34)

Chrispus and His Household (and many Corinthians) (Acts 18:8)