8/15/22

“I Am He” or “I Am”? by Dave Miller, Ph.D.

 

https://apologeticspress.org/i-am-he-or-i-am/


“I Am He” or “I Am”?

 
Deity of Christ Reason & Revelation
From Issue: R&R – August 2022

The Bible plainly teaches that Jesus is divine. When He came to Earth to die on the cross for humanity, He was God in the flesh (John 1:14; Colossians 1:15-19). Jesus unhesitatingly called attention to this fact on several occasions since the acknowledgment of this truth is necessary for salvation (Romans 10:9-10). Recall the incident 1,500 years before Jesus came to Earth when Moses was tending livestock in the desert and encountered a bush that was on fire but continued to burn unconsumed. Warning him to keep his distance and remove his shoes, God identified Himself as the God of Abraham, Isaac, and Jacob. Announcing to Moses his mission to return to Egypt to proclaim to Pharaoh God’s demands, Moses proceeded to offer a series of quibbles designed to justify his reluctance to go. One of those excuses was framed in this question: “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” (Exodus 3:13, ESV). God’s response was decisive: “I AM WHO I AM.” And he said, “Say this to the people of Israel: ‘I AM has sent me to you’” (vs. 14).

The import of God’s declaration on this occasion pertains to the eternal nature of deity. God is the Eternal Present, i.e., He has always existed and always will because, unlike everyone else, He possesses infinite eternality. Incredibly, the same may be said of Jesus. He is “the same yesterday, today, and forever” (Hebrews 13:8). He declares: “I am the Alpha and the Omega, the Beginning and the End…who is and who was and who is to come, the Almighty” (Revelation 1:8)—precisely the same thing that is said about God (Revelation 4:8). Since the purpose of the Gospel of John is to cause people to believe that “Jesus is the Christ, the Son of God” (John 20:31), it is to be expected that the book should contain multiple allusions to the deity of Christ—and such is certainly the case. In fact, we encounter several instances in John where Jesus applies to Himself the same expression that God used at the burning bush: “I AM.”

For example, on the occasion when Jesus faced the incessant unbelief of the Jews, He forthrightly declared to them: “Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins” (John 8:24). The word “He” is in italics in the NKJV and several other translations,1 indicating the translators’ insertion. However, in keeping with the theme of John, as well as the immediate context, its insertion is unwarranted and obscures the power of Jesus’ statement. He was, in fact, forthrightly declaring His deity to the hard-hearted Jews by identifying Himself with the same Deity that Moses encountered at the burning bush.2 This fact is evident in the context. Three verses later, Jesus again states: “When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things” (vs. 28). Once again, the NKJV places “He” in italics. And then, for a third time, Jesus pointedly presses the fact to bring closure to His confrontation: “Your father Abraham rejoiced to see My day, and he saw it and was glad.” Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM” (vss. 55-58). The Jews correctly understood that Jesus was making a direct claim to Deity, evidenced by the fact that they prepared to execute Him for the capital crime of blasphemy.3 Jesus stressed this same point to the Samaritan woman with whom He engaged in a conversation regarding His identity. His remarks were such that she first considers Him to be a prophet (John 4:19). But as He continues to speak, she admits that she is aware of the fact that the Messiah/Christ was yet to come. He uses her admission to declare: “I who speak to you am He” (vs. 26).4 Once again, in various translations, the word “He” is in italics to denote its insertion. But I suggest that Jesus was connecting Himself with the “I AM” of the burning bush.

After the feeding of the 5,000, the disciples sought to row back across the Sea of Galilee when there arose a sudden storm. Gripped by fear for their lives, their fear was enhanced by the sudden appearance of Jesus walking on the water toward their boat. “But He said to them, ‘It is I; do not be afraid’” (John 6:20). The English reader would likely never know that the words “It is I” are a translation of the Greek ego eimi—“I am.” The only reason for the disciples not to fear a life-threatening situation is if Jesus was more than a mere man who, in fact, possessed the divine power to still a storm. Undoubtedly, Jesus was again calling attention to His divinity—as indicated by the JUB: “I AM. Be not afraid.”5 On the occasion when Jesus washed the feet of His disciples, as a predictive prelude to Judas’ betrayal He quoted Psalm 41:9 and declared: “Now I tell you before it comes, that when it does come to pass, you may believe that I am He” (John 13:19). Once again, Jesus was deliberately spotlighting His divinity to His disciples by identifying Himself with the burning bush episode. He intended to emphasize to them that they would realize that He is the great “I AM.”

Still another occasion appears to set forth the same realization. When the mob came to arrest Jesus, which consisted of Judas, together with a detachment of troops, and officers from the chief priests and Pharisees, carrying lanterns, torches, and weapons, the text states: “Jesus therefore, knowing all things that would come upon Him, went forward and said to them, ‘Whom are you seeking?’ They answered Him, ‘Jesus of Nazareth.’ Jesus said to them, ‘I am He’” (John 18:4-5). Once again, “He” is in italics. Observe the reaction to Jesus’ identification: “Then—when He said to them, ‘I am He,’—they drew back and fell to the ground” (vs. 6). One might assume that they were surprised that Jesus would come forward and identify himself, since one would think that a criminal would try to evade arrest and not give himself up so easily. But surely such surprise would hardly evoke a reaction that included falling to the ground. Remember, that these soldiers were not Romans. They were Jewish soldiers sent by the chief priests and Pharisees. Consequently, they were likely quite aware of the Jewish anticipation of the coming Messiah, as well as the import of the expression “I AM.” They were likely initially stunned by the bold, but presumptuous, affirmation by Jesus, only to recover themselves and dismiss the claim to deity as the rantings of a madman.

The following English translation renderings capture the meaning: CEB: “When he said, ‘I Am,’ they shrank back and fell to the ground.” CJB: “When he said, ‘I AM,’ they went backward from him and fell to the ground.” ISV: “When Jesus told them, ‘I AM,’ they backed away and fell to the ground.” JUB: “And when he said unto them, I AM, they went backward and fell to the ground.” Keep in mind that the words “I am” are also used throughout the Bible simply to refer to any person’s existence—even in John where the blind man identified himself as the one that Jesus had healed (9:9). The issue in John, however, is whether Jesus intentionally used the expression to link Himself to God and thereby assert His deity.6 It is equally interesting that Jesus enlisted the use of “I am” in seven additional instances when He offered descriptions of His divine nature, each prefaced by ego eimi: 1. “I am the Bread of Life” (6:35). 2. “I am the Light of the world” (8:12). 3. “I am the Door” (10:9). 4. “I am the Good Shepherd” (10:4). 5. “I am the Resurrection and the Life” (11:25). 6. “I am the Way, the Truth, and the Life” (14:6). 7. “I am the Vine” (15:5). In each of these cases, a feature of Jesus’ Person is spotlighted that can only describe deity. No mere human being can rightfully be said to be the Bread of Life, the Light of the world, etc. These glorious affirmations pertain solely to Christ in His divine state.

To summarize, it so happens that the expression “I am He” likewise connotes that Jesus is the divine Messiah Who was to come. So, the import remains the same either way. However, inserting the word “He” was not only unnecessary, its insertion obscures and softens the force of Jesus’ claim explicitly linking Himself directly to the statement spoken by God to Moses at the burning bush. Indeed, the very heart and core of Christianity is Christ as the divine Son of God. One cannot even be a Christian unless that divinity is orally confessed prior to conversion (Romans 10:9-10).

Endnotes

1 ASV, BRG, KJV, LEB, NASB (1995).

2 Several English translations recognize this fact and refrain from inserting “He,” including: CEB, ERV, GNT, ISV, PHILLIPS, JUB, NABRE, NASB, TPT, TLV, WYC.

3 “Believing that He was speaking sheer blasphemy and claiming equality with the great ‘I Am,’ they sought to stone Him”—Marcus Dods (no date), The Gospel According to John in The Expositor’s Greek Testament, ed. W. Robertson Nicoll (Grand Rapids, MI: Eerdmans), 1:782.

4 Literally: “I am, the one speaking to you.”

5 Also the CEB, TLV, and WYC.

6 For more discussion of the nuances of the Greek, including the issue of the predicate nominative, see Robertson, Grammar, pp. 879-880; Robertson, Word Pictures, 5:68,146,242,284; Alford, 1:801-802; P.B. Harner (1970), The “I AM” of the Fourth Gospel (Philadelphia: Fortress); Raymond Brown (1977), “The EGO EIMI (‘I Am’) Passages In the Fourth Gospel” in A Companion to John: Readings in Johannine Theology, ed. Michael Taylor (New York: Alba House), pp. 117-126; Georg Braumann and Hans-Georg Line (1976), “I Am,” The New International Dictionary of New Testament Theology, ed. Colin Brown (Grand Rapids, MI: Zondervan), 2:278-283; E.D. Freed (1982), “Ego Eimi in John viii. 24 in the Light of Its Context and Jewish Messianic Belief,” Journal of Biblical Literature, 33, 1:163-167, April.

Published

Let us be faithful stewards of the mysteries of God by Roy Davison

 

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/stewards.html

Let us be faithful stewards of the mysteries of God

Paul wrote: “Let a man so consider us, as servants of Christ and stewards of the mysteries of God. Moreover it is required in stewards that one be found faithful” (1 Corinthians 4:1, 2).

What is a steward?

A steward is someone who has been entrusted with the possessions or affairs of someone else with the understanding that he is to care for them and manage them responsibly.

A steward must be trustworthy.

Every position of responsibility involves stewardship.

How would you feel if someone gave you a briefcase containing diamonds worth thousands of dollars, and asked you to walk through the streets of a large city and deliver them to another address?

Brother Gus Amssoms went to be with the Lord many years ago. When he retired, after working for 45 years as a laborer in Antwerp, he had not missed a single day of work because of illness. He was a trustworthy man.

Antwerp, Belgium is the diamond-cutting capital of the world. About 2000 gem-related offices are located in a one-square-mile area near the central train station.

After Gus retired, he was given a part-time job as a diamond courier. If you had been a tourist in Antwerp, you might have seen an elderly workman with a gentle smile walking through the narrow streets of Antwerp carrying an old, worn-out briefcase. You would have never dreamed that his briefcase contained diamonds worth thousands of dollars. He did not have a gun or a bulletproof vest or an armored vehicle. He had something that the diamond merchants considered much safer and more secure. He had a gentle, innocent appearance and he was a completely dependable man.

As Christians, we must be faithful stewards of something much more valuable than a briefcase full of diamonds: the mysteries of God.

What are the mysteries of God?

The mysteries of God are truths known only by revelation: “According to the revelation of the mystery kept secret since the world began but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith” (Romans 16:25, 26).

The wonders and intricacies of life, prove the existence of a Creator. But only through the Bible can we know who this Creator is and what our relationship with Him can be through His Son Jesus Christ.

A steward is answerable to his master.

Preachers and elders must remember that they, as stewards, are answerable to God not to man. Paul wrote: “But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts. For neither at any time did we use flattering words, as you know, nor a cloak for covetousness - God is witness. Nor did we seek glory from men, either from you or from others” (1 Thessalonians 2:4-6).

Unfaithful stewards will be punished by God.

The Lord was angry with the unfaithful prophets under the old covenant: “‘I have heard what the prophets have said who prophesy lies in My name, saying, “I have dreamed, I have dreamed!” How long will this be in the heart of the prophets who prophesy lies? Indeed they are prophets of the deceit of their own heart, who try to make My people forget My name by their dreams which everyone tells his neighbor, as their fathers forgot My name for Baal. The prophet who has a dream, let him tell a dream; and he who has My word, let him speak My word faithfully. What is the chaff to the wheat?’ says the Lord. ‘Is not My word like a fire?’ says the Lord, ‘And like a hammer that breaks the rock in pieces? Therefore behold, I am against the prophets,’ says the Lord, ‘who steal My words every one from his neighbor. Behold, I am against the prophets,’ says the Lord, ‘who use their tongues and say, “He says.” Behold, I am against those who prophesy false dreams,’ says the Lord, ‘and tell them, and cause My people to err by their lies and by their recklessness. Yet I did not send them or command them; therefore they shall not profit this people at all,’ says the Lord” (Jeremiah 23:25-32).

In our time as well, many falsely claim to be prophets, leading people astray by the lies they speak in the name of the Lord.

As stewards, we must speak God’s word faithfully.

All Christians must be good stewards of the grace of God. “As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do so as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen” (1 Peter 4:10, 11).

This great responsibility rests doubly on elders, teachers and preachers because of their leadership position.

“A bishop must be blameless, as a steward of God” (Titus 1:7). An elder must hold “fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict” (Titus 1:9).

Peter wrote: “The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock” (1 Peter 5:1-3). Elders are stewards of God, His flock has been entrusted to their care.

Paul was entrusted with the gospel because God considered him faithful: “And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry” (1 Timothy 1:12).

Paul mentions the faithfulness of several men with whom he worked. He calls Epaphras “our dear fellow servant, who is a faithful minister of Christ on your behalf” (Colossians 1:7). He refers to Tychicus as “a beloved brother, faithful minister, and fellow servant in the Lord” and to Onesimus as “a faithful and beloved brother” (Colossians 4:7-9). Peter refers to Silvanus as “our faithful brother” (1 Peter 5:12). Let us follow their example, and be faithful servants of Christ.

This solemn command, given by Paul to Timothy, echoes through the ages: “I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:1-5).

The message must be faithfully passed on to following generations of teachers.

As faithful stewards of the mysteries of God we must pass the message on. Paul told Timothy: “You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Timothy 2:1, 2).

What have we learned?

1. As stewards, we have been entrusted with the mysteries of God, the good news of salvation by grace through the sacrifice of Christ.
2. We are answerable to God and must speak His word faithfully, striving to please God rather than men.
3. God will punish unfaithful stewards.
4. We must faithfully pass on the mysteries of God to the next generation of faithful stewards.

“Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? Blessed is that servant whom his master will find so doing when he comes” (Luke 12:42, 43). Amen.

Roy Davison

The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers unless indicated otherwise.
Permission for reference use has been granted.

Published in The Old Paths Archive
http://www.oldpaths.com

Is God’s word written on your heart? by Roy Davison

 

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/written.html

Is God’s word written on your heart?

Because God’s laws are for our good (Deuteronomy 10:13) we need to write them on our heart. A Bible on our bookshelf is not enough, or even in the memory of our phone. To guide us spiritually, God’s word must be in our heart.


What does it mean to have God’s word in your heart?

God’s word dwells within you and is the guiding force of your life: you know it, understand it, respect it, love it and practice it willingly.


Old Covenant people were to have God’s word in their heart.

“You shall love the LORD your God with all your heart, with all your soul, and with all your might. And these words which I command you today shall be in your heart; you shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up” (Deuteronomy 6:5-7). To do this we must know God’s word.

“You shall lay up these words of mine in your heart and in your soul” (Deuteronomy 11:18). We store valuable data carefully. Do we store God’s word in our heart and soul?

“For this commandment which I command you today, it is not too mysterious for you, nor is it far off. It is not in heaven, that you should say, ‘Who will ascend into heaven for us and bring it to us, that we may hear it and do it?’ Nor is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’ But the word is very near you, in your mouth and in your heart, that you may do it” (Deuteronomy 30:11-14). If God’s word is in our heart, it will also be in our mouth. What does a football fan talk about? Football! Someone with God’s word in his heart, speaks about God’s word.

“The mouth of the righteous speaks wisdom, and his tongue talks of justice. The law of his God is in his heart” (Psalm 37:30, 31).

“Your word I have hidden in my heart, that I might not sin against You” (Psalm 119:11). When God’s word is in our heart, we know what pleases and displeases Him, and we want to please Him.

“My son, keep my words, and treasure my commands within you. Keep my commands and live, and my law as the apple of your eye. Bind them on your fingers; write them on the tablet of your heart” (Proverbs 7:1-3).

God’s people were told repeatedly to write His word on their heart, but most did not do so.


Few under the Old Covenant had God’s law in their heart.

Although God sent prophets to call them to repentance, although the faithful encouraged their unfaithful brethren to know the Lord, few of the physical descendants of Jacob had God’s law in their hearts.

Thus God proclaimed: “‘Behold, the days are coming,’ says the LORD, ‘when I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, though I was a husband to them,’ says the LORD. ‘But this is the covenant that I will make with the house of Israel: After those days, says the LORD, I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. No more shall every man teach his neighbor, and every man his brother, saying, “Know the LORD,” for they all shall know Me, from the least of them to the greatest of them,’ says the LORD. ‘For I will forgive their iniquity, and their sin I will remember no more’” (Jeremiah 31:31-34).


New Covenant people have God’s law in their heart.

This prophesy was fulfilled by Jesus Christ who came to bring God’s New Covenant for the whole world, founded on personal faith rather than physical descent, and to be the true sacrifice for sin: “For by one offering He has perfected forever those who are being sanctified. And the Holy Spirit also witnesses to us; for after He had said before, ‘This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,’ then He adds, ‘Their sins and their lawless deeds I will remember no more’” (Hebrews 10:14-17). [See also Hebrews 8:10-12.]

Christ had God’s law in His heart: “Then I said, ‘Behold, I come; In the scroll of the Book it is written of me. I delight to do Your will, O my God, and Your law is within my heart’” (Psalm 40:7, 8).

Because Jesus was sinless, He was qualified to bear the punishment for our sins, and to replace the Old Covenant with the New: “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21).

Under the New Covenant, by definition, God’s people consist of those who have God’s law in their heart: “For Christ is the end of the law for righteousness to everyone who believes. For Moses writes about the righteousness which is of the law, ‘The man who does those things shall live by them.’ But the righteousness of faith speaks in this way, ‘Do not say in your heart, “Who will ascend into heaven?”’ (that is, to bring Christ down from above) or, ‘“Who will descend into the abyss?”’ (that is, to bring Christ up from the dead). But what does it say? ‘The word is near you, even in your mouth and in your heart’ (that is, the word of faith which we preach)” (Romans 10:4-8).


How can we have God’s law in our heart?

We must prepare our hearts to receive the word. In the parable of the sower, God’s word bears fruit only in good and noble hearts (Luke 8:15).

Of King Rehoboam it is said: “And he did evil, because he did not prepare his heart to seek the LORD” (2 Chronicles 12:14).

Ezra, on the other hand, “had prepared his heart to seek the Law of the LORD, and to do it” (Ezra 7:10).

Our hearts must be receptive. God told Ezekiel: “Son of man, receive into your heart all My words that I speak to you, and hear with your ears” (Ezekiel 3:10).

The word of God must be received: “Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls” (James 1:21).

It is not enough to attend religious services each Sunday. The law of God must be written on our hearts. Paul told the believers at Corinth that they were a letter of Christ, “written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart” (2 Corinthians 3:2, 3).

When God’s law is written on our hearts, it permeates our whole being: it influences our thoughts, words and actions.


Bad things may not be written on our heart.

Our degenerate society is always ready to write its godless opinions and materialistic principles on our hearts. How is this done? Mainly through the media, schools and social contacts.

To have God’s law written on our hearts, bad influences must be avoided and resisted. We must be careful what we read, what we watch, what we listen to. We must be careful who our friends are: “Do not be deceived: ‘Bad company ruins good morals’” (1 Corinthians 15:33 ESV).

We must also be careful who our virtual friends are. People in films can easily influence the way we think and feel. Even the “good guys” are often rather bad. Much of this evil influence is insidious. Immorality, for example, is presented on television, in films and at school as normal, acceptable behavior, and is falsely portrayed as having no bad consequences. This is inspired by the devil.

What if someone rang your doorbell each evening, came in and spent the whole evening in your home using worldly language and showing indecent pictures to your children?

As a Christian, would you not show him the door and tell him he was not welcome? Yet, many Christians welcome such a visitor into their home each day. His initials are T.V.

The Internet is also an enticing source of evil influence.

“Can a man take fire to his bosom, and his clothes not be burned?” (Proverbs 6:27). If we eat garbage, we get sick. If we fill our mind with garbage, we will have a sick mind. If we look at pornography, we will develop a pornographic mind. If we fill our heart with vanity, our life will be in vain.

On the other hand, if we fill our hearts with the word of God, we will be healthy and strong spiritually. Let us rededicate our hearts to God.


Time is required to write God’s word on our heart.

If God’s word is in our heart it will also be at the heart of our day. We must redeem the time because the days are evil (Ephesians 5:16; Colossians 4:5). This means that we must spend our time profitably.

Most of our day is unavoidably occupied with routine chores. Only a small part can be spent any way we wish. How do we use this prime time? Absorbing God’s word? Or do we waste it in self-indulgence?

To allow God to write His word on our hearts we must attend services and Bible studies regularly. We need to read the Bible or listen to Bible recordings each day. If our daily schedule does not allow this, maybe we ought to rearrange our schedule. We might also dedicate larger blocks of time on certain days to taking God’s word into our hearts.


“Let the word of Christ dwell in you richly” (Colossians 3:16).

May the word of God permeate our hearts to provide spiritual guidance for our lives. May God’s word be in our conversation. Let us teach His word to our children, talk of it when we are at home, when we ride in the car, when we lie down, and when we rise up. Let us write the commands of God on the tablet of our heart. Only then may we call ourselves the people of God. Amen.

Roy Davison

The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers unless indicated otherwise.
Permission for reference use has been granted.

Published in The Old Paths Archive
http://www.oldpaths.com

What is the work of the church? by Roy Davison

 

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/workofch.html

What is the work of the church?

In Revelation Jesus says to each of the seven churches: “I know your works”1.

He is not satisfied when the works of a congregation are inadequate. To the church at Ephesus He says: “I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works” (Revelation 2:4, 5). To the church at Sardis, He says: “I have found no works of yours perfected before my God” (Revelation 3:2 WEB). He commended the church at Thyatira: “As for your works, the last are more than the first” (Revelation 2:19).

We must be “always abounding in the work of the Lord” (1 Corinthians 15:58).


The work of the church is prescribed in Scripture.

Paul told Timothy: “I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God” (1 Timothy 3:15).


The work of the church is done by its members.

The church is the body of Christ.2 “For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another” (Romans 12:4, 5).

Christians are always members of the body of Christ. We are to do everything in the name of the Lord (Colossians 3:17) and to present our bodies as living sacrifices (Romans 12:1).

In a sense, then, all that Christians do, is done by the church. But some things are done by individual members and some things are done at the congregational level.3

Because all the work of the church is done by its members (either in their own name or as a congregation) New Testament letters addressed to churches deal both with congregational and with personal matters. A sharp distinction is seldom made because many things apply to congregations and to members.


Various tasks are entrusted to believers and to congregations.

Individual Christians earn money to support their families.4 Believers are to care for their own relatives (1 Timothy 5:4, 8, 16). “If anyone will not work, neither shall he eat” (2 Thessalonians 3:10). Lydia was a seller of purple.5 Aquila and Priscilla were tentmakers.6

A church of Christ, however, has not been authorized to operate a business. Jesus condemned those who conducted business in the temple: “Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the moneychangers and the seats of those who sold doves. And He said to them, ‘It is written, “My house shall be called a house of prayer,” but you have made it a “den of thieves”’” (Matthew 21:12, 13).

Jesus condemned dishonest gain, but also using the temple for something other than its intended purpose! This also applies to the church. It may not be used for wrongful purposes.

Congregational resources result from free-will offerings on the first day of the week (1 Corinthians 16:1, 2)7 and from special gifts (Acts 4:34, 35). These resources may be used for all assignments God has given the church.

Christians administer their own resources. Referring to the land Ananias had sold, Peter said: “While it remained, was it not your own? And after it was sold, was it not in your own control?” (Acts 5:4).

Congregational funds are administered by the elders: “Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. This they also did, and sent it to the elders by the hands of Barnabas and Saul” (Acts 11:29, 30).8


What are tasks of a local congregation?

One must read the entire New Testament to get a complete picture of the tasks of the church. Here are some examples.


1. The church is to assemble.

Christians come together to “stir up love and good works” (Hebrews 10:24, 25).9

About the Jerusalem congregation we read: “And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers” (Acts 2:42).

This fellowship included friendly association, eating together and helping one another: “Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart” (Acts 2:44-46).

The believers came together both as a large group (in the temple) and in smaller groups (in homes). The expression ‘ate their food with gladness’ refers to ordinary meals, not to the Lord’s supper as in verse 42. They enjoyed being together and they enjoyed eating together.

Where a congregation is to meet is not specified. Meetings were held in the temple at Jerusalem,10 in an upper room,11 in homes,12 and in their own synagogues: “For if there come into your synagogue a man with a gold ring,” etc. (James 2:2). Some translations have ‘assembly’ for ‘synagogue’, but it is synagogue in Greek.13

The command to assemble authorizes a congregation to make arrangements for a place to meet.14


2. The church assembles to eat the Lord’s supper.

The church assembles on the first day of the week to break bread (Acts 20:7).15 The Jerusalem church continued steadfastly in the breaking of bread16. “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Corinthians 10:16).17


3. The church prays and sings to God.

The Jerusalem church continued steadfastly in prayers.18 In the assembly, Christians sing with the spirit and with the understanding (1 Corinthians 14:15), “speaking to one another in psalms and hymns and spiritual songs, singing and making melody” in their heart to the Lord (Ephesians 5:19).

Singing is melodious speaking. Unspiritual songs are excluded, of course, but the general command to sing includes all types of singing whether in unison or with harmony, whether in the chromatic scale or some other scale, whether in a major or minor key. It is all singing.

If the command had been “to make music” instrumental music would be included. But the command to sing excludes non-vocal music.


4. The church preaches the gospel.

“And He said to them, ‘Go into all the world and preach the gospel to every creature’” (Mark 16:15). No single congregation or individual can preach to everyone in the world. All Christians and congregations work together to carry out this assignment.

Exactly how the gospel is to be preached, is not said. Thus Christians and congregations may decide the best way to go (on foot, by boat, by train, or by airplane) because they have been given the general command19 to “go.” They also make use of available means of proclamation (sermons, tracts, newspapers, radio, TV, Internet) because they have been given the general command to “preach.”

Christians preach both in their own vicinity and in other parts of the world. Some go and others support those who go20 (Romans 10:11-15).


5. The church teaches disciples to obey Christ.

“Then Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you’” (Matthew 28:18-20).

God gave apostles and prophets in the first century to found the church (Ephesians 2:20) and evangelists, elders and teachers for all times to build up the church21 (Ephesians 4:11-16).

To teach disciples to observe all that Christ has commanded, each congregation provides instruction according to its needs, abilities and opportunities.

Exactly how the instruction is organized is not prescribed. Such details may be decided by each congregation according to their own circumstances. Many congregations, for example, have special classes for children of various ages, for women, for people with various levels of knowledge,22 and to train men for leadership.23


6. The church is financed by gifts from its members.

A collection is taken on the first day of the week. “Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: On the first day of the week let each one of you lay something aside,24 storing up as he may prosper, that there be no collections when I come” (1 Corinthians 16:1, 2).

This example authorizes a congregation to have a collection on the first day of the week and to form a treasury from which needs can be met.25 Special contributions may also be given (Acts 4:34, 35).


7. The church does good works.

Paul prayed that the church at Colosse might be “fruitful in every good work” (Colossians 1:10). Pure religion includes helping orphans and widows (James 1:27).

In connection with the gifts collected by the church at Corinth,26 Paul says that they shared with the saints and with all men. “For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God, while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men” (2 Corinthians 9:12, 13).27 By doing good, the church brings glory to God.

In the letter “to the churches of Galatia” (Galatians 1:2) Paul wrote: “And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart. Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith” (Galatians 6:9, 10).

Since the church cannot alleviate all needs, fellow Christians have priority.

In the second letter “to the church of the Thessalonians”28 Paul wrote: “But as for you, brethren, do not grow weary in doing good” (2 Thessalonians 3:13).

Jesus is our example: “He went about doing good”29 (Acts 10:38). One of His distinctive teachings is that we should do good to all, not just to brethren (Matthew 5:46, 47).

The church at Jerusalem (with more than 5000 members30) distributed food daily to the widows (Acts 6:1-4). The church is to support older, godly widows, who have insufficient help from their family (1 Timothy 5:3-16).

Congregations helped brethren in other places who were in need because of famine.31 This help was extended “to all” (2 Corinthians 9:12, 13).


8. The church appoints elders and deacons.

After seven men had been “sought out” by the church at Jerusalem, they were appointed by the apostles to take care of the widows (Acts 6:3).

The appointment of elders and deacons who meet the Biblical qualifications, may be done with the help of an evangelist. Paul told Titus: “For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you” (Titus 1:5).32


9. The church withdraws from Christians who persist in sin.

A congregation may not allow its members to bring reproach on the church by their conduct or by false teaching. After a loving attempt to bring the person to repentance, if he refuses to repent, he must be excluded from the fellowship (1 Corinthians 5:11-13).33

A congregation can give letters of recommendation to traveling Christians to confirm that they may be accepted as fellow believers (2 Corinthians 3:1).


May our works be acceptable to God!

We have examined several tasks God has given the church. The church is to assemble for worship and for other suitable purposes. A collection is taken on the first day of the week and special contributions may also be given. With these resources the gospel is preached and believers are edified. The church does good, especially to believers. The church appoints qualified men as elders and deacons, and withdraws fellowship from those who persist in sin. These are some examples of works of the church.

Both in our daily lives and as a church, let us be “always abounding in the work of the Lord” (1 Corinthians 15:58). “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:16). Amen.
Roy Davison

The Scripture quotations in this article are from The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers unless indicated otherwise. Permission for reference use has been granted.

Published in The Old Paths Archive
http://www.oldpaths.com

Endnotes:

1 Revelation 2:2, 9, 13, 19; 3:1, 8, 15. This is according to the Textus Receptus and the Majority Text. A few manuscripts lack this statement for Smyrna and Pergamos.
2 Ephesians 1:22, 23.
3 A Christian, for example, may place an ad offering to study the Scriptures with people. He does not have to ask anyone’s permission to do this if he uses his own name and address, and pays for it himself. He may not do something in the name of a congregation, however, without asking permission. This also applies to preachers. They may preach whenever and wherever they wish. But they may not do something in the name of a congregation without permission.
4 Christians may not burden the church with their personal responsibilities. Believers are commanded to work with their own hands so they will lack nothing (1 Thessalonians 4:11, 12). Christians are to work in quietness and eat their own bread (2 Thessalonians 3:11, 12). They must work with their hands so they will have something to give to those who are in need (Ephesians 4:28). Children and grandchildren ought to help their needy mother or grandmother (1 Timothy 4:4, 16). The church has a back-up responsibility with regard to such needs (1 Timothy 5:16).
5 Acts 16:14.
6 Acts 18:2.
7 See also 2 Corinthians 9:7.
8 This proves that one congregation may send funds to another congregation. Division has been caused by some who condemn churches that send funds to another congregation for mission work. Although this instance relates to benevolent work, the principle, like the Sunday collection, applies to all works a congregation is authorized to do.
9 Christians assembled to pray for Peter when he was in prison (Acts 12:5, 12) and to hear a report given by missionaries (Acts 14:27). Everything must be done decently and in order (1 Corinthians 14:40).
10 Acts 2:26; 5:12.
11 Acts 20:8.
12 Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 2.
13 In the New Testament, the word usually refers to a meeting house. The statement ‘come into your synagogue’ suggests a building, as does the reference to seating arrangements. Compare with Mark 1:21; Luke 4:16; Acts 18:19; 19:8.
14 The meeting place has no special meaning for Christians because under the New Covenant the believers themselves are the temple of God (1 Peter 2:4, 5). Thus special rules about what may or may not be done in ‘the church building’ have no Scriptural foundation because a congregation can just as easily meet in a field, under a tree, in a cave, or in someone’s home. What one may do in the assembly or with congregational resources are Scriptural questions.
Discord is sometimes sown by people claiming that Christians may not eat in a building that belongs to the church. To support this they usually appeal to Paul’s statement: “What! Do you not have houses to eat and drink in?” (1 Corinthians 11:22). In that context, however, Paul is discussing a situation where the Lord’s table was being degraded to a regular meal. In the assembly it is indeed true that one may not have a regular meal rather than the Lord’s supper! The Lord’s supper is not intended to satisfy hunger.
Paul ate in the meeting place at Troas. In Acts 20:7 the believers came together in an upper room on the first day of the week to break bread, which refers to the Lord’s supper. Paul preached until midnight. After he raised Eutychus from the dead, he went back upstairs. Then we read: “Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed” (Acts 20:11). This refers to a regular meal since it says only that ‘he’ ... ‘had broken bread and eaten’. If it referred to the Lord’s supper, it would have said when ‘they’ had broken bread and eaten. The informality of the situation makes it clear that this was not a part of the regular assembly “and talked a long while, even till daybreak.”
15 See also 1 Corinthians 11:18, 26, 33; 14:23; Hebrews 10:25.
16 Acts 2:42.
17 See also 1 Corinthians 11:23-26.
18 Acts 2:42.
19 Sometimes discord is caused by people who insist that an example must be found in the Bible for every application of a general principle or command in the New Testament. But a general command authorizes all ways of obeying that command that do not conflict with other principles or commands.
20 Churches have an obligation to support preachers and missionaries (1 Corinthians 9:6-14; Philippians 4:15-18). When Paul preached at Corinth, he received support from churches in Macedonia (2 Corinthians 11:8, 9), and he suggested that the church at Corinth might “help him on his way” at a later time (2 Corinthians 1:16). Churches also sent men to serve Paul on their behalf (Acts 19:22; Philippians 2:25; Philemon 12-14).
21 There can be several brethren in one congregation who are teachers (Acts 13:1). Not everyone is a teacher in this sense (James 3:1). Elders and teachers can be supported (1 Timothy 5:17, 18; Galatians 6:6).
Teaching disciples to observe all that Christ has commanded includes combating false doctrine (Ephesians 4:14; Titus 1:9). When false teachers from Judea came to Antioch, the church sent Paul and Barnabas and a few others to Jerusalem to discuss the problem (Acts 15:1-4).
A congregation can send someone to help build up a congregation in another place (Acts 11:22).
Although each congregation has its own responsibility, evangelists sometimes give instruction in more than one congregation. Titus taught several congregations on Crete (Titus 1:12-14; 2:6, 8, 15; 3:1, 2, 8). This does not mean that Titus exercised authority over these congregations, as is sometimes claimed, but simply that he provided instruction.
22 A new Christian must be fed with ‘milk’ until he is able to digest ‘solid food’. “And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able” (1 Corinthians 3:1, 2). “However, we speak wisdom among those who are mature, yet not the wisdom of this age” (1 Corinthians 2:6).
In time, Christians are to advance in knowledge. The Hebrews were reprimanded because they had not grown: “For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14).
23 To fill the need for advanced instruction, some congregations set up a program of concentrated or even full-time Bible study with teachers from their own congregation and from other congregations. The instruction is given to people in the area, some of whom may have moved there to study. A congregation is authorized to do this by the commission of Christ: “teaching them to observe all things that I have commanded you” (Matthew 28:20) and the brethren who teach are authorized by Paul’s command to Timothy: “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Timothy 2:2).
24 Some translations have “at home” although the original has “by himself,” corresponding with “as he purposes in his heart” (2 Corinthians 9:7). That “at home” is not intended is clear from the context because Paul wanted to avoid a collection being taken after he arrived. Also, why would it have to be on the first day of the week if it were not in the weekly assembly?
25 A congregation may agree to give something in the future (2 Corinthians 9:5). A congregation may appoint a brother to take a gift to its destination (1 Corinthians 16:3). One brother may be chosen for this by several congregations, and accountability should be maintained (2 Corinthians 8:18-23). Paul made these arrangements so no one could question his integrity in financial matters. In church finances, high accounting standards should be maintained, providing for what is honorable “not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:21).
26 1 Corinthians 16:1, 2.
27 Since “them” in verse 13 refers back to “saints” in verse 12, “all” includes non-Christians. Some condemn churches that help needy non-Christians. They say individual Christians may help them, but that the church may not. They claim that “all men” means “all Christians” and they deny that “Let us do good to all” (Galatians 6:10) applies to the church. Considering the subjectivity of their opinion, ought they not to at least admit that “all” possibly refers to “all men” and that Galatians 6:10 possibly applies to the church? Then they could be less judgmental.
28 2 Thessalonians 1:1.
29 Once when Jesus was criticized for healing on the Sabbath, He replied: “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath” (Matthew 12:11, 12).
30 Acts 4:4.
31 Acts 11:28-30; 1 Corinthians 8:1-4, 12-15; 9:12, 13; Romans 15:25-28; Acts 24:17.
32 See 1 Timothy 3:1-15; Titus 1:5-9.
33 See also Matthew 18:15-18; 2 Thessalonians 3:6; 1 Corinthians 5:4, 5, 13; Romans 16:17; 2 Corinthians 2:6.

"CONVERSIONS IN THE BOOK OF ACTS" The Corinthians (18:1-11) by Mark Copeland

 








https://executableoutlines.com/topical_series/conversions-in-acts/cia_09.html

"CONVERSIONS IN THE BOOK OF ACTS"

The Corinthians (18:1-11)

INTRODUCTION
  1. Following his limited success at Athens, Paul went to nearby Corinth...
    1. An economic center of Greece, known for its immorality
    2. It became an important focus of Paul's ministry
      1. Where he stayed a year and a half on his second missionary journey
      2. Where he visited once and possibly twice on his third journey
    3. A well-known church was established, the recipient of at least two epistles by Paul
  2. The establishment of the church is described in Ac 18:1-11 in which we read of...
    1. Paul's work in the local synagogue
    2. The conversion of many Corinthians, including the ruler of the synagogue
  3. We also read something about their conversion in 1Co 1:14-17...
    1. Where Paul expresses thanks for personally baptizing just a few of the Corinthians
    2. In which some have concluded that Paul was declaring the non-essentiality of baptism
  4. In this study we shall examine the conversion of "The Corinthians"...
    1. Once again, to glean what we can about the gospel's message and response
    2. To determine whether Paul was actually demeaning the importance of baptism in his epistle to the Corinthians

[Turning to Ac 18:1-11, let's review Luke's account of...]

  1. THE CONVERSION OF THE CORINTHIANS
    1. PAUL'S ARRIVAL IN CORINTH...
      1. He meets up with Aquila and Priscilla - Ac 18:1-2
      2. Of the same trade (tentmakers), Paul stays with them - Ac 18:3
    2. PAUL'S MINISTRY AT CORINTH...
      1. He goes to the synagogue, as was his custom - Ac 18:4; cf. Ac 17:1-3
        1. He "reasons" with the people, as he did with...
          1. Those at Thessalonica - cf. Ac 17:2
          2. Those at Athens - Ac 17:17
          3. Those at Ephesus - Ac 18:19; 19:8-9
          4. Felix the governor - Ac 24:25
          5. Festus and Agrippa - Ac 26:25
          -- The gospel is designed to appeal to the mind as well as the heart! - cf. Mt 22:37
        2. He "persuades" both Jews and Greeks...
          1. As he did at Thessalonica - Ac 17:4
          2. As he did at Ephesus - Ac 19:8
          3. As he came close to doing with King Agrippa - Ac 26:28
          -- Again, the gospel appeals to the reasoning processes of the mind
      2. When Silas and Timothy arrive, Paul is constrained to preach even more - Ac 18:5
        1. He "testified" to the Jews that Jesus is the Christ - cf. Ac 20:21,24; 23:11; 28:23
        2. Such testimony likely involved:
          1. Using the Messianic prophecies of the Old Testament - Ac 17:2-3
          2. His eyewitness testimony as an apostle - cf. Ac 26:16
      3. Rejection by some of the Jews sends him to the Gentiles - Ac 18:6-7
        1. Just as it did at Antioch of Pisidia - Ac 13:45-46
        2. In Corinth, Paul has only to go next door, to the home of Justus
      4. The gospel bears fruit in Corinth - Ac 18:8
        1. Crispus, ruler of the synagogue, believes with all his household - cf. 1Co 1:14
        2. Many of the Corinthians believe and are baptized
      5. Encouraged by the Lord in a vision, Paul stays for a year and a half - Ac 18:9-11

      [With Luke's description, we see a similarity with what we have read before. Upon hearing the gospel, those persuaded both believe and are baptized (cf. Ac 8:12; 18:8). This is certainly in keeping with the commission of our Lord (cf. Mk 16:15-16).

      But often people will use Paul's comments in 1Co 1:14-17 to say that baptism has nothing to do with conversion (salvation). Is that true? Let's take a close look at...]

  2. PAUL'S COMMENTS TO THE CORINTHIANS
    1. THE CONTEXT...
      1. The church at Corinth was badly divided - 1Co 1:10-11
      2. People were aligning themselves as followers of different men (perhaps based upon who baptized them) - 1Co 1:12-13
      3. Paul illustrates the absurdity of calling themselves after men with several rhetorical questions
        1. "Is Christ divided?"
        2. "Was Paul crucified for you?"
        3. "Were you baptized in the name of Paul?"
        -- The implied answer to each question was "NO!"
      4. But notice what else is implied by each question...
        1. Christ is not divided
        2. It was Christ (not some man) who was crucified for you
        3. You were baptized, not in the name of some man, but in the name of Christ!
        -- So the context itself implies what we read in Ac 18:8 ("...many of the Corinthians, hearing, believed and were baptized.")
    2. PAUL'S COMMENTS...
      1. "I thank God that I baptized none of you except..." - 1Co 1:14
        1. Paul should be understood in light of the context
        2. Since some of the Corinthians were dividing over who may have baptized them, Paul was grateful that he had not PERSONALLY baptized many of them
        3. His reason?
          1. Not because he did not consider baptism important
          2. But as he states himself: "...lest anyone should say that I had baptized in my own name." - 1Co 1:15
        4. The Corinthians had been baptized - cf. Ac 18:8; 1Co 1:13
          1. As a result of Paul's preaching, by the way
          2. But not many by Paul personally, for which he was later thankful!
      2. "For Christ sent me not to baptize, but to preach the gospel..." - 1Co 1:17
        1. Are we to understand Paul to say that he did not preach baptism?
          1. Clearly he did to Lydia and the Philippian jailor - Ac 16:14-15; 32-33
          2. Clearly he did to the Corinthians - Ac 18:8
          3. He taught baptism as the means by which one puts on Christ - Ga 3:27
          4. He taught baptism as the means by which one dies to sin - Ro 6:1-7
        2. Rather, we are to understand that Paul was emphasizing his function as apostle
          1. He was sent to preach the gospel (which includes the command to be baptized - Mk 16:15-16)
          2. It was not his primary function to perform the baptisms of those who responded to the gospel!
            1. Though he did in some cases - 1Co 1:14,16
            2. But he was often accompanied by others (e.g., Silas, Timothy, Luke), and they were likely the ones to handle the physical act of immersing people
          3. In view of what later occurred at Corinth, he is simply thankful that his involvement in the act of baptizing others was rather limited
          -- Such was the point of Paul's comments, and they should not be understood as Paul demeaning the value or place of baptism in the process of conversion!
CONCLUSION
  1. The conversion of "The Corinthians" confirms what we have seen in previous examples of conversions in the book of Acts...
    1. The gospel concerning Jesus as the Christ was proclaimed
    2. Those "persuaded" by the gospel message believed and were baptized immediately
  2. The conversion of "The Corinthians" also stands out because of the impact the gospel had in their lives...
    1. As mentioned, the city of Corinth was known for its immorality
    2. Many of the members of the church had lived immoral lives - cf. 1Co 6:9-11a
    3. Yet through their faith and obedience to the gospel of Christ, Paul could write:
      "But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." (1Co 6:11)

Such is the power of the gospel of Christ to the obedient believer. Have you been "washed", "sanctified", and "justified"? Let the conversions in the book of Acts show you how!

Executable Outlines, Copyright © Mark A. Copeland, 2022



"CONVERSIONS IN THE BOOK OF ACTS" The Twelve Disciples Of John (19:1-10) by Mark Copeland

 








https://executableoutlines.com/topical_series/conversions-in-acts/cia_10.html

"CONVERSIONS IN THE BOOK OF ACTS"

The Twelve Disciples Of John (19:1-10)

INTRODUCTION
  1. In our survey of "Conversions In The Book of Acts", we have considered the following examples of conversion...
    1. The 3000 on Pentecost - Ac 2:1-41
    2. The 2000 at Solomon's Porch - Ac 3:1-4:4
    3. The Samaritans - Ac 8:4-25
    4. The Ethiopian Eunuch - Ac 8:26-40
    5. Saul Of Tarsus - Ac 9:1-19; 22:6-16; 26:12-18
    6. Cornelius And His Household - Ac 10:1-48; 11:1-18
    7. Two Households At Philippi - Ac 16:6-34
    8. The Athenians - Ac 17:16-34
    9. The Corinthians - Ac 18:1-11
  2. There were others that we might have considered, but did not...
    1. Those at Antioch of Syria - Ac 11:19-21
    2. Sergius Paulus on the island of Paphos - Ac 13:4-12
    3. Those at Antioch of Pisidia - Ac 13:13-48
    4. Those at Iconium, Lystra and Derbe - Ac 14:1-20
    5. Those at Thessalonica and Berea - Ac 17:1-12
    6. Apollos, who was taught by Aquilla and Priscilla - Ac 18:24-28
  3. But in those we examined, I shared the following observations:
    1. The gospel message was one that focused on Jesus...
      1. Who died for our sins
      2. Who was raised from the dead
      3. Who is both Lord and Christ, returning again one day to judge the world
    2. The response expected of those who heard was one of...
      1. Faith in Jesus as the Christ, the Son of God (which included confessing that faith)
      2. Repentance of one's sins
      3. Baptism for the remission of sins
  4. Before we conclude this series, I wish to examine one more case of conversion...
    1. It is the last example of conversion in Acts (with the possible of exception of some in the audience when Paul spoke at Rome - Ac 28:23-24)
    2. It is unique for several reasons, one of which is that it describes a "re-baptism"

[I am referring to "The Twelve Disciples Of John", recorded in Ac 19:1-10. As we begin this study, let's review the Biblical record...]

  1. THE CONVERSION OF TWELVE "DISCIPLES"
    1. PAUL'S ARRIVAL IN EPHESUS...
      1. He had just started his third journey - Ac 18:22-23
      2. At the end of his second journey, he had made a quick stop at Ephesus - Ac 18:19-21
      3. True to his word, he returned to Ephesus - Ac 19:1
    2. PAUL MEETS TWELVE "DISCIPLES"...
      1. He finds some "disciples", who were twelve in number - Ac 19:1b,7
      2. Upon questioning, he learns they were disciples of John the Baptist - Ac 19:2-3
        1. He asked them if they had received the Holy Spirit when they believed
          1. As explained in the conversion of "The Samaritans" (Ac 8:4-25), I believe the phrase "receive the Holy Spirit" to be a metonymy for receiving a miraculous gift from the Spirit
          2. As an apostle, Paul had the ability to impart spiritual gifts - Ro 1:11; 2Ti 1:6
          3. Assuming the "disciples" to have been baptized into Christ, he desired to give them gifts from the Spirit (such as the gifts of tongues and prophesy, cf. 1Co 12:10)
        2. Their immediate answer sparks another question from Paul
          1. They had not heard about a Holy Spirit
            1. They must not have known much of John's own teaching, for he taught about the Holy Spirit - cf. Mt 3:11
            2. They clearly could not have been properly baptized into Christ, for it is a baptism into the name of the Father, Son and Holy Spirit! - cf. Mt 28:19
          2. So Paul inquires into their baptism
            1. He learns that it was John's baptism
            2. Some have suggested that these 12 may have been converted by Apollos before Apollos himself learned the truth - cf. Ac 18:24-25
    3. THE TWELVE ARE "RE-BAPTIZED"...
      1. Paul explains that while John did teach a baptism of repentance, he directed people to believe on Jesus who would come after him - Ac 19:4
      2. The twelve are then baptized in the name of the Lord Jesus - Ac 19:5
        1. This would be the baptism commanded by Jesus - Mt 28:18-20
        2. And the baptism expected of all would-be disciples of Jesus - Ac 2:38; 22:16
      3. Following their baptism, Paul laid hands on them and the Spirit imparted gifts of tongues and prophesy - Ac 19:6-7

      [Such was the beginning of a very successful period for the gospel (cf. Ac 19:8-10). Again we see what was considered the normal response of one who wished to become a disciple of Jesus (faith and baptism).

      The example of "The Twelve Disciples Of John" does raise an interesting question concerning "re-baptism": Under what circumstances should one be baptized again? Here are some thoughts regarding this question...]

  2. IS "RE-BAPTISM" EVER NECESSARY?
    1. OBSERVATIONS CONCERNING THE TWELVE DISCIPLES...
      1. They had been previously "baptized"
      2. Their baptism, however, was lacking in some way
        1. Even though it was immersion
        2. Even though it was "for the remission of sins" - Mk 1:4
        3. But baptism was not in the name of Jesus - Ac 2:38; 10:48; 19:5
          1. That is, by His authority
          2. Which would have been a baptism into the name of the Father, the Holy Spirit, and the Son - Mt 28:19
      3. Because their first baptism LACKED AN ESSENTIAL ELEMENT, "re-baptism" was necessary!
      -- May we not conclude that if an earlier baptism lacks some essential element, then "re-baptism" is necessary?
    2. WHEN "RE-BAPTISM" IS APPROPRIATE...
      1. There are four "essential elements" of Bible baptism
        1. The proper MODE: a burial (immersion) - Ro 6:3; Col 2:12
        2. The proper AUTHORITY: in the name of Christ - Ac 19:5
        3. The proper PURPOSE: remission of sins - Ac 2:38; 22:16
        4. The proper SUBJECT: penitent believer - Ac 2:38; 8:37; Mk 16:16
      2. When just one of these "essential elements" was lacking, "re-baptism" was commanded
        1. In Ac 19:1-5, the proper AUTHORITY was lacking
        2. Even though their previous baptism had the right MODE, PURPOSE, and SUBJECT
      3. Some cases where "re-baptism" would seem appropriate
        1. If we were baptized by SPRINKLING OR POURING, for the proper mode is immersion
        2. If we were baptized by THE AUTHORITY OF ANYONE OTHER THAN JESUS, for the proper authority is Jesus Christ
        3. If we were baptized AS A PUBLIC CONFESSION OF FAITH (thinking that we were already saved), for the proper purpose is the remission of sins
        4. If we were baptized BUT WERE NOT PENITENT BELIEVERS, for a proper subject is one who believes "with all their heart"
          1. E.g., when one is baptized just because their friends are doing it
          2. E.g., Because their spouse, fiancé or parents are pressuring them to do it (and they do it to please them, not God)
      4. But let me be sure to clarify:
        1. When one is baptized because their "first" baptism lacked an essential element...
          1. It is not really "re-baptism!"
          2. For in the strictest sense, that person is finally being baptized scripturally for the FIRST time!
        2. When one has been scripturally baptized ONCE...
          1. There is never a need to be baptized again!
          2. Once we have clothed ourselves with Christ in baptism:
            1. The blood of Christ continually cleanses us of our sins
            2. As we REPENT and CONFESS our sins to God in prayer - Ac 8:22; 1Jn 1:9
CONCLUSION
  1. The example of "The Twelve Disciples Of John" certainly illustrates that one can...
    1. Be religious
    2. Have undergone some baptismal experience ...and still not be a true disciple of Jesus Christ!
  2. One can rest assured that they are a true disciple of Jesus when their baptism had...
    1. The right MODE - immersion
    2. The right AUTHORITY- Jesus Christ
    3. The right PURPOSE - remission of sins
    4. The right SUBJECT - penitent believer
    -- Lacking any of these "essential elements", one should consider being baptized again in order to "make your calling and election sure"
  3. If we desire to truly be disciples of Jesus Christ, then let's make sure...
    1. We proclaim the pure gospel of Jesus Christ, as preached by His apostles in the first century A.D.
    2. We have responded to that gospel in the same manner as those who heard the good news preached in its purity and simplicity

I pray that this study, "Conversions In The Book Of Acts", has been beneficial toward that end.

Executable Outlines, Copyright © Mark A. Copeland, 2022


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