Acts 11

1 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.

Jerusalem was stillconsidered the centre of the Truth's activity, and Peter returned from his travels in

the north to consult the brethren.

2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

There

was no doubting the efficacy of the baptisms, of course, since they were confirmed

by the manifestation of the Holy Spirit (ch.10:47)!

In order to report on his

experiences and the work achieved since

he left the city to visit Lydda and Joppa

(ch. 9:32).

"they that were of the circumcision"

— The Jewish believers, who still held that

ritual obedience to the Law of Moses in

certain respects was essential to salvation

(seech. 10:45; cp. 15:1).

"contended with him" — They disputed

Peter's claim that divine revelation

of the Spirit established authority to constitute

Gentile believers equal with the Jewish

disciples. The word "contended" is

from diakrino, meaning "examine [the evidence],

consider, then discriminate [to distinguish

the true from the false], then to

pass a judgment." The Jewish assembly

judged Peter's actions to be reprehensible,

and against everything taught in the Law of

Moses.

This makes it obvious that Peter did

not possess the kind of absolute authority

that is claimed for him by Rome!

3 Saying, Thou wentest in to men uncircumcised, and didst eat with them.

— This

was the ground of their condemnation.

They demanded a ritual separation from

the Gentiles, ignoring the evidence of obvious

divine approval that must also have

been reported to them (ch. 10:44). Previously

Peter had such prejudices himself,

but the vision given to him (ch. 10:9-18)

revealed that God seeks for fervent worship

by Jews and Gentiles, without national

distinction. Unfortunately, perhaps due to

the pressure received from his contemporaries

Peter later weakened on this matter,

and allowed the stringent Jewish attitude to

sway his judgment (Gal. 2:12).

Peter Opposed

àUpon hearing reports of Peter's activities in relation to Cornelius and other Gentiles, the circumcision faction in the Jerusalem ecclesia "contended" against Peter. The word diakrino is sufficiently strong in this context to indicate that considerable discussion and debate took place concerning the matter. His propriety was questioned, and he became the object of intense criticism. Jewish practice had been set aside.

This was unacceptable to a vocal group who found Peter's conduct to be extraordinarily in

conflict with their long-held traditions. But Peter was not intimidated. He stood his

ground, recounting the history of all that had occurred. This was commendable.

Later, though, under similar circumstances, Peter weakened on this same issue, under

pressure and out of fear of what others might think (Gal. 2:11 -13). In so doing, he found

himself placating those whom Paul termed "pseudo-brethren" (v. 4); and this brought

him into direct conflict with his beloved brother Paul!

Peter later deeply regretted his failure in this matter (2Pet. 3:15), acknowledging Paul's depth of wisdom. Thus, whilst Peter compromised with those who were undermining the Truth, Paul "withstood him to the face." Paul would make no concession to the erring brethren.

"But not for an hour did we give way and submit to them; in order that the Good News might continue with you in its integrity" (v. 5., Weymouth).

Brethren who know and understand the Truth must stand by it, without fear or favour. They must teach it without compromise, and, where necessary, oppose the introduction of error into ecclesias.

At the coming of Christ there will be no commendation for those who threaten or weaken the Truth; or for those who passively accept those who would "pervert the gospel of Christ" (Gal. 1:7).

Bro John Ullman - The Acts Expositor

àIt was their insistence that circumcision was necessary to salvation. They were not ready to feast (fellowship) with Gentiles.

Judaism - An insistence on keeping elements of the law as pertaining to externals.

The spirit of Judaism

is focused on externals instead of genuine divine principle. Appearances rather than the weightier matters. Law keeping of man made commandments. It is dogmatic, dictatorial and confrontational. Always finding fault, judgemental and critical. It is not motivated by the well being of the ecclesia and advancement of the Truth. It is dedicated to agendas, is biased and hypocritical. Arrogant, proud and self righteous.

4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,

WHAT IS BEST FOR THE TRUTH!

àThe right spirit to handle controversy. Think first. Pray first. Approach affects outcome.

5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:

6 Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

7 And I heard a voice saying unto me, Arise, Peter; slay and eat.

8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.

9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common.

10 And this was done three times: and all were drawn up again into heaven.

11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.

12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:

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;

14 Who shall tell thee words, whereby thou and all thy house shall be saved.

15 And as I began to speak, the holy spirit fell on them, as on us at the beginning.

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 spirit.

17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

The model response - "what was I that I could withstand" Yahweh? Peter shows his humiltity and submission to Yahweh's will. This new doctrine astonished him also but he willingly submitted. In the face of the domatism of the circumcision contingent he gently and patiently explained the divine purpose of inclusion of Gentiles into the True Vine.

18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

àIf the covenant had related only to Israel, Abraham would not have been constituted a father of nations; and the gospel would have been announced only to the Jews.

But, one may say, If the Israelites be the sole legatees of the will, why preach the gospel to them at all? Because as legatees of the new covenant they inherit on condition of not continuing in unbelief; and besides, as a kingdom is the subject of the will, the question naturally arose, Who of Israel shall be the associates of the Christ in the government and eternal glory thereof?

To determine this the gospel was preached to them in the name of Jesus. This was the reason for preaching the gospel to the legatees. Then comes another question, Seeing that the nations are eligible to the blessings of the covenant in national association with Israel, are the nobles and governors of the Abrahamic World to be of the Jewish nation only; or will Gentiles be admitted to equality and fraternity with them as the immortal associates of the king?

This was a mystery which for several years after the day of Pentecost no man, no not even the apostles, could solve. The prophets plainly teach Jewish and Gentile national confraternity in the Age to Come; but the fellowship of believing men from all nations with believing Israelites in an everlasting possession of the power, glory, and honour of the kingdom to be set up on the covenant-land, through faith in it, and the name of its king,

"was not made known unto the sons of men as it was revealed to the holy apostles and prophets by the Spirit"

in the days of Paul.

The gospel of the kingdom, which for the first few years was preached only to Jews, was announced to the nations by Peter at Cornelius' house, and thenceforth to the present time, and hereafter until the door is shut at the appearing of Christ, for the purpose of taking out from among them a people for the Lord's name, who shall become Jews by adoption, that they might inherit Yahweh's Israelitish Kingdom, and be associated with the "King of the Jews" in everlasting dominion over the dwellers upon earth.

Mystery of the covenant of the holy land explained - Herald 01 /1856.

19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

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.

21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

22 Then tidings of these things came unto the ears of the ecclesia which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

àThat object is edification-a building up of the mind in the confidence and comfort of the Truth. This is done by having the things of the Truth passed before us in such a way that the mind is able to lay hold of them with clearness and joy. Reading, prayer, singing, exhortation-all have this effect if rightly attended to. Foolish and unlearned questions avoid, and all strife exclude. Let the Word of Christ be ministered in its richness.

If there is no brother present capable of speaking to the edification of those who hear - a man may be able to speak to his own edification and not to that of others, the hearers are the judges - if no such brother is present, then let an absent brother do it. I have heard of spiritually encouraging letters from correspondents being read with advantage in such a case. Others have read extracts from Dr. Thomas' writings. Some read an address from Seasons of Comfort. Some object to this who would not object to Dr. Thomas or other writers speaking if present. It is an objection without reasonable ground.

Doubtless, it is best when the presence of brethren able to edify the rest renders all resort to such aids unnecessary, but where there are no such brethren, good sense and an ardent appreciation of spiritual things will sanction them.

Bro Roberts - Applying our hearts unto wisdom

24 For he was a good man, and full of the holy spirit and of faith: and much people was added unto the Lord.

25 Then departed Barnabas to Tarsus, for to seek Saul:

26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the ecclesia, and taught much people. And the disciples were called Christians first in Antioch.

àEcclesia organizing is an exceedingly easy and simple matter, if Christ dwells in the hearts of all by a faith that works by love; but if this be absent, no organization will work well, and maintain peace and order.

Where the love-working faith reigns, and a little common sense brought to bear upon Paul's epistles, and the diversity of situations in which believers of the first and nineteenth centuries are providentially placed, will not fail to bring out some suitable arrangement.

Where the flesh works more than the spirit, those who know what is right should establish what is right and maintain it, though it should leave them but two or three to begin with; for it is better to be few and strong, than many and weak, because of wickedness.

... In regard to singing, our practice here is to sing the psalms of David, and the paraphrases. For want of a better edition we use the version approved by the Church of Scotland, and sold by all theological booksellers in this Union.

Herald of the Kingdom and Age to Come, April 1855

Christadelphian

àThe disposition to repudiate the name "Christadelphian" that is evinced in some quarters on both sides of the Atlantic, is not a healthy symptom. The feeling at its root originates in a desire to be on friendly terms with the rest of the community, which is a commendable enough desire, in a certain form, but is a bad inspiration in divine things. The community is not friendly to God's ways. Consequently friendship with the community is dangerous. James' words are still applicable that "the friendship of the world is emnity with God."

The world is called "Christian," but the word has lost its meaning, from which its comes to pass that for a believer to call himself a Christian, is to utter a lie so far as the sense it conveys to neighbours is concerned. Names represent things.

The name Christadelphian represents the recovered faith of Christ, with its testimony that men are without hope apart from the gospel and obedience of Christ. This is the offensive part of the testimony of the truth: and this is what is represented to the public by the name Christadelphian.

It was the cross that was the great offence in Paul's day: but he did not avoid it on that account. In our day, it is the mortal and hopeless state of man apart from the hope of Israel (conventionally represented by the name "Christadelphian") that is the offence. And a faithful soldier of Christ will not pull the flag down because it is odious.

The Christadelphian, Jan 1886

27 And in these days came prophets from Jerusalem unto Antioch.

28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.

29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:

30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

The Temple Glory of the Age to Come

Lecture by the Editor.

THE temple that Solomon built was large for the times that had gone before. But it was small by comparison with the temple shewn to the prophet Ezekiel, whose dimensions we have already looked at—a mile square, with range upon range of pillared halls and arches of an altitude towering to 120 feet.

The attention of Sir Christopher Wren (the architect of St. Paul's, in London), was once called to the specifications of Ezekiel's temple, and he is said to have remarked that the erection of such a gigantic fabric could only be undertaken by a government having despotic control of the world's industrial resources. Perhaps he did not know that such a government would exist when the time came for its erection.

The question of where material is to be found for the erection of such an edifice need not distress when we realise that its erection will be the work of Him who has already asked with powerful reason

"Is there anything too hard for Yahweh?"

Nevertheless, it is interesting to note a probable provision against this time of need in the geological construction of the eastern hill range of Jerusalem. Here there is a vast supply of white limestone of a marble-like lustre and hardness. How this supply is to be got at seems suggested by that cleaving of the Mount of Olives that is predicted to happen on the arrival of Christ.

"His feet shall stand in that day upon the Mount of Olives which is before Jerusalem on the east: and the Mount of Olives shall cleave in the midst thereof, towards east and towards west; and there shall be a very great valley, and half of the mountain shall remove toward the north and half of it toward the south."

Such a convulsion as this must lay bare the vast reserve of splendid building material that is hidden near by. The smoke and thunder of "the war of the great day of God Almighty" having cleared away, then, the first scene presented to view is the slow rising of this magnificent pile on the site of so many past divine wonders—on the spot that saw Melchizedek's priesthood: that witnessed Abraham's obedient offering of Isaac: that beheld David's reign and Solomon's glory: that saw the destruction of his beautiful temple some 500 years afterwards; its faint reproduction by order of a Persian monarch, and finally the presence, the crucifixion, and the resurrection of Christ.

Crowds of glad and busy workmen, under wise and merciful overseers, will finish the glorious, the gladsome work, till there stands at last, under the smiling heaven, the vast and noble frame of a building eclipsing all feats of human architecture, as much as the glory of its builder will outshine that of all potentates ever known to human story.

Remembering that its general resemblance, as we survey it from a distance, is that of an immense altar, we may pause here for a moment to note a beautiful correspondence with some former transactions between God and man. When Israel came out of Egypt, the first thing made was the tabernacle with its appurtenant altar service: afterwards came the settlement in the land, and the building of cities.

When, in David's reign, Israel's sins called for a judicial visitation which destroyed 70,000 men, and threatened the destruction of Jerusalem, the building of an altar on the threshing floor of Auranah on Mount Moriah was the first thing ordered, after which, on that very spot, came the temple and the glory of Solomon.

When Judah returned from Babylon, in the days of the Persian Cyrus, and found the land all desolate and Jerusalem a heap of burnt rubbish, the first thing they built was the altar; afterwards the temple; and then, the city. When a Gentile comes to God in reconciliation, the first thing is his induction into the Christ-altar in being baptized into the death of Christ. Afterwards come the privileges of the House of God and eternal glory.

And here now, in the kingdom of God, the first thing after the scathing and devastating judgments that teach the world righteousness, is the uprearing of an altar-edifice as a house of prayer for all people. The significance of this peculiarity we may find in the purpose to which an altar is applied. It is a structure contrived for the offering and the burning of sacrifice, and sacrifice is the appointed form by which the sacrificer acknowledges his unworthiness of life and favour.

The use of the altar is a confession of sin and the admission that death is our just award. It is the recognition of God's supremacy and holiness, and of human subordination and dependence. The altar is therefore the symbol of the sinner's humiliation, and of the exaltation of God's mercy.

This being so, we may see the significance of the altar being always in the front of God's dealings with man. It is a proclamation of the fact that life and comfort and glory are only permissible to man when he humbles himself before God in the recognition of his own unworthiness, and in the thankful acceptance of His glorious mercy.

Though the population now upon the earth are impervious to this purifying and ennobling sentiment, the day is coming when it will joyfully prevail wherever the human species is to be found. Mankind will then be as interesting and attractive as they are now hideous and repellant in all countries of the globe.

The Christadelphian, Aug 1890

Godly Resolutions

Our Loving heavenly father, In the name of our Lord Yahoshua Anointed we offer our thanksgiving to THEE

"WE will hear thee speak."—Ps. 85:8.

"WE will sing unto thee O Yahweh as long as we live."—Ps. 104:33.

"WE will run the way of thy commandments."—Ps. 119:32.

"WE will never forget thy precepts."—Ps. 119:93.

"WE will meditate on all thy works, and talk of thy doings."—Ps. 70:12.

"Though we walk through the valley of the shadow of death we will fear no evil."—Ps. 23:4.

"We will freely sacrifice unto thee."—Ps. 54:6.

"We will be glad and rejoice in thy mercy."—Ps. 31:7.

"Our  tongues shall speak of righteousness, and of thy praise all the day long."—Ps. 35:28.

"Thou art Yahweh, our  refuge and fortress: our Elohim in whom we trust."—Ps. 91:2.

For WITH THY HELP we will be perfect before thee, through the merciful provision of the precious blood offering of thy holy one our high priest and faithful mediator in heaven, they beloved son.

amen

Gospel Prayers

Our Loving heavenly father, In the name of our Lord Yahoshua Anointed we offer our thanksgiving to THEE 

"Show us thy ways, O Yahweh; teach us thy paths, and lead us in thy truth."—Ps. 25:4, 5.

"Keep us as the apple of thine eye; hide us under the shadow of thy wings"—Ps. 17:8.

"Let the wickedness of the wicked come to an end; but establish the just."—Ps. 7:9.

"Arise, O Yahweh; let not man prevail; let the heathen be judged in thy sight."—Ps. 9:19.

"Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem."—Ps. 51:18.

"that the salvation of Israel may come out of Zion."—Ps. 53:6.

"Let Elohim arise, let thine enemies be scattered; let them also that hate thee flee from before thee."—Ps. 18:4.

"Arise, O Yahweh, judge the earth: for thou shalt inherit all nations."—Ps. 82:8.

"Let thy hand be upon the man of thy right hand, upon the son of man whom thou hast made strong for thyself."—Ps. 80:15.

"Peace be within the walls of Jerusalem and prosperity within thy palaces."—Ps. 122:7.

"Arise, O Yahweh, into thy rest, thou and the ark of thy strength. Let thy priests be clothed with righteousness, and let thy saints shout for joy."—Ps. 132:8, 9.

"Thy kingdom come, thy will be done on earth as it is in heaven."

"Satisfy us early with thy mercy, that we may rejoice and be glad all our days."—Ps. 90:14.

"Let the nations be glad and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth."—Ps. 77.

"Send out thy light and thy truth: let them lead me; let them bring me to thy holy hill."—Ps. 43:5.

"Come, Lord Yahoshua."—Rev. 21.

In his name we offer all our thanks and praise to thee our loving father in heaven

Amen

The Christadelphian, Oct 1876

The power of death destroyed

Heb 2: 14

It has been objected that the putting-away of sin cannot have been the putting-away of the mortal nature, because Christ rose with the same nature, and it is said that the same infirmities clung to him until he was changed to immortality.

There is no evidence, however, that Jesus rose from the dead with the same infirmities that he had before he died: it is simply assumed, and we have quite as much reason for assuming the contrary; but as we do not desire to base any argument on a mere supposition, we pass it by.

As to Christ having risen with the same nature that he died with, this of course is admitted, but this fact is no proof that the sin he put away was not sin in the flesh, for the necessity for destroying sin in the flesh lay in the fact that it had the power of death, and that power had been destroyed in him when he rose from the dead.

So that even though he rose in the same nature that he had before his death—and even if his nature was in precisely the same condition—the power of sin over him had been destroyed, and God could then change him to immortality, so that his victory over sin might be thus perfected or perpetuated.

The body of sin, or the devil, having been destroyed, a way was thus opened for its destruction in others on their availing themselves of the appointed way, viz., immersion into the death and resurrection of Christ, by which they obtain the remission of sins, and a title to the redemption he obtained by his death and resurrection—using "resurrection" here in its fullest sense, as including resurrection to immortality.

The consistency of this plan may be seen in view of a principle exemplified in certain passages of Scripture, namely, that the removal of the punishment for a sin implies or involves the forgiveness of that sin. For instance, when God had decreed the death of Hezekiah, and then, in answer to Hezekiah's prayer, permitted him to live, Hezekiah said,

"Thou hast in love to my soul delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back,"

i.e., blotted them out.—(Isaiah 38:17.) The case of David also is perhaps to the point. When he had sinned "in the matter of Uriah the Hittite," and God sent Nathan to charge him with it, "David said unto Nathan, I have sinned against the Lord." And Nathan said unto David,

"The Lord hath put away thy sin; thou shalt not die."—(2 Sam. 12:13.)

Then, again, when Christ was about to cure the palsied man, he said to him, "Son, be of good cheer; thy sins be forgiven thee;" and when some of the Scribes said, "This man blasphemeth," Jesus said,

"Whether is easier, to say, Thy sins be forgiven thee, or to say, Arise, and walk? But that ye may know that the Son of Man hath power on earth to forgive sins, (then saith he to the sick of the palsy), Arise, take up thy bed, and go into thine house."—(Matt. 9:2–6.)

This would imply that the disease from which this man was suffering was a punishment for sin, and that the removal of the disease carried with it the forgiveness of his sins. Let us now apply this principle to the matter in hand. Death is the punishment for sin; Christ has "abolished" death, and therefore on men associating themselves with this abolition, by union with Christ, death is accounted as being prospectively abolished in them, and this therefore carries with it the forgiveness of their sins.

In bearing the condemnation resting on the sin-nature, of which Christ, in common with the rest of the race, was a partaker, and in being raised from the dead, the power of sin was destroyed, while at the same time God's law was not set aside, but was upheld in him, and therefore, on the basis of that destruction of sin, God can consistently forgive those who, believing "the truth," recognise that the evils resulting from the breaking of His law have been removed in Christ, and that they can obtain redemption through him alone—on their manifesting their recognition of this fact in the appointed way. Hence we read in Col. 2:10–13:—

"Ye are complete in him, who is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who has raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened (or made alive) together with him, having forgiven you all trespasses."

The Christadelphian, Sept 1876

 the holy thing she bore was called a Son of Deity, and named JESUS (Luke 1:35, 31).

Thus,

"the Logos became flesh, and dwelt among us," says John, "and we beheld his glory, glory as of an only-begotten from the Father, full of grace and truth;" for "the law was given through Moses; the grace and the truth came through Jesus Anointed" (John 1:14, 17).

Now, "Theos was the Logos," says John; that is, Deity was the Word; and this Word became flesh in the manner testified.

Eureka 1.2.2.

If it be argued that Thus is referring to 30 years after the birth the following proves that not to be so...

The mystery of godliness is practically exhibited in the incarnation of the Word in the conception and anointing of Jesus; in the perfecting of his body at its resurrection, when Deity in Spirit was as visible to the apostles as Deity in Flesh had been to them before the crucifixion.

Eureka 2.0.

THE WORD MADE FLESH - DIFFERENT STAGES

S.B.‭—‬We have duly received,‭ ‬in common with you,‭ ‬a copy of Friend Jardine's second letter to the Editor of the‭ ‬Christadelphian,‭ ‬in response to our review of his first.‭ ‬We think it unnecessary to make it the subject of reply.‭ ‬We must refer to our review as containing all the answer required.‭ ‬The only point requiring notice is where the writer is able to quote from an early production of Dr.‭ ‬Thomas's,‭ ‬in support of his contention that the Word was not made flesh till the baptism of Jesus.‭ ‬This is best answered by the following quotation from a letter written by the Dr.‭ ‬in‭ ‬1870:

‭ "‬My faith and hope are what they have been for years,‭ ‬only that they are‭ ‬enlarged,‭ ‬strengthened and increased,‭ ‬because I have obeyed the exhortation of the apostle,‭ ‬and added to our faith knowledge‭"—(‬Christadelphian,‭ ‬August,‭ ‬1870,‭ ‬p.‭ ‬237.‭)

On the principle expressed in this extract,‭ ‬the Dr.‭ ‬came to see that the manifestation of God began with the birth of Jesus,‭ ‬and was perfected in two subsequent stages—his anointing of the Spirit and his resurrection.‭ ‬He was consequently able to say,‭ ‬only a year or so after writing the words quoted by Friend Jardine.

‭ "‬There was no Word made flesh till the birth of Mary's Son.‭"

The Christadelphian p581 ‭March 1, 1875