02.10. The Jerusalem Church

THE JERUSALEM CHURCH. The Jerusalem church has been called the "mother church," because it was the first church of God in the Christian dispensation, and from it all others directly or indirectly sprang. The second chapter of Acts gives a record of the events connected with the establishment of this church, together with some statements concerning its early history. The church prospered for a time, but was finally scattered by persecution. In the first seven chapters of Acts you will find a record of the prosperity of this church. In the first verses of the eighth chapter you will find the record of the scattering of this church by persecution. THE FIRST CHURCH OF GOD.

Some contend that the church was established before the First Pentecost after the resurrection of Christ, but no one can point out a local congregation prior to this date. It is true that some of the material of this congregation was prepared and collected in Jerusalem before Pentecost, just as one collects material for a house to be builded, but it was not organized so as to perform its functions till that day.

Careful and unbiased scholars and historians have always recognized the First Pentecost after the resurrection of Christ as the beginning of the first church of God.

HISTORIANS. The great Baptist, Dr. J. B. Jeter, says: "The first church was formed in Jerusalem, and soon became the mother of other churches in various countries."—Baptist Principles Reset, p. 21.

Again, Dr. Jeter says: "It has already been shown that the first church was organized in the city of Jerusalem, after the ascension of Jesus, and was composed entirely of believers."—Ibid., p. 27.

Referring to the events of Pentecost: "And here we contemplate the beginning of the establishment of Christ’s kingdom in the world; or, which is the same thing, the erection of the first Christian church."— Jones’ Church History.

"The church at Jerusalem was the first Christian church established by the ministry of the apostles."—Ibid., p. 70.

"The first of all the Christian churches founded by the apostles was that of Jerusalem."—Mosheim’s Eccl. Hist. (Murdock’s Translation), Vol. I., p. 46.

"This Christian assembly, as it was the first, so it is the mother church in the Christian dispensation."—Orchard’s History of Baptist, p. 7). ITS ACTIVITIES. A brief summary of the activities of this first church is given in Acts 2:42 : "And they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers." teaching. The new converts would, of course, know little or nothing of their Christian duties and of the practical affairs of the church, nor of the fundamental doctrines of Christianity. And former disciples of Christ, many of whom were present, needed further enlightenment. Had they returned home immediately after being baptized, much of the labor of that memorable day would have been lost, for in their ignorance they could not have lived the Christian life. Properly taught, they would be a power for good wherever they went. Hence, that they might be efficient servants of Jehovah in their various homes, the apostles carried them through a period of intensive training and teaching. All recognized the apostles as Christ’s chosen teachers, and so continued in "the apostles’ teaching." Continuing in the apostles’ teaching cannot mean that they continued to do what the apostles taught, for doing what they taught is mentioned in a separate item—viz., "Fellowship, in the breaking of bread and the prayers." It can mean no more than that they continued under the instruction of the apostles. The apostles discharged the duty which Jesus enjoined on them in the Great Commission—to teach those baptized (Matthew 28:19-20). It was just as much the duty of those baptized to be taught as it was the duty of the apostles to teach them. It is as much our duty now to be taught as it was theirs. Few realize that God requires us to learn the Bible, and that it is a grievous sin not to study it. "Learn of me," said Jesus (Matthew 11:29). "Let the word of Christ dwell in you richly" (Colossians 3:16).

Fellowship is joint participation. The Greek word, "koinoonia," is sometimes used for contributions made for the poor (Romans 15:25; 2 Corinthians 9:13). By their gifts they were having fellowship with the poor in their sufferings. But the word does not always have reference to contributions. We have such expressions as "the fellowship of his Son Jesus Christ" (1 Corinthians 1:9); "the fellowship ["communion"—A. S. V.] of the Holy Spirit" (2 Corinthians 13:14); "that ye also may have fellowship with us: yea, and our fellowship is with the Father, and his Son Jesus Christ" (1 John 1:3). Fellowship is a joint participation in the sufferings, hardships, duties, and privileges belonging to the Christian life. It, therefore, sometimes means contributions. breaking of bread. This evidently refers to the Lord’s Supper. For a discussion of this subject, see "Sound Doctrine," Vol. I., pages 168-183. the prayers. Jesus prayed, the inspired men prayed, the Jerusalem church continued in prayer. Prayer is a vital part of the Christian’s life. It is regrettable that certain theories about natural law has so corrupted the minds of some that they see no special need for prayer. Let no human theory rob you of the blessing and privilege of prayer.

While all the items mentioned in. Acts 2:42 should enter into the Lord’s day worship, it is hurtful and sinful to try to bind them on a congregation in the order mentioned. To do so is to bind where God has not bound. Without going into detail here, we will say that the thoughtful reader can easily see reasons why prayers should precede the other items of worship.

UNITY OF THE JERUSALEM CHURCH.

Jesus prayed that his followers might be one (John 17:20-21). This unity prayed for by the Master was manifested in the Jerusalem church, for Luke says they continued "steadfastly with one accord" (Acts 2:46). Again: "And the multitude of them that believed were of one heart and soul" (Acts 4:32). This can mean nothing more than that the most delightful harmony prevailed in that church. It is a condition toward which every church should strive (Ephesians 4:3).

ATTITUDE OF THE PEOPLE.

"Having favor with all the people." That this church, so soon after the crucifixion of Christ and amongst those who crucified him, should gain such universal favor with the people is "exceedingly remarkable. Such earnestness, zeal, and unselfishness on the part of the early Christians commended them to the people, and gave them great favor. It means something in the eyes of the people to be a member of the church. Not by seeking popularity, but by self-forgetfulness in their desire to serve, they gained that degree of popular esteem which no man can gain by mere seeking for it. Would you have your church to stand so well in your community? Then lead it into like service. We do not need a "Twentieth Century" church, but what we need is the church the Lord established—we need that church in the twentieth century. Is the church of which you are a member that church? The first century church will function and prosper in the twentieth century if given a chance.

LIBERALITY OF THE JERUSALEM CHURCH.

We speak of their liberality in the use of their means. This liberality is mentioned in Acts 2:44-45; Acts 4:32-36; Acts 6:1-6. Theirs was a remarkable manifestation of liberality, and has been the cause for some speculation. Some think these early Christians were Communists— that is, that there was no individual ownership of property. The rather prominent preachers taught that this early church tried the community of goods as an experiment, and as a consequence were reduced to want, so that churches elsewhere had to send to their relief, and, finding it a failure, they went back to individual ownership. To say that these Spirit-guided apostles experimented in this matter, how may we know what is experiment and what is not? And to say that this course brought them to such destitution that other churches had to send relief to them shows dense ignorance of the facts of history that one is made to wonder: for those who were parties to this liberality were all scattered from Jerusalem, and years passed before any relief was sent to Jerusalem. Even then it was because of the general drought throughout that whole region. That there was no community of goods is evident to one who carefully reads the record. "They sold their possessions and goods, and parted them to all, according as any man had need" (Acts 2:45). "As many as were possessors of lands or houses sold them, and brought the prices of the things that were sold" (Acts 4:34). They did not pool their interests—they sold them. Ready cash was needed. There was individual ownership, else individuals could not have sold anything. Barnabas, who had a field, sold it (Acts 4:36-37). This was some time after the church began. ananias and sapphira. When Ananias and Sapphira sold their land, and, while professing to bring all, they brought only a part of the price, Peter said: "While it remained, did it not remain thine own?" This indicates clearly that Peter recognized their right of ownership. "And after it was sold, was it not in thy power?" Peter virtually tells them that they did not have to sell their possessions—it was theirs—and that, having sold it, they were not compelled to bring the price. Their sin was in lying about bringing the whole amount when they did not. the occasion for selling their property. The facts are that many of these first converts had come from their homes in various parts of the world to attend the feast of Pentecost (Acts 2:5-11). Should they immediately return to their homes without being taught and well grounded in their new-found religion, they would fall away; at least, they certainly would not know how to defend themselves, or go on in their Christian life, and the means of planting the cause of Christ in their respective communities. Hence, instead of returning home at once, they continued under the instruction of the apostle. Being so far from home, with no means of a livelihood, if they would remain long enough to be properly taught, some one must meet the demands of the occasion. Those who lived there and who had possessions did not selfishly regard their possessions as their own so long as the Lord’s cause needed it. Each one, because of the great urgency, regarded his own property as if it belonged to all, and, as the need arose, sold it, and distribution was made as the need arose. Is there a lesson in this for us?

You should be willing to give all, if necessary, to save the cause of Christ from perishing in your community, even to your own life. How much, then, should a man give? Give all, if necessary.

How much am I able to give? A word of caution before passing from this subject. These early Christians did not give more than they were able, though they gave all. One is able to give all he has. Ananias and Sapphira claimed to give all; but they lied about it, and died. Many brethren say they are giving all they are able when they still have some left. Remember, man is able to give all he has. You may on any occasion give all you should be expected to give, or even more; but, when giving generously and liberally, do not mar the gift by saying you are giving all you are able. Remember Ananias and Sapphira—they died for lying. THE FIRST DEACONS.

It should be remembered that every organization of a business or philanthropic nature must have some one to look after its financial affairs. In too many churches the business affairs are regarded as of minor importance and sadly neglected. In the Jerusalem church it seems that the apostles had in their hands the affairs of the congregation for a time; but this phase of the work became so great, and the demand for their time in other lines so urgent, that they determined to be relieved from the duties incident to the care of the finances and just distribution amongst the needy.

Many of the Jews in their dispersed condition learned to speak the Greek language, and some of them continued to speak the Hebrew tongue. Within the pale of the Jerusalem church there were these two classes—those who spoke Hebrew and those who spoke Greek. Alike they contributed of their means into the church treasury, and distribution was made amongst the needy. Growing out of what some of them thought was partiality there "arose a murmuring of the Grecian Jews against the Hebrews." When this condition arose, the apostles called the multitude of the disciples unto them, and said: "It is not fit that we should forsake the word of God, and serve tables. Look ye out, therefore, brethren, from among you seven men of good report, full of the Spirit and wisdom, whom we may appoint over this business." The congregation selected the men, and the names indicate that they were Greeks—that they were from amongst the very ones who had complained.

These were the first deacons—the first ones selected by the congregation to be their servants in this business capacity. A deacon is but a servant of the congregation. incompetent men. In too many instances congregations give the business affairs of the church into the hands of men who are not capacitated for the work assigned them. Men who are business failures are often selected to be deacons in the church, and then the church bemoans the fact that they are financially unable to do constructive work or alleviate the suffering of the needy about them. In many instances the evangelist, a stranger in the community, selects the elders and deacons. In the Jerusalem church, though the apostles were present, they instructed the church to select the men to serve the church as deacons—to select the men to see after the business of the congregation. The church made the selection.

You would not select a man to take charge of your business if you knew the man to be a business failure. Do you think it is wise for the church to select a man, be he ever so pious and devoted, who has failed in a business way all his life, to have charge of the business of the church? Piety and devotion are not the only essentials to the work of the deacon. Remember the deacons, the first deacons selected, were to have in their hands the administration of business affairs. They were wise men, surely they were wise men in the work for which they were selected. Jesus said: "The sons of this world are for their generation wiser than the sons of light" (Luke 16:8). How often is this true in the business affairs of the church? It should not be thought that the work of the deacons in the business affairs of the church is of no importance. (In a subsequent copy of this series we will discuss fully the officers of the church and their work).

DISCIPLINE. The Jerusalem church was, we think, as near perfect as could be made out of the material of which it was formed—the members were human, as we are. So long as we live on earth we will be subjected to temptations and sin. Discipline is necessary, not only for our good, but for the good of society. In all organizations composed of human beings there must be some corrective measures, for there will ever be found those who have not a proper regard for the rights of others. When man becomes a positive detriment to society, or by corrective measures he cannot be brought to respect the rights of others, he must be removed from society.

Possibly there is no one thing which so impedes the progress of the church as the laxity of discipline in some sections and the flagrant disregard of the Master’s teaching on discipline.

Ananias and Sapphira, members of the Jerusalem church, sold their property; more, they agreed between themselves to pretend to cast the entire amount into the Lord’s treasury while keeping back a portion. They would parade and advertise their liberality while acting a lie. Liars are a detriment to society, the church, and the State. The greatest measure known on earth, the gospel of Jesus Christ, and the association of men and women who were devoted to the principles of Christianity had failed to keep these two members in the right way. They sinned—deliberately lied to God. For such characters to have remained in the fellowship of the congregation would have resulted in untold injury to the church, for in time their hypocrisy would have been apparent; and had it not been exposed at the time of the attempted deception, young members of the church might have questioned the ability of the Holy Spirit to search and to know human hearts, or they might have concluded that deception was licensed if it was connected with liberality. the penalty. You may think the infliction of the extreme penalty, death, was out of proportion as punishment to the crime. Jehovah is wiser than we. He knows best. We do not know what the results might have been had they not been removed.

Let us learn this lesson: God does not approve of liars in the church. The Jerusalem church furnishes the example of the removal of such members—we must not fellowship with them. The congregation which disregards the injunction to expunge from her fellowship those who do not live right will not prosper.

Some may fear that if discipline is rigidly enforced but few would become members of the church. You should have no fears. The Lord knows best. Immediately following the death of Ananias and Sapphira there was a wonderful increase in the membership of the Jerusalem church.

(In a subsequent volume we will discuss at length "Church Discipline.") TOPICS FOR INVESTIGATION AND DISCUSSION.

• Needs of the Church.

• Why and When Withdraw from Members?

• Should the Church Engage in Business?

• Why Was the Church Popular?

• The Church a Blessing in the Community.

QUESTIONS.

Commission (Luke 24:46-49)?

items are mentioned in Acts 2:42?