GOD’S PLAN: PAST PRESENT FUTURE

Lesson 1

The Church in God’s Plan

Matthew 16:13–18; Acts 1:8; 2:1–47; Ephesians 2:11 – 3:11; 5:25–27

THEME: God works through the Church in the Age of Grace.

SUMMARY: Jesus predicted that he would build His Church. The Church began during
the earthly ministry of Jesus Christ, and empowered at Pentecost and will
continue her witness in the world until the Rapture. There are no racial
distinctions in the Church. Saved Jews and saved Gentiles are one in
Christ.

KEY VERSE: Ephesians 3:21

LESSON AIMS: As a result of this class session, the student will

 Know what makes the Church distinct;
 Want to glorify God;
 Support the local church’s ministry by personal testimony, generous
giving and dedicated service.

Personal Study
Answer the following questions as you study Matthew 16:13–18; Acts 1:8; 2:1–47;
Ephesians 2:11 – 3:11 and 5:25–27 this week:
 What is the meaning of “rock” in Matthew 16:18?
 How important should missions be in a local church?
 What purpose did the gift of tongues serve on the Day of Pentecost?
 Who comprised the first local church?
 What is “the mystery of Christ”?
 When will the Church be “holy and without blemish”?

Related Reading
Acts 20:17–28
1 Corinthians 12:4–13
Ephesians 1:15–23; 4:1–16
Colossians 1:18–27

CLASS NEEDS:
Young and Adults need to appreciate the local church’s significant place in God’s plan. They
need to support and advance the ministry of the local church. Middle adults need to guard the
church’s distinctiveness as a spiritual organization. They need to help to keep the church’s
fellowship, worship and outreach Biblical and Christ – honoring. Older adults need to
distinguish between traditions and Scriptural teachings and be willing to support new programs
that meet Scriptural criteria.

1
 Lesson outline

I. The Church’s Commencement (Matt. 16:13–18; Acts 2)

II. The Church’s Character (Eph. 2:11–3:11)
III. The Church’s Commission (Acts 1:8)
IV. The Church’s Consummation (Eph. 5:25–27)

Lesson Development
Addressing the Christians at Rome, the apostle Paul wrote: “Ye are not under the law, but
under grace” (Rom. 6:14). Most dispensationalists refer to the period from the death of Christ to
His Second Coming as the Dispensation of Grace. Those dispensationalists include the
Tribulation in the Dispensation of Grace, viewing it as a period of God’s judgment as the end of
the dispensation. Others believe the Tribulation is distinct from the present Dispensation of
Grace. During the present dispensation, God is not working directly with Israel. Instead, He is
working with the Church.

I. The Church’s Commencement (Matt. 16:13 – 18; Acts 2)

When Peter confessed faith in Jesus as “the Christ, the Son of the living God” Matt.
16:16), Jesus announced that the Father had revealed this truth to Peter (v.17). Then He made
a startling prediction in verse 18.

SCRIPTURE READING: Ask a volunteer to read aloud Matthew 16:18.

Jesus predicted that He would build His church “upon this rock,” and that His church
would be indestructible (v.18). Although the Greek word for “church” in Matthew 16:18 is
ekklesia and Stephen used the same word to identify Israel in the wilderness (Acts 7:38), we
must distinguish between the Church and Israel. Ekklesia means called out ones in both
passages, but Israel and the Church are not the same. Israel was a chosen race called out of
Egypt, whereas the Church is comprised of saved Jews and Gentiles called out of the evil
world system. The church did not exist in Old Testament Israel. Nor does Israel exist in the
New Testament church. In Christ, there is neither Jew nor Gentile. Both are one on Christ
(Gal. 3:28).

THE FOUNDATION OF THE CHURCH I:

Did Jesus Found the Church? – If So, When?

The Baptist belief in the perpetuity of their churches involves several question. The
correct answer to these questions will go far toward paving the way for a proper examination
of their claims. Among the more important of these questions are the following:

1. Did Jesus found the church?

2. If so, when?
3. What kind of a church was it?
4. Did He promise its perpetuity?

So well established is the fact that Jesus founded the church that it seems almost
superfluous for us to spend time considering the first question propounded above. However,
it will perhaps not be amiss for us to spend a few moments on this questions, as there are to

2
 be found here and there who either openly or by implication deny that Jesus founded a
church. It is a common thing for destructive critics of our day to try to array Jesus and Paul
against each other, and to try show that Jesus never had in mind the founding of a church at
all. Such critics would have us believe that the disciples, and particularly Paul, foisted the
church upon the world without divine warrant. In substance it is the claim that they
substituted a church of their own devising for the Kingdom of Jesus’ thinking and purpose.

There are some denominations that embrace a theory that practically denies to Jesus the
founding of a church. They advance the claim that the church existed back in Old Testament
times and of the present is merely a continuation of the church that has existed all the way
from days of Israel’s beginning. Those who hold such a theory do not see any essential
difference between the economy of the Old Testament and the New, but hold that baptism is
meant to occupy the same place in the church of the present that circumcision held in the
“church” of Israel. This theory plainly denies by implication that Jesus founded a church.
For it is evident that He could not have founded the church if it already existed at the time of
His coming.

For the one who believers the New Testament to be the inspired Word of God, the
question, “Did Jesus found a church?” is once for all answered in the affirmative by
Matthew 16:18, in which Jesus Himself makes the statement, “I will build my church.” That
the gospels record Him as mentioning the church but twice, is a matter of no moment in
view of the fact that after His ascension and glorification, as recorded in the Revelation, we
find Him speaking of the church a number of times. And indeed, if the Lord had only
mentioned the church one time, that ought to be enough so far as the validity of His promise
is concerned. A statement made only once may be just as true as one reiterated a church. A
little later He tells the disciples of a matter that should be taken before the church for its
discipline. In His Words He clearly indicates that the church is then already in existence. So
we have His promise of the church; the clear implication in His own of the fulfillment of
that promise; the New Testament account of the church from its beginning on for many
years, and the testimony of history to the effect that the church of Christ is in institution that
has existed only from the time of Christ.

If Christ’s words in Matthew 16:18 mean anything at all, they must mean that the
institution which He promised was one separate and distinct from any intuition that had
previously existed in the world, or existed at that time. It will presently be shown that the
disciples were already thoroughly familiar with the word “ecclesia” or “church”, and its
meaning. But Jesus indicated very clearly that the institution which He proposed would be a
new one, distinct and to be distinguished from all other “ecclesia’s” by the fact that it was to
be HIS church, built upon an entirely different foundation than any ecclesia in existence at
that time.

Having determined from the New Testament that Jesus began a church, let us now turn to
a brief consideration of the further question,

WHEN DID JESUS BEGIN HIS CHURCH?

This becomes an important question in view of the heretical teachings so widespread in

our day. Several very dangerous heresies spring out of the theory that the church began on
the day of Pentecost. One of these is the “Invisible Church theory”, which leans very heavily

3
 upon the Pentecostal assumption. Then there is the theory so widely promulgated by Dr. C.
I. Scofield, Dr. James M. Gray of the Moody Bible Institute, and others, that the church was
formed on the day of Pentecost by the baptism of the Holy Spirit, and that every believer
becomes a member of the universal Church similarly, by being baptized into it by the Holy
Spirit. This is really a most absurd theory. It rests principally upon a perversion of I Cor.
12:13, and an examination of the context of this Scripture is fatal to the theory. Dr. Scofield
(Synthesis of the Bible Truth, p.42) plainly says of the church, “This body could not begin to
exist before the exaltation of Christ and the descent of the Holy Spirit.” He also goes so far
as to say that a church before the death of Christ would have been an unredeemed church.
This is as much as to say that none of the disciples were saved previous to Pentecost!

Those who are unwilling to admit Baptist perpetuity struggle desperately to show that the
church was not in existence before Pentecost. Nothing else fits their theory of an “invisible”
Church.

What, then, are the facts? When was the church begun? I shall not take the space to go
into details, but will put the answer in one sentence:

1. Out of material prepared by John the Baptist, Jesus organized and founded His church
during the days of His personal ministry here in the earth.

In this belief I am not alone. Dr. L.R. Scarborough, president of one of the largest
theological seminaries in the world, in a recent article in the Baptist Standard is quoted
as saying: “It is certainly true that Christ in His own personal ministry established His
church.”

A lengthy chapter could be written to prove my statement, but I must confine

myself to a few reasons. First, let me ask, did not they have all of the essential things
that go to make up a church before Pentecost? Let us see:

1. They had the Gospel (Mark 1:1).

2. They were baptized believers. The apostles had been disciples of John, having been
baptized by him (Acts 1:22). Of John’s baptism, we are told that it was from heaven
(John 1:33).
3. They had an organization. They even had a treasurer, though he turned out to be a
dishonest one.
4. They had the same Head that the church of today has, Christ.
5. They had the ordinance of baptism.
6. They had the ordinance of the Lord's Supper.
7. They had the Great Commission.
8. They met together as a church for prayer preceding Pentecost.
9. Moreover, they even had a business meeting and selected one to take Judas’ place. In
an attempt to discredit this action of the church, Dr. Scofield (Scofield Bible notes)
makes the claim that the disciples erred in doing this. He claims that God ignored
their choice by later calling Paul for this place, and affirms that we find no further
mention of Matthias in the New Testament. In this he casts an unwarranted aspersion
upon that New Testament church. Moreover, his statement about Matthias is not true
to the Scriptures, for in a later chapter (Acts 6:2–6) the Holy Spirit recognizes
Matthias as an apostle by mentioning him as one of the twelve. Dr. Scofield seeks to

4
 fit the incident of Matthias’ selection with his theory that the church began on the day
of Pentecost, and his effort merely betrays how far men will go in order to seek to
sustain a theory.
2. Again, that the church existed before Pentecost is shown in that we are distinctly told that
Christ sang praises in the midst of the church. Heb. 2:12 says, “I will declare thy name
unto my brethren, in the midst of the church I will sing praises unto thee.” This passage is
quoted by the inspired writer of Hebrews from the twenty–second Psalm. To what
incident in the life of Christ does it refer? Upon what occasion did He sing praises in the
midst of the church? Turn to Mark 14:26, and you will find the occasion mentioned. It
was following the institution of the ordinance of the Lord’s Supper that Jesus in the midst
of His little church joined with them in singing a hymn. That Christ sang praises in the
midst of the church before Pentecost, carries without saying that the church existed
before that time.

Exegetical and eisegetical ingenuity has been exerted to give the passage just
quoted some other meaning, but the fact remains that the interpretation that I have
indicated is the simplest and most natural one.

3. In the third place that the church existed before Pentecost is clear shown by Acts 2:41,
where we read that on the day of Pentecost “. . . There were added unto them about three
thousand souls.” Since they were believers added by baptism, it is very evident that what
they were added to was the church. If I should tell a friend that I had recently added a
hundred dollars to my account, he would understand me to imply that I had in existence a
bank account previous to the time of my depositing the hundred dollars. A church was
necessarily already in existence on the day of Pentecost, else it could not have been
“added to.” It is unless to argue that the three thousand were merely added to the ranks of
believers and not to the church, for the same language is used in the 47th verse, where we
are told that the “Lord added to them day by day those that were saved.” (American
Revision.) None will deny that “them” in the 47th verse refers to the church. Indeed, the
Authorized Version translates “church” instead of “them.” Does the 47th verse indicate
the existence of a church any more strongly than the 41st? Indeed, it does not. Only those
in desperate straits to maintain a theory would deny that the three thousand baptized on
Pentecost were added to a church that already existed, for that is what the language
irresistibly leads one to conclude.

4. Again, let us read the Master’s words as recorded in Matthew 18:17, “If he shall neglect
to hear them, tell it to the church: but if he neglects to hear the church, let him be unto
thee as a heathen man and publican.” The context shows that these words were addressed
to His disciples. His words would lead one to believe that they constituted His church in
its incipient stage. Indeed, the belief that the apostles themselves were the first members
of the church is in exact accord with I Cor. 12:28, where we read, “And God hath set
some in the church FIRST apostles, secondarily prophets, thirdly teachers,” etc.

One may speculate and theorize upon Matthew 18:17 all they please, but still it
remains unreasonable to believe that Jesus referred to something that the disciples did not
understand, or that He indicated a rule of discipline relating to a church that did not exist.
To the one that accepts this passage at its face value it appears conclusive that the church
was in existence at the time that Jesus spoke these words.

5
 5. In the fifth place, let us note that if the church did not exist before Pentecost, then the
Great Commission was given only to the disciples as individuals, consequently is not
binding upon the church. Unwilling to concede a church before Pentecost, Dr. C. I.
Scofield takes this very position. In his “Synthesis of Bible Truth” (p. 431), he says: “The
visible church as such is charged with no mission. . . The commission to evangelize the
world is personal and not corporate.” If this theory be true; then the Great Commission
was binding only upon the apostles, and when they died the obligation no longer rested
upon anyone. This view is as absurd as it is unscriptural.

No, Jesus gave the Commission to His disciples in corporate capacity. He

delivered it to them as a church. His church He charged with the task of evangelization.
His church He charged with the duty of baptizing and teaching. And knowing all things,
He knew that His church would have that continuity essential for the carrying out of His
orders.

6. Similarly, let us note that, unless the church existed previous to Pentecost, the Lord’s
Supper is not a church ordinance. If He gave it only to individuals as such, when they
died the ordinance died with them. We cannot believe this in the light of Paul’s account
of the institution of the Supper as given in I Cor. 11. Here, according to the account
given, Jesus clearly implied that this memorial ordinance will be observed “till He come
again.” The individuals who were present at the Supper have been dead for centuries, and
still He has not come. Evidently it was not to individuals as such that He gave the
ordinance, but to individuals as constituting the church. Only this church, the church to
which continuous existence has been promised, could observe the Memorial Meal
continuously from the time of its institution until He comes again.

And obviously, if Jesus gave the Memorial Supper to His church that church must
have been in existence at the time He gave it. That time preceded Pentecost!

I close the chapter by quoting Dr. Scarborough from the article before mentioned. He
admirably sums up the facts concerning Christ’s founding of the church in these words:
“When He ascended He left the church some of its officers, the apostles, not to be
permanent, to be sure; its foundation of faith; its laws of life; its ordinances; its
commission; its great world task; the terms and conditions of admittance; the new birth
based on repentance and faith in Christ; He left it its great central dynamic theme and
power – Jesus crucified, buried, risen, coming again-; He gave it the promise of the Holy
Spirit. After He ascended, this unit and growing corporate organization called out and
appointed officers to take Judas’ place–Acts 1:15–26. This was the act of the church.
Then in the first chapter of Acts we find this church well organized, already established
under the personal ministry of Christ and by Him set to the task of evangelism; and
through the Holy Spirit it held its first great meeting. Then in Acts the sixth chapter we
find the organization completed by the addition of deacons; and so it had two sets of
officers – pastors and deacons; two ordinances – baptism and the Supper; a democratic
form of organization, as was shown in the election of Matthias to take Judas’ place and
the election of the deacons. The church itself was the authority in these appointments.
Thus we can see that through the process of years Jesus Himself organized His church
and under the direction of the Divine Spirit deacons were added to the organization after
Pentecost. It can in all the highest senses claim Christ as its organizer and central
authority and power.”

6
 At Pentecost, the Holy Spirit gave the believers the supernatural ability to speak
in languages they had not learned. This gift of tongues – foreign languages – enabled non
– Hebrew Jews to hear the gospel in their native languages. Peter linked the tongues
phenomenon to a prophecy Joel had made (Joel 2:28–32). Although only part of Joel’s
prophecy was fulfilled at Pentecost, while the rest awaits a future fulfillment, the partial
fulfillment served as a sign to the Jews that they should call on the name of the Lord.
Also, Peter proclaimed Christ to the Jews as the crucified, risen and exalted Son
of God. He concluded: “Let all the house of Israel know assuredly, that God hath made
that same Jesus, whom ye have crucified, both Lord and Christ (Acts 2:36). In response
to Peter’s message and explanation about how to be saved (vv.37–40), three thousand
Jews believed, were baptized, continued steadfastly in the apostle’s teaching and
fellowship and in breaking of bread and in prayers (vv.41–42). Bound together in a local
church fellowship, the believers demonstrated selfless love for one another, a spirit of
unity and a joyful fellowship and worship (vv.43–47).
In summary, we can say that at Pentecost the Holy Spirit baptized believers into
the Body of Christ (Acts 1:5; 11:15–17; 1 Cor. 12:13) and also gave birth to a local
church that would be the model for all subsequent churches.

II. The Church’s Character (Eph. 2:11–3:11)

In Ephesians 2:11 and 12 Paul described the division that had existed between Gentiles
and Jews before Christ introduced His Church. In the Age of Grace, no such division exists
because Christ made peace through the blood of His cross and broke down “the middle wall
of partition” (vv.13, 14). Now, all believers, whether Jews or Gentiles, are members of
Christ’s Church, which is described as follows:

CHALKBOARD: Place the following list on the chalkboard.

CHRIST’S CHURCH

“one new man” (v.15)

“one body” (v.16)
“the household of God” (v.19)
“the building” (v.21)
“an holy temple” (v.21)
“an habitation of God” (v.22)

The truth that Jewish and Gentiles believers would be one body in Christ was hidden in
Old Testament times. However, early in the New Testament era, God disclosed this truth to
Paul as well as to the other apostles and to prophets (Eph. 3:1–6). Somebody, the Church will
be raptured; then God will death Israel again as a distinct group of people.
Paul regarded himself as the divinely appointed apostle to the Gentiles, charged with the
responsibility to declare” the unsearchable riches of Christ” and to reveal the mystery of the
Church (vv.7–9). The participation of all believers, Jews and Gentiles alike, in the Church
testifies to “the manifold wisdom of God” (v.10). The Church exists as the fulfillment of an
eternal plan that God determined to bring to pass in Christ Jesus (v.11)
In order to understand this section of the Book of Ephesians, we must keep in mind how
difficult it was in Paul's day for Jew and Gentile to be unified. Jewish Christians felt that
Gentiles could not immediately accept Christ and be saved. According to Acts 15:1, what did
some Jewish Christians teach concerning Gentiles and salvation?

7
 It is important that we realize that no racial, social, ethnic, or political difference in our world
today is greater than the distinction between Jew and Gentile in Paul's day. To really
comprehend the impact of the Gospel of Jesus Christ on the people of the first century we
must recognize how the Gospel transformed people so that Jew and Gentile were truly one in
Christ, causing them to worship together, to work together, and to truly love one another.
This indeed is the greatest evidence of the power of the Gospel in the apostolic age.
This important section of Ephesians begins with the word “wherefore,” indicating that what
Paul is about to say is built upon what Christ has done, as described in 2:1–10. Now, Paul
reminds his readers of.

A. THE ALIENATION (Ephesians 2:11–12)

The apostle calls upon his audience to "remember" their precarious predicament without
Christ, because remembering would deepen their appreciation for what God has done for
them in Christ. But, just what is it that Paul wants his readers to “remember?” That "ye being
in time past Gentiles in the flesh, who are called Uncircumcision. . . " The Jews were
descendants of Abraham, and the sign of their acceptance as covenant people was the rite
of circumcision.
The uncovenanted Gentiles, on the other hand, were despised by the Jews and
contemptuously nicknamed "'uncircumcision." How, even in David's time, do we see the
contempt that Jews had for uncircumcised Gentiles? (See I Samuel 17:26.)
___________________________________________________________________________
___________________________________________________________________________

The chosen people of God, whose covenant sign was physical circumcision, did not fulfill
their mission of sharing their knowledge of God with the world; instead, they used their
covenant relationship with God to spread prejudice, hate, and grace–denying separation.
However, what does Paul declare is the true sign of God's covenant people, according to the
following verses?
Phil. 3:3____________________________________________________________________
___________________________________________________________________________

Rom.2:28–29________________________________________________________________
___________________________________________________________________________
Even though Gentiles can become God's covenant people through Jesus Christ, Paul calls on
his readers to "remember" that in times past Gentiles did not even have the covenant made
with Abraham, which was symbolized by physical circumcision. Therefore, Paul brings to
their remembrance that before Christ the Gentiles were socially alienated from God's chosen
people.

In Eph. 2:12, Paul reminds his readers of spiritual alienation. He wants them to recollect “. . .
that at that time ye were without Christ . . .” They had no hope of a coming Messiah, no
anticipation of a coming Saviour. For centuries the Jews had cherished the hope of the
Messiah, and even though their understanding of His mission was incorrect, in the darkest
hours of their history they never doubted that He would come. This expectation brought them

8
 strength and courage in difficult times. However, before they heard and responded to the
Gospel, Paul's readers were alienated from the messianic hope.
What is the Christian's greatest comfort in dark times, according to Romans 8:35–39?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
So, not only were Paul's Gentile readers alienated from the hope that is in Christ, but they
were also, “. . . aliens from the commonwealth of Israel. . ." (Eph. 2:12)
The word "aliens" expresses the general idea of separation and estrangement. It also implies
no rights of citizenship. The "commonwealth of Israel" refers to the society in which God
chose to reveal Himself – hence, the chosen people of God. God chose a nation to become a
theocracy, a nation over which He would be Head and which would be the recipient of His
blessings and promises. The Israelite nation was God's nation, but the Gentiles were aliens to
that commonwealth.
“. . . and strangers from the covenants of promise. . .” (Eph. 2:12)
The word "strangers" refers to the state of being foreign to a thing and having no part of it.
Just what were the "covenants" that the Gentiles had no part of? Read the following
references, and explain them:
Genesis 12:2–3 ______________________________________________________________
___________________________________________________________________________

Genesis 15:18 _______________________________________________________________

___________________________________________________________________________

Genesis 22:17–18 ____________________________________________________________

___________________________________________________________________________

Ezekiel 11:17–20_____________________________________________________________
___________________________________________________________________________

God's covenants with Israel promised blessing if His people faith fully obeyed the terms
which He set down. Because the Gentiles were aliens from the commonwealth of Israel,"
they were "strangers from the covenants of promise. They had no privileges, promises,
security – no nothing! Not only that, but also. . .
“. . . having no hope, and without God in the world." (Eph. 2:12)

In the Bible, "hope'" refers to a firmly – anchored assurance. This kind of hope is one of
God's most precious gifts to His people. Imagine how horrible it must be to live with no real
HOPE for the future. In addition, the Gentiles were "without God in the world (present)."
The Gentiles were not atheists, for they had many false gods, but none could offer them
hope, assurance, and blessings.

So, Paul first of all reminds his readers of their past – they were aliens to Christ, to the
commonwealth of Israel, and to the covenants of promise, and they were without hope and

9
 without God. Beginning in Ephesians 2:13, Paul reveals that in Christ the ALIENATION is
abolished because of . . .

B. THE RECONCILIATION (Ephesians 2:13–15)

With the words "But now," Paul moves from the past to the present. According to verses 13
& 14, what is the Gentiles’ new relationship and how has it been established?

___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
In order to make Jew and Gentile one, God had to break down "the middle wall of partition. .
." This is a reference to the wall in the Jerusalem temple which separated the court of the
Gentiles from the Court of Israel, and the Court of the Women, etc. The penalty for a
Gentile's going beyond this wall was death.

In Christ there is no more distinction between Gentile and Jew or between the "near" and the
far off." Everyone is the same at the foot of the cross. However, not only did Christ make us
all one, but He also. . .
". . . abolished in his flesh the enmity. . ." (Eph. 2:15)
Between the Gentiles and Jews there has long been a formidable hostility, referred to in verse
15 as "enmity." The cause of this "enmity" is “the law of commandments contained in
ordinances. . .” In other words, the ceremonial law that prescribed the fasting, dress,
circumcision, and preoccupation with ceremonial cleanness were of divine origin and were
intended to protect Israel from the paganism of Moses time. However, in time, because of
misuse and mis–application, the Law had become a source of Jewish pride and exclusiveness
that resulted in perpetual "enmity" between Jews and Gentiles.
It should be noted here that the "ordinances" mentioned here refer to the ceremonial law, not
God's moral law, which never changes. It was the ceremonial law – the rituals and traditions
– that were abolished at the cross.

The divine reason tor nullifying ceremonial law was “. . .to make in Himself of twain one
new man. . .” (Eph. 2:15) In Christ, God lays one hand on the Jew, the other of the Gentile,
and brings the two together in Himself. In Christ the two are created one! The word "new" in
verse 15b is not NEOS in Greek, which means "new in respect of time, that which is recent.”
(For example, the last car off an assembly line is the newest one, or NEOS.)

The word translated "new" in Eph. 2:15 is KAINOS, which denotes new as to form or quality,
or of different nature. This means that when the Jew and Gentile come together in Christ,
they are not a hybrid, but a totally new creation in Christ; thereby "making peace" because
"He is our peace." It is only as each of us is united to Christ that we can be at harmony with
each other.
All of us must remember the ALIENATION from Christ if we are to appreciate the
RECONCILIATION in Christ.

10
 Is there a particular insight you received from this lesson that you would like to concentrate
on tor the next week to help you appreciate our Saviour more? If so, write it down, before it
slips out of your mind.
___________________________________________________________________________
___________________________________________________________________________

Pray for God to use the knowledge of this truth in your life to help you to be a better
Christian.
C. THE PROVISIONS FOR OUR PEACE (Ephesians 2:16)
The purpose for Christ’s death on the cross was not simply for Jews and Gentiles to be made
one but that both could be reconciled with God and be at peace. Why was it necessary for
Christ to make the provisions for reconciliation and peace, according to the following
references?
Romans 5:6–10 _____________________________________________________________
__________________________________________________________________________
_
__________________________________________________________________________
_
___________________________________________________________________________
Colossians 1:20–22 __________________________________________________________
__________________________________________________________________________
_

We could do nothing about our predicament of being alienated from God and at war with
Him, but what we could not do for ourselves, Jesus did for us on the cross. When Jesus died
on the cross, He bore our sin and declared an end to the war, bringing peace through one
body by the cross, having slain the enmity thereby (Eph. 2:16). This brings us to. . .

D. THE PROCLAMATION OF OUR PEACE (Ephesians 2:17)

Christ did come to earth and die secretly for a select few – He died publicly, and even before
His Death He proclaimed the peace that He came to purchase. He preached the good news of
His peace which He offered to you which were afar off, and to them that were nigh (Eph.
2:17). This peace, of course, was between the Jew and the Gentile and between both and
God. According to the following references, how did Jesus describe this peace He
proclaimed?
John 14:27 _________________________________________________________________
___________________________________________________________________________

John 16:33 _________________________________________________________________

___________________________________________________________________________
Jesus died not only to bring peace between Jew and Gentiles and between both and God, but
also to bring peace within ourselves. That is why Isaiah 9:6 predicted that He would be the
“Prince of Peace.” Now, let’s consider. . .

11
E. THE PRIVILEGE OF OUR PLACE (Ephesians 2:18)

It is through Christ alone that we have the privilege of access by one Spirit unto the Father
(vs. 18). The word access (Greek, PROSAGOGE) means “a leading or brining or bringing
into the presence of through the assistance or favor of another.” In ancient times the word
access referred to the introduction of someone to a royal court. In the OT system only the
high priest could enter into the holy of holies and have access to God, and that only once a
year. However, in Christ how has all that changed, according to the following scriptures?

Romans 5:1–2 ______________________________________________________________

___________________________________________________________________________

Hebrews 4:14–16 ____________________________________________________________

___________________________________________________________________________

The total involvement of the Trinity in our “access” is clearly seen in the prepositions in
Ephesians 2:18. Our “access” is “THROUGH Him (Christ),” “By one Spirit,” and “UNTO
the Father.”

In order to help us more fully appreciate our privilege of peace and “access” Paul uses the
following. . .

F. THE PICTURE OF OUR PEACE (Ephesians 2:19–22)

The phrase “Now, therefore. . .” refers back to all that has been stated in verses 13–18. With
this in mind, Paul uses three figures to picture all that he has said – A NATION, A FAMILY,
and A BUILDING.

First, Paul pictures our reconciliation and peace as a NATION: “. . . ye are no more strangers
and foreigners, but fellow citizens with the saints. . .” “Strangers and foreigners” was a
comprehensive expression that denoted those who did not enjoy the full rights of citizenship
in a city or nation. So in Christ all are “fellow citizens” and share the same privileges and
benefits of the new spiritual commonwealth.

The second picture is that of a FAMILY: . . . of the household of God (vs.19c). We are not
just strangers who are naturalized and made fellow citizen, but we are family. This means
that the fellowship among believers should be of the closest, warmest kind. We are not just
guests in God’s house; we are part of His family.

The third picture is that of a BUILDING (vs. 20–22). There are three parts of the building to
consider if we are to understand the word picture that Paul id drawing here.

(1) The foundation. And are built upon the foundation of the apostles and prophets. . . (vs.
20a). This phrase does not mean that the apostles and prophets are the foundation, but
rather that they laid the foundation through their preaching and teaching. How do I Cor.
3:10 – 11 clarify this?
________________________________________________________________________
________________________________________________________________________

12
 The preaching and teaching of the Word of God by the apostles and prophets and the
death and resurrection of Jesus Christ laid the foundation stones for God’s spiritual
superstructure.

(2) The cornerstone. . . Jesus Christ himself being the chief corner stone (Eph. 2:20b). In
addition to being a part of the support for the walls, the cornerstone of a building is laid
first, and the walls are laid by it to be square and plumb. The cornerstone determines the
lay of the walls and their final shape.

(3) The structure (vs. 21–22). The function of the cornerstone is described precisely in verse
21: In whom all the building fitly framed together. . . The phase fitly together is a
translation of a rare Greek verb found only here in the entire NT. It refers to a
complicated process of masonry by which stones are snugly joined together. This means
that this spiritual superstructure is a place where every stone has a precisely planned
position and fits into place perfectly. What are the stones that make up the rest of the
structure, according to I Peter 2:5?
________________________________________________________________________

In Eph. 2:21 we find that not only is Christ responsible for the building’s stability and
direction, but also for its growth – it “groweth unto an holy temple in the Lord.” This
holy superstructure is growing, but how? As new stones are being added daily! New
stones will be added until one day it will be complete, and then the Lord Jesus will return.

The entire building process has as its goal. . . an habitation of God through the Spirit
(vs.22). In the OT the tabernacle and the temple existed to provide a place for God to be
WITH His people, but in the NT the believer becomes the habitation of God so that He
may dwell in His people.

Thus, the church, which is made up of Jew and Gentile, is growing so that it may become
a holy sanctuary for the Lord, of which Christ is the foundation and chief cornerstone.
This is really our Father’s house, where Jew and Gentile are at peace with each other and
with God. Thank God for the PROVISIONS, PROCLAMATION, PRIVILEGE, and
PICTURES of our peace!!

As a result of studying this lesson, are there any attitudes that need to be changed in your
life? If so, list them below, as well as the specific steps you should take that will lead to a
change in attitude:
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________

The great spiritual riches in the Book of Ephesians is to a great extent the unfolding of
the mystery of the body of Christ, the church. In chapters 1 and 2, Paul has talked about
the origin of this mystery-the fact that it was formed in eternity past (1:1-14); and about
the riches of those in the body of Christ (1:15–23). Furthermore, in 2:1–10 he has
discussed the believer's Position in the body, and in 2:11–22 he has pictured the body of
Christ as One new nation, one family, and one building.

13
 Now, in Ephesians 3:2–6, Paul begins to explain the GREAT MYSTERY of the ages,
covering three points – THE DISPENSATION OF THE MYSTERY, THE
REVELATION OF THE MYSTERY, and THE DEMONSTRATION OF THE
MYSTERY.

G. THE DISPENSATION OF THE MYSTERY (Ephesians 3:1–12)

Paul opens this discussion by saying, If ye have heard of the dispensation of the grace of
God. . . The key word in this phrase is dispensation, which comes from the Greek word
OIKONOMIA, meaning the management of a household or of household affairs." It is the
management or administration of the property of others, and therefore refers to stewardship.
A steward doesn't own anything; he just manages the household for the owner. He makes
sure there is enough food for everyone to cat, takes care of the crops, gets workers to the
right place at the right time, etc. God had graciously given Paul the privilege of managing.
How do the following references explain . . . the dispensation of the grace of God . . . given
to Paul?
I Cor. 9:16–17_______________________________________________________________
___________________________________________________________________________

Rom. 1 5:15–16______________________________________________________________
___________________________________________________________________________
Despite his personal unworthiness as one who persecuted the church, Paul was God's chosen
steward to preach to the Gentiles as well as to Israel (Acts 9:15). Paul did not earn the job or
ask for it, but God gave it to him as a trust, a stewardship. And, God has given to you and to
me a stewardship as well. What one thing does God require of all of us to whom He has
given the ". . . dispensation of grace . . .," according to I Cor. 4:1–2?
___________________________________________________________________________

1. The Revelation of the Mystery (Ephesians 3:3-4)

Paul's understanding of the mystery came not through the instructions of others, but by
direct revelations from God. Paul adds that he had already dealt with these revelations by
saying, . . . (as I wrote afore in few words. . . (Eph. 3:3b).
It is possible that Paul was referring here to some unknown letter that explained his
calling and revelations, but he could have very well had in mind what he wrote in
Galatians 1:11–20. How does Paul certify the authenticity of his revelations in that
passage?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________

In Ephesians 3:4, Paul continues by saying, "Whereby, when ye read, ye may understand
my knowledge in the mystery of Christ) ..." The word "understand" is the Greek word
SUNESIS, which means "to bring or set together." It is the idea of taking the scrambled
pieces of a puzzle and putting them together to make a picture. That is what must be done
with spiritual truth. Paul's purpose was to put the pieces of spiritual truth – the mystery of

14
 God – together so that his readers could see the big spiritual picture, which Paul calls the
“mystery.” This brings us to his next point. . .

2. The Demonstration of the Mystery (Ephesians 3:5–6)

In these two verses we find the most complete definition of the mystery of the ages to be
found anywhere in the Bible. Although the blessing of the Gentiles was hinted at in the
OT from Genesis 12:3 onward, it was not proclaimed or understood under the old
dispensation. Even in the NT it was difficult for the Jewish Christians, even the apostles,
to realize that the old theocracy was to be superseded by the mystery of the body of
Christ, made up of both Jew and Gentile.
This mystery was first demonstrated to Paul and then to other apostles and prophets.
Though Paul was the mouthpiece of the revelation, its origin was . . . the Spirit (Eph.
3:5).

The age–old mystery is now made manifest in Ephesians 3:6, "That the Gentiles should
be fellow heirs. . . " Gentiles have the same spiritual rights and the same spiritual status
as the seed of Abraham!!! How did God make this possible, according to Galatians 3:26–
29?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________

Not only are the Gentiles to be fellow heirs, they are. . . of the same body . . . (Eph. 3:6b).
Here Paul makes it very clear that part of the mystery is that Gentiles are incorporated
into the very body of Christ and are therefore on equal ground with the Jews as far as
spiritual status is concerned. How does Paul describe this sensational concept in I
Corinthians 12:12 –14?
________________________________________________________________________
________________________________________________________________________

Finally, Paul says that Gentiles are . . . partakers of his promise. . . (Eph. 3:6c). This
means that Gentiles are co–partners of the covenant promise made originally, though
never exclusively, with the Jews. And, exactly what is this promise, according to II
Timothy 1:1?
________________________________________________________________________

This mystery applies to any culture where there is division and animosity between
people. In Christ, all differences are eliminated because we are all one in Him. God puts
all who believe in Christ on the same status, in the same body, with the same promises.

God was so concerned about the unity of His children that He planned the mystery of the
church before He created the world. Jesus was so concerned about it that He prayed tor
what in John 17:11?
_______________________________________________________________________
________________________________________________________________________

15
 One thing that we as Christians must never forget is that we are all one in Christ.
Therefore, we must never lose the sense of responsibility to love each other, to help each
other, to encourage one another, and to promote unity among true believers in Christ.
In light of this lesson, why does bitterness, animosity, prejudice, and resentment seem
even more unchristian and sinful?
________________________________________________________________________
________________________________________________________________________
_______________________________________________________________________

3. The Placement of the Mystery (Ephesians 3:7–9)

In verse 7 Paul declares that God had made him a minister of the mystery.
The Greek word for minister is DIAKONOS, which means “servant or attendant.” It is
the same word from which we get deacon. Christ used the verb form of this word when
He said, For even the Son of man came not to be ministered unto, but to minister. . .
(Mark 10:45).
Paul also says in Ephesians 3:7 that he was “made” a minister, indicating that he did not
take the honor to himself but was divinely appointed to his ministry. What was involved
in making Paul a minister, according to Acts 26:13–18a?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________

It was not Paul’s training, education, experience, or status the made him a minister. It was
the divine call of God. For that reason, Paul never ceased to be amazed that one so
fanatically devoted to Judaism (as he was) should be made a minister of the gospel by . . .
the gift of the grace of God given unto me . . . (Eph. 3:7).

Paul continues to explain that he was placed in the ministry . . . by the effectual working
of his (God’s) power (vs. 7). Divine power works a servant’s heart, but if that servant
begins to think of himself as more than a servant’s heart, but if that servant begins to
think of himself as more than a servant, he will lose the effectual working of his (God’s)
power. God releases His power through His servants.

If we ever begin to exalt or glorify what we do, we not serving God – we are competing
with Him. And, when we start doing that, we will forfeit His power, and our ministry will
be over. We must be careful not to ever lose the perspective that we are all sinners,
unworthy even of the calling of God, much less all the riches we have in Christ.
Paul magnifies the attitude of a true minister in verse 8 by saying, “Unto me, who am less
than the least of all saints. . . “The Greek word translated “less than the least” is found
only here in the entire NT. Literally, it means “leastest” (if there is such a word). You
see, it was not enough for Paul to use the word which means “least;” he wanted to place
himself beneath even the least of the saints. Why did Paul feel this way, according to the
following references?
I Cor. 15:9_______________________________________________________________

16
 ________________________________________________________________________
I Tim. 1:15_______________________________________________________________
________________________________________________________________________

God called and commissioned Paul to. . . preach among the Gentiles the unsearchable
riches of Christ (Eph. 3:8). It was Paul’s unique ministry to proclaim to the Gentiles that
the Messiah promised to the Jews is also the Saviour of the Gentiles. The word preaches
(Greek, EUANGELIZO) means “to bring or announce good tidings.” We get our word
evangelize from this word also. True biblical preaching always has evangelization in
mind.
The term “unsearchable” means “untraceable, unfathomable, or illimitable.”
It is as if a person were tracking out the shores of a lake, walking its boundaries, and
when almost completed should discover that it was not a lake at all, but rather a small
gulf of the ocean. Thus, the person would be confronted with an “unsearchable” task to
track out the rest of it.
We as Christians are unsearchable rich. In what ways, according to the following
references?
Ephesians 1:7 ___________________________________________________________
________________________________________________________________________
I Tim. 6:17_______________________________________________________________
________________________________________________________________________
Colossians 1:26–27________________________________________________________
________________________________________________________________________
Paul was called to preach “the unsearchable riches of Christ.” Therefore, his ministry was
not just to proclaim what God want us to do, but also the riches that we may have in Jesus
Christ.
Furthermore, Paul was called . . . to make all men see what is the fellowship of the
mystery . . . (Eph. 3:9a). he was to put a flood light on this mystery, so that no one would
be in the dark about it anymore. Then, just what is this mystery which. . . from the
beginning of the world hath been hid in God. . . and is now revealed??? The mystery of
the church. And, what does Paul want us to understand about the church? . . . the
fellowship of the mystery. . . The word translated fellowship is not the Greek word
KOINONIA, which is usually translated fellowship. Instead, this fellowship is from the
Greek OIKONOMIA, which means “stewardship,” “dispensation,” or “administration.”
This word concern God’s plan for worldwide distribution of the mystery, which brings us
to the next point. . .
4. The Purpose of the Mystery (Ephesians 3:10–11)
The ultimate purpose of the mystery is to make . . . known by the church the manifold
wisdom of God (vs.10). In particular, it is to make it known to principalities and power in
heavenly place. . . This seems to refer to the fact that angelic beings will see God’s

17
 miraculous wisdom and will praise Him for it. Just why would angels be interested in
God’s mystery of redemption, according to the following scriptures?
Luke 15:10______________________________________________________________
________________________________________________________________________
Matthew 13:37–42 & 49–50_________________________________________________
________________________________________________________________________

God is glorified by the angels as they see the mystery of the ages manifested in the
church. They have seen the POWER of God in creation, the PUNISHMENT of God on
Sodom and Gomorrah, and the LOVE of God at the cross. But now they are seeing his
WISDOM in the mystery of the church. Though the world seemed hopelessly lost and
His plan in the OT ruined by the self – righteous Jews, God had a mystery in His bosom
all the time that could only be appreciate with the OT as a backdrop.
The word “manifold” in Eph. 3:10 is from the Greek POLUPOIKILOS, meaning “much
varied” or “many colored.” It was used to refer to multi – colored cloth or flowers and
suggested the beauty and variety of God’s wisdom in His great mystery of the church, as
one might see in an intricately embroidered pattern. The OT saints looked at the back side
of God’s tapestry, while in the NT we can see the other side, which is a beautiful picture
– the mystery of the ages.
In verse 11 we find that God’s plan, which has spanned the ages, centers in Jesus Christ,
Who is the foundation and chief cornerstone of God’s eternal purpose.”

5. The Privilege of the Mystery (Ephesians 3:12)

It is only on the grounds of faith in Christ that we can have the privilege of literally
entering into God’s presence. This was indeed an incredible truth to the Jews because in
the OT, only the high priest could enter into God’s presence one day a year, and then he
would hurry in and hurry out. No one could come into God’s presence with boldness and
confidence of acceptance. How has the mystery of the ages changed all that? (See Heb.
4:14–16.)
________________________________________________________________________
________________________________________________________________________
Paul concludes this parenthetical section by saying in Eph. 3:13 that he did not want his
readers to lose heart readers to lose heart concerning the great mystery of the ages, for his
imprisonment did not mean that mystery was frustrated or bound. The phrase. . . which is
your glory means that Paul wanted the readers to understand that in the eyes of God, they
were so precious that He was allowing Paul to suffer on their behalf, which was their
glory.
We can all thank God for the PLACEMENT, PURPOSE, and PRIVILEGE of the
mystery of the ages!!!
List below any discoveries, insights, or personal challenges concerning the mystery of the
ages you have gained from this study:
________________________________________________________________________
________________________________________________________________________

18
III. The Church’s Commission (Acts 1:4–8)
Before ascending to Heaven, Jesus foretold the coming of the Holy Spirit and declared
His plan for the Church. He told His apostles: “But ye shall receive power, after that the Holy
Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all
Judea, and Samaria, unto the uttermost part of the earth.” The book of Acts tracks the
believers’ progress in fulfilling this commission. The gospel reached first into Jerusalem.
Three thousand Jews believed in Christ at Pentecost and were baptized and entered the
fellowship of the church at Jerusalem (Acts 2:41). Eventually, persecution pushed many
believers into other parts of Judea and Samaria (8:1). Later, Paul’s missionary ventures took
the gospel to faraway regions of the Roman Empire (chapter 13–28).

The early church did not complete the task of witnessing.

Today, many unsaved people, nearby and far away, need to hear about Christ.

A. JESUS’S FINAL INSTRUCTIONS TO THE DISCIPLES (verses 4–5)

Verse:

1. He commanded them not to depart from Jerusalem.

Jesus had nothing else for the disciples to do other than to wait for the coming of the
Holy Spirit (the Promise of the Father). Jesus knew that they could do nothing effectively
for the kingdom of God until the Spirit came.
To wait means that it worthy waiting for.
To wait means that they had a promise it would come
To wait means that must receive it; they couldn’t create it themselves.
To wait means that they would be tested by waiting at least a while.
2. He commanded. . .the Promise of the Father. . . baptized with the Holy Spirit.
This is another example of how the fact of the Trinity – that there is One God in Three
Person – is woven into the fabric of the New Testament. Here we see that He (Jesus) told
of the Promise of the Father which is the coming of the Holy Spirit.

a. It is significant that this coming, filling, and empowering of the Holy Spirit is called
“the Promises of the Father.”
It should shows that we should wait for it with anticipation: a “Promise of the Father”
could only be good.
It shows that it is reliable; the Father would never Promise Something He could not
fulfill.

19
 It shows that the “Promise” belongs to all His children, since it comes from God as
our Father.
It shows that it must be received by faith, as is the pattern with the promises of God
throughout the Bible.
b. “The Promise of the Father” now became the promise of the Son.

3. You should be baptized with the Holy Spirit.

The idea of being ‘baptized’ is to be immersed or covered over in something; even as
John baptized people in water, so these disciples would be “immersed” in the Holy Spirit.
It should be more useful to describe the baptism of the Holy Spirit as a “condition” than
as “experience.” We should perhaps ask, “Are you baptized in the Holy Spirit?” instead
of asking, “Have you been baptized in the Holy Spirit?”

4. Not many days from now.

They know that this “Promise of the Father” would come, but not immediately.
It would be days from now, but not many days. Jesus had purpose in not telling them
exactly when it would come.

B. THE DISCIPLES ASK JESUS A FINAL QUESTION BEFORE HIS ASCENSION.

Verse 6.

1. Therefore, whom they had come together.

This would be the last time they would see Jesus in His physical body, until they went to
Heaven to be with Him forever. There is nothing specific in the text to show us that they
knew this would be their last time seeing Him on earth.

2. Lord, wilt thou at this time restore again the Kingdom of Israel?
This was a question asked many times before, but it had a special relevance now.
They knew that Jesus had instituted the New Covenant (Luke 22:20). They also
knew that the restoration of the Kingdom of Israel was part of the New Covenant.
(Read: Jeremiah 23:1–8; Ezekiel 36:16–30; 37:21–28)
It was actually reasonable for them to wonder when the rest of the New Covenant
world be fulfilled. The response of Jesus in the following verses also indicates that He did
not rebuke them or even correct them for the question. He simply told them that the
answer wasn’t for them to know.

“The verb restore shows that they were expecting a political and territorial
Kingdom, the noun Israel that they were expecting a national kingdom, and the adverbial
clause ‘at this time’ that they were expecting its immediate establishment.”

The disciple certainly knew the many Old Testament prophecies describing the
spiritual and national rebirth of Israel. The disciples probably thought that the spiritual
rebirth seemed certain, so the national would also come.

C. JESUS’ FINAL TEACHING AND FINAL PROMISE BEFORE HIS ASCENSION.

Verse 7–8

1. “It is not for you to know.”

20
 Jesus wanted the disciples against inquiring into aspects of the timing of God’s kingdom,
because those things belong to God the Father alone (which the Father has put in His own
authority).
It was wise for Jesus not to outline His plan over the next 2,000 years. It was good
for the disciples to not know that the full restoration of the Kingdom of Israel that they
hoped would happen soon would not come for some 2,000 years. It might overly
discourage them in the work they had to do right then, and might make them think less of
the aspect of the Kingdom of God that was present with them.

At the same time, Jesus did not say that there was to be “no restoration” of the
kingdom of Israel; He simply said that speculation into the time and date of this
“restoration” was not proper for the disciples.
In his own authority. The resurrected, ascended Jesus again showed His
submission to the Father. His submission to the Father was not temporary, but eternal.
2. “But ye shall receive power.”
If the national kingdom they wanted would be delayed, the power thy needed would not.
They would soon receive power with the coming of the Holy Spirit.

With their question about the restoration of the Kingdom of Israel, it is possible
that the disciples still saw “power” too much in terms of Caesar’s kind of power, and not
enough in terms of God’s kind of power.

3. “And ye shall be witnesses unto Me”

The national result of receiving this promised power would be that they would become
witnesses of Jesus, all over – the earth.
Notice that this really wasn’t a command; it was a simple statement of fact:
“When the Holy Spirit has come upon you. . . Ye shall witnesses unto Me.” The word
shall be are indicative, not the imperative. Jesus didn’t recommend that they become
“witnesses”, He said they would be witnesses.

If we want to be witnesses, we need to be filled with the Holy Spirit.

The best training program for evangelism is of little effectiveness without the filling of
the Holy Spirit.

Isaiah 43:10 has the Lord proclaiming His people “You are my witnesses.”
A cultic group today clams that this is their mandate for being “Jehovah’s witnesses.”
Unfortunately, they fail to see Isaiah 43:10 in the context of Acts 1:8; we are truly
Yahweh’s witnesses when we are Jesus witnesses.

4. “In Jerusalem, and in all Judea and Samaria, and to the end of the earth.”
The progress of the spread of the gospel message from Jerusalem and Samaria, and then
to the end of the earth becomes the outline of Acts.
Acts 1–7 describes the gospel in Jerusalem
Acts 8–12 speak of the gospel in Judea and Samaria
Acts 13–28 tells of the gospel growing to the end of the earth.

We may imagine the objections the disciples might think of the places of ministry
Jesus described.
Jerusalem was where Jesus was executed at the word of an angry mob

21
 Judea rejected His ministry
Samaria was regarded as a waste land of impure half – breeds
The uttermost part of the earth, the Gentiles were seen by some Jesus of that day as
nothing, better than fuel for the fires of Hell.
Yet God wanted a witness sent to all these places, and the Holy Spirit would empower
them to do the work.

22