Proclaiming the Good News In A World Of Persecution

This paper is in no way meant to be a commentary on the lives of the tens, if not hundreds, of thousands of Believers living under hostile regimes in the 21^st.Century.

Notice must be made as to the distinction between confessing Christians and Born-again, Spirit-filled Believers or Disciples of the Master Yahusha, the Messiah, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.” (Matt. 7:21 NKJV).

“Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it.” (Matt. 7:13, 14). This is often quoted when referring to non-Believers. However, in the whole passage of Matt. 7:1-29 The Master Yahusha is talking about people who profess that they are followers of Him.

Of the approximate 8.0 billion people alive today, it is estimated that 1.25 billion or 15% are Christians. If my understanding of Scripture is correct, then the figure for true Believers is more likely to be below 800 million, or 10%. This gives an estimation of around 7.2 billion people destined to an eternal existence in Hell.

In their paper ‘How many people will die and how many people are born each year?’, Ritchie & Mathieu state that in 2022, approximately 8 billion people were alive, 134 million were born, 67 million died thus leaving a net population increase of 66 million. This increase is equivalent to the total population of Great Britain, each year (Our World in Data).

Even taking into account the number of true Believers, this is close to 2 people dying EACH AND EVERY SECOND and entering into eternal torment.

What is more significant, is that if you consider Believers to be 10% of the population, this must mean that 10% of the deaths occur to Believers. Therefore, 6.7 million Believers died but 134 million non-Believers were born (no one is ever born a Believer). Consequently, the balance between Believers and non-Believers is shifting over to the unsaved.

So how are so many unsaved people to be reached?

What I want to put forward, is for Great Britain, my temporary domicile, “In my Father’s house are many mansions. If it were not so, I would have told you. I am going to prepare a place for you.” (John 14:2); “We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Master.” (2 Cor. 5:8).Nevertheless, what I propose, I consider to transcend national, cultural and even linguistic barriers.

Most governments today are, at best, antagonistic towards Believers and the proclamation of the Good News of Yahuah’s salvation through His Son, the Messiah Yahusha. This situation will not last. In comparison to just 25 years ago, the governments of today in so-called Christian nations, whose laws were founded upon Judaeo-Christian principles (i.e. Scripture) are passing laws totally against the Word of Yahuah. In those intervening years, what was mild antipathy has developed through passive antagonism into overt active

(1)

opposition. To anticipate the passing of laws conducive to evangelism, even as they are today, is highly optimistic. Plans should be made on the assumption that laws will be passed that make overt evangelism impossible. A look at those regions today that are severely persecuting Believers, will show what can be expected in the future.

This antagonism has been accelerated by the fact that the established Church has adopted, if not promoted, a social agenda of compromise for expediency, in order to be seen as relevant to the 21^st. Century. This accommodation is in clear contradiction to the Word of Yahuah.

Can such a milieu be seen in Scripture and historical events?

I suggest that it can.

The Master Yahusha was born into such an environment as this, where the Word of Yahuah was being perverted for political and economical expediency: Mammon was the god of the age, not Yahuah `Elohiym. Never once did the Master criticise a sinner, yet whole passages recount the scything comments of the Master against the hypocrisy of the established secular and religious authorities. Indeed, this overt criticism was the over-arching reason behind the authorities having the Master crucified. Little did they think that they were but pawns in the master plan of the Almighty, to bring salvation to a dying world.

Even His death, at the time, produced very little change in the status quo. Many quote the sermon of Keefa, “Then those who gladly received his word were immersed. There were added that day about three thousand souls.” (Acts 2:41), as being a great success of evangelism. Indeed, three thousand souls saved from damnation is a great harvest. However, considering that upward of 1.2 million people would be in Yerushalayim at the time, how effective is this method in reaching the lost?

Unless there is a street preacher found in every market place, and is allowed to preach the Good News, most will be lost. Even so, it requires people being drawn to the preacher. Keefa’s audience would have been predominantly male, as wives would have had to stay home to look after the family.

How are these to be reached?

In the age of the Internet and social media, “This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.” (Matt. 24:14), it is considered that this Scripture is being fulfilled. Yet, with the practice of governmental and non-elected concerns intercepting electronic communications and the ability to pressurise commercial companies into withholding or taking down any information not regarded as acceptable by them, these are not sustainable platforms.

During my message at the Christ’s Church Convention, Southport, I mentioned the practice of the early post-Resurrection assemblies or ἐκκλησίας (ehk-klay-see-as) that, “They continued steadfastly in the Apostles’ teaching and fellowship, in the breaking of bread, and prayer… at home, they took their food with gladness and singleness of heart, praising `Elohiym, and having favour with all the people. The Master (Yahusha) added to the

(2)

assembly day by day those who were being saved.” (Acts 2:42-47). I stated that the three main topics of discussion would be the Deity of the Messiah Yahusha, His death by crucifixion, and His physical resurrection out of the grave.

Four things need to be noticed:

(i) Their activities of fellowship that involved:

(a) teaching – based upon the Tanakh, “You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me.” (John 5:39). The Renewed Covenant had not been written and the earliest Christological theology yet to be formulated;

(b) breaking of bread – yes, they would have what is now called the Master’s Table or communion, but this would have been as part of a general meal;

(ii) Where these activities took place:

(a) in the Temple – as observant Jews, they regularly met corporately in the Temple; “Let us consider how to provoke one another to love and good works, Let us consider how to provoke one another to love and good works,” (Heb. 10:24, 25). The meeting corporately is not for the purpose of evangelism, but to exhort and support one another;

(b) at home – most importantly they met in smaller numbers in private houses, “Now there was a man of the Pharisees named Nakdimon, a ruler of the Yehudim. The same came to Him by night…” (John 3:1, 2a). Church buildings can be cold, unwelcoming and even intimidating to some people. A home should be a warm, welcoming and neutral place, where people may go, in secret if necessary, to ask difficult questions, seeking help in their time of need.

(iii) Who took part:

(a) Apostles and Disciples of the Master Yahusha – these were eye-witnesses of the Risen Messiah or those who had seen and heard Him preach, teach and heal;

(b) new converts;

(d) unsaved family, neighbours, work colleagues etc. In having a neutral atmosphere of the home, subtly bringing conversations around to matters of eternal significance

(iv) The results:

(a) First and foremost, `Elohiym was praised – Hallelu-Yah!;

(b) Favour – all people gave them good reports. This is not just within their assemblies, but out in families, the neighbourhood and workplace;

The Good News was preached and “…many of those who heard the word believed, and the number of the men came to be about five thousand.” (Acts 4:4). Nevertheless, persecution was rearing its ugly head as the authorities, “… laid hands on them, and put them in custody until the next day, for it was now evening.” (Acts 4:3). This became increasingly more difficult until the execution of Stephen when, “They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Sha`ul.” (Acts 7:58).

(3)

The Crucifixion took place circa 30 C.E. (for more details pleases see the Maxi Bible Studies The Nativity & The Crucifixion). Tradition has it that Stephen was killed circa 36 C.E. therefore evangelism of some description took place for about six years, post-Resurrection. After the death of Stephen where, “Sha`ul was consenting to his death. A great persecution arose against the assembly which was in Yerushalayim in that day. They were all scattered abroad throughout the regions of Yehudah and Shomron, except for the Apostles.” (Acts 8:1). “But Sha`ul ravaged the assembly, entering into every house, and dragged both men and women off to prison.” (Acts 8:3). “But Sha`ul, still breathing threats and slaughter against the Disciples of the Master, went to the High Priest, and asked for letters from him to the synagogues of Dammesek, that if he found any who were of the Way, whether men or women, he might bring them bound to Yerushalayim.” (Acts 9:1, 2).

Make no mistake, persecution is coming. As yet, arrest and threat of prosecution is the main form, along with restriction of speech and gathering soon to follow. I cannot even contemplate the daily lives of my Brothers and Sisters in the Messiah, who wait daily, even hourly, for a knock on their door. My cries and prayers to our Father is that they keep steadfast in their witness, and that they know His Shalom.

From the time of the Diaspora of Believers, few religious or secular accounts of evangelism can be found. Why is it then, that the Good News was able to spread so wide and fast in the middle 1^st. Century?

Pax Romana was a key feature, as was the religious tolerance of the Roman authorities towards other religions. However, this was not the case for the Disciples of the Master, known collectively as ‘The Way’. The Roman Senate declared this an illegal superstition in 30 C.E. (as a result of the Crucifixion/Resurrection?), and as such, Believers were not under the protection of the State (crf-usa.org). Nevertheless, it was not until 64 C.E. during the reign of Nero, that intolerance became persecution.

This had the effect of forcing assemblies to go ‘underground’ and evangelism to become virtually impossible. Yet, new Believers were being coming to faith on a regular basis. How was this possible?

There is no doubt that many witnessed the horrific deaths carried out against Believers, and wondered how these could joyfully go to their deaths. Who would not be touched by the account of the martyrdom of Blandina at Lyons in 177 C.E. (Pattengale p. 35) and Perpetua at Carthage in 203 C.E. (Pattengale p. 29). Yet these and others were mocked by the crowds. There are also accounts of pagans suffering terrible deaths, willingly. So martyrdom, of its self, had but a very small effect of the contemporaneous population.

Kreider argues that the growth of the early Church had very little to do with the direct preaching of the Good News, but more to do with Believers living a life according to the Scriptures (Keider p. 10). Early persecution by Jewish authorities post-Resurrection and later by pagan societies in the Diaspora, was not conducive to open evangelisation. A systematic programme of out-reach was impossible. Nevertheless, growth was evident throughout the Greco-Roman world.

(4)

The Messianic lifestyle of the early Believers was radically different to that of the pagan world, in that it was not necessary to vocally proclaim the Good News because it was apparent in the everyday dealings with Believers. Not only were Believers looking after the vulnerable within their own community, but actively sought to help all in need of healing, food, shelter and assisting in births and burials, where ever the need was required.

“In like manner, wives, be in subjection to your own husbands; so that, even if any do not obey the Word, they may be won by the behaviour of their wives without a word; seeing your pure behaviour in fear. Let your beauty be not just the outward adorning…but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of `Eloakh very precious.” (1 Pt. 3:1-4). Kreider further argues that the most significant factor in making the faith of Believers attractive, even during the time of persecution, was in the role of women (Kreider p. 87). Scarcely anything is written by the early, male writers, scholars and leaders of the early Church, for various misogynistic reasons, but it is evident that the early driving force behind Church growth, was the woman of faith. Society in general lends to more female participation in religion than men, and it was common that a wife would come to faith first. If there was only one person who was a Believer in a community, invariably it would be a woman.

It was for such situations that HaRuach inspired Keefa to instruct how a believing wife should live with a non-believing husband, and similarly how a Believer is to live in a pagan world.

Life for a wife in this scenario was very difficult. The Greco-Roman philosophy of patria potestas (possession of the father) ensured that women had no protection and very little legal standing. Nevertheless, by their acts it was not only husbands coming to faith but other members of their pagan communities. (For more details of women in ancient and modern society, please see the Maxi Bible Study Women.)

What was the driving force behind these women of faith?

What they heard, they believed: what they believed, they did.

Most wives and mothers are the backbone of the home and community. They do the thankless, dirty jobs that are vital for the family’s well-being: and they do it day after day.

“Then the King will tell those on His right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.’… The King will answer them, ‘Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.’” (Matt. 25:34-40).

Many will say (mostly men) that this is a ‘social Gospel’ and is salvation through works, not faith. Try telling William Wilberforce that he was not a true Believer and his efforts were futile, or to the myriads of slaves that were emancipated because of his compassion and hard work, even in the face of stiff opposition and ostracism.

(5)

“What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? And if a brother or sister is naked and in lack of daily food, and one of you tells them, ‘Go in shalom, be warmed and filled;’ and yet you did not give them the things the body needs, what good is it? Even so faith, if it has no works, is dead in itself. Yes, a man will say, ‘You have faith, and I have works.’ Show me your faith from your works, and I by my works will show you my faith.” (Jam. 2:14-18).

It is highly unlikely that these early women of faith had heard the passages from Matthew and James preached. Nevertheless, when a situation arose whereby a non-Believing family was in need, it was compassion not compulsion that stirred the Believer into action. “But whoever has the world’s goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of `Eloakh remain in him? My little children, let us not love in word only, neither with the tongue only, but in deed and truth.” (1 John 3:17, 18).

If a family was hungry, it would be a woman who would cook a meal for them. If someone was sick, it would be to the woman they would go. Women within a community would have many more things in common than their male counterparts. They would have their husbands and children to cook, clean and clothe, irrespective of their differences in religion. Men would tend to stick to religious grouping, but this is not the role of a male Believer who, like Sha`ul, needs to say, “To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some. Now I do this for the Good News sake, that I may be a joint partaker of it.” (1 Cor. 9:22, 23).

When my wife and I helped feed and provide free clothing to the rough-sleepers in Liverpool Anglican Cathedral, the Good News was never ‘preached’ verbally. Yet, one question was always asked of us: “Why are you doing this?”

When a person sees you, what do they see? Is it you? Is it your Corporation? Your Association or your Church? Or is the Master Yahshuah the Messiah?

In answer to the question we were asked, it was to show the love of the Messiah, and through Him, the love of the Father who gave His Son for the forgiveness of sins.

This is all centred around the home. It is of no use to organise food and clothes banks, as many of the recipients are not in need, but use the free food and clothing to subsidise their lifestyle choices. In fact, the reason Ann and I stopped helping the rough-sleepers was due to gate-crashers. As word got out that there was free food and clothing available, more and more non-rough-sleepers (gate-crashers) were queuing up to receive their free gifts. Those genuinely in need tended to stay away because of the aggression of the gate-crashers and the sense of shame associated with free handouts, when part of a large crowd.

What is needed is for non-Believers to be invited into the lives of Believers. This may be as simple as a cup of coffee or as major as long-term care needs. When people are in dire need, they never refuse the offer of someone to pray for or with them. Little as this may seem, it does show a genuine concern for people and their well-being, and can have a profound effect on witnessing.

(6)

This approach to evangelism requires no specialised training nor great financial outlay, and it can be implemented in a short time. In an assembly where there are several Believers, the burden may be shared. Leaders of the assemblies must make it a priority of their teaching, to encourage Believers to reach out to their non-Believing family, friends, neighbours, work colleagues and even enemies. In making people feel comfortable in a non-religious setting, opportunities will arise to speak about the Master Yahshuah who declared, “And I, if I am lifted up from the earth, will draw all people to myself.” (John 12:32). He will do the drawing; all that is required of us is to be available.

If each and every Believer unit (person, couple, family) would reach out to a similar unit then within a week, hundreds of thousands of non-Believers could be a witness to the love of the Master Yahshuah. For a nation-wide evangelistic event, some, but no major co-ordination, would only be necessary.

The dying world must be shown the beauty of the Master Yahshuah, either through our love towards non-Believers or testimonies of what He has done for us as, “They overcame it (haSatan) because of the blood of the Lamb, and because of the word of their testimony. They did not love their life, even to death.” (Rev. 12:11).

All that is required is the commitment of Believers to engage with the community within which they live.

During the September 2023 Christ’s Church Conference in Southport, emphasis was laid as to the necessity for Believers to form small, localised groups to meet up in one another’s homes. These would be designated Ekklesia.

However, what was not laid out was how these are to be constituted. From the groups of twos, fours and sixes, how are these expected to grow? To answer this, it is vital to ask another question:

What is the purpose of these groups?

(1) “They continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread, and prayer.” (Acts 2:42). This verse is often quoted as to the purpose of the Ekklesia and as the pattern of the constitution of the early assemblies.

Nevertheless, this was not the purpose, not the end product. “Day by day continuing steadfastly with one accord in the Temple…praising `Eloah, and having favour with all the people. The Master added to the assembly day by day those who were being saved.” (Acts 2:46, 47). All the Believers went out in to the ‘lion’s den’. They took what they had received in their homes, onto the streets and the Temple.

This model is essential in that it was made up of those who witnessed first-hand the ministry, death and resurrection of the Master Yahusha or learnt of them from eye-witnesses, “Now, Yisra`el, listen to the statutes and to the ordinances, which I teach you, to do them; that you may live, and go in and possess the land which Yahuah, the `Elohiym of your fathers, gives you…and that they may teach their children.” (Deut. 4:1, 10b). As time goes by, these witnesses were going Home to Glory and error slowly crept in. Therefore, the window for the assembly model, is between the Resurrection and 100 C.E. and the teachings

(7)

passed down through the generations. It is vital, therefore, to roll back the centuries, stripping away doctrines, creeds and traditions of the fathers

From 100 C.E. onwards, the Ekklesia was being influenced the Early Church Fathers. Justin Martyr (ca. 100-165 C.E.) was born in Samaria and studied classical philosophy. This background shaped his theology causing a more Hellenistic approach to Scripture and a divergence away from the Judaic fundamentals of faith (Reasons to Believe). This included the change from a Day Seven Shabbat to a Day One, Day of the Lord, “Your New Moons and your appointed feasts My soul hates…Put away the evil of your doings from before My eyes. Cease to do evil,” (Isa. 1:14-16 emphases mine). In this anti-Judaic approach, the `Elohiym-given Shabbats, feasts and appointments were subverted by pagan traditions, and thus designated by Yahuah as an abomination, calling them ‘your’ and not ‘my’ set apart times.

During the 2^nd. and 3^rd. Century, assemblies enlarged so that it was necessary to engage a formalise hierarchy of bishops, elders, catechists or presbyters. This led to a system by which man-ordained and controlled services and teachings were instigated and not HaRuach-led.

Generally, in house groups, the time is spent between Bible study and prayer. Yet, of themselves, are not the goal. As right as these are, they are only a means to an end and not the end themselves. Similarly, soup kitchens, food and clothes banks and toddler and pensioners’ groups are not the purpose. Not even healing and deliverance ministries and, dare I say conferences are the end product.

They are a means to the end. This end must be the glorification of `Elohiym and the best way this is accomplished is by the proclamation of the true Good News. Many soup kitchens, food and clothes banks and toddler and pensioners’ groups are run exceedingly successful by non-Believers. If there is no Good News content within these Believers’ groups, they are no better than those run by non-Believers. In fact, they are worse as they allow wonderful opportunities to reach the unreachable slip by.

“Yahshuah answered her, ‘Everyone who drinks of this water will thirst again, but whoever drinks of the water that I will give him will never thirst again…The woman said to Him, ‘Sir, give me this water, so that I do not get thirsty…’” (John 4:13-15). The Samaritan woman came to the well with a physical thirst, only to go away with her spiritual thirst having been quenched. This led to the whole city receiving salvation.

(i) “…the apostles’ teaching…” is studying the Bible. “Every writing inspired by `Eloah is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, that the man of `Eloah may be complete, thoroughly equipped for every good work.” (2 Tim. 3:16, 17). Sha`ul does not say that studying the Word is good for gaining knowledge, for there is a reason behind the study:

(a) For teaching – the Word, and the Word alone, must be the basis upon which the Ekklesia is centred.

(b) For reproof – an often-disregarded aspect of group study, is that error may easily creep into an individual’s private study. Within a group, error can be corrected.

(8)

Sometimes, this error is due to an historical view based solely upon creeds, doctrines and traditions of the Fathers and poor translations, exegesis and hermeneutics.

(c) For correction – within the Ekklesia, there must be nurtured an environment of love and not of condemnation. It is vital that error is discussed in a way conducive to reform, “A gentle answer turns away wrath, But a harsh word stirs up anger.” (Prov. 15:1).

(d) For instruction – it is not the accumulation of knowledge, but the use it is put to, that is important, “To know wisdom and instruction; To discern the words of understanding; To receive instruction in wise dealing, In righteousness, justice, and equity; That the wise man may hear, and increase in learning; That the man of understanding may attain to sound counsel:” (Prov. 1:2-5).

(e) For equipping – every action of a Believer must come from the premise that it is according to the will of `Eloakh.

Therefore, Bible study must have the end goal of arming the Believer to take the battle into the ‘lion’s den’. That is, into the very territory of the Enemy. This does not mean that before any Believer goes out onto the streets, they must be able to give answer to any and every theological, philosophical, theosophical or social argument put forward.

Going out onto the highways and by-ways is a daunting task but it must not be so, “But even if you should suffer for righteousness’ sake, you are blessed. ‘Do not fear what they fear, neither be troubled.’ But sanctify Yahuah `Elohiym in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with gentleness and reverence:” (1 Pt. 3:14, 15).

It is vital that Believers ‘know what they believe, and believe what they know’ so that their faith may be made manifest through the empowering of HaRuach.

(ii) “fellowship…” this concept is wonderfully illustrated in the J.R.R. Tolkein’s trilogy, The Lord of the Rings. A small group is assembled in order to destroy the most powerful ring, and thus defeat the enemy. Made up of various characters, they start out with good intentions. However, as the story unfolds, separate individual and corporate agendas soon jeopardise the endeavour. Nevertheless, eventually the enterprise is successful when the fellowship puts aside these individual desires for the sake of the end goal, and the enemy is finally and irrevocably vanquished.

When individual Ekklesia seek the guidance of HaRuach and settle upon a course of action, through fellowship, all individual desires are to be made subservient to the main agenda. In order that a soup kitchen etc. to be able to successfully proclaim the Good News, it must be a successful soup kitchen. “Whether therefore you eat, or drink, or whatever you do, do all to the glory of `Eloakh. Give no occasions for stumbling, either to Jew, or to Gentile, or to the assembly of `Eloakh; even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.” (1 Cor. 10:31-33).

(iii) “…the breaking of bread…” This ambiguous expression has two ways of manifesting itself:

(a) Sharing a meal – hospitality was a major concern at the time of and in the region of the early Ekklesia. This was especially so during the times of persecution when many Believers did not have family, friends or employment to fall back upon. On many occasions

(9)

within the Good News narratives, the Master Yahusha can be found sharing a meal with His followers. The meal table is one of the best arenas whereby people can get to know one another more closely, giving the opportunity for private conversations.

(b) Communion – the breaking of matzah and sharing the cup of wine is an essential part of fellowship, not only with one another but with the Risen Master. “…that the Master Yahusha on the night in which He was betrayed took matzah. When He had given thanks, He broke it, and said, ‘Take, eat. This is my body which is broken for you. Do this in memorial of me.’ In the same way He also took the cup, after supper, saying, ‘This cup is the Renewed Covenant through my blood. Do this as often as you do you drink in memorial of me.’ For as often as you eat this matzah and drink this cup, you proclaim the Master’s death until He comes.” (1 Cor. 11:23-26). This meal was both to acknowledge what the Master had done, but also in anticipation of what the Messiah has promised to do.

(iv) “…prayer.” General prayers have only a limited potential and more specific praying is necessary to see progress. This target prayer can be seen best in searching Scripture:

(a) Yahuah’s will – “Let your kingdom come. Let your will be done, as in heaven, so on earth.” (Matt. 6:10). Unless it is the Father’s will, there can be no positive outcome.

(b) Yahuah’s word – “Remember Abraham, Yitzchak, and Yisra`el, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your seed as the stars of the sky, and all this land that I have spoken of I will give to your seed, and they shall inherit it forever.’” (Exod. 32:13). It takes confidence in one’s knowledge of the Word to bring it against Yahuah Himself. However, Yahuah delights in this form of prayer as it demonstrates the boldness and humility required in prayer. The boldness in arguing but humility in that it is not according to the supplicant’s will but that of Yahuah’s promises.

No endeavour can expect to succeed without prayer. When an idea first comes to mind, it must be a focus of prayer to see if it fits (i) (a), (d) and (e) and (ii) (a) and (b) above. Once this is established, prayer can be specifically brought to bear on the subject. Prayer must be specific on the preparation, the delivery and the follow-up of the idea.

It is mentioned above that everything that is done should be for the glory of Yahuah, “Declare His glory among the nations, His marvellous works among all the peoples.” (Psa. 96:3). What are these ‘marvellous works’ that we are to ‘declare’?It is none other than the true Good News: Man’s sin and its consequences; Man’s spiritual destitution; Man’s need of a Redeemer and Saviour; Man’s need to repent and Man’s ultimate and eternal destiny.

(2) “They drew lots for them, and the lot fell on Mattityah, and he was numbered with the eleven apostles.” (Acts 1:26). The very close group of followers of the Master Yahusha numbered twelve. This number is large enough to be self-sustaining and yet small enough to be intimate. In Ekklesia, there must be a viable amount of people.

I would suggest that the minimum number is six. Any less and conversation is difficult to sustain on a regular basis. There is also the danger that one strong character can have undue influence over the others. If this influence is in error, the whole group may be led away from the truth of Scripture.

I would also suggest that the maximum number is around twelve. Any more and it is possible for people to hide and not to be actively involved within the group.

(10)

(i) Giftings – an essential aspect of Ekklesia, is the identifying, nurturing and developing the gifts of HaRuach, “He gave some to be apostles; and some, prophets; and some, evangelists and some, pastors and teachers; for the perfecting of the set apart ones, to the work of serving, to the building up of the body of the Messiah;” (Eph. 4:11, 12). “Now you are the body of the Messiah, and members individually. `Eloah has set some in the assembly (Ekklesia): first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps, governments, and various kinds of languages.” (1 Cor. 12: 27, 28). This must be HaRuach-led and not forced by man.

Each person is called to serve, but it takes prayerful consideration and help from more mature Believers in realising one’s gifting. Everyone can evangelise, but not all called to be evangelists; all can prophesy, but not called to be prophets etc. In each Ekklesia, all these gifts will be evident and vital for healthy growth of the assembly. That is why, in large groups, it is possible to be part of the group without taking an active role in service.

(ii) Fellowship – in (1) (ii) above, this was an essential part of the Ekklesia. If an assembly is too big, it can deter people from joining or taking an active role. This is necessary to find a newcomer’s gifting. A shy person may have difficulty is speaking out in fear of looking ashamed or foolish due to lack of knowledge or understanding.

(3) Accommodation – a house group is just that: a group within a house. This may sound obvious, but the size of the group must be of such that can be comfortably held in a house.

(i) Welcoming – For new people, especially non-Believers, it is difficult to join large groups. Therefore, to introduce a friend, neighbour or work colleague into the group, it is far easier to first ask them for a meal or coffee. Similarly, many people do not like going to a church building, that can be both intimidating and off-putting, feeling cold and inhospitable. This is especially so if a relatively small congregation meets within a large church building. Compare this to the warmth and welcoming of a home.

(ii) Location – As detailed above, the Good News will be best propagated by drawing people towards the group.

(11)

“By this everyone will know that you are my followers, if you have love for one another.” (John 13:35), “praising `Eloah, and having favour with all the people. The Master added to the assembly (Ekklesia) day by day those who were being saved.” (Acts 2:47). These, and the care Believers showed towards the community, was the largest draw of non-Believers to ask why Believers acted as they did. Therefore, it is more beneficial to have a larger number of houses used for Ekklesia situated locally in communities, rather than have one large church edifice that may not be suited to several diverse communities.

Persecution is here! In the 1^st.and 2^nd. Century Believers were considered as an off-shoot of Judaism. When Believers stand up in support of our true and our estranged brothers and sisters in the Land, the evil that is anti-Judaism will turn upon Believers. During the Covid-19 pandemic the government closed down places of worship. The persecution will see a ban on local government buildings, such as halls, libraries and schools, being used for religious purposes. This will adversely affect Believers disproportionally as many assemblies gather in rented government buildings. Now is the time to go into Ekklesia.

When a group out-grows its accommodation, careful consideration must, therefore, be given to split up into two smaller groups.

In conclusion, the Ekklesia is a small group of Believers dedicated to glorifying and praising `Elohiym by the proclamation of the Good News by word and deed. In order to further this, it is necessary to have localised groups more fitting to the community it serves, wherein non-Believers may be encouraged to accept the salvation of Yahuah through His Son, the Master Yahshuah HaMashiach and Believers nurtured in their giftings.

Yahuah bless you and keep you,

Yahuah make His face to shine upon you and be gracious unto you,

Yahuah lift up His face toward you and give you peace.

All glory be to Yahuah,

Ameyn

References and Credits

In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.

Kreider A. (2016) The Patient Ferment Of The Early Church, Baker Academic,

Grand Rapids, Michigan.

Pattengale J. (2019) INEXPLICABLE – How Christianity Spread to the Ends of the Earth, Trilogy Christian Pub., Tustin, CA.

Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World Bible

Publishers Inc., Madison.

Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.

(12)

Constitutional Rights Foundation (crf-usa.org)

The Crucifixion – First Generation Assembly

The Nativity – First Generation Assembly

Women – First Generation Assembly

How many people die and how many are born each year? – Our World in Data

Christian Thinkers 101: A Crash Course on Justin Martyr – Reasons to Believe

U.S. Code › Title 17 › Chapter 1 › § 107

17 U.S. Code § 107 – Limitations on exclusive rights: Fair use

Notwithstanding the provisions of sections 106 and 106A, the fair use of a copyrighted work, including such use by reproduction in copies or phonorecords or by any other means specified by that section, for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright. In determining whether the use made of a work in any particular case is a fair use the factors to be considered shall include—

(1) the purpose and character of the use, including whether such use is of a commercial nature or is for non-profit educational purposes;

(2) the nature of the copyrighted work;

(3) the amount and substantiality of the portion used in relation to the copyrighted work as a whole; and

(4) the effect of the use upon the potential market for or value of the copyrighted work.

The fact that a work is unpublished shall not itself bar a finding of fair use if such finding is made upon consideration of all the above factors.

(13)

17 U.S. Code § 107 – Limitations on exclusive rights: Fair use

Share this: