From the Appointment of the Seven, A. D. 35, to the Council at Jerusalem, A. D. 50.

We enter upon the study of a brief period, only fifteen years, but of supreme importance and of vast results to the world; a period, too, in which we have the deepest interest, for if its events had never taken place Christianity would have been only a Jewish sect and we would not be members of it.

1. At its opening, 35 A. D., the church was in and around Jerusalem only; and every member was a Jew, bound by the restrictions of the Jewish law and ceremony. There was no thought that the church would ever include Gentiles except as Gentiles might first become proselytes to Judaism.

2. At its close, 50 A. D., we see a church planted all around the northeastern portion of the Mediterranean Sea; and, what is even more remarkable, a church wherein Jews and Gentiles were worshiping together on terms of equality. A wonderful transition this!

I. Let us draw the Map of the Lands occupied by the church during those fifteen years. 1. Draw the coast line of the Mediterranean Sea. 2. The island of Cyprus. 3. The lands east of the Mediterranean Sea. Judea (or Palestine), Syria, Phoenicia. 4. The lands north of the Mediterranean Sea, in Asia Minor, Cilicia, Pamphylia, Pisidia, Lycaonia. 5. The places: Jerusalem, Joppa, CÆsarea and Samaria in Judea, Damascus and Antioch in Syria, Tarsus in Cilicia, Antioch in Pisidia, Lystra and Derbe in Lycaonia.

II. Let us carefully note the Progress of Events in this remarkable evolution of the church.

1. The Preaching of Stephen. Stephen was a Hellenist, or a Jew of foreign origin. He was the man who first had the vision of a church wider than the bounds of Judaism; and he proclaimed this great truth. See evidences of this in:

2. Saul's Persecution (Acts 8. 1-3). We shall study this man's early history later. (See page 96). He was intense and furious in his loyalty to Judaism, and undertook to crush out the gospel of Christ by violent measures. See Acts 22. 4; 26. 10, 11; Gal. 1. 13. 1.) As a result the Pentecostal church was broken up and its members were scattered. 2.) But, as another effect, these disciples who were scattered went everywhere preaching (Acts 8. 4). These "preachers" were not the apostles; they were lay-members; not delivering sermons, but testifying in country synagogues and in homes the gospel of Christ. 3.) Another result followed, churches sprang up throughout Judea (Acts 9. 31), Samaria (Acts 8. 14), and Syria (Acts 9. 2, 10; Acts 11. 19). Thus Saul by his persecution unconsciously aided the spread of the gospel.

3. The Gospel in Samaria (Acts 8. 5-8). One of these disciples, Philip (not the apostle, but one of the "seven" Acts 6. 5), went to Samaria, and there preached with great success. A significant event, showing breadth of view and victory over prejudice. See John 4. 9. The Samaritans were regarded, not exactly as Gentiles, but as irregular and inferior, and despised even more than Gentiles. Still more significant, the Samaritan church was recognized by the apostles and received the gift of the Holy Spirit (Acts 8. 14-17). Note also that, after his work in Samaria, Philip went down to the coast and established a chain of churches from Azotus to CÆsarea (Acts 8. 40).

4. Peter's Vision (Acts 10. 1-48), and the events accompanying it, was the next step in the forward movement of the church. The leading apostle and most prominent man in the church, under direction of the Spirit, journeys thirty miles to preach to a little company of Gentiles; the Spirit falls upon them, another Pentecost; and Peter baptizes them. Here, then, is a genuine church of Gentiles founded by an apostle; the first fruits of a great harvest.

5. The next step is even more momentous in its results, the Conversion of Saul (Acts 9. 1-19). It seems to be a sudden conversion, but one expression (Acts 9. 5) shows that Saul had been struggling against conviction. His enmity had not been so greatly against "Jesus as Christ" as against "Christ for all the world" i. e., the gospel as preached by Stephen; and when converted he went fully over to Stephen's view, and became Stephen's successor, with even larger vision. Note the order of events in Saul's early ministry. 1.) Preaching in Damascus (Acts 9. 20-22). 2.) Retirement to Arabia (Gal. 1. 17). This may mean almost anywhere to the east or south of Palestine. In our opinion, he went thither not to meditate nor to study theology, but to preach in the cities between Palestine and the desert. 3.) Again preaching in Damascus (Gal. 1. 17). His escape (Acts 9. 23-25). 4.) Visit to Jerusalem (Acts 9. 26-28). Whom he met on this visit (Gal. 1. 8, 19). The event which led to his departure from Jerusalem (Acts 22. 17-21). 5.) His return to his birthplace (Acts 9. 29, 30. Gal. 1. 21). Let the student draw on the map all the journeys of Saul, beginning with his journey from Jerusalem to Damascus before his conversion.

VI. The Church at Antioch. (Acts 11. 19-30). Antioch was the third city of the Roman empire; capital of Syria, of which Judea was a dependency. Its many Jews had their synagogues, each with its "court of the Gentiles," where the Gentile worshipers sat during the services. In the story of this church note 1.) Its unnamed founders (Acts 11. 19). 2.) Its membership of both Jews and Gentiles (Acts 11. 20). See American Revised Version. 3.) Its prominence (Acts 11. 22-26). 4.) Its liberality (Acts 11. 27-30). 5.) Some of its workers (Acts 13. 1). 6.) Note how Saul came to be associated with this church (Acts 11. 25, 26).

VII. The First Missionary Journey (Acts 13. 1-4). Another step in advance was taken when two missionaries went out to plant churches of both Jews and Gentiles. 1.) They were called by the Holy Spirit (ver. 2). 2.) Approved by the church (Ver. 3). 3.) Their method; whenever possible beginning with the synagogue, where they would have access both to devout Jews and devout Gentiles (Acts 13. 5). 4.) The lands visited. Cyprus (Acts 13. 4-6). Pisidia (Acts 13. 14). Lycaonia (Acts 14. 6). On the return journey, Pamphylia (Acts 14. 24, 25). Let the student draw the maps showing the lands and places, and the route of the journey. One province in the southern tier was left unvisited, Cilicia, because Paul had already preached there (Gal. 1. 21-23).

VIII. The Council at Jerusalem (Acts 15). Of course such a spread of the gospel among the Gentiles would be very unwelcome to narrow Jewish believers. Their complaint and demand (Acts 15. 1, 2). Who attended the Council at Jerusalem (Acts 15. 2-4). Who took prominent part in it (Acts 15. 7, 13). The conclusion of the Council (Acts 15. 27-29).

The great question was now settled. Jews and Gentiles were standing at last on equality in the church, and the great transition from a Jewish church to a church for all the world was accomplished.

With what events did the period of transition begin and end? How long was it? What was the state of the church when it opened? What was the state of the church when it closed? Name an island and seven lands connected with this period. Name ten places connected with the period. State the eight great events in the history of the church at this time. What preacher introduced this epoch? How do we know that he preached salvation for the Gentiles? What man's persecution at this time proved a help to the church? Tell the story of this persecution. What three results followed it? Who formed the church in Samaria? Who were the Samaritans? How was the church recognized? Tell the story of a remarkable vision on a housetop. To what did that vision lead? Tell the story of a persecutor's conversion to Christ. Where did this conversion take place? What were the events in Saul's life that followed this conversion? What important church arose in Syria? Who were its founders? Who constituted its membership? Who were its leaders? What facts showed its prominence and influence? How came Saul to be associated with this church? Who went out as missionaries? Who went with them as helper? What became of this young man? What was their method of work? What lands did they visit? In what cities did they found churches? What led to the council at Jerusalem? Who attended the council? Who spoke in it? What were its conclusions? How did this end the period of transition in the church?