The Promise of the Father

In Acts 1:4-8 we have the account of Jesus’s last instructions to his followers before his ascension into the Heavens. I think I would have been heartbroken had I been there. It’s so easy for us to overlook these words with such candor. Okay, so now these folks had to make the decision of waiting in Jerusalem for this promise God made them or go back to their former way of life. We know what happened. Let’s look at this passage starting in verse 1;

Acts 1:1-9
 The first account I composed, Theophilus, about all that Jesus began to do and teach, 2 until the day when he was taken up, after he had by the holy spirit given orders (commandments) to the apostles whom He had chosen. 3 To these He also presented Himself alive, after His suffering, by many convincing proofs, appearing to them over a period of forty days, and speaking of the things concerning the kingdom of God. 4 And gathering them together, he commanded them not to leave Jerusalem, but to wait for what the Father had promised, which, he said, you heard of from me (Jesus); 5 for John baptized with water, but you shall be baptized with the holy spirit not many days from now. 
6 And so when they had come together, they were asking Him, saying, "Lord, is it at this time You are restoring the kingdom to Israel?" 7 He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority; 8 but you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses (martus, martyrs) both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth. " 
NASB

So, what was this promise that the apostles had heard about from Jesus that they were going to receive from the Father? Let’s take a look at this word promise and see what it really means.

Strong's
NT:1860 
epaggelia (ep-ang-el-ee'-ah); from NT:1861; an announcement (for information, assent or pledge; especially a divine assurance of good):
Thayer's
1.	announcement: 1 John 1:5
2.	promise
a.	the act of promising, a promise given or to be given: Acts 23:21
b.	by metonymy, a promised good or blessing Gal 3:22

It is used 52 times and practically always translated as promise. Here is the very first usage:

Luke 24:44-49
 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

45 Then opened he their understanding, that they might understand the scriptures,

46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:

47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

48 And ye are witnesses of these things.

49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued (clothed with) with power from on high.
KJV

Next up:
Acts 2:38-39
 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift (dorea) of the Holy Ghost.

39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.
KJV

Are you called? 
NT:4341 proskaleoo, proskaloo:
to call to;
to call to oneself; to bid to come to oneself:
a.	properly: Matt 10:1
b.	metaphorically, Acts 2:39
(from Thayer's Greek Lexicon)

This word called or call is not used anywhere in the epistles. It isn’t used after Acts 23:23 until James 5:14. The word is made up of 2 words, pros and kaleo. Pros is a preposition of direction, like toward or forward. Kaleo, is to call or invite. For the purpose of this study we will look at the following verses:

Rom 8:29-30
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
30 Moreover whom he did predestinate, them he also called, (kaleo): and whom he called (kaleo), them he also justified: and whom he justified, them he also glorified.
KJV

This begs the question, is there a difference in these callings? I was as surprised as anyone to see the limited us of proskaleoo. Bob can tell us more, but what I found in Vine’s was that proskaleo is only used in the middle voice! Vine’s gives us examples, like Mt. 10:1, Acts 5:40 and James 5:14.

Matt 10:1
And when he had called unto him his twelve disciples,
Acts 5:40
And to him they agreed: and when they had called the apostles,
James 5:14
 Is any sick among you? let him call for the elders of the church;
KJV
Fred called Bob on the phone to say hi.
FSW

Proskaleo can also mean the divine call in entrusting men with the preaching of the gospel,” Acts 13:2; 16:10.

Acts 13:2b
…….separate me Barnabas and Saul for the work whereunto I have called them.
Acts 16:9-10
And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.10 And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
KJV

Kaleo, as a verb, on the other hand means:

 NT:2564), 
derived from the root kal—, whence Eng. "call" and "clamor" (see B and C, below), is used (a) with a personal object, "to call anyone, invite, summon," e. g., Matt 20:8; 25:14; it is used particularly of the divine call to partake of the blessings of redemption, e. g., Rom 8:30; 1 Cor 1:9; 1 Thess 2:12; Heb 9:15; cf. B and C, below; (b) of nomenclature or vocation, "to call by a name, to name"; in the passive voice, "to be called by a name, to bear a name." Thus it suggests either vocation or destination; the context determines which, e. g., Rom 9:25-26; "surname," in Acts 15:37, KJV, is incorrect (RV, "was called").
(from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

B. Noun.
klesis
, NT:2821), "a calling" (akin to A, No. 1), is always used in the NT of that "calling" the origin, nature and destiny of which are heavenly (the idea of invitation being implied); it is used especially of God's invitation to man to accept the benefits of salvation, Rom 11:29; 1 Cor 1:26; 7:20 (said there of the condition in which the "calling" finds one); Eph 1:18, "His calling"; Phil 3:14, the "high calling"; 2 Thess 1:11 and 2 Peter 1:10, "your calling"; 2 Tim 1:9, a "holy calling"; Heb 3:1, a "heavenly calling"; Eph 4:1, "the calling wherewith ye were called"; 4:4, "in one hope of your calling."
(from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)
Rom 11:29
29 for the gifts and the calling of God are irrevocable.
NASB
1 Cor 1:26
 For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 
NASB

C. Adjective.

kletos  NT:2822),
 "called, invited," is used, (a) "of the call of the gospel," Matt 20:16; 22:14, not there "an effectual call," as in the Epistles, Rom 1:1,6-7; 8:28; 1 Cor 1:2,24; Jude 1; Rev 17:14; in Rom 1:7 and 1 Cor 1:2 the meaning is "saints by calling"; (b) of "an appointment to apostleship," Rom 1:1; 1 Cor 1:1.
(from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

Prior to Romans 11:29 Klesis is not used. After Acts 23:23, with the exception of James 5:14, Proskaleo is not used. Is this significant? I think so. I think the calling in the Promise of the Father to the 12 apostles, et al, is different than our calling. #1 Jesus didn’t know about the secret, nor that he wasn’t returning right away. I do believe that what took place on Pentecost was what was promised by God, but certainly not what Peter said it was pertaining to Joel. The question I have, is was this event, on that Pentecost, the promise of the Father to a group of Jews, also the beginning of the Assembly of God? I mean there is no specific record of any Gentiles being saved that day. I have no problem either way, but my 2nd question is if this was the beginning of the Assembly of God, why aren’t we doing what they did:

Acts 2:44-47
44 And all those who had believed were together, and had all things in common; 45 and they began selling their property and possessions, and were sharing them with all, as anyone might have need. 46 And day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47 praising God, and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.
NASB

This sharing of all things continued through Acts 5:1-11 with the record of Ananias and Sapphira. here is verse 11 is where we have the first actual use of ekklesia, assembly:

Acts 5:11
And great fear came upon the whole ekklesia, and upon all who heard of these things.
NASB

verse 14 goes on to say

Acts 5:14-15
And all the more believers in the Lord, multitudes of men and women, were constantly added to their number;
NASB

When looking at this verse in an Interlinear it appears that it can be understand like this:

Acts 5:14
And believers were the more added to the Lord, multitudes both of men and women.)
KJV

Acts 5:14
(and the more were believers added to the Lord, multitudes both of men and women,)
YLT

Acts 5:14
and believers were the more added to the Lord, multitudes both of them and women;
ASV

Then we have Stephen testifying, from Abraham forward, the entirety of chapter 7, concluding with his death.

Acts 8:1-4

8 And Saul was assenting to his death, and there came in that day a great persecution upon the assembly in Jerusalem, all also were scattered abroad in the regions of Judea and Samaria, except the apostles;

2 and devout men carried away Stephen, and made great lamentation over him;

3 and Saul was making havoc of the assembly, into every house entering, and haling men and women, was giving them up to prison;

4 they then indeed, having been scattered, went abroad proclaiming good news — the word.
YLT

Acts 8:40
But Philip found himself at Azotus; and as he passed through he kept preaching the gospel to all the cities, until he came to Caesarea.
NASB

Here we are, practically in Acts 9, and Philip is still teaching “the gospel.” What gospel was he teaching? It wasn’t the gospel of the secret because no one knew it yet. Would it be going to far to say he was teaching the gospel to the Jews; that which was taught them by their Jewish Messiah? Is it plausible to believe that these incredible believer’s, our forefather’s in the gospel, belong to a group other than the Assembly of God, made up of saved Jews and Gentiles? According to Luke they could have been called the Little Flock:

Luke 12:32-34
Fear not, little flock, (poimnion, a group of believers); for it is your Father’s good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is, there will your heart be also. KJV

Acts 20:28-29
Take heed therefore to yourselves, and to all the flock (poimnion), wherein the Holy Spirit has set you as overseers, to shepherd (to tend to like a shepherd would which includes feeding) the Assembly of God, which He has purchased with the blood of his own. [For] I know [this,] that there will come in amongst you after my departure grievous wolves, not sparing the flock; Darby

Acts 20:28-29
Be careful for yourselves and for all the people the Holy Spirit has given to you to care for. You must be like shepherds to the Assembly of God, which he bought with the death of his own son. NCV

…….that he obtained with the death of his own Son. NRSV

1 Peter 5:1-4

5 The elders which [are] among you I exhort, who [am their] fellow-elder and witness (martus) of the sufferings of the Christ, who also [am] partaker of the glory about to be revealed:

2 shepherd the flock of God which [is] among you, exercising oversight, not by necessity, but willingly; not for base gain, but readily;

3 not as lording it over your possessions, but being models for the flock.

4 And when the chief shepherd is manifested ye shall receive the unfading crown of glory.
Darby

Let’s see what Vine’s Expository Dictionary of Biblical Words has to say:

NT:4168 FLOCK

1. poimne (poi/mnh , NT:17), 4167), akin to poimen, “a shepherd,” denotes “a flock” (properly, of sheep), Matt 26:31; Luke 2:8; 1 Cor 9:7; metaphorically, of Christ’s followers, John 10:16, RV, for the erroneous KJV, “fold.” What characterizes Christ’s sheep is listening to His voice, and the “flock” must be one as He is one.
2. poimnion (poi/mnion, NT:4168), possibly a diminutive of No. 1, is used in the NT only metaphorically, of a group of Christ’s disciples, Luke 12:32; of local churches cared for by elders, Acts 20:28,29; 1 Peter 5:2,3.
   (from Copyright © 1985, Thomas Nelson Publishers.)

Here this group of believer’s is said to belong to “the way:” Acts 9:2 ……so that if he found any belonging to the Way, NASB

Now here is something I almost missed; the very first usage of hagios,40, as saints since Matthew:

Acts 9:13
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem. KJV

The only thing we know of that he wreaked havoc with was the Assembly of God. Here is the first time hagios is used referring to living believers!

The word hagios in Matt 27:52 refers to dead believers:
And the graves were opened; and many bodies of the saints which slept arose,
KJV

Is this significant? I don’t know but I think it is interesting that this is the first place in Acts where hagios is not referring the Holy, hagios, Ghost.

Then we have Saul’s conversion and him being sent away to Tarsus.

Acts 9:31
The assemblies then throughout the whole of Judaea and Galilee and Samaria had peace, being edified and walking in the fear of the Lord, and were increased through the comfort of the Holy Spirit.
Darby

Soon after this we have the 2nd usage of hagios:

Acts 9:32 Now it came to pass that Peter, passing through all [quarters], descended also to the saints, believers, who inhabited Lydda.
Darby

Now, the 3rd usage:

Acts 9:41
And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive.
KJV

Turns out “saints” is nothing new to call believers:

Deut 33:1-3
And this is the blessing, wherewith Moses, the man of God, blessed the children of Israel before his death.2 And he said, The Lord came from Sinai, and rose up from Seir unto them; He shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. KJV

Ps 149:1
Praise ye the Lord. Sing unto the Lord a new song, and his praise in the congregation, assembly, of saints. KJV

In chapter 10 we have Peter being sent to a Gentile Household to be saved. Prior to this, there is no record of any saints being anyone but former Jews.

Acts 10:44-46
While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.46 For they heard them speak with tongues, and magnify God.
KJV

Things to consider:

Is there any difference between the “little flock,” in Lk. 12:32 and the flock of Acts 20:28?

Since flock is used metaphorically as a group of believers is there any reason not to consider them as members of the Assembly (formerly Church) of God, even though that phrase isn’t used until Acts 20?

Let’s take another look at Luke 12 where Jesus is talking to the Jewish people:

Luke 12:29-34
‘And ye — seek not what ye may eat, or what ye may drink, and be not in suspense, 30 for all these things do the nations (ethnos, non-Jewish) of the world seek after, and your Father hath known that ye have need of these things;31 but, seek ye the reign of God, and all these things shall be added to you.32 ‘Fear not, little flock, because your Father did delight to give you the reign;33 sell your goods, and give alms, make to yourselves bags that become not old, a treasure unfailing in the heavens, where thief doth not come near, nor moth destroy; 34 for where your treasure is, there also your heart will be.
YLT

Who are these folks who God gave the reign in the Kingdom? They weren’t Christian believer’s at the time that they were given this reign. Were they a special group of believer’s, outside of the Assembly of God?

Is there any significance to the first mention of individual believer’s being called saints, hagios, for the first time in Acts 9? Formerly all we had was a mention of a group of believer’s called a flock, which if it were not for it being a metaphor, we would be sheep, B-b-b-a-a-a-h-h-h!

This Promise of the Father—-to the Jews—-did it carry through to the Gentiles as well? It appears so in Acts 10.

We have said that the “Church,” the Assembly of God, was a part of the secret. Or Christianity was the secret. If that is true and the Secret had yet to be revealed, how can anyone who believed prior to this be a member of something that didn’t exist? Is it retroactive?