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the ekklesia was explained by James as being quite consistent
with the testimony of the prophets (Acts 15:14-18).
The Septuagint translators of Genesis do not use the word
ekklesia to translate kahal, the `assembly' or `congregation', but
the word synagogue. We must never forget that the `church'
began in the synagogue. After he was `separated' by the Holy
Ghost at Antioch, we read that the apostle `preached the word in
the synagogue of the Jews' (Acts 13:5). Further on in the same
chapter we read that `they came to Antioch in Pisidia, and went
into the synagogue on the sabbath day, and sat down' (Acts
13:14).  Upon being invited to speak, the apostle gave that
wonderful address which contains the first positive statement in
the New Testament concerning justification by faith (Acts
13:39).  Moreover, when the Gentiles desired to hear more
concerning this truth, it was to the synagogue that they had to go
(Acts 13:42). Even though the apostle turned from Israel in Acts
13:46, we find him in the very next city preaching in the
synagogue (Acts 14:1). Not until we reach Acts 19 do we find
the believers withdrawn from the synagogue and meeting on
neutral ground (Acts 19:8,9).
In Paul's own summary of his life in Acts 22, we read:
`And I said, Lord, they know that I imprisoned and beat in every synagogue
them that believed on Thee' (Acts 22:19).
James also, who tells his hearers to call the Elders of the
church, speaks of the synagogue as the place of worship (Jas.
2:2; 5:14).
When, therefore, the apostle confesses in Galatians 1:13 that
`beyond measure I persecuted the church of God', we must