Making sense of the Book of Acts - Conclusion

The Book of Acts ends rather abruptly, doesn't it?  From its close alone, it's evident that the Book of Acts is not primarily a history of "the birth and growth of the Church," nor even a complete record of "the acts of the apostles."* Wouldn't we like to know what happened to the twelve apostles after the raising up of Paul?  And wouldn't we like to know how Paul fared during the "two whole years at his own expense" (Acts 28:30) and after? What reading an inspired record of his last days and his trial and execution would have made! But God didn't cause Luke to write the Book of Acts in order to satisfy our curiosity. Rather, the book is intended to be the story of Israel's fall and of how salvation was sent to the Gentiles. This having been accomplished, and Israel having rejected Christ at Rome as she had done at Jerusalem and all the way between, the book ends.

*Interestingly, the title "Acts of the Apostles" (Greek Πράξεις ἀποστόλων Praxeis Apostolon) was not part of the original text. It was first used by Irenaeus at the end of the 2nd century.

Making sense of the Book of Acts - 9

Beginning with the preaching of John the Baptist (whose message was for Israel - Lk 1:16; 80; Acts 13:24), and during the several years of Christ's earthly ministry with His twelve apostles (which was for Israel - Matt 10:5-7; 15:24; Rom 15:8), and for seven or eight years after Pentecost, the gospel was not sent to Gentiles.

Jesus of Nazareth was a man attested by God with mighty works and wonders and signs in the midst of Israel (Acts 2:22). Jesus responded to the appeals of two Gentiles of "great faith" only, by healing their loved ones (Matt 8:1-12; 15:20-28; Lk 7:1-10; Mk 7:27-37).

In the Book of Acts the Lord is carrying out His program declared in Mark 7:27 and Matthew 8:12. Notice that to the Greek woman our Savior said: "Let the children be fed first..." (Mk 7:27). To the Roman man He said, "...the sons of the kingdom will be thrown into the outer darkness" (Matt 8:12). During Acts, "the children" were being "fed first." In Acts 3:26 Peter said to Israel, "to you first." In Acts 13:46 Paul said to Israel "it was necessary that the word of God be spoken first to you." In fulfillment of our Lord's words in Matthew 8:12, the judgment of "the outer darkness" is announced by Paul in Acts 28:25-28 (about 62 A.D.) and Romans 11:6-25, and came about with the destruction of Jerusalem (about 70 A.D.).

Why was it necessary that the word should be sent to Israel first?  The answer is, the Israelites were His people, and salvation was to go to all the world through them (Lk 23:3-4; Jn 4:22; Acts 1:8; 3:16-18).  (Remember, people had to become Jews — proselytes — in order to approach God at that time.)  BUT NOW, because of their unbelief, salvation is temporarily going to all the world apart from them (Isa 49; Zech 8:13,22,23; Rom 11:25-28).

Making sense of the Book of Acts - 8

After the rulers rejected Him in Matthew 16:20-21, Jesus specifically instructed His apostles not to testify that He was Messiah. If Jesus did not rescind this order, then His apostles willfully disobeyed Him. But Jesus Christ did rescind it in His prayer on the cross — "And Jesus said, “Father, forgive them, for they know not what they do...” (Lk 23:34). God began anew with Israel on the day of Pentecost (Acts 2:36; 3:14-26).

From Acts 2:36 through Acts 7, the twelve disciples and their associates testified to Israel that Jesus was Christ (Messiah). Paul and his associates continued in the synagogues of Israel to testify that Jesus was Christ (Messiah) (Acts 9:16-28; 17:3; 18:5; 28:19-28).

There are four classes of Jews mentioned in the first eleven chapters of Acts: "Hebrew Jews," "Grecians (Greek Jews)," "Strangers or visiting Jews from Rome" (Acts 2:10), and "Proselytes." The Grecians of Acts 6:1, Acts 9:29, and Acts 11:20 should not be confused with the Greeks (Gentiles) of Acts 2:28, Acts 14:1, Acts 16:1-3, Acts 17:4, Acts 18:4, Acts 18:17, Acts 19:10, Acts 19:17, and Acts 20:21. There is also a difference between many of the religious Greeks and the idolatrous Gentiles. Many of the Greeks were interested in the Jews' religion (Acts 13:43; 13:48;14:1; 17:4).

The "far off" people of Acts 2:39 were Israelites, not Gentiles (Acts 10:28; Dan 9:7). In the early chapters of Acts, not one word was spoken to Gentiles. Peter and his associates were sent by Christ to Israel only, with a kingdom message and kingdom signs (Matt 10:5-7).  To them the keys of the kingdom of heaven were given (Matt 16:19).  No one today has right to proclaim the messages, religious programs, and divine orders of those chapters to the Church today — except preaching Christ.

Making sense of the Book of Acts - 7

According to Acts 2:29-33, Peter declared that David prophesied that Christ would be raised from the dead to take David's throne.  All the prophets, beginning with Moses and Samuel, foretold Israel's kingdom days (Acts 3:21-24).  In Acts 3:19-21, Peter declared that God would send Christ from heaven to establish these kingdom days if Israel would repent.  What a contrast between these messages and the fact concerning Christ and the members of His Body seated in the heavenlies (Eph 1:19-22; 2:5).  Christ, on David's throne, as Israel's King, foretold by the prophets, is quite a different relationship and ministry than Christ far above in the heavenlies, Head of the Church, which is His Body.  It is one thing for a believer to be raised up where Christ is in the heavenlies (Eph 2:6).  It is quite a different thing for God to send Christ back from heaven to the believers on earth.

During the Book of Acts, Israel was committing the unpardonable sin; sinning against the Holy Spirit, or blaspheming the Holy Spirit (Matt 12:31-32).  Christ said to Israel, "...every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come." Israel sinned against the Son of man.  They put Him to death.  But on the cross He cried, “Father, forgive them, for they know not what they do" (Lk 23:34). God was willing (Acts 3:14-18).  He sent the Holy Spirit to witness that He had raised Christ from the dead, exalted Him to be a Prince and a Savior, to give repentance and remission of sins to Israel (Acts 5:29-32).  Stephen was filled with the Holy Spirit and saw the Son of man standing in heaven.  He accused them of killing the Son of man and of resisting the Holy Spirit.  They committed the unpardonable sin.  Paul went to Israel's synagogues to testify that Jesus was the Messiah.  He was a watchman for the house of Israel (Ezk 3:16-20).  Israel blasphemed (Acts 13:45; 18:6).  They committed the unpardonable sin.  Paul turned to the Gentiles (Acts 13:45; 18:6; 28:28).

Making sense of the Book of Acts - 6

During the first half of Acts, Peter, the minister to the circumcision, is mentioned 67 times.  In the last half, Peter is never mentioned after Acts 15:13 and Paul (as Paul) is mentioned 132 time, beginning with Acts 13:9.  In all the messages of Paul, from Acts 9:14 to 2 Timothy 4:22, he uses the first person pronoun in speaking of himself more than 1200 times.  Acts closes in the middle of Paul's Epistles.  Ephesians, Philippians, Colossians, 1 Timothy, Titus, Philemon and 2 Timothy were all written after Acts closes.

There is not a single word in the first nine chapters of Acts that "Peter and the eleven" preached justification by faith alone, the gospel of the grace of God, the ministry of reconciliation; or that they urged the Jews, to whom they preached, to forsake Moses, give up circumcision, or to abandon their hope of the Messianic kingdom.  Of course there was the element of grace in their messages of repentance and restitution, but they preached to Israel only the gospel of the earthly kingdom and of circumcision (Gal 2:7-9).  They preached to Cornelius the word that God sent to Israel (Acts 10:34-43).  Paul, on the other hand, preached to Gentiles the gospel for the uncircumcision.  This was not preached to Israel.  God preached the gospel (good news) to Abram in uncircumcision, when he was 75 years old.  Abram was circumcised when he was 99 years old (Gen 17:3-20).  From that day until when Cornelius was saved, all blessings were on the grounds of circumcision.

All of this is further evidence that the Book of Acts is principally the record of the fall of Israel, not "the story of early-day Christianity."

Making sense of the Book of Acts - 5

So many seeming Scriptural paradoxes can be solved by simply observing progressive revelation.  Not doing so is the most frequent error I see. 

For example, many people seem to forget that when Jesus Christ walked the earth, people were still under the Law.  Because of this, they try to apply such verses as "For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses" (Matt 6:14-15) directly to themselves.  How do they reconcile this with Ephesians 2:8-9?  Progressive revelation must be taken into account, not only in the Gospels but in the Book of Acts as well.

The Law, of course, was given to show us what sin is, that we are sinful and can't keep from sinning, and that we therefore need a Savior (Rom 3:19-20; 7:7, 12; Gal 3:24; 1 Tim 1:9).  In a word, the Law condemns us (Rom 4:15; 5:13; 7:14; Gal 3:10; Jas 2:10).

Galatians 4:4, Matthew 23:1-3 and 28:20 tell us that our Lord Himself was born under the law of Moses and taught His disciples complete subjection to it.  Therefore, in obedience to His instructions, the twelve taught their hearers subjection to Moses' law and set the example themselves.

In the early chapters of Acts we see that the believers practically lived in the temple.  In Acts 2:46 we find them "attending the temple together."  See also Acts 3:1, 3, 8, 11; 5:20-21, 25, 42.  In the last of these verse we read that "every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus."

As pointed out before, at the council at Jerusalem it was agreed only that the Gentile believers were not to be subjected to the law of Moses.  The status of the Jews was not even discussed.  They had, until that very time, remained under the law, and they assumed that they were to continue to do so.  God had not yet given the twelve any revelation delivering believing Jews from the law (Acts 15:1, 19, 21; Gal 2:3, 7, 9).

In Acts 21:20-25, we are specifically informed that the Jews which believed remained "zealous for the law."

We are also told in Acts 22:12 that Ananias, the person who baptized Paul, was "a devout man according to the law, well spoken of by all the Jews who lived there."

Not until the Apostle Paul comes on the scene do we hear any such declaration as, "BUT NOW the righteousness of God has been manifested apart from the law" (Rom 3:21), or "through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses" (Acts 13:38-39).

Making sense of the Book of Acts - 4

Aside for the statement "Peter, standing with the eleven" in Acts 2:14, only three of the apostles are mentioned by name from the day of Pentecost through the end of the Book of Acts (except ten words concerning the death of James, the brother of John, in Acts 12:2).  The three apostles mentioned are Peter, John and James.  In Galatians 2:7-9 these three are referred to as "pillars."  After the council at Jerusalem (Acts 15:1-19), there is only one short reference made to one of these men — James — when Paul visited Jerusalem (Acts 21:18-28).

If we study the ministry of Peter, James and John in Acts in light of Galatians 2:7-9, we will see that they agreed to go to the circumcision and Paul to the uncircumcision.  Why?  These verses seem pretty clear.

But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised (Gal 2:7-9).

All of the apostles mentioned in Acts proclaimed that "the Christ is Jesus" and that He had died and risen again, but the earthly kingdom was also being offered to Israel during this time — commonly called the "transitional period" (Acts 3:17-21).  And remember, too, at the council at Jerusalem it was agreed only that the Gentile believers were not to be subjected to the law of Moses. The status of the Jews was not even discussed.  It is evident that they had remained under the law up to that point, and it seems that they assumed they were to continue to do so.  God had not yet given the twelve apostles any revelation delivering believing Jews from the law.  See also later in Acts 21:20 that the Jews which believed remained "zealous of the law."

The ministry of the twelve apostles in Acts was, in fact, a ministry of confirmation, witnessed by signs and miracles (Heb 2:2-4). The messages they proclaimed were concerning events foretold by Israel's prophets (Acts 1:16-20; 2:16, 25, 30-31; 3:22-24; 4:11, 25-26; 7:1-50; 8:32-33; 10:43; 15:13-18). I believe that all of this should be studied in light of Colossians 1:24-28 and Ephesians 3:6-9 where Paul plainly says that "the mystery hidden for ages and generations" which he preached — the strange blessing of Gentiles in the Body of Christ — was unknown to Israel's prophets.  (See also Rom 2:16; 16:25; 2 Tim 2:8 regarding "my gospel.") 

One last note:  Wouldn't it make sense to use Acts 15:19-20, and Acts 21:18-25, and Galatians 2:3, 7-9 as the key to understanding James' Epistle "to the twelve tribes in the Dispersion" as well?

Making sense of the Book of Acts - 3

One thousand years before Christ came to earth, the Holy Spirit prophesied that a successor would be chosen to take the place of Judas, who would lose his apostleship (Acts 1:16-30, cf. Ps 69:25; 109:6-8). That successor had to be a fellow-companion of the eleven apostles and Jesus of Nazareth (Acts 1:21-22).  These requirements made Saul of Tarsus ineligible to succeed Judas, which disproves the claim of some that Paul succeeded Judas as one of the twelve.

Although the resurrected Christ gave his commission to the eleven, He required twelve men for the ministry and message to all the "men of Israel," on the day of Pentecost (Matt 19:28; 28:19-20; Mk 16:14; Lk 22:30; Acts 1:8; 2:22).  To me, the fact that the Holy Spirit came upon them immediately afterwards, is proof of God's approval of the selection of Matthias.

Notice also that at Pentecost, after the Holy Spirit was poured out, the people obeyed the Sermon on the Mount as well as other commands referred to in Matthew 19:20-28 (cf. Mk 10:21; Lk 12:33; 18:22; Ezk 36:27).  They sold their assets and turned the proceeds over for the common good.

And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need (Acts 2:44-45).

Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles' feet, and it was distributed to each as any had need (Acts 4:32-35). 

The twelve apostles also obeyed Matthew 10:9-10, carrying "no silver and gold" (Acts 3:6, cf. Matt 19:27-28).  Certainly this was a foretaste of the earthly kingdom of Christ (Heb 6:5), the "times of refreshing" referred to in Acts 3:19-21.  This is not, however, the order for the Church — the Body of Christ — today.*


*See "Sell Everything" posted September 25, 2011.

Making sense of the Book of Acts - 2

The last words of Luke's Gospel concerning the twelve apostles are:  "And they worshiped him and returned to Jerusalem with great joy, and were continually in the temple blessing God" (Lk 24:52-53).  In Acts 5:42 it is recorded concerning them that "every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus."  Acts 8:1 tells us that when a great persecution arose against the church in Jerusalem and many were all scattered throughout the regions of Judea and Samaria, the apostles remained in Jerusalem.

It is also interesting to note that Jerusalem is mentioned 60 times in Acts from Acts 1:4 to Acts 28:17, and that the temple is mentioned 24 times in Acts.  Jerusalem continued to be the headquarters for the twelve apostles throughout the Book of Acts, and so far as the Acts record is concerned, not one of them preached the gospel outside of Israel's land.

Despite the judgment of Christ, pronounced against the temple and Jerusalem (Matt 23:31-39), Israel never received greater favor from Rome than they did during the period covered by the Book of Acts.  During this time the temple continued to stand and both believing and unbelieving Jews had access to it.

Making sense of the Book of Acts - 1

Our small group Bible study has been going through the Book of Acts.  We're nearing the end now, and there are several observations I would like to make.  It seems to me that if there was a better understanding of this book, there wouldn't be so much confusion in the Church today.


The Book of Acts was written by Luke, the beloved physician.*  He must have joined Paul when he received the call to Macedonia because Luke uses "we" for the first time in Acts 16:10.  Luke was sailing to Rome with Paul when the ship broke apart and the passengers and crew reached land on pieces of broken vessel (Acts 27:39-44 through Acts 28:1-2).  Among the last written words of Paul are these: "Luke alone is with me" (2 Tim 4:11).  This gives us some idea of the unwavering faith and fortitude of this beloved companion of Paul.


*"Luke, the 'beloved physican' (Col 4:14), close friend and companion of Paul, was probably the only Gentile author of any part of the New Testament. We know nothing about his early life or conversion except that he was not an eyewitness of the life of Jesus Christ (Lk 1:2).  Though a physician by profession, he was primarily an evangelist, writing his gospel and the book of Acts and accompanying Paul in missionary work.  He was with Paul at the time of the apostle's martyrdom (2 Tim 4:11), but of his later life we have no certain facts." (Ryrie)

Making sense of the Book of Acts - introduction

"I doubt whether the peculiar importance of this Book of the Acts of the Apostles has ever been exhibited or felt as fully as it might have been...A careful consideration leads us to think of the Acts of the Apostles as the key-stone of the arch of the New Testament..." (Howson)

"Our present generation of Bible students would do well to heed these words [of Howson above] and engage in a serious and prayerful re-study of the Book of Acts, for a correct interpretation of the Acts of the Apostles is essential to a clear understanding of God's eternal purpose and of His message and program for the present dispensation, and it is certainly a pre-requisite to an appreciation of the exalted truths of the Pauline epistles." (Stam)

"Nearly all writers on Acts have assumed, without the slightest foundation, that it is the record of the birth and growth of the Church...that in Acts we find the doctrine and practice of the Church in its earliest and purest form; that it is a spiritual story book containing inspiring examples of what we might do if we but possessed the faith of the first century believers...Nevertheless, in the light of the written Word of God this view of Acts is erroneous — not merely in certain details, but fundamentally and essentially so — and accounts largely for the confusion that has gripped the Church in our day." (Stam)

"In a word, if 'To the Jew first' is characteristic of the Acts of the Apostles as a whole, 'To the Jew only' is plainly stamped upon every part of these early chapters, described by theologians as the 'Hebraic section' of the book. The fact is clear as light. And if any are prepared to account for it by Jewish prejudice and ignorance, they may at once throw down this volume, for it is here assumed that the apostles of the Lord, speaking and acting in the memorable days of Pentecostal power, were Divinely guided in their work and testimony." (Anderson)

"Perhaps the best way to see at a glance the value and significance of this book of the New Testament, would be to image the New Testament without the Acts of the Apostles. What a gulf would then be opened between the Gospels and the Epistles!...What discrepancies, what oppositions would be found between the earlier books and the later!" (Howson)

"Suppose again the Epistles were there, but the Acts of the Apostles left out, how startling would appear the heading 'To the Romans,' which would confront us on turning from the study of the Evangelists! How could we account for the transition involved? How could we explain the great thesis of the Epistles, that there is no difference between Jew and Gentile ...? The earlier Scriptures will be searched in vain for teaching such as this. Not the Old Testament merely but even the Gospels themselves are seemingly separated from the Epistles by a gulf. To bridge over the that gulf is the Divine purpose for which the Acts of the Apostles has been given to the Church. The earlier portion of the book is the completion of and sequel to the Gospels; its concluding narrative is introductory to the great revelation of Christianity." (Anderson)

See also: http://tis-justme.blogspot.com/2011/01/acts-rough-overview.html