VI. In the first 12 chapters of Acts, PETER and the twelve are prominent; while in the remainder
of the Book, PAUL fills the scene as a worker.
Peter was minister of the circumcision; Paul, of the Gentiles and of the assembly. To Peter and
the twelve was given the care of "as many as received Him" in Israel; while Paul should go unto
the nations (Gal. 2:9) and have "the burden of all the assemblies" (2 Cor. 11:28, J.N.D. Trans.).
"The apostles’ doctrine" (Acts 2:42), details of which are not left with us, gave character to the
assembly in the beginning, when all was Jewish; but when the Gentiles had been admitted, their
equal standing with believers of the circumcision established, and thus a settled condition reached
for the age, God gave through Paul, in fourteen inspired Epistles, the full revelation of His whole
purpose in the assembly, wherein is made known "the all various wisdom of God."
Our failure today is simply departure from apostolic teaching as seen in Pauline epistles; our
responsibility is to return to it, carrying it out with those who are willing to do so.
VII. Acts is an "exodus," a "going forth" from LAW to GRACE.
The first verse of the Book connects it with Luke’s Gospel. Our Lord’s doings and teachings there
recorded took place while He was "a minister of the circumcision" (Rom. 15:8), "made under the
law" (Gal. 4:4), which He had come to fulfill.
On the cross all the claims of the law were fully met; so Paul can declare, as he does in the
synagogue (Acts 13:39), "And by Him all that believe are justified from all things, from which
ye could not be justified by the law of Moses."
Yes, Paul went into the synagogue and preached; but the synagogue was never the same
afterward. His message, if received, would deliver all in the synagogue from a law which could
not justify, and link them with a Saviour in Whom is justification. What need, then, for the
continuation of the synagogue? God had something else_even the assembly.
And this brings us to observe an important distinction between the two:those in the synagogue
were occupied with the shadows, looking forward to a redemption which their entire company
must keep out of their reach; the assembly is occupied with Himself, Who has accomplished
redemption. The one is a company desiring salvation, professedly at least; the other a company
enjoying salvation.
Legalism dies hard, however. The message of free grace was contested then, as now. Ignorant
zeal for the law shut Israel out of the very righteousness she claimed to be working for (Rom.
10:3). Even so, those zealous of the law would fasten it upon justified Gentiles (Acts 15:5). But
there, in the very center of Judaism, the matter was settled (Acts 15:19-29); "ye are not under
the law, but under grace" (Rom. (6:14). Would that all who name the Name of the Lord might
really believe this glorious truth!
VII. Up to this time_in the four Gospels_the word "disciple" or "disciples" occurs over 230
times; in the Acts it is found about 30 times, confined to the first 21 chapters; and’ thereafter is
never again used in the Bible. The Epistles, in which Christian position is set forth and the
doctrine of
the assembly unfolded, never call us disciples.
May we not learn from this that, while we must remain, to the end of our earthly journey,
"learners" (as the word "disciples" signifies), yet our calling involves other names which carry
us beyond this one in intimacy, privilege, and responsibility?
Take, for instance, the word "saints" (holy ones). We are saints by calling (Rom. 1:7; I Cor. 1:2);
we are to conduct ourselves "as becometh saints" (Eph. 5:3). Surely, this fits well with Hebrews
6:1 (J.N.D. Trans.), where we are seen "leaving the word of the beginning of the Christ" and
going on to what belongs to "full growth." So Peter would tell us (2 Pet. 3:18) to "grow in grace,
and in the knowledge of our Lord and Saviour Jesus Christ"; referring us, however, to Paul’s
epistles (vv. 15-16) for material beyond that given to him.
IX. JOHN THE BAPTIST, forerunner of the Lord, is referred to frequently in the Gospels. He
is also mentioned in the early part of Acts. But after chapter 19 of the transition Book, he and his
baptism are never heard of again in Scripture.
Seven times is John’s ministry brought before us in Acts. Its nature and purpose are clearly
indicated. He preached "the baptism of repentance to all the people of Israel" (Acts 13:24); in
John 1:31 he declared, speaking of our Lord, "I knew Him not:but that He should be made
manifest to Israel, therefore am I come baptizing with water."
Some today would take us to John’s baptism as being the great need, for power and holiness, at
the present time. Not so; his work was Jewish; it was timed_was exercised and belonged before
add up to the time of the manifestation of the Messiah in ministry. (John 3:28-30).
It looked forward to the first advent work of Christ; "saying unto the people, that they should
believe on Him which should come after him, that is, on Christ Jesus" (Acts 19:4).
It pointed to the day of Pentecost, when the One to Whom the Baptist bore witness baptized with
the Holy Ghost (Acts 1:5; I Cor. 12:13).
It anticipated our Lord’s second advent, when He shall also baptize with fire (Matt. 3:11-12; Acts
1:5).
John’s work has been finished, and that without doing any miracle (John 10:41). And as God
moves out among the Gentiles, in the Book of Acts, He emphasizes the temporary, preparatory,
transitory nature of the Baptist’s ministry, and then drops it, leaving us occupied altogether with
the One "mightier than I," to Whom he so faithfully testified. Who could desire to go back to
John’s period and position, from the height of Christian position and assembly privileges? See
Acts 18:24_19:7.
X. Let us note some interesting facts concerning the Spirit in Acts. In the Gospels He came upon
the holy Person of our Lord, at His baptism, no preparatory sacrifice being necessary.
In Acts 2, consequent upon our Saviour’s work and exaltation, He came upon the waiting
company of believers, who thereupon were constituted "one body." Peter’s message on that day
assured exercised Jewish souls that upon identifying themselves with the Name of Jesus Christ
they too would "receive the gift of the Holy Ghost" (Acts 2:38).
When Samaria received the Word of God, the oneness of God’s people must be manifested, even
between Jerusalem and Samaria,, which had been rival centers, beyond the power of Judaism to
overcome. The Spirit was not given to Samaritan believers then, until the two apostles from
Jerusalem came and laid hands on them, after praying (Acts 8:14-17).
In Acts 10, the Spirit was given to Gentile believers, to the great surprise of Hebrews present, six
of whom were Peter’s witnesses, which fact settled the question with his brethren at Jerusalem
(Acts 11:15-18), and was of prime importance in the later conference concerning the status of
Gentiles who believed (Acts 15:7-9).
In Acts 19:1-7, Paul ministered to twelve men at Ephesus, whose need was to be brought over
from, John’s baptism into Christian position. Today no believer starts on the other side of the
cross; hence, every one has the Holy Spirit immediately upon believing (Rom. 5:5; 8,9).
It is to be noted that in each of these cases, the Spirit’s coming was definitely testified by means
of tangible evidences _they saw, heard, etc. And in Acts, apostolic ministry was employed,
which is no longer with us. We need to beware of the fanaticism sometimes found associated with
extravagant claims as to "Holy Ghost manifestations," often resting entirely on subjective ground
and requiring that we accept the claimant’s own interpretation of alleged experiences. The Word,
submitted to in the power of the Spirit, will protect us alike from fanaticism on the one hand and
rationalism on the other, both of which are dread enemies_though in opposite ways_of true
Christian experience.
In closing, let us note that we are today where Acts leaves us, in several important respects:
Our blessed Lord was then, and is now, in heaven, waiting.
The Holy Spirit was then, and is now, on earth.
The Jews were then, and are now, blinded in part, rejecting their Messiah-King.
The Gentiles were then, and are now, undelivered, awaiting Israel’s ministry, yet to be realized
when they receive Him.
The truth of God was then, and is now, going:forth.
Souls were then, and are now, being saved through the Gospel. What is the reader’s condition in
this respect_ saved, or unsaved? "Believe on the Lord Jesus Christ and thou shalt be saved, thou
and thy house" (Acts 16:31, J.N.D. Trans.).
The assembly was, and is yet, on the earth, united to its Head in Heaven, indwelt by the Spirit,
blessed with privileges, enriched by gifts, responsible to maintain a proper testimony and order
until He come. Where is the reader, in view of such a revelation and such an obligation?