What does the book of Acts say about the relationship between Jesus' followers and 2nd Temple Judaism? - part 3

 I've taken the material from my previously published study {What does the New Testament say about the relationship of Jesus’ followers to 2nd Temple Judaism?} and turned it into a series of YouTube videos in order to make its 53 pages of argumentation more accessible to the public, and hopefully encourage further study of what God's Word actually says about this topic on the part of those who have been tempted to take up the yoke of the Law of Moses.

What does the book of Acts say about the relationship between Jesus' followers and 2nd Temple Judaism? - part 2

 I've taken the material from my previously published study {What does the New Testament say about the relationship of Jesus’ followers to 2nd Temple Judaism?} and turned it into a series of YouTube videos in order to make its 53 pages of argumentation more accessible to the public, and hopefully encourage further study of what God's Word actually says about this topic on the part of those who have been tempted to take up the yoke of the Law of Moses.

What does the book of Acts say about the relationship between Jesus' followers and 2nd Temple Judaism? - part 1

 I've taken the material from my previously published study {What does the New Testament say about the relationship of Jesus’ followers to 2nd Temple Judaism?} and turned it into a series of YouTube videos in order to make its 53 pages of argumentation more accessible to the public, and hopefully encourage further study of what God's Word actually says about this topic on the part of those who have been tempted to take up the yoke of the Law of Moses.

Messianic Jewish congregation Shema Yisrael's answers to teachings of the Hebrew Roots Movement (First Fruits of Zion)

 

To read their FAQ page directly visit the website: Shema Yisrael FAQ

Below are excerpts from Messianic Jewish congregation Shema Yisrael's website that are of particular relevance to countering the false teachings of the Hebrew Roots Movement and the organization within it, the First Fruits of Zion

Question: You wrote that Jews and Gentiles are not required to live in the same way. Do you believe they have a different calling and can live a different lifestyle? 

Answer: Messianic Jews and people from the nations share the same calling – we are invited to live forever in the New Jerusalem with the Three-In-One God and the sons and daughters of God and the good angels. However, Messianic Jews and the people from the nations are not required to live the same way. One example: circumcision. The Jewish people, including Messianic Jews, are required to circumcise their boys on the eighth day as part of our responsibility to the covenant made with Abraham. Gentile Christians are not required to do that. I encourage Messianic Jews to maintain a distinct Jewish identity, which is based, in part, on practices found in the Torah, and pass that identity on to their children. On the other hand, I don’t pressure Gentiles to live like Jewish people living under the Sinai-Covenant.

Question: Will God punish me if I choose to live a Jewish lifestyle like Jesus did? If I choose to live a Jewish lifestyle, I’m not renouncing Him or converting, am I? 

Answer: Your motivation for wanting to live a Jewish lifestyle is crucial. If you’re doing so because you believe that it’s obligatory and God requires you to keep all the laws of the Sinai Covenant that can be kept (and many of the laws can’t be kept since the temple was destroyed and the sacrifices stopped), you are guilty of the false teaching known as Legalism. That means you are sinning and you are in spiritual danger and you may be punished. However, if you choose to live a Jewish lifestyle, not because you believe that God demands it but because you find it meaningful, you should be OK. You can choose to live a Jewish lifestyle, but that doesn’t mean that you have converted or that you are Jewish. In my synagogue, we have Asians, African-Americans, people from a European background and others who serve the Lord within a Jewish lifestyle, but that doesn’t make them “Jewish.” One warning: don’t allow your interest in a Jewish lifestyle to be the focal point of your faith. I have seen many become so absorbed with Jewish roots and Jewish practices that Yeshua gets crowded out. This might sound strange, but Christianity is about Christ. Messiah is our focus. He is our living Head whom we need to be closely connected to and in touch with and empowered by. We need to carry on His mission of world evangelism. A spiritual diet where Jewish identity is the main course and Yeshua is a side dish is a formula for spiritual starvation.

Question: I’m trying to figure out what religion I am. I was raised Christian but think the Jews have some good points; and in my search to find my religion, I was drawn to you. How can there be something in between Christianity and Judaism? From what I was taught, you either believe Jesus is the Son of God or you don’t. Why do you believe what you do? If I am mostly Christian, but think Jesus was just a blessed man chosen by God to perform miracles, would that make me a Messianic Jew? 

Answer: In a way, there is something between Judaism and Christianity. Messianic Judaism is that bridge between those two religions. Why do we believe what we do? On the website, read the teachings under “Apologetics” along with What Is Messianic Judaism?  You ask if you are mostly Christian, but think Jesus was just a blessed man chosen by God to perform miracles, would that make you a Messianic Jew? The answer is that believing that Jesus was only a man, even a blessed man who did miracles, is not enough to make anyone a Christian or a Messianic Jew. A genuine Christian is someone who understands that Yeshua is the Messiah and the Son of God, that He came into this world through the incarnation, lived a perfect life, died on the cross to make atonement for our sins, was buried and resurrected and is alive now. When a person understands these things and makes a commitment to become loyal to Yeshua, he becomes a Christian. I pray that happens to you. A Messianic Jew is someone who is Jewish and knows who Yeshua is and has transferred his loyalties to Him. If you are not Jewish, you can’t become a Messianic Jew.

Question: Do you believe in the Trinity? 

Answer: Yes. God is three distinct Persons (not modes or manifestations or ways of revealing Himself). The Father, Son and Spirit share the same divine nature. Being the Son of the Father does not mean that God the Father created the Son, or that the Son was in some way given birth by the Father or is younger than the Father. It means the exact opposite! Just as a human son shares the nature of his human father, the Son shares the same nature as His Father. The Son of God is deity, divine, eternal, uncreated, with life within Himself, sharing all the essential attributes of God with His Father. The Son is equal to the Father in divine nature, however the Father is superior to the Son in position and authority. The Son acknowledges that the Father is superior in position when He calls Him Father and God. The Son sits at the right hand of the Father. The Father sits on the main throne of Heaven, in the place of highest authority. The Son never sends the Father. The Father sends the Son. The Son never commands the Father. The Father commands the Son and the Son always obeys the Father. The Son is the Executor of the Father. Father speaks the word and the Son carries out the word of the Father. An easy way to understand the relationship of the Father and the Son: a distinction of persons; an equality of nature; a hierarchy of authority – the Father being greater in authority than the Son. The Father and the Son – two distinct Persons sharing the same divine nature; sharing the same Spirit (the Spirit is also a distinct Person, although without a body) with the Son submitting to the authority of the Father. That is what the Word of God reveals. That’s what true believers from the earliest times have believed. That’s what true believers still believe.

Question: I understand that I will never be made righteous by the Law, but should Christians be obedient to any part of it because it is good? Does it have a place in the Gentile Christian’s life? 

Answer: One way to understand the Torah is as Israel’s constitution. However, not all 613 laws in the Torah are meant to apply to everybody. There are laws that only apply to priests. For example, the High Priest couldn’t marry a divorced woman or a widow, whereas a regular Israeli could. There are laws that only apply to the king (like writing his own copy of the Torah). There are laws that apply to men and not to women, and vice-versa. Most of the laws directly apply to the Jewish people, but not the Gentiles. All of us are to “fulfill the Law,” but the requirements of the Law are different.

So what relationship does the Gentile Christian have to the 613 laws of the Torah? The book of Acts records that Messiah’s Emissaries (the Apostles) and the Elders of Messiah’s Holy Community met to decide this very issue. This meeting, recorded in Acts 15, is often referred to as “the First Jerusalem Council.” According to the binding decision issued by the Emissaries and Elders, guided and inspired by the Holy Spirit, apart from saving faith in Messiah Yeshua, only four things are obligatory for Gentile Christians to observe (see Acts 15, especially verses 19-20, 28-29). I would also include obedience to the Moral Law – laws such as not murdering, not stealing, and not committing adultery. These are moral laws which God has written on everyone’s heart (see Romans 2:14-15).

If someone wants to observe a Biblical holiday or custom, there is the freedom to do so, but there is no obligation to do so. We have the freedom to celebrate the Passover and the Jewish holidays, but also the freedom not to. If someone says, “Messiah is my Passover and I don’t need to celebrate a Passover Seder” – fine. If someone else says, “I want to celebrate the Passover and better remember Messiah my Passover Lamb” – that’s fine too.

However, that being said, there are many principles for godly living that may be applied from the Torah to the life of the Christian. Torah means “teaching” or “instruction,” and it still serves as a teaching guide for Messiah’s Holy Community of Jews and Gentiles (the Church). For example, should a Christian have a tattoo? The New Testament is silent on the subject, but the Torah teaches us God’s will on this practice (see Leviticus 19:28).

Summarizing the Gentiles’ relationship to the Torah, I would say that all that is necessary for Gentiles is to have faith in Messiah Yeshua. That alone saves us. Then there are the four basic requirements in Acts 15. Then there are the moral requirements of the Law that are already written on everyone’s heart. Anything beyond these requirements is optional.

Question: I understand that the First Jerusalem Council didn’t demand that the new Gentile Believers keep all of the commandments right away, but doesn’t Acts 15:21 teach that as these new Believers matured, they should learn Torah at their own pace, and become more Torah observant? 

Answer: There is a better way to understand Acts 15:21. Acts 15 records the decision of Messiah’s Emissaries (the Apostles) and the Elders of Messiah’s Holy Community (the Church) regarding the relationship of Gentile Christians to the 613 laws of the Torah. In Messianic circles, this meeting is often referred to as “the First Jerusalem Council.” According to the binding decision issued by the Emissaries and Elders, guided and inspired by the Holy Spirit, apart from saving faith in Messiah Yeshua, only four things are obligatory for Gentile Believers to observe (see Acts 15, especially verses 19-20, 28-29). It was understood that obedience to the Moral Law – laws such as not murdering, not stealing, and not committing adultery, which God has written on everyone’s heart, were also included (see Romans 2:14-15). After these four requirements were given, in the very next verse (15:21), Ya’akov (James) said: For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath. James, the Messiah’s brother and the head of Messiah’s Community in Jerusalem, was not saying that Gentile Believers should start off slow, with just the four requirements previously mentioned, and then move on to more Torah observance, and learn about Torah observance from those in the synagogue. No, Ya’akov was summarizing the Council’s position and making the very same point, but in another way – that all 613 commandments are not required of the Gentile Believers – only those four things mentioned (along with the moral laws that God has written on everyone’s heart), and that this is what Moses taught, and what the synagogues teach. Even today, non-Messianic synagogues teach the same thing – that Gentiles don’t need to become Jews, or follow all 613 commandments, in order to be right with God.

Question: I am a Gentile believer in Yeshua and I have a question about Torah observance. Would it be wrong to follow Torah if I am not a Jew? I believe that salvation is only though faith in Yeshua and not by works of the Law, but I have been feeling convicted to follow the Law. I know it won’t make me more holy or save me, but I don’t know what to do. 

Answer: While it is not wrong for a Gentile to follow the Torah, after observing many people trying to do that for a number of years, my opinion is that it’s not spiritually profitable. It’s trading one lifestyle for another. And it can be dangerous. Why? I have seen people lose focus. Their focus becomes Sinai-Covenant observances, rituals and ceremonies, and not Yeshua and the Gospel. Yeshua gets crowded out and “Torah observance” becomes the focus. As they get deeper and deeper into it, they get more and more legalistic, and they get disconnected from the rest of the Church. I have known some who have denied Yeshua altogether. Keep in mind that the Sinai Covenant is a broken covenant, and there is no way to live a true “Torah-observant” life.

Question: Why has the Church rejected God’s laws and substituted pagan practices? Doesn’t that make the Church pagan? 

Answer: No, the Church is not pagan, although there are a few pagan practices that should be eliminated. The early Gentile Christian leaders understood that salvation came through faith in Messiah alone, and that Yeshua was sufficient for them. They also understood that they didn’t need to adopt a Jewish lifestyle to be part of the people of God. They understood the decision of the First Jerusalem Council, that Gentile Believers were not obligated to observe Jewish customs and days. Apart from faith in Messiah Yeshua, only four observances were considered obligatory for Gentile Believers (see Acts 15, especially verses 19-20 and 28-29), along with obedience to the Moral Law – laws such as not murdering, not stealing or committing adultery – laws which God has already written on everyone’s heart. They understood the admonition of Paul, the Apostle to the Gentiles: “as any man called already circumcised? Let him not be uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised … Let each man remain in that condition in which he was called (1 Corinthians 7:18, 20). Jewish people don’t need to stop living the lifestyle and calling to which God has called us, nor do Gentiles need to start living as Jews. The early Gentile Christian leaders understood that the best way to reach their own people with the Good News about the Jewish Messiah was to frame that message within the context of their cultures. So, instead of eradicating certain pagan practices, they felt the Kingdom of God would be better served by introducing and integrating Messiah into those practices.

Torah Club material that equally blasts the Church and Judaism, claiming both "have concealed the knowledge of God" (because FFOZ believes that they alone have it).

 

I'll admit off the bat, this section contains one of my pet peeves, "taking the Bible literally."  In most cases, when someone talks or writes about taking the Bible literally it is a indication that he/she is about to do an awful job of interpreting the Bible.  Why?  Because the Bible's author's don't take the Bible "literally," and those who have learned to interpret the Bible according to its own ideas know that full well.  Biblical authors write with a host of analogies, metaphors, similes, parables, as well as prophetic and apocalyptic language.  What I think Lancaster is trying to say is that the people he is lambasting don't take the Bible "at face value" or "as authoritative."  But I digress, the real issue with The Beginning of Wisdom lesson 20 is that here Lancaster reveals his contempt both for the modern Church and for modern Judaism.  This is yet more evidence that FFOZ is trying to carve out their own unique (and new) niche in a space that is neither Christianity nor Judaism but some amalgam of both that is unrecognizable to either.

This is not the first time that I've demonstrated the animosity of FFOZ's leadership to both the Church and Judaism, but it is a reminder that the canard that their intention is to help followers of Jesus witness to Jews rings hollow when they choose to display this level of contempt to both Christianity and Judaism, and teach it to their followers.

Let's look at the specific claims to see if they hold any water or are in fact more straw men.

"Rather than teaching the Bible's wisdom, churches prefer to teach creeds and sacraments construed from elaborate theologies that are only loosely based on cherry-picked collections of Bible verses.  They don't know the Torah or understand it."

Now, when the Church is in error, both historically and today, it has earned honest criticism.  This isn't that, I'll give FFOZ credit for writing against things like "Christian" Nationalism (as I have done many times) and other such perversions of the scriptures, but that's not at all the focus of Lancaster's ire here.  It isn't the materialism and greed of the Prosperity Gospel or the charlatans in the New Apostolic Reformation that he's aiming at, but the ordinary churches that are going about the business of sharing the Gospel they inherited and making disciples.  FFOZ, through Lancaster's Torah Club materials, is teaching its followers that the whole Church is adrift and in error, not because of sin or a lack of the Fruit of the Spirit, but because they are not teaching obedience to the Torah.  It doesn't matter that the vast majority of the Church is solidly trinitarian, while FFOZ is not, in Lancaster's telling the thing that makes the Church hopelessly lost is a failure to place the yoke of the Law of Moses upon those who have faith in Jesus.

Perhaps that feels like too much of a conclusion based on this one lesson, and it would be if this was all we had from FFOZ on the topic, but as my seminar and writings have demonstrated, this theme runs through the entirety of their work because they've elevated Torah to an idolatrous level making it the very nature of God, and thus eternally unchangeable (even non-expandable, non-updatable), even by Jesus himself.

Should the Church be doing a better job of teaching the, "whole counsel of God"?  Absolutely.  We need to be open to God's direction and correction to overcome our blind spots and the sins we tolerate.  Is our answer to cling to the Law of Moses as if it has the answers?  Not at all.

"Liberal synagogues steer their flocks away from taking the Bible literally, preferring to offer popular social platitudes instead of the unpopular mandates of the Torah's laws.  In academic circles, men and women who make careers out of studying the Bible rarely believe the words they are studying."

I've spent my whole life within Christianity and the Church, so I won't hazard to speak about the integrity of either the liberal or orthodox branches of Judaism in the world today, but it appears that Lancaster has no such qualms about ripping into both.  As the example at the end of this post demonstrates, FFOZ's leaders have equal contempt for Messianic Judaism as well.  Who is left?  Who is it that is interpreting the Word of God aright and doing God's will in this world?  Ah, that's right, FFOZ and the HRM, and nobody else.  

As I've written about Fundamentalist Christians who think only those who believe exactly as they do are acceptable to God: If 99.9% of those who proclaim Jesus Christ as Lord and Savior are still lost in sin and heading to hell, according to your own view, how pathetic is the Gospel that you're proclaiming and how weak is the Holy Spirit that you're talking about?  We believe that Jesus Christ overcame Sin and Death, and yet your thesis is that only you know the true Gospel, that God was incapable of implanting it correctly in anyone else??  The hubris is stupefying.

Here is that hubris in action from Boaz Michael's own mouth, "Your efforts as Torah Club leaders and students is a direct, and in my opinion, fulfillment of these words of our master. The reconciliation of Israel and the restoration of the world are in God’s hands, but the mission is in yours." (Michael, Boaz, Malchut Conference 2022, session #5, "Then the End Will Come")

I have seen Torah Club supporters over and over criticize the Church for following the "teachings of men."  The irony is incredible, they're risking everything on the belief that Boaz Michael, Daniel Lancaster, and the rest are true prophets in sole possession of the key to God's Word.  That's an awful lot of faith in men.

For other examples of how they view Christianity, Messianic Judaism, and their own self-aggrandized role in God's will: 

An example of of Boaz Michael espousing an antisemitic trope (that they only care about money) at Messianic Judaism:  By espousing these premises, Messianic Judaism has maintained a convenient niche right next to the evangelical Christian church. Since they are not teaching that the Torah is the biblically prescribed way of life for all peoples and nations who call upon the name of the God of Israel, they can conveniently co-exist in cooperation with the Church’s anti-Torah theological assumptions.  They can receive financial support, utilize their buildings, speak at their conferences… – (Michael, Boaz, “Encounters with an Ephraimite: Identity through a Lost Heritage”, p. 8)

An example of Boaz Michael claiming Messianic Judaism falls short of God's will (something he believes that his organization is fulfilling in their place): The matrix of the Messianic Jewish Movement simply is not big enough for the restoration that God is doing in the Body of Messiah. The Hebrew Roots movement has outgrown Messianic Judaism. - (Michael, Boaz, “Encounters with an Ephraimite: Identity through a Lost Heritage”, p. 11)

An example of Boaz Michael claiming that his movement alone has the Truth of the Gospel, unknown before this generation: So, the responsibility of this message falls on us, a small minority of God‘s people who’ve come to an understanding of the gospel of the kingdom and whose lives are being transformed by the undiluted power of Yeshua’s message. And we’re called to take this gospel message to the kingdoms: 'Repent for the kingdom of God is it at hand.' And this prophetic movement has only become possible in our generation. It’s our responsibility. (Michael, Boaz, Malchut Conference 2022, session #5, "Then the End Will Come")

An Example of Daniel Lancaster saying that FFOZ's followers are the only true disciples of Jesus ready to face the End Times: "Until then, however, there’s a small remnant, right. It’s a pretty small remnant of the kingdom on earth. There’s a few of us. There’s a few of us clinging to the Commandments in the testimony of Yeshua as it says in the Book of Revelation." (Lancaster, Daniel, Malchut Conference 2022, session #9, "Band of Survivors")

The Torah Club (FFOZ) materials that explain salvation through the lens of Hasidic Judaism

There is much that we, as disciples of Jesus gathered together in the Church can learn from both ancient and modern Judaism.  The scriptures themselves contain many of these truths and lessons, but when and where other sources connected to Judaism contain Truth, we should not allow pride or prejudice to stand in the way of embracing it.  To an extent, this same principle applies to every other philosophy and religion on the basis of the general revelation that the Apostle Paul describes in Romans 1.  Truth is Truth even when those who hold it have only a small piece of the whole.  With respect to Judaism there is an added layer because the descendants of Abraham were chosen by God to be his covenantal people and given ongoing insight through special revelation from the time of Moses through the time of their greatest prophet, Jesus of Nazareth.  It is useful, then, for Christians to consider Truth when it is found in the Talmud (for example), for many of its rabbinic sources were men of faith looking forward to the Messiah (Hebrews 11).  Given that these oral traditions were not codified until the 4th century (Jerusalem Talmud) or the 5th century (Babylonian Talmud), the influence of the editors/compilers who rejected Jesus as the Messiah is also to be expected.  Nevertheless, texts like these retain some value for the Christian study of the Hebrew Scriptures in particular, offering us insights into how the text was interpreted in ancient times by the Jewish people.  

All this is what the First Fruits of Zion purports to be doing, and if this was all there was to it, I'd be supportive of their work as it would mirror my own educational efforts with respect to the original authors and audience of God's Word.  But that's not where it ends.

When utilizing sources from those who do not believe in Jesus, if they are those who believed in the God of Abraham, as is the case here, or those who did not, like the Greek philosophers that have influenced Church history, it is necessary that we proceed with caution especially when the topic at hand relates to the message of the Gospel.

For example, what the Talmud says about Isaiah 53 is of interest to the Church {For a useful discussion: Isaiah 53: The Forbidden Chapter - by R.L. Solberg} but ultimately this prophecy is about Jesus of Nazareth and those voices within Judaism which point in a different direction (that Israel itself is the Suffering Servant) have historical but not theological authority for Christians.  Let us treat these voices within Judaism, both ancient and modern, with respect and dignity, but they have no authority over those who claim Jesus as Lord and Savior.

Which brings us to this example from the Torah Club lesson The Beginning of Wisdom #16 published in 2022 by FFOZ.  It is of historic significance for the Church to understand how various voices within the diverse opinions that constitute Judaism through the centuries have discussed the issue of salvation.  This is a worthwhile topic of study.  What did they believe that mankind needed to be saved from?  What did they think God's role in this salvation was and what was the role of human beings?  What is the role of faith, works, and grace in their view?  Answers to these questions have value and are worthy of study by Christian writers, theologians, and teachers.  But at the same time, we must recognize that if the source we're studying doesn't accept Jesus as the Lamb of God who takes away the sins of the world, neither the foundation nor the conclusions offered by that source can have any theological authority for followers of Jesus.

If Jesus isn't the heart and soul of your explanation of God's offer of salvation to humanity, what you have to say at best is helpful so that I might properly share the Gospel with those who believe as you do, but at worst your ideas are, to use Paul's term, a "stumbling block."  Again, this is true whether that source comes from Judaism, Greek Philosophy, Islam, Rationalism, Hinduism, or any other.  As Acts 4:12 makes abundantly clear, "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

So when FFOZ shares one of the ways in which Hasidic Judaism (they spell it Chasidic) defines the cause of the human condition and God's response to it, it has historic value, but it cannot be presented by any orthodox understanding of Christianity as divine Truth.  On page 10, Daniel Lancaster prefaces this forthcoming tale of the preexistent soul's journey by saying, "Its an incredible journey."  On page 11, there is an attempt to connect this idea of the preexistent human soul to the Gospel message of repentance, Christ's atonement, faith, and forgiveness, which is a good thing, but the yeast has already been mixed in with the dough.  If FFOZ wanted to present this material as something to take note of, but not something it expects Torah Club members to believe, they would need to say so loud and clear, but they fail in this particular case and reinforce that failure by using the study questions #2 and #3 (see picture above) to reinforce the teaching that they took from Paul Philip Levertoff whom they say borrowed the ideas from Hasidic Judaism.  This is not a one-off bit of sloppiness where admiration for an early Messianic Jewish leader got the better of Lancaster who has taught over and over again in this series that he believes that accepting that our souls existed in paradise with God before we were born is a foundational teaching, one that has come up in roughly every other lesson, each time with a stamp of approval.

And this ultimately is the danger of not exercising discernment about the sources that are trusted to teach Christians about theology.  It isn't that FFOZ doesn't teach the Truth at all, at times they sound like an evangelical organization, but this Truth is always mixed with a wide variety of errors that were condemned by the Early Church (such as Subordinationism and Modalism), or as is the case here, come from modern Jewish mysticism.  The resulting mish-mash is something that neither Judaism nor Christianity can stomach as it attempts to shoe-horn Jesus into categories and concepts that were made by those who rejected Jesus as Messiah, all the while telling Gentile Christians who don't know better that this is the "authentic" and "original" belief of those who first followed Jesus.  The end result isn't pretty.

What does the New Testament say about the relationship of Jesus’ followers to 2nd Temple Judaism?

Downloadable Word version of this post: 2nd Temple Judaism and Jesus' Followers in Acts

Time Frame: between Jesus’ death in AD 33 and the revolt against Rome that began in AD 66

Part 1: The Acts of the Apostles – by Luke

An organization named The First Fruits of Zion (part of the larger Hebrew Roots Movement) claims that in accordance with their understanding of the plans and purpose of Jesus and his Apostles, both Jewish and Gentile believers in Jesus during this period were solely a reform movement within Judaism, worshiping exclusively in Synagogues on the Sabbath, with all of them fully following the Torah (with the notable exception that circumcision wasn’t required of Gentile believers).  They contend these followers of Jesus had no intention of founding a new religion or creating the Church, they only wanted to be a part of Judaism.  This thesis is the basis for subsequent unorthodox (and heretical) teachings from FFOZ that all believers of Jesus remain beholden to all aspects of the Law of Moses.  Their claim that Jesus’ followers were limited to being a part of Judaism is the supposed historical basis for their new “gospel.”  As a close examination of the text of Acts will show, it is a false thesis, and that falsehood matters.

Why are we limited to what the Bible has to say about the Early Church?  Why not just look at what historical sources can tell us?

The following from D.A. Carson’s Exegetical Fallacies (1996, 2^nd Edition, p. 131-132, emphasis mine) illustrates the folly of not putting the text of the New Testament at the center of our understanding of the Early Church:

1. Uncontrolled historical reconstruction

The fallacy is in thinking that speculative reconstruction of first-century Jewish and Christian history should be given much weight in the exegesis of the New Testament documents.  A substantial block of New Testament scholars have traced a network of theological trajectories to explain how the church changed its thinking from decade to decade and from place to place.  The church was once “enthusiastic” and charismatic, then settled into “early catholicism” with its structures, hierarchies, formulas, and creeds.  It looked forward at one time to the impending return of Christ, only to be forced by his continued absence to construct a theory of a delayed Parousia and settle down for the long haul.  It began in a Jewish context by calling Jesus the Messiah and ended in a Gentile context by calling him Lord and ascribing deity to him.

              Now there is just enough truth in this reconstruction that it cannot simply be written off.  The book of Acts itself demonstrates how the church came to wrestle with the place of Gentiles in the fledgling messianic community, faced the problem of the relation between the Mosaic covenant of law and the gospel of grace in Christ Jesus, and learned to adapt its presentation of the good news to new contexts.  Nevertheless, the reconstruction of church history that is held by many biblical scholars goes much further, and concludes, for instance, that the references to elders in Acts and the Pastorals prove those documents are late, because elders belong to the “early catholic” period of the church.  Again and again the New Testament documents are squeezed into this reconstructed history and assessed accordingly.

              The problem is that we have almost no access to the history of the early church during its first five or six decades apart from the New Testament documents.  A little speculative reconstruction of the flow of history is surely allowable if we are attempting to fill in some of the lacunae left by insufficient evidence; but it is methodologically indefensible to use those speculations to undermine large parts of the only evidence we have.

 

 

Thus, according to one of the world’s foremost scholars of the New Testament, it is sheer folly (“indefensible”) to use a theory of Early Church history, especially during the first generation or two, to override and reinterpret what the actual text of New Testament scripture says, because that very scripture is the primary source of evidence, therefore it must remain central to its own interpretation.

What then does the New Testament say about how Jesus’ followers conducted themselves and what they were attempting to do during this period when the Temple in Jerusalem still stood?  The primary focus of this study will be the following key areas:

1. The relationship to Judaism: Did Jews who didn’t accept Jesus as the Messiah accept as equals those who did, AND with them the Gentiles who believed in Jesus, into their synagogues as co-religionists?

2. Keeping the Law of Moses: Did the followers of Jesus obey the Sabbath and only worship on it, did they keep kosher, did they make sacrifices at the Temple, did they consider themselves to be obligated to Torah in every way?  If there is evidence that Jewish Christians did, or were instructed to do, any of these things, is there evidence that Gentile Christians did, or were instructed to do, these things as well?

3. Founding/building/creating their own organization (i.e. the Church): Did the first generation of Jesus’ followers speak or act like people trying to hold onto a place within 2^nd Temple Judaism, or a people busy building something that was built upon, but distinct from, it?  In other words, did they act as an independent entity?

* Note * None of the NT writings make mention of the destruction of the Temple or the revolt against Rome that began in 66 AD.  The affect, then, that this massive development had on 2^nd Temple Judaism, and on the Early Church, is outside of the scope of a study of the NT text itself.

Because Acts is a narrative that covers events that begin mere days after Jesus’ resurrection in AD 33, and continues from there until Paul’s imprisonment in Rome in AD 63, the possibility of development during this crucial time period of the relationship between 2^nd Temple Judaism and Christianity, and/or between the Jewish people and their leaders with the Jewish Christians and then the Gentile Christians, is to be expected.  It took the Early Church’s leaders time, {See for example: The Council of Jerusalem which does not take place until chapter 15}, to wrestle with all of the implications of Jesus’ resurrection and the work of the Spirit, especially when that work exploded with rapid growth among the Gentiles.  Therefore, both continuities, when they occur, from chapter 1 to chapter 28, and the expected changes over time, will be highlighted.

·       {Each cited text will be categorized to help create data for analysis according to the following criteria: (1) Explicitly states inclusion within 2^nd Temple Judaism and/or the Jewish community, (2) hints at some level of inclusion within 2^nd Temple Judaism and/or the Jewish community, (3) is ambiguous with respect to inclusion or exclusion, (4) hints at some level of exclusion from 2^nd Temple Judaism and/or the Jewish community, (5) explicitly states exclusion from 2^nd Temple Judaism and/or the Jewish community}

*Note* This resulting data is far from scientific, nor is this analysis meant to be a rigorous statistical model.  The selection of relevant texts, the placing of them into the categories I created, and ultimately the evaluation of them and assigning of a score is, and must be, a subjective process.  What then is its value?  If it allows us to step back from the text and evaluate the issue at hand with greater clarity, I will consider this endeavor a success.

*Note* The book of Acts contains numerous examples of hatred and violence between 2^nd Temple Judaism / individual Jewish people, and the followers of Jesus (both Jewish and Gentile).  This does not, at all, justify any subsequent hatred or violence.  Antisemitism in all of its forms is abhorrent to God and to true Christianity.  The Church’s most glaring sin in its 2,000 year history is its treatment of Abraham’s descendants.  Thus, while the text and commentary below reflect the situation as it occurred between AD 33 and AD 66, and not minimizing that volatility is necessary to respect both history and Luke’s account of it, there is zero tolerance on my part for any hint of antisemitism.

The Raw Data:

·       182 passages from the book of Acts were categorized and evaluated.  The passages range from half a sentence to several paragraphs in length.

·       The 182 passages were placed in 10 categories:

A.      49: Action - How Christians viewed 2^nd Temple Judaism (the Jewish people, or their leaders)

B.      41: Reaction - How 2^nd Temple Judaism (the Jewish people or their leaders) viewed Christians

C.      18: How Jesus’ followers reacted to turning points and momentous decisions

D.     3: How 2^nd Temple Judaism (the Jewish people or their leaders) reacted to the inclusion of Gentiles into the Christian movement

E.      19: How Christians responded to the inclusion of Gentiles into their movement

F.       10: How Jesus’ followers chose to pray, worship, or fellowship

G.     17: Jesus’ followers building their own structures, procedures

H.     6: How Christians describe themselves

I.        13: How Gentile non-believers describe Christians

J.        6: Miscellaneous

·       Ratings totals: 

A.      0 – Instances of explicit statements of inclusion within 2^nd Temple Judaism

B.      21 – Hints at some level of inclusion within 2^nd Temple Judaism

C.      52 – Ambiguous statements with respect to inclusion/exclusion

D.     97 – Hints at some level of exclusion from 2^nd Temple Judaism

E.      12 – Explicit statements of exclusion from 2^nd Temple Judaism

 

·       Ratings totals by category (from left to right, 1 to 5, this is: inclusive to exclusionary):

A.      0, 12, 21, 14, 2

B.      0, 6, 6, 29, 0

C.      0, 0, 3, 9, 6

D.     0, 0, 0, 3, 0

E.      0, 3, 1, 11, 4

F.       0, 0, 3, 7, 0

G.     0, 0, 1, 16, 0

H.     0, 0, 1, 5, 0

I.        0, 0, 11, 2, 0

J.        0, 0, 5, 1, 0

Conclusions suggested by the data:

        i.            182 passages are a significant number.  Others would divide the various passages into either more or less slices, but the end result would still be large.

a.      This topic was important to Luke’s purpose in writing Acts, thus it was also important to the Early Church, and because we believe that Luke’s word are the product of Inspiration, the Holy Spirit

 

       ii.            The first-generation followers of Jesus had a lot to say about 2^nd Temple Judaism (50), and 2^nd Temple Judaism had a lot to say about Jesus’ followers (40)

a.      Jesus’ followers had a more hopeful view of 2^nd Temple Judaism (0, 12, 21, 15, 2) than 2^nd Temple Judaism had of Jesus’ followers (0, 6, 6, 28, 0)

b.      NOTE: Instances of rage that led to violence, even murder or attempted murder, were categorized in section B as a 4 not a 5 because they were not accompanied by an explicit statement (although actions speak loudly too) of exclusion.

                                                              i.      Question: Does labeling someone or a group of people as heretics and seeking their death without trial itself constitute an exclusionary decision?  If so, the evidence of 2^nd Temple Judaism (category B) rejecting Jesus’ followers would be significantly higher (Most of the 4’s would be 5’s).

 

     iii.            Some of the Jewish Christians in Acts held an inclusionary view of their movement within 2^nd Temple Judaism, as evidenced by their insistence that Gentile Christians be circumcised, for example, but EVERY such example of this attitude is countered in the narrative by strong pushback from Paul, Barnabas, Peter, and James, among others.

a.      From the editorial view of how Luke organized the narrative, it is clear that he wanted to ensure that the Church’s eventual consensus, as evidenced by the Jerusalem Council, that Gentiles required no preconditions to join the movement, was the loudest voice in the narrative.

b.      Where there voices in the Early Church that wanted their movement to be a part of 2^nd Temple Judaism?  Yes.  Were these voices reflective of the leadership of the Early Church, or more importantly, the will of God, according to Luke’s account?  No, no they were not.

 

     iv.            The strongest statements of exclusion from 2^nd Temple Judaism to come from Jesus’ followers occur in the narrative when responding to momentous events surrounding the inclusion of Gentiles, particularly Peter’s response to Cornelius and the Jerusalem Council’s response to the Jewish Christians who insisted upon Gentile circumcision.

a.      In each of these cases, the Christians are following God’s lead, in other words, they are acting in response to that which God has already done, not taking their own initiative.

b.      The key texts that speak strongly of exclusion are:

                                                              i.      13:38-39 (section A)

                                                             ii.      28:25-28 (section A)

                                                           iii.      10:9-20 (section C)

                                                           iv.      10:24-29 (section C)

                                                             v.      15:10-11 (section C)

                                                           vi.      15:19 (section C)

                                                         vii.      15:20 (section C)

                                                       viii.      15:28-29 (section C)

                                                           ix.      10:34-35 (section E)

                                                             x.      10:44-48 (section E)

                                                           xi.      11:15-18 (section E)

                                                         xii.      21:25 (section E)

 

       v.         There are zero statements in Acts either from the leaders of 2^nd Temple Judaism, or from the leaders in the Early Church, of explicit inclusion within 2^nd Temple Judaism.

 

a.      Every instance of ongoing Torah observance in Acts is performed by a Jewish Christian who was observant before their faith in Jesus that took place while the Temple still stood.

                                                              i.      Note: It is not the wisdom/propriety/requirement of Jewish Christian’s Torah observance that is at issue with the Hebrew Roots Movement (First Fruits of Zion), but that of Gentile Christians.

                                                             ii.      Thus what Peter, James, or Paul may have done as Jewish Christians raised under Torah observance, and why they made these choices, is of far less relevance than the teaching materials of HRM/FFOZ that are aiming to yolk Gentile Christians with the Law will claim them to be.

 

b.      Luke records many highlighted and momentous instances of gentile inclusion within the Christian community without any preconditions.

                                                              i.      In many of these examples the acceptance, often by way of baptism, follows immediately after a declaration of faith is made.

 

c.       Luke records no instance of Gentile Torah observance.

                                                              i.      But does push back hard on the notion of Gentile circumcision.

 

d.      Luke records no instance of prayer or worship that affirmed Jesus as Lord taking place within a synagogue or any existing 2^nd Temple system.

                                                              i.      Paul constantly preaches the Gospel in synagogues, but is almost universally opposed when he makes the Gospel fully known.

Conclusions suggested by the tenor and tone of the text:

1. Acts is a story of confrontational, often violent, beginnings. 

    a.      Those pushing a theory of inclusive cooperation are swimming against the current. 

2.  Acts demonstrates a deep and abiding love from the 1^st generation of Jesus’ followers toward the Jewish people, one that persisted in the face of violent persecution.

3.   Acts demonstrates a deep and abiding disdain/hatred from the followers of 2^nd Temple Judaism toward Jesus’ followers, one that was centered in Jerusalem, but evident as well in the Diaspora.

4.  While there is clear evidence of continuing development of the ideas involved in the relationship between Judaism and Jesus’ followers (i.e. the Church) as the narrative of Acts unfolds, there is not a dramatic shift or break, rather the text shows consistent attitudes held by both the leaders of 2^nd Temple Judaism and the leaders of the Church.

Conclusion of this study:

A fair reading of the book of Acts reveals a growing divide between 2^nd Temple Judaism and Jesus’ Followers (The Way, Christians, the Church), one that is marked by outreach with the Gospel toward their brethren on the part of Jewish Christians, and opposition, hatred, and violence in return.

Acts contains not even a hint of Gentile Christian Torah observance, no example of this, or suggestion that it might have been expected or desired is to be found in Luke’s narrative.

Thus, those seeking to establish Gentile Christian Torah observance in the Church today, with the Hebrew Roots Movement and the Frist Fruits of Zion being the prime examples of this effort, will be doing so against the purpose, arguments, tenor, and tone of the best evidence we have of the first generation of the Church, which is the book of Acts.  That Acts is also the Word of God, authoritative for those who follow Jesus, powerfully adds to the weight against this attempt, and is ample reason for pastoral and lay leaders in the Church to oppose this unorthodox teaching.

The relevant texts from Acts:

A. Initiative: What were the attitudes demonstrated and actions taken by Jesus’ followers toward Judaism (i.e the Mosaic Law and Torah), the Jewish people, and/or their leaders?

^3:24 “Indeed, beginning with Samuel, all the prophets who have spoken have foretold these days. ²⁵ And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’ ²⁶ When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.”

{4, Two noteworthy things in Peter’s presentation: (1) He hearkens back to the promise of God to Abraham in Genesis 12, not to the Mosaic Law that underpins 2^nd Temple Judaism, (2) and he tells the crowd that their current manner of relating to God is far from pleasing to him, in fact it amounts to, “wicked ways.”}

^4:11 Jesus is

“‘the stone you builders rejected,
    which has become the cornerstone.’

¹² Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

{4, Brought before the leaders of 2^nd Temple Judaism, Peter proclaims to them that they were in error, quoting Psalm 118:22, and points to Jesus, personally, as the only path of salvation.  Note: Nowhere in this defense does Peter call them to renewed/purified Torah observance, nor does he offer them any prophetic guidance in an effort to reform the system which they control.  For Peter, Jesus is the answer, and him alone.}

^4:19 But Peter and John replied, “Which is right in God’s eyes: to listen to you, or to him? You be the judges! ²⁰ As for us, we cannot help speaking about what we have seen and heard.”

{4, Peter defies the authority of the Sanhedrin, at the very least making him and his fellow followers of Jesus rebels against this generation’s expression of 2^nd Temple Judaism, proclaiming fealty to Jesus to be of greater concern than fealty to 2^nd Temple Judaism’s leadership.}

²¹ At daybreak they entered the temple courts, as they had been told, and began to teach the people.

{3, The disciples return to the Temple courts to teach the people, at the direction of the Angel of the Lord who had just released them from jail.  At this point, it is clear that the disciples have no intention of giving up with respect to Gospel witness to their own people, even risking imprisonment to continue with it.  What this doesn’t show, and we can’t know because Luke doesn’t share it with us, is whether or not they retained any hope for the religious leadership and structure of 2^nd Temple Judaism (They do hold out hope of the Jewish people accepting Jesus to the very end of Acts.)  At some point they realized repentance from 2^nd Temple Judaism’s leadership was a forlorn hope, that the door was closed, but it is difficult to determine from the text of Acts if this was a gradual process or if it had a decisive moment (i.e. the persecution outlined in 8:1).}

^5:29 Peter and the other apostles replied: “We must obey God rather than human beings! ³⁰ The God of our ancestors raised Jesus from the dead—whom you killed by hanging him on a cross. ³¹ God exalted him to his own right hand as Prince and Savior that he might bring Israel to repentance and forgive their sins. ³² We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him.”

{4, Peter defies the Sanhedrin, proclaiming them to be in opposition to God, and claiming the Holy Spirit is with them in the need to proclaim the Gospel…Note: The bringing of Israel to repentance envisioned here does not take place in the narrative of Acts, it remains a future hope from Luke’s narrative ends.}

^5:41 The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name. ⁴² Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Messiah.

{4, Being flogged by the Sanhedrin doesn’t stop them in the least, it appears to have, if anything, empowered their commitment to the cause.  The defiance of the leadership of 2^nd Temple Judaism continues, both in the temple courts and throughout the city.  Note: Jesus remains centric to this endeavor, it is for “the Name” that we are told they are willing to suffer, not the Torah or the Law.}

⁵¹ “You stiff-necked people! Your hearts and ears are still uncircumcised. You are just like your ancestors: You always resist the Holy Spirit! ⁵² Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him— ⁵³ you who have received the law that was given through angels but have not obeyed it.”

{3, The conclusion of Stephen’s speech to the Sanhedrin, it is very antagonistic, but could be viewed as both being in the same tradition of the prophets of old who scathingly called on their people to repent, or as a proclamation by a member of a new movement that sees no hope left in the system its member had left.}

^9:13 “Lord,” Ananias answered, “I have heard many reports about this man and all the harm he has done to your holy people in Jerusalem. ¹⁴ And he has come here with authority from the chief priests to arrest all who call on your name.”

{4, The community of Jesus’ followers in Damascus was well aware of the hostility toward them from men like Saul, at the least, whatever connection they may have retained to the larger Jewish community in Damascus was under threat.}

9:19b Saul spent several days with the disciples in Damascus. ²⁰ At once he began to preach in the synagogues that Jesus is the Son of God.

{3, As will be his pattern throughout Acts, Saul (Paul) begins his Gospel evangelism effort in the local synagogue wherever he happens to be.}

^11:19 Now those who had been scattered by the persecution that broke out when Stephen was killed traveled as far as Phoenicia, Cyprus and Antioch, spreading the word only among Jews.

{2, The initial response of the Jewish Christians to being forced to flee from Judea for their lives was to only share the Good News of Jesus among fellow Jews.  Luke doesn’t tell us what their reasoning or rationale was on this matter, we can assume that they did not yet fully understand how the work of Jesus affected the age-old Jewish/Gentile barrier.}

^13:5 When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper.

{3, Barnabas and Saul have embraced God’s direction that the Gospel must also now go to the Gentile, but they still continue the previously established strategy of beginning evangelistic efforts in each town by going to the local synagogue first.}

^13:14 From Perga they went on to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. ¹⁵ After the reading from the Law and the Prophets, the leaders of the synagogue sent word to them, saying, “Brothers, if you have a word of exhortation for the people, please speak.”

{3, As was the custom, the synagogue is the first step in evangelism.  It seems that this community had not heard anything from Jerusalem to put them on their guard against the followers of Jesus as they were willing to follow the standard practice of letting any visiting teachers speak (something Jesus himself did over and over again as he traveled).}

^13:38 “Therefore, my friends, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. ³⁹ Through him everyone who believes is set free from every sin, a justification you were not able to obtain under the law of Moses. 

{5, Concluding his presentation in the synagogue, Paul (now no longer called Saul in Acts) claims that everyone can be saved by Jesus, and declares that this mercy from God was not obtainable under the Law of Moses.  Later the author of Hebrews will spell this truth out in great detail, for now Paul is publicly teaching that what Jesus has accomplished is beyond the previously known capacity of the Law.}

 13:⁵¹ So they shook the dust off their feet as a warning to them and went to Iconium. ⁵² And the disciples were filled with joy and with the Holy Spirit.

{4, Reminiscent of Jesus’ command when he sent his followers into the villages of Judea, Paul and Barnabas distance themselves from the Jewish community in Pisidian Antioch because of its opposition to their work.  They took this action while in a state of deep fellowship with the Holy Spirit.}

14:1 At Iconium Paul and Barnabas went as usual into the Jewish synagogue. There they spoke so effectively that a great number of Jews and Greeks believed.

{3, The practice of starting at the synagogue in new towns continues, this time with considerable initial success.}

^14:3 So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to perform signs and wonders.

{2, Opposition at Iconium, vs. 2, wasn’t enough to deter Paul and Barnabas from pressing on.}

^14:21 They preached the gospel in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, ²² strengthening the disciples and encouraging them to remain true to the faith.

{4, After his attempted murder at Derbe, the Apostle Paul continues on, undeterred by the violent opposition he has faced on this journey from the various synagogue leaders.  In fact, Paul is willing to make the return journey through this same towns, risking life and limb once more.}

16:1 Paul came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was Jewish and a believer but whose father was a Greek. ² The believers at Lystra and Iconium spoke well of him. ³ Paul wanted to take him along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek.

{3, The case of Timothy is a fairly unique one, he had been raised, evidently without much connection to his ½ Jewish heritage given that he was an uncircumcised adult, but he had also at some point previously believed in Jesus.  The choice of Paul to circumcise him is given a rationale by Luke, and it isn’t a theological one about the role of the Mosaic Law in the New Covenant, rather it is for the sake of the Jewish communities in the Diaspora to which they will be going.  The implication is that an uncircumcised Timothy might have caused an uproar there, limiting the opportunity for these people to hear the Gospel message, making this a variation of Paul’s theme in 1 Corinthians about being, “all things to all people.”}

17:1 When Paul and his companions had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. ² As was his custom, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, ³ explaining and proving that the Messiah had to suffer and rise from the dead. “This Jesus I am proclaiming to you is the Messiah,” he said. ⁴ Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and quite a few prominent women.

{2, The custom of entering synagogues first remains Paul’s habit after the Jerusalem Council, thus the full and free inclusion of the Gentiles by faith alone hasn’t impacted Paul’s desire to see his own people accept Jesus.  The initial reaction of acceptance of Jesus as the Messiah is a positive indication, although that goodwill is undone by the actions of the next verse, see section B.}

^17:10 As soon as it was night, the believers sent Paul and Silas away to Berea. On arriving there, they went to the Jewish synagogue. ¹¹ Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. ¹² As a result, many of them believed, as did also a number of prominent Greek women and many Greek men.

{2, A “What if?” scenario.  What would have changed in Church History had the reaction to the Gospel among the Jewish people in Judea and the Diaspora been the same as that of the community at Berea?  Unfortunately, as the next verse attests (see section B), that road wasn’t taken.}

^17:17 So he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there.

{3, In Athens Paul continues his pattern of beginning with the Jews and the God-fearing Greeks.}

^18:4 Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks.

⁵ When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Messiah.

{3, Paul’s effort at the synagogue continues, although this time without much to show for it in Corinth.}

^18:6 But when they opposed Paul and became abusive, he shook out his clothes in protest and said to them, “Your blood be on your own heads! I am innocent of it. From now on I will go to the Gentiles.”

{4, This could also be listed under Part B to highlight the Jewish reaction to Paul, but his own antagonistic, even angry, response is the more relevant passage as it demonstrates a frustration on the part of Paul that up until this point hasn’t been evident in Acts.}

^18:18 Paul stayed on in Corinth for some time. Then he left the brothers and sisters and sailed for Syria, accompanied by Priscilla and Aquila. Before he sailed, he had his hair cut off at Cenchreae because of a vow he had taken.

{2, The assumption is that this was a Nazarite vow, an indication that on some level at least the Apostle Paul was still participating in, at least portions, of 2^nd Temple Judaism.  It is not a stronger statement than that because Paul never asks gentile believers to do likewise, nor does Luke make much of the episode.}

^18:19 They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews. ²⁰ When they asked him to spend more time with them, he declined. ²¹ But as he left, he promised, “I will come back if it is God’s will.” Then he set sail from Ephesus.

{3, The negative reaction to the abuse he suffered in Corinth didn’t deter Paul from trying once more in the synagogue at Ephesus.  However, this time he wasn’t willing to extend his trip to continue the discussions that developed, no reason is given.}

^19:8 Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God.

{3, On his return to Ephesus (see 18:19) Paul invests a substantial amount of time in trying to win over to the Gospel those connected to the synagogue.}

^20:22 “And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. ²³ I only know that in every city the Holy Spirit warns me that prison and hardships are facing me.

{4, There is no turning-point in Paul’s missionary work after which he began to gain acceptance among his own people.  Instead, the Spirit warned Paul that danger lay ahead no matter where he went.}

^21:12 When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. ¹³ Then Paul answered, “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus.” ¹⁴ When he would not be dissuaded, we gave up and said, “The Lord’s will be done.”

{4, At this point the opposition to Paul is steadfast enough that others expect him to be killed in Jerusalem, and he himself is willing to risk death for the sake of the Gospel.}

^21:20b Then they said to Paul: “You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law.

{2, This is a statement from the Church at Jerusalem about those who have recently accepted Jesus as Messiah from among the Jewish population of Judea.  While this is sadly a small minority of the total population, it is a significant number of people, most, if not all, of whom were raised under the Law of Moses.  So, what does their zeal indicate?  They intend to continue living according to the Law following the traditions of their ancestors.  However, what we do not know about this situation is very important: (1) We don’t know if they have reconciled the implications of their new faith in Jesus, our Great High Priest (A central premise of Hebrews, which hadn’t been written yet from their point-of-view), with what it would take for them to fully keep Torah.  In other words, what about the sacrifices for sin?  They are no longer necessary because of Jesus, but did these first-generation Jewish Christians work that out yet? (2) We don’t know how they felt about Paul NOT teaching the Gentiles to be Torah observant.  The two issues at hand are not the same, Paul’s teaching to Jewish Christians about Torah observance and Paul’s teaching to Gentile Christians about Torah observance cannot be conflated.  We have ample repeated passages of scripture telling us about the Early Church’s conclusion that Gentiles had no need of the Law, but comparatively sparse discussion about how that same Law should affect Jewish Christians moving forward.}

^21:21 They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs.  ^24b …Then everyone will know there is no truth in these reports about you, but that you yourself are living in obedience to the law.

{2, The Jewish Christians of Jerusalem considered the rumors about Paul to be scandalous.  Again, we have comparatively little in Acts or Paul’s epistles about his teaching to the Jewish Christians in the Diaspora (The typical violent rejection of Paul’s message being one of the main reasons why), so we lack clear statements of Paul saying to Jewish Christians what they should do about various aspects of the Law moving forward in either direction.  As for Paul himself, we know that “obedience to the law” cannot mean that he fully kept the rabbinic dictates that were common in 2^nd Temple Judaism (as he would have when he was a Pharisee) given the way he joyfully embraced eating with Gentiles and even staying in their homes.  Galatians 2:11-13, where Paul opposes Peter, “to his face” for withdrawing from table fellowship with Gentiles confirms this attitude from Paul was purposeful, not just expediency.  In the end, the urgency in the text reflects the fear, justified as we will soon see, on the part of the Jewish Christians of Jerusalem that even peaceful co-existence alongside 2^nd Temple Judaism could easily be shattered once more as it was in Acts 8:1.}

^21:22 What shall we do? They will certainly hear that you have come, ²³ so do what we tell you. There are four men with us who have made a vow. ²⁴ Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved.

{2, In a bid to prevent violence, the Jewish Christians of Jerusalem ask Paul to participate as a sponsor in the fulfillment of the Nazarite vows of four of their members.  In Acts 18:18 we already saw that Paul cut his hair in fulfillment of a, presumably, Nazarite vow of his own.  The hope here appears to be that if Paul publicly makes a gesture of support for Jewish customs, i.e. the Law of Moses, it will forestall violence.  This is not a theological argument about the big issue of the role of the Law for Jewish Christians in the Church Age, rather it is first and foremost a quest for peace and a desire to keep the door of evangelism open.  Those in the HRM (like First Fruits of Zion) see this incident as a watershed, as stark proof that Paul fully kept the Law and therefore we must too (which of course wouldn’t follow logically or theologically even if that thesis about Paul were proven to be true).  In doing so, they use this action in Acts as a lever to overturn Paul’s detailed theological arguments in Romans, Galatians, Ephesians, etc.  which does a massive disservice to God’s Word.  For vs. 25, see section E.}

^21:26 The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them.

{2, Paul follows through with the plan that was suggested by the Jewish Christians of Jerusalem as he participates in the fulfillment of the Nazarite vows of 4 men.  For vs. 27ff see section B}

22 ¹ “Brothers and fathers, listen now to my defense.”

² When they heard him speak to them in Aramaic, they became very quiet.

Then Paul said: ³ “I am a Jew, born in Tarsus of Cilicia, but brought up in this city. I studied under Gamaliel and was thoroughly trained in the law of our ancestors. I was just as zealous for God as any of you are today. ⁴ I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison, ⁵ as the high priest and all the Council can themselves testify. I even obtained letters from them to their associates in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished.

{3, To start his defense before the crowd in Jerusalem who moments before were trying to kill him, the Apostle Paul emphasizes his previously impeccable credentials as a zealous follower of 2^nd Temple Judaism.  Paul’s former beliefs and attitudes were ones that this crowd would cheer, they will not, however, be happy when he continues by talking about his Damascus Road experience.}

^22:12 “A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there.

{2, As Paul recounts his conversion experience, he mentions Ananias’ devout observance of the Law.  We are not told how Ananias reconciled that previous devotion (and reputation) with his devotion to Jesus.}

^22:16 And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.’

{4, These are the words of Ananias to Saul (Paul).  If the path of zealous Torah observance was supposed to continue moving forward (as HRM and FFOZ claim), why did Saul who was a scrupulous observer of the Law need to be baptized?  This was a turning point in his life, a stark change not simply a course correction.}

23:1 Paul looked straight at the Sanhedrin and said, “My brothers, I have fulfilled my duty to God in all good conscience to this day.”

{3, Whatever Paul’s decisions about what was expected of him were, as a Jewish Christian, with respect to the Law, or what his responsibility to the Gentiles is, according to the mandate he was given by the Spirit to evangelize them, Paul believes that he has keep that trust faithfully thus far.}

^23:3 Then Paul said to him, “God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!”

⁴ Those who were standing near Paul said, “How dare you insult God’s high priest!”

⁵ Paul replied, “Brothers, I did not realize that he was the high priest; for it is written: ‘Do not speak evil about the ruler of your people.’”

{4, The possibility that Paul’s response in vs. 5 is sarcasm adds a note of uncertainty to interpreting this scene, but either way it highlights that even Paul, who had gone into synagogues time and time again with the Gospel even after he had been met with severe violence for doing so, has a limit to his patience with his own people.  In this case, it seems that the hypocrisy of ignoring jurisprudence from the Law while accusing Paul of violating it was too much to keep quiet about.}

^23:6 Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, “My brothers, I am a Pharisee, descended from Pharisees. I stand on trial because of the hope of the resurrection of the dead.” ⁷ When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. ⁸ (The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees believe all these things.)

{3, Learned man that he was, the Apostle Paul seeks to salvage a no-win situation by turning the deep and bitter divides within 2^nd Temple Judaism (Which is why some refer to 2^nd Temple Judaisms, plural) against themselves, thus distracting his critics from their unified dislike of him, at least for the moment.}

^23:9 There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. “We find nothing wrong with this man,” they said. “What if a spirit or an angel has spoken to him?” ¹⁰ The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks.

{3, Nothing distracts from a new worry like a bitter old one.  In the end, the Pharisees side with Paul, at least at this moment, because he is on their “team” with respect to the question of the resurrection of the dead and the existence of angels.  This is the equivalent of the, “the enemy of my enemy is my friend” observation.}

^24:12 My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city. ¹³ And they cannot prove to you the charges they are now making against me.

{3, Paul’s defense before Felix: This seems to indicate a strategic choice on Paul’s part.  He was more than willing to argue/debate in the synagogues of the Diaspora, but seems to have concluded, accurately based on what happened anyway, that his reputation (deserved or not) was such that such efforts would be counter-productive here.}

^24:14 However, I admit that I worship the God of our ancestors as a follower of the Way, which they call a sect. I believe everything that is in accordance with the Law and that is written in the Prophets, ¹⁵ and I have the same hope in God as these men themselves have, that there will be a resurrection of both the righteous and the wicked. ¹⁶ So I strive always to keep my conscience clear before God and man.

{2, Paul doesn’t explain if he feels the term “sect” to be appropriate or not, he simply acknowledges that it is the word his critics chose.  He does, however, offer 3 examples of the connection between 2^nd Temple Judaism and Jesus’ followers: (1) Both groups worship the same “God of our ancestors.” (2) Paul affirms everything written in the Hebrew Scriptures (as has the Church historically), and (3) both groups believe in the resurrection of the dead in the age to come.  Connections such as these would fit both a narrative of continuity within Judaism, and a narrative of a new beginning built upon that previous effort of God.}

^24:17 “After an absence of several years, I came to Jerusalem to bring my people gifts for the poor and to present offerings. ¹⁸ I was ceremonially clean when they found me in the temple courts doing this. There was no crowd with me, nor was I involved in any disturbance.

{3, That Paul ensured that he was ceremonially clean before entering the Temple area would be expected no matter what his understanding of the relationship between Law and Grace is, as it would stem from the same willingness to show respect that was asked of the Gentiles at the Jerusalem Council.  Note: In this case, “my people” refers to the Jewish Christians of Judea, not the Jewish community as a whole, because he is referring to those to whom the gift was given.}

^24:19 But there are some Jews from the province of Asia, who ought to be here before you and bring charges if they have anything against me. ²⁰ Or these who are here should state what crime they found in me when I stood before the Sanhedrin— ²¹ unless it was this one thing I shouted as I stood in their presence: ‘It is concerning the resurrection of the dead that I am on trial before you today.’”

{3, It seems that neither the Jews from the province of Asia, nor the members of the Sanhedrin, made any specific charges (i.e. with witnesses and the like) against Paul before Felix, beyond the general claim that he stirs up trouble.}

^26:2 “King Agrippa, I consider myself fortunate to stand before you today as I make my defense against all the accusations of the Jews, ³ and especially so because you are well acquainted with all the Jewish customs and controversies. Therefore, I beg you to listen to me patiently.

{3, Now before Agrippa, Paul feels more comfortable explaining his defense to someone who has an understanding of the issues at hand.}

^26:4 “The Jewish people all know the way I have lived ever since I was a child, from the beginning of my life in my own country, and also in Jerusalem. ⁵ They have known me for a long time and can testify, if they are willing, that I conformed to the strictest sect of our religion, living as a Pharisee. ⁶ And now it is because of my hope in what God has promised our ancestors that I am on trial today. ⁷ This is the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night. King Agrippa, it is because of this hope that these Jews are accusing me. ⁸ Why should any of you consider it incredible that God raises the dead?

{2, Defending himself before Agrippa, Paul contends that his belief in Jesus Christ is not contrary to his former belief as a Pharisee in the hope of the resurrection.  The writer of Hebrews will echo this sentiment in chapter 11 where he shows that every saint of old was justified by faith in God’s promises.  Note: Paul uses the same term, “sect” to refer to the Pharisees as his critics did when they referred to Jesus’ followers as a “sect.”  However, let us not fall into the Word Study Fallacy and assume the word means the same thing in both contexts.  Afterall, the Sanhedrin was not violently opposing the Pharisees, but they were trying to wipe out Jesus’ followers.}

^26:9 “I too was convinced that I ought to do all that was possible to oppose the name of Jesus of Nazareth. ¹⁰ And that is just what I did in Jerusalem. On the authority of the chief priests I put many of the Lord’s people in prison, and when they were put to death, I cast my vote against them. ¹¹ Many a time I went from one synagogue to another to have them punished, and I tried to force them to blaspheme. I was so obsessed with persecuting them that I even hunted them down in foreign cities.

{4, We are given greater detail on this matter than earlier in Acts, here it confirms that the animosity toward Jesus’ followers from the beginning was purposeful and organized, and that it extended to the synagogues beyond Jerusalem.}

^26:22 But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen— ²³ that the Messiah would suffer and, as the first to rise from the dead, would bring the message of light to his own people and to the Gentiles.”

{3, In his defense before Agrippa Paul explains that Moses and the prophets predicted both Jesus’ death and his resurrection (A notion familiar to Luke, see Luke 24:13-35 where Jesus explains this very truth to his followers).}

^28:17 Three days later he called together the local Jewish leaders. When they had assembled, Paul said to them: “My brothers, although I have done nothing against our people or against the customs of our ancestors, I was arrested in Jerusalem and handed over to the Romans. ¹⁸ They examined me and wanted to release me, because I was not guilty of any crime deserving death. ¹⁹ The Jews objected, so I was compelled to make an appeal to Caesar. I certainly did not intend to bring any charge against my own people. ²⁰ For this reason I have asked to see you and talk with you. It is because of the hope of Israel that I am bound with this chain.”

{3, In Rome Paul again reiterates that he has done nothing against his people or their customs.  As before, this statement could be viewed in various ways, it doesn’t bolster either case.  It is noteworthy that Paul here states that one of the reasons why he appealed to Caesar is that he didn’t want to bring any counter-charge against his own people.  The “hope of Israel” refers back to Paul’s belief in the resurrection of the dead.  For the response of the Jewish community in Rome, see section B.}

^28:25 They disagreed among themselves and began to leave after Paul had made this final statement: “The Holy Spirit spoke the truth to your ancestors when he said through Isaiah the prophet:

²⁶ “‘Go to this people and say,
“You will be ever hearing but never understanding;
    you will be ever seeing but never perceiving.”
²⁷ For this people’s heart has become calloused;
    they hardly hear with their ears,
    and they have closed their eyes.
Otherwise they might see with their eyes,
    hear with their ears,
    understand with their hearts
and turn, and I would heal them.’

²⁸ “Therefore I want you to know that God’s salvation has been sent to the Gentiles, and they will listen!”

{5, Luke ends Acts (with only a short postscript to follow) with a bold statement of Paul quoting Isaiah (Isaiah 6:9-10) that is a capstone to his experience throughout the narrative: Paul was willing, even eager to share the Gospel with his own people, but when they rejected Jesus as their Messiah, he would follow God’s direction and take that same message to the Gentiles whom he was confident would receive it.  Thus, Acts ends, not with hope of reconciliation or cooperation between 2^nd Temple Judaism and the now established and mostly Gentile Church, but with a note of frustration, even of finality, at least in this generation, that the success of the Gospel will be found along a different path.}

B. Reaction: What was the response in attitudes and actions from the Jewish people and/or their leaders to Jesus’ followers?

^2:47 praising God and enjoying the favor of all the people.

{2, A very early example of a welcome reception by the ordinary people of Jerusalem.}

4:1 The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. ² They were greatly disturbed because the apostles were teaching the people, proclaiming in Jesus the resurrection of the dead. ³ They seized Peter and John and, because it was evening, they put them in jail until the next day.

{4, The “greatly disturbed” reaction of the leadership of Judaism to the teaching of the Apostles is an expected consistency, after all it has only been a few weeks since the Sanhedrin declared Jesus to be worthy of death.  Vs. 3 begins a pattern of official persecution of the leaders of the movement, that will crescendo with the persecution of 8:1.}

^4:17 But to stop this thing from spreading any further among the people, we must warn them to speak no longer to anyone in this name.”

¹⁸ Then they called them in again and commanded them not to speak or teach at all in the name of Jesus.

{4, The leadership of 2^nd Temple Judaism demand that Peter and the Apostles cease from spreading the Gospel among their fellow Jews, they viewed Jesus’ followers not as a rival movement within their religion as with the Pharisees and Sadducees, but as dangerous heretics who must be stopped, with force if necessary.}

^5:13 No one else dared join them, even though they were highly regarded by the people. ¹⁴ Nevertheless, more and more men and women believed in the Lord and were added to their number. ¹⁵ As a result, people brought the sick into the streets and laid them on beds and mats so that at least Peter’s shadow might fall on some of them as he passed by. ¹⁶ Crowds gathered also from the towns around Jerusalem, bringing their sick and those tormented by impure spirits, and all of them were healed.

{2, Even with the leadership solidly against the disciples, the common people were still drawn to them, at least to receiving healing, but tellingly a significant number of the people are already afraid to be associated with them, perhaps fearing repercussions from the Sanhedrin should they do so.  Hesitant or not, the people could see the power of God at work among Jesus’ followers.}

^5:17 Then the high priest and all his associates, who were members of the party of the Sadducees, were filled with jealousy. ¹⁸ They arrested the apostles and put them in the public jail.

{4, Official persecution continues, this time with a motivation explained by Luke.  This most likely had a negative impact upon the willingness of the common people to consider the Gospel message.}

^5:25 Then someone came and said, “Look! The men you put in jail are standing in the temple courts teaching the people.” ²⁶ At that, the captain went with his officers and brought the apostles. They did not use force, because they feared that the people would stone them.

{2, Here the contrast is on display between the common people, who acc. to 5:13 were afraid to join the disciples and yet were captivated enough by their teaching and miracles that they might act like a mob if the disciples were harmed, and the leadership who continue in their effort to silence them.}

^5:27 The apostles were brought in and made to appear before the Sanhedrin to be questioned by the high priest. ²⁸ “We gave you strict orders not to teach in this name,” he said. “Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man’s blood.”

{4, The Sanhedrin continues to ban teaching in the name of Jesus.}

^5:33 When they heard this, they were furious and wanted to put them to death.

{4, The Medieval Church viewed Jan Hus as a rebel, not a reformer, and burned him at the stake.  Likewise, the Sanhedrin view the disciples, not as reformers to be reasoned with, or even argue against, but as heretics worthy of death.}

^5:34 But a Pharisee named Gamaliel, a teacher of the law, who was honored by all the people, stood up in the Sanhedrin and ordered that the men be put outside for a little while. ³⁵ Then he addressed the Sanhedrin: “Men of Israel, consider carefully what you intend to do to these men. ³⁶ Some time ago Theudas appeared, claiming to be somebody, and about four hundred men rallied to him. He was killed, all his followers were dispersed, and it all came to nothing. ³⁷ After him, Judas the Galilean appeared in the days of the census and led a band of people in revolt. He too was killed, and all his followers were scattered. ³⁸ Therefore, in the present case I advise you: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. ³⁹ But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God.”

⁴⁰ His speech persuaded them. They called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and let them go.

{3, The actions of Gamaliel are fascinating in that he appears to be nearly alone in his humility because he is willing to consider the possibility that God might be with the disciples and not with himself and his cohort.  This might be a sign of potential inclusion within 2^nd Temple Judaism, however the Sanhedrin still orders the disciples to be flogged, a brutal punishment, though their murderous rage is placated for the moment.  Note: Gamaliel does not attempt to persuade them to consider the claims about Jesus, the thrust of the argument is the uselessness of working against God in any instance, not a referendum on whether or not that is the case here.}

^6:7 So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.

{2, This growth will be offset by later persecution, but the mention of priests accepting Jesus as their Messiah offers a tantalizing, “What if?” type question.  At least two possibilities should be considered: (1) If the people had been more willing to repent on a national scale, a Jesus-devoted movement more connected with both the Jewish people and Judaism could have been possible, (2) and/or if God’s will had been intended to work within the existing system, these priestly conversions could have been the nucleus of that reform.  The first hypothetical is moot, national acceptance of Jesus didn’t happen.  As to the second, orthodox Christianity’s contention has long been that God’s plan wasn’t focused on reforming Judaism (i.e. working with/under the Mosaic Law), whereas groups like the First Fruits of Zion claim that working within 2^nd Temple Judaism was God’s will for Jesus’ followers, which raises the question, “Why did it fail so spectacularly?”}

^6:8 Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people. ⁹ Opposition arose, however, from members of the Synagogue of the Freedmen (as it was called)—Jews of Cyrene and Alexandria as well as the provinces of Cilicia and Asia—who began to argue with Stephen.

{4, This is the first example in Acts of opposition to the disciples coming from a source other than the leadership in Judea such as the Sanhedrin.  In this case, we see the beginning of opposition by Jews from the Diaspora, the same group that will consistently later oppose Paul in Asia Minor and Greece.}

^6:11 Then they secretly persuaded some men to say, “We have heard Stephen speak blasphemous words against Moses and against God.”

¹² So they stirred up the people and the elders and the teachers of the law. They seized Stephen and brought him before the Sanhedrin. ¹³ They produced false witnesses, who testified, “This fellow never stops speaking against this holy place and against the law. ¹⁴ For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us.”

7:1 Then the high priest asked Stephen, “Are these charges true?”

{3, The trial of Stephen could be viewed as affirming that he had no intention of advocating for changing the “customs Moses handed down to us.”  Afterall, the witnesses are described by Luke as liars.  However, that turns out to be an argument without Stephen’s confirmation.  We don’t know what he was saying about the continuity or discontinuity for followers of Jesus of the Law of Moses because he doesn’t answer the High Priest’s question directly.  Jesus himself, as vs. 14 indicates used the physical Temple as an analogy when describing his own death and resurrection, something Stephen evidently repeated.  So, what part of their testimony was the slander, how much truth did it contain?  The text itself doesn’t answer that question.  Note: We are still dealing with a movement comprised almost entirely of Jewish Christians.  The trial of Stephen takes place before  the narrative takes a hard turn toward the Gentiles after the scattering of the disciples in 8:1.  Thus we are, at best, dealing with the question of whether or not the Jewish disciples of Jesus still considered themselves obligated to the Law of Moses, fully with no changes, or if they had recognized that the death and resurrection of Jesus, not to mention the coming of the Spirit at Pentecost, had changed the dynamic of God’s redemptive program.  The question of how Gentile followers of Jesus might or might not fit within 2^nd Temple Judaism has yet to arise.}

^7:54 When the members of the Sanhedrin heard this, they were furious and gnashed their teeth at him. ⁵⁵ But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. ⁵⁶ “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.”

⁵⁷ At this they covered their ears and, yelling at the top of their voices, they all rushed at him, ⁵⁸ dragged him out of the city and began to stone him. Meanwhile, the witnesses laid their coats at the feet of a young man named Saul…

8:1 And Saul approved of their killing him.  On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria.

{4, The Sanhedrin considered the teaching of a resurrected Jesus to be blasphemy, an offense worthy of death, a sentence they rushed to carry out against Stephen.  This murder completed, the leadership then inspired/coordinated violence against the entire community of Jesus’ followers, causing all but the Apostles to flee for their lives.  Whatever the hopes of the Apostles may have been for the growth of their movement among their own kindred in Jerusalem, they have taken a sever hit.}

9:1 Meanwhile, Saul was still breathing out murderous threats against the Lord’s disciples. He went to the high priest ² and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem.

{4, The High Priest, i.e. leadership in Jerusalem, was working to prevent any new disciples of Jesus even outside of Judea, as far away as Damascus they were interested in using the cooperation of local synagogues, and expected to receive it, to have Jewish disciples of Jesus arrested.}

^9:23 After many days had gone by, there was a conspiracy among the Jews to kill him, ²⁴ but Saul learned of their plan. Day and night they kept close watch on the city gates in order to kill him. ²⁵ But his followers took him by night and lowered him in a basket through an opening in the wall.

{4, The first, but not the last, attempt to kill Saul (Paul) because of his proclamation that Jesus is the Messiah/Son of God.  Note that this was not simply an initial emotional reaction, but a coordinated plan to murder him.  As Paul will make clear in Romans, his desire to see his own people saved, and his love for them, will not be diminished by the violence directed toward him.}

^9:28 So Saul stayed with them and moved about freely in Jerusalem, speaking boldly in the name of the Lord. ²⁹ He talked and debated with the Hellenistic Jews, but they tried to kill him. ³⁰ When the believers learned of this, they took him down to Caesarea and sent him off to Tarsus.

{4, At first this appears to be a point toward co-existence, but the 2^nd attempt on Saul’s life follows it, forcing him to leave the province entirely.}

^13:42 As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath. ⁴³ When the congregation was dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who talked with them and urged them to continue in the grace of God.

⁴⁴ On the next Sabbath almost the whole city gathered to hear the word of the Lord.

{2, The initial response in Pisidian Antioch to the Gospel was very positive, with the bulk of the Jewish community there wanting to hear more.}

^13:45 When the Jews saw the crowds, they were filled with jealousy. They began to contradict what Paul was saying and heaped abuse on him.

{4, The honeymoon in Pisidian Antioch was short-lived, Luke offers a base motive of jealousy for this action, that jealousy obscures what their theological response to the news of Jesus may have been.}

^14:2 But the Jews who refused to believe stirred up the other Gentiles and poisoned their minds against the brothers.

{4, A concerted effort to blunt the success of Paul and Barnabas at Iconium.  Luke offers no explanation as to why they refused to believe.}

^14:4 The people of the city were divided; some sided with the Jews, others with the apostles. ⁵ There was a plot afoot among both Gentiles and Jews, together with their leaders, to mistreat them and stone them. ⁶ But they found out about it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding country, ⁷ where they continued to preach the gospel.

{4, Another example of an organized violent reaction among the Jewish community, this time with the help of some of the Gentiles too, to the Apostolic evangelistic efforts.}

^14:19 Then some Jews came from Antioch and Iconium and won the crowd over. They stoned Paul and dragged him outside the city, thinking he was dead. ²⁰ But after the disciples had gathered around him, he got up and went back into the city. The next day he and Barnabas left for Derbe.

{4, Two examples of the thesis that the followers of Jesus were not welcome among the synagogues in the Diaspora: (1) They were willing to travel to try to stop Paul outside of their hometown, (2) they were willing to ignore any pretense of justice by trying to murder Paul with no trial.}

^17:5 But other Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason’s house in search of Paul and Silas in order to bring them out to the crowd. ⁶ But when they did not find them, they dragged Jason and some other believers before the city officials, shouting: “These men who have caused trouble all over the world have now come here, ⁷ and Jason has welcomed them into his house. They are all defying Caesar’s decrees, saying that there is another king, one called Jesus.” ⁸ When they heard this, the crowd and the city officials were thrown into turmoil.

{4, In a shocking display of cynicism, those among the Jewish community of Thessalonica who rejected Jesus as the Messiah copy the tactic of the Sanhedrin by portraying belief in him as a subversive act against Rome.  The mob even makes reference to, “trouble all over the world,” indicating that news of the unrest that has occurred in numerous towns among the Jewish community after Paul’s preaching has reached their ears.

^17:13 But when the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, some of them went there too, agitating the crowds and stirring them up. ¹⁴ The believers immediately sent Paul to the coast, but Silas and Timothy stayed at Berea.

{4, We see again the willingness of those who reject Jesus to coordinate their effort and chase after Paul to prevent his work elsewhere from finding success.  In this case the warm initial reaction enabled Silas and Timothy to stay while only the public face of the ministry, Paul, had to flee.}

^18:8 Crispus, the synagogue leader, and his entire household believed in the Lord; and many of the Corinthians who heard Paul believed and were baptized.

{3, Normally the acceptance of Christ by a synagogue leader would be a positive statement toward some level of inclusion within the Jewish community, however, the context in Corinth has this hopeful statement immediately after telling us that Paul was forced to leave the synagogue due to the abusive response he received there.  See section F for vs. 7}

^18:12 While Gallio was proconsul of Achaia, the Jews of Corinth made a united attack on Paul and brought him to the place of judgment.

{4, An example of a coordinated attempt to thwart Paul’s Gospel message, this time by trying to involve the Roman legal authorities.}

^18:13 “This man,” they charged, “is persuading the people to worship God in ways contrary to the law.”

{3, The response from Gallio in vs. 14-15 shows that the “law” in question in vs. 13 is that of Moses.  We are not told in the narrative in what way they considered Paul’s teaching to be a violation of the Law of Moses, nor are we told whether or not those objections were accurate, which makes this accusation an ambiguous one for the purpose of understanding the relationship between Judaism and Christianity in this first generation.}

^19:9a But some of them became obstinate; they refused to believe and publicly maligned the Way. So Paul left them.

{4, One of the 5 instances in Acts where the Gospel of Jesus is referred to as, “the Way.”  Here at Ephesus, the Jewish community pushes back against Paul’s Gospel presentation, their use of “the Way” illustrates an understanding of it to be at the very least a recognizable sect, if not an outright new religious expression.  Paul’s response is to walk away.  For 19:9b see section F.}

^20:3 where he stayed three months. Because some Jews had plotted against him just as he was about to sail for Syria, he decided to go back through Macedonia.

{4, We don’t know any more details than what Luke shares here, but it continues the trend of violent opposition toward Paul in the Diaspora, and foreshadows the violent opposition he will soon face in Jerusalem.}

^20:19 I served the Lord with great humility and with tears and in the midst of severe testing by the plots of my Jewish opponents.

{4, Paul’s love for his own people could not be shaken, but they were a source of great frustration as they stood against his Gospel proclamation.}

^21:27 When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him, ²⁸ shouting, “Fellow Israelites, help us! This is the man who teaches everyone everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple and defiled this holy place.” ²⁹ (They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple.)  ³⁰ The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut. ³¹ While they were trying to kill him,

{4, On one level, the question of what Jesus and the Apostles wanted to do with respect to 2^nd Temple Judaism and the founding of the Church is a moot point.  As Acts demonstrates over and over, 2^nd Temple Judaism didn’t want anything to do with Jesus’ followers, they were seen as dangerous heretics worthy of being killed without even a trial (As required, of course, by the Law, there is irony in this).  Again, the actual content of Paul’s teaching in the Diaspora could have been examined on this issue, but the riotous crowd had no interest in nuance or distinctions, they went straight to accusing Paul of being a full-on apostate.  Finally, the charge that Paul had brought a Greek (i.e Gentile) into the inner precinct of the Temple courts is a powerful reminder that 2^nd Temple Judaism was not welcoming of full inclusion of Gentile converts.  There would always be a divide between Jew and Gentile in 2^nd Temple Judaism, it was a feature not a bug, and would not be changed.  In the New Covenant, however, Paul will insist over and over in his epistles there can be no such distinction among Jesus’ followers, but only one unified Body of Christ.} 

^23:2 At this the high priest Ananias ordered those standing near Paul to strike him on the mouth.

{4, The High Priest responds to Paul’s proclamation that he has fulfilled his duty to God by ordering violence to be done to him.  Whatever they understood Paul’s position to be with respect to the Law, however accurate that assessment was, they hated him for it.}

^23:12 The next morning some Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. ¹³ More than forty men were involved in this plot. ¹⁴ They went to the chief priests and the elders and said, “We have taken a solemn oath not to eat anything until we have killed Paul. ¹⁵ Now then, you and the Sanhedrin petition the commander to bring him before you on the pretext of wanting more accurate information about his case. We are ready to kill him before he gets here.”

{4, Having failed to reach consensus about asking the Romans to let them put Paul to death, his most bitter detractors swear an oath, presumably an oath to God, to murder him, AND they solicit the help of the Sanhedrin’s leadership to assist in the plot.  In addition to shedding light upon the moral corruptions of this generation of 2^nd Temple Judaism, it shows how existential they thought the threat was of Paul’s Gospel to their own belief and practices.  There is not a hint of treating Jesus’ followers like a sect within 2^nd Temple Judaism, let alone a reform movement that might help it, to the Sanhedrin they are a heresy to be stamped out, by any means necessary.}

24:1 Five days later the high priest Ananias went down to Caesarea with some of the elders and a lawyer named Tertullus, and they brought their charges against Paul before the governor. ² When Paul was called in, Tertullus presented his case before Felix: “We have enjoyed a long period of peace under you, and your foresight has brought about reforms in this nation. ³ Everywhere and in every way, most excellent Felix, we acknowledge this with profound gratitude. ⁴ But in order not to weary you further, I would request that you be kind enough to hear us briefly.

{4, The Sanhedrin’s desire to rid themselves of Paul was strong enough that they were willing to press the case against him before the Roman governor, hire a seemingly non-Jewish lawyer (if his name is an indicator) to represent them, and countenance that lawyer’s grossly flattering words before Felix.}

^24:5 “We have found this man to be a troublemaker, stirring up riots among the Jews all over the world. He is a ringleader of the Nazarene sect ⁶ and even tried to desecrate the temple; so we seized him…. ⁹ The other Jews joined in the accusation, asserting that these things were true.

{4, Multiple things jump out here: (1) Paul was on the receiving end of violent riots, not the instigator of them. (2) The use of the term, “Nazarene sect.”  (haireseos in Greek) This word is transliterated into English in the form of heresy/heretic/heretical, it comes from the root verb “to choose.”  While an interesting way to describe Jesus’ followers, in a legal argument before the Roman governor (keeping in mind this isn’t what the Sanhedrin necessarily thought about them, but what they thought it wise to say about them), it is far from a claim of kinship.  The point is, the Sanhedrin’s legal argument before Felix is drawing a distinction between themselves and those who have “chosen” another path. See section A for Paul’s response}

^24:27 When two years had passed, Felix was succeeded by Porcius Festus, but because Felix wanted to grant a favor to the Jews, he left Paul in prison.

{4, Even after two years the animosity toward Paul was strong enough that a politician saw keeping him in prison as a choice that would win favor with the leaders of 2^nd Temple Judaism.}

25:1 Three days after arriving in the province, Festus went up from Caesarea to Jerusalem, ² where the chief priests and the Jewish leaders appeared before him and presented the charges against Paul. ³ They requested Festus, as a favor to them, to have Paul transferred to Jerusalem, for they were preparing an ambush to kill him along the way.

{4, Paul has been detained by the Roman governor for two years after a riotous crowd tried to kill him, now with the new governor perhaps unaware of the history of the situation, a new attempt is made to kill Paul (and presumably the Roman soldiers assigned guard duty).}

^25:7 When Paul came in, the Jews who had come down from Jerusalem stood around him. They brought many serious charges against him, but they could not prove them.

{4, After Festus decides to hear the charges against Paul at Caesarea, the leaders of 2^nd Temple Judaism are willing to travel there to bring false charges against him (once again violating the Law of Moses’ clear statues against false testimony, they did this ostensibly in defense of the Law).}

^28:21 They replied, “We have not received any letters from Judea concerning you, and none of our people who have come from there has reported or said anything bad about you. 

{3, We don’t know why the Sanhedrin failed to communicate with the synagogue leaders in Rome to warn them that Paul was coming, it is an odd oversight, or perhaps a failure of the communication system of the day which consisted primarily of sending letters with someone already going that way.}

^28:22a But we want to hear what your views are

{2, The Jewish community in Rome is willing to listen to what Paul has to say, even knowing what they do about his movement (See the latter half of the verse below).}

^28:22b…for we know that people everywhere are talking against this sect.”

{4, The Jewish community in Rome hasn’t heard anything about Paul in particular, but “people everywhere” are speaking against the Jesus movement (i.e. the Church).  Here at the end of Acts, after decades of interaction between 2^nd Temple Judaism and Jesus’ followers, the view in the Diaspora is one of consistent and widespread opposition to the movement within the Jewish community.  This state of affairs is what breaks Paul’s heart (See Romans 9-11) but is also a status that Luke communicates repeatedly in Acts.

^28:23 They arranged to meet Paul on a certain day, and came in even larger numbers to the place where he was staying. He witnessed to them from morning till evening, explaining about the kingdom of God, and from the Law of Moses and from the Prophets he tried to persuade them about Jesus. ²⁴ Some were convinced by what he said, but others would not believe.

{3, A somewhat hopeful response from the Jewish community of Rome as some believed Paul’s testimony.  Note: Paul, as expected, used the Hebrew Scriptures to argue that Jesus is the Messiah.}

 

C. Decisions / Turning Points: What were the conscious decisions made by Jesus’ followers to momentous events as they unfolded?

^8:12 But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. ¹³ Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.

¹⁴ When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to Samaria. ¹⁵ When they arrived, they prayed for the new believers there that they might receive the Holy Spirit, ¹⁶ because the Holy Spirit had not yet come on any of them; they had simply been baptized in the name of the Lord Jesus. ¹⁷ Then Peter and John placed their hands on them, and they received the Holy Spirit.

{4, This is strong evidence of a break with 2^nd Temple Judaism for a reason that doesn’t jump out immediately to the modern reader:  2^nd Temple Judaism wanted nothing to do with Samaritans, they were the equivalent of apostate outcasts (See: Jesus with the Woman at the Well).  If the disciples had intended to work within 2^nd Temple Judaism, the inclusion of Samaritans, readily baptized and accepted into the community, would have been a disastrous move from the PR standpoint alone.  However, the Holy Spirit confirms the inclusion of the Samaritans, and this with the full cooperation of Peter and John.  Thus, whatever Peter, James, John, and the rest of the original disciples may have hoped might happen, by God’s grace, to include both their kindred and their customs into the community of Jesus’ followers, those plans/hopes have taken a dramatic turn away from inclusion within the range of 1^st Century Judaism, for as wide of a spectrum as it was, it had no place for Samaritans to be welcomed as equals.}

^8:25 After they had further proclaimed the word of the Lord and testified about Jesus, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.

{4, Peter and John don’t hesitate to act upon the giving of the Holy Spirit to the Samaritans who accepted Jesus.  Note: It didn’t take a Council in Jerusalem, nor consultation with James the Just, for them to make this decision, God’s will in this matter was clear to them.}

^10:9 About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. ¹⁰ He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. ¹¹ He saw heaven opened and something like a large sheet being let down to earth by its four corners. ¹² It contained all kinds of four-footed animals, as well as reptiles and birds. ¹³ Then a voice told him, “Get up, Peter. Kill and eat.”

¹⁴ “Surely not, Lord!” Peter replied. “I have never eaten anything impure or unclean.”

¹⁵ The voice spoke to him a second time, “Do not call anything impure that God has made clean.”

¹⁶ This happened three times, and immediately the sheet was taken back to heaven.

¹⁹ While Peter was still thinking about the vision, the Spirit said to him, “Simon, three men are looking for you. ²⁰ So get up and go downstairs. Do not hesitate to go with them, for I have sent them.”

{5, As this direct communication between God and the Apostle Peter unfolds, it at first appears to be a strong piece of evidence in favor of an ongoing connection between Judaism and Jesus’ followers in that we hear from Peter that he continues to follow the dietary laws (kosher), and is horrified at the prospect of eating something unclean.  However, that all changes on a dime when God shows him the same vision 3 times and tells Peter in no uncertain terms that he alone is the one who has the right to call a thing clean or unclean.  The impact of this encounter on Peter’s personal understanding of what his obligation to the Law of Moses should be moving forward is not explored by Luke because a much larger and more pressing matter connected to this vision is about to be placed before him. 

Note: God never tempts anyone to sin.  If it still would have been sinful for Peter to break kosher, and according to the Law it would have been, God would never tell Peter to do so.}

^10:22 The men replied, “We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to ask you to come to his house so that he could hear what you have to say.” ²³ Then Peter invited the men into the house to be his guests.

{3, We are told that Cornelius, although a Gentile and a Roman soldier, is also “God-fearing” and connected to the Jewish community in Caesarea.  That places Cornelius somewhere among the significant number of Gentiles who in the first century found Judaism to be appealing on some level, but who did not choose to convert and be circumcised.  We don’t know the ethnicity of Cornelius’ messengers, if they are Gentiles, it would seem that Peter is already taking the message of the vision to heart by inviting them into his home.}

^10:24 The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends. ²⁵ As Peter entered the house, Cornelius met him and fell at his feet in reverence. ²⁶ But Peter made him get up. “Stand up,” he said, “I am only a man myself.”

²⁷ While talking with him, Peter went inside and found a large gathering of people. ²⁸ He said to them: “You are well aware that it is against our law for a Jew to associate with or visit a Gentile. But God has shown me that I should not call anyone impure or unclean. ²⁹ So when I was sent for, I came without raising any objection. May I ask why you sent for me?”

{5, At a minimum, Peter here tells Cornelius that God has told him to reject the various teachings in Oral Torah that the rabbis had through the centuries laid forth to forbid Jews to eat with and associate with Gentiles.  According to the rabbis, to do so would make Peter ceremonially unclean, but this attitude has been rejected by God.  Thus Peter has embarked on a conscious step away from the accepted practices of 2^nd Temple Judaism in the direction of accepting Gentiles into the community on an equal footing.  For the remainder of the episode with Cornelius, see section E.}

^15:6 The apostles and elders met to consider this question. ^7a After much discussion,

{3, The inclusion of Gentiles into the community, by faith alone, seems to have raised important theological questions that may have not been previously addressed in the thinking of the Apostles.  As such, they spent a considerable amount of time here at the Jerusalem Council discussing the issues before reaching their decision.  We don’t have the back and forth of that debate, only the winning argument as it will be presented by Peter.}

^15:7b Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. ⁸ God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. ⁹ He did not discriminate between us and them, for he purified their hearts by faith.

{4, Peter begins by acknowledging that the choice to include the Gentiles came directly from God, and Peter also recognizes how they were accepted, by the same faith in Jesus that had saved the Jewish Christians previously.  How did Peter and the Apostles know that this was God’s verdict?  He gave both groups the Holy Spirit, case closed.  Note: Peter made a point of emphasizing that God didn’t view the two groups differently, purifying the hearts of both by faith.}

^15:10 Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? ¹¹ No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”

{5, One of the more powerful statements in Acts with respect to the understanding of the followers of Jesus about the relationship between Faith and Law.  The yoke in question is undoubtedly the Law of Moses (years later Paul will make the case in Romans that nobody, ever, except Jesus has been able to fully keep the Law), and even here and now AFTER the resurrection, and AFTER receiving the Holy Spirit, Peter says that he and his fellow Jewish believers in Jesus are not capable of “bearing” that yoke.  Note: If Peter, James, John, and the rest believed that they were now fully keeping the Law (something groups like First Fruits of Zion claim the Holy Spirit had come at Pentecost to make possible), why would he say this?  Also, if the works that the Holy Spirit came at Pentecost to empower (and God prepared in advance for us to do, i.e. Ephesians 2:10) were the keeping of Torah (as claimed by HRM, FFOZ), how is it that Peter proclaims that the Jewish Christian community is unable to bear that yoke?  With respect to both of these questions, the HRM/FFOZ is butchering the Word of God to arrive at their own conclusions.}

^15:12 The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wonders God had done among the Gentiles through them.

{4, Adding weight to Peter’s bold statement, Barnabas and Paul share news of how readily available the power of God had been to them as they shared the Good News with the Gentiles.}

^15:13 When they finished, James spoke up. “Brothers,” he said, “listen to me. ¹⁴ Simon has described to us how God first intervened to choose a people for his name from the Gentiles. ¹⁵ The words of the prophets are in agreement with this, as it is written:

¹⁶ “‘After this I will return
    and rebuild David’s fallen tent.
Its ruins I will rebuild,
    and I will restore it,
¹⁷ that the rest of mankind may seek the Lord,
    even all the Gentiles who bear my name,
says the Lord, who does these things’—
¹⁸     things known from long ago.

{4, If anyone was going to side with the party of the Pharisees it would be James the Just, the half-brother of Jesus, a man renowned for his piety in the community of 2^nd Temple Judaism.  However, James instead cites the prophet Amos (9:11-12) to indicate that God had always intended to bring the Gentiles into the fold, thus validating the testimony of Barnabas and Paul, as well as Peter’s preamble.}

^15:19 “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God.

{5, What was the original question? Do Gentile believers in Jesus need to be circumcised and keep the Law of Moses?  James’ answer is a convincing “No.” James describes the alternative path in which that would have been required as making things more difficult for the Gentile Christians than God intended.  Again, this decision is framed as a response to what God has already been doing because the Gentiles have received the Holy Spirit.}

^15:20 Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. ²¹ For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”

{5, Instead of what?  Instead of yoking them with the Law of Moses.  What does James offer as an alternative?  Cultural sensitivity that will not contribute to the violence that has already plagued Gospel witness in the Diaspora.  James did not, in any way, ask the Gentile Christians to “live like Jews,” rather he wanted them to show respect in known areas of conflict between Jewish and Gentile cultures.  Why were these area of conflicts well known, even to previously pagan Gentiles?  Because the Jewish community in the Diaspora had been living by them since they first arrived.  FFOZ makes an opposite interpretation of this passage the foundation of nearly their whole system.  They claim that this is actually James ordering the new Gentile Christians to immerse themselves in the synagogues (the violent ones that nearly called Paul multiple times) and become Torah observant.  However, this interpretation does not at all flow from the narrative structure that Luke has written, nor from the actual words of James.  It is an example of eisegesis at its worst.}

^15:22 Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, men who were leaders among the believers. 

{4, The implementation of the decision of the Council of Jerusalem was important enough to the Apostles that they sent two of their own trusted representatives to go along with Paul and Barnabas to Antioch.}

^15:23 With them they sent the following letter:

The apostles and elders, your brothers,

To the Gentile believers in Antioch, Syria and Cilicia:

Greetings.

²⁴ We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said.

(4, Context matters.  What had disturbed the Gentile believers in Antioch?  The demand that they be circumcised and follow the Law of Moses to be saved.  How does James describe these actions: unauthorized.  In other words, we didn’t send that message and we don’t endorse it, in fact we recognize that it did you harm.}

^15:25 So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul— ²⁶ men who have risked their lives for the name of our Lord Jesus Christ. ²⁷ Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing.

{4, Lest there be any doubt, the credentials of Judas and Silas are included to ensure that this letter will put this issue to rest.}

^15:28 It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: ²⁹ You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things.

Farewell.

{5, The Law of Moses is described as a burden (context, remember that Peter has just said this), and one the Council had no interest in placing upon the necks of the Gentile Christians.  The 4 things listed are in no way a shorthand for Torah keeping, nor would they make any sense if Torah keeping was assumed already because they’d already be understood and the Gentiles would already be doing them.  Thus, if James and the Council had assumed that Gentile Christians would be Torah observant thanks to instruction from the synagogues, why the four-fold command?  It would be entirely redundant, a waste of time, and a confusing directive.  Of course, the answer is that James had no expectation of Torah observance by the Gentile Christians, thus the four-fold requirements were a necessary form of cultural tolerance.} 

^15:30 So the men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. ³¹ The people read it and were glad for its encouraging message. ³² Judas and Silas, who themselves were prophets, said much to encourage and strengthen the believers. ³³ After spending some time there, they were sent off by the believers with the blessing of peace to return to those who had sent them.

{4, The epilogue of the incident that led to the Council of Jerusalem sees the Gentile Christians in Antioch receiving the decision that had been made, to NOT impose the Law of Moses upon the believers whom God had already justified, with gladness.  It encouraged them that their faith was sufficient, that no additional steps were to be required.  Note: We again see the church gathered together, as a body, to conduct its own business entirely apart from the synagogue system.}

D. How did the Jewish people and/or their leaders respond to the welcoming of Gentiles into the Jesus movement?

^13:49 The word of the Lord spread through the whole region. ⁵⁰ But the Jewish leaders incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region.

{4, Following Paul and Barnabas’ declaration that they would turn their attention to the Gentiles, the response from the local synagogue leaders was to organize opposition to Paul and Barnabas, eventually having them thrown out of town.}

^22:17 “When I returned to Jerusalem and was praying at the temple, I fell into a trance ¹⁸ and saw the Lord speaking to me. ‘Quick!’ he said. ‘Leave Jerusalem immediately, because the people here will not accept your testimony about me.’…²¹ “Then the Lord said to me, ‘Go; I will send you far away to the Gentiles.’ ”

²² The crowd listened to Paul until he said this. Then they raised their voices and shouted, “Rid the earth of him! He’s not fit to live!”

²³ As they were shouting and throwing off their cloaks and flinging dust into the air,

{4, The crowd listened to the entirety of Paul’s recounting of his experience of meeting Jesus and his new devotion to him, right up until Paul proclaimed that the Lord himself told him to walk away from his own people and go instead to the Gentiles.  They responded with rage when Paul told them that God would look elsewhere if they weren’t interested in Jesus as the Messiah.}

^26:20 First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds. ²¹ That is why some Jews seized me in the temple courts and tried to kill me.

{4, In Paul’s defense before Agrippa, he sees a direct connection between his ministry to the Gentiles and his own people’s desire to kill him.}

E. How did the followers of Jesus respond to the addition of Gentiles to their movement?

^8:26 Now an angel of the Lord said to Philip, “Go south to the road—the desert road—that goes down from Jerusalem to Gaza.” ²⁷ So he started out, and on his way he met an Ethiopian eunuch…³⁵ Then Philip began with that very passage of Scripture and told him the good news about Jesus.

³⁶ As they traveled along the road, they came to some water and the eunuch said, “Look, here is water. What can stand in the way of my being baptized?”…³⁸ And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him.

{4, The Ethiopian eunuch challenges the idea of an ongoing connection to 2^nd Temple Judaism in two ways: (1) He is a Gentile, and thus one key step removed from full inclusion in the nation, (2) He is a eunuch, which acc. to Dt. 23:1 permanently puts him another step further from inclusion in the people of God.  However, Philip is directed by an angel of the Lord to go to him, and he doesn’t hesitate to share the Gospel with this man.  Also, immediately after the eunuch accepts Jesus, Philip answers the hugely important question that he asks, “What can stand in the way of my being baptized?” by baptizing him.  Philip’s answer as demonstrated by his response?  “Nothing.”  This man was accepted by God, as is, by grace through faith.  A key piece of evidence that entrance into the community of Jesus’ followers will be different from entrance into the covenant people under the Law of Moses.}

^10:34 Then Peter began to speak: “I now realize how true it is that God does not show favoritism ³⁵ but accepts from every nation the one who fears him and does what is right.

{5, This statement of Peter is antithetical to the very structure of 2^nd Temple Judaism where even the physical layout of the Temple itself kept Gentile men from approaching the presence of God as closely as Jewish men (and of course, Jewish women were kept at a further distance than Jewish men, that barrier is also destined to fall among Jesus’ followers).  On one level, God’s attitude hadn’t changed, Melchizedek in Hebrews demonstrates that God’s concern always extended beyond his chosen people, but the Law of Moses did have built-in distinctions in how it treated Jews and non-Jews.  Here in Acts, that distinction is melting away, a topic that the Apostle Paul will devote a significant amount of time to addressing in his letters.}

^10:44 While Peter was still speaking these words, the Holy Spirit came on all who heard the message. ⁴⁵ The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. ⁴⁶ For they heard them speaking in tongues and praising God.

Then Peter said, ⁴⁷ “Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have.” ⁴⁸ So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days.

{5, Peter now rightly understands the full implication of his prior vision: God is willing to accept Gentiles who believe in Jesus with no pre-conditions.  The entire household of Cornelius receives the Spirit, en masse, and subsequently all are baptized to demonstrate their acceptance into the community of Jesus’ followers, again with no pre-conditions.  In this Peter takes his cue from the Holy Spirit, who is he to balk when God has already acted?}

11:1 The apostles and the believers throughout Judea heard that the Gentiles also had received the word of God. ² So when Peter went up to Jerusalem, the circumcised believers criticized him ³ and said, “You went into the house of uncircumcised men and ate with them.”

{2, This could also be categorized as an indicator of the attitude of Jesus’ followers toward Judaism, although it takes place within the context of their reaction toward the new Gentile believers, so I’ve placed it here.  Luke doesn’t mention who among the Jewish Christians it was that upbraided Peter for his willingness to associate with Gentiles, but at this point before the Council of Jerusalem they were willing to do so.  For some of them, at least, the old rules of isolation from Oral Torah remained important.}

^11:15 “As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. ¹⁶ Then I remembered what the Lord had said: ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹⁷ So if God gave them the same gift he gave us who believed in the Lord Jesus Christ, who was I to think that I could stand in God’s way?”

¹⁸ When they heard this, they had no further objections and praised God, saying, “So then, even to Gentiles God has granted repentance that leads to life.”

{5, After recounting the story of what happened at Cornelius’ house, Peter concludes with an even stronger statement than 10:47-48.  Peter now understood that Gentile inclusion was “God’s way,” and those Jewish Christians who had moments before been upset with Peter respond to this news with complete acceptance of the new direction that has been given to them by God.}

^11:20 Some of them, however, men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus. ²¹ The Lord’s hand was with them, and a great number of people believed and turned to the Lord.

{4, What was it about the Jewish Christian community of Cyprus and Cyrene that they took their own initiative to share the Gospel with Gentiles?  We don’t know the answer, but it points in the direction that some among the Jewish Christian community were seeing that the Gospel message’s impact needed to be felt beyond their own ethnic people.}

^11:22 News of this reached the church in Jerusalem, and they sent Barnabas to Antioch. ²³ When he arrived and saw what the grace of God had done, he was glad and encouraged them all to remain true to the Lord with all their hearts.

{4, Barnabas was sent to Antioch to assess the reports that Gentiles there were believing in Jesus.  When he saw this for himself, Barnabas embraced what God was doing.}

^13:46 Then Paul and Barnabas answered them boldly: “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. ⁴⁷ For this is what the Lord has commanded us:

“‘I have made you a light for the Gentiles,
    that you may bring salvation to the ends of the earth.’”

⁴⁸ When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed.

{4, Paul and Barnabas make a public proclamation in Pisidian Antioch that they will turn their attention to the Gentiles because their own people had rejected the Gospel.  This was met with enthusiasm and acceptance by the soon-to-be Gentile Christians.}

^14:27 On arriving there, they gathered the church together and reported all that God had done through them and how he had opened a door of faith to the Gentiles.

{4, Returning to Antioch, Paul and Barnabas report to the church the success that they had among the Gentiles, attributing this work to the power of God.}

15:1 Certain people came down from Judea to Antioch and were teaching the believers: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.”

{2, There were those within the Church at Jerusalem who believed that gentile believers needed to fully adopt the Law of Moses, that is, they believed it to be, through a rationale we are not made privy to, still authoritative over all of Jesus’ followers.  However, and this is a big caveat, there position will be opposed, strongly by Paul and Barnabas in the very next verse, how this unfolds reveals that Luke as the author agreed not with the unnamed proponents of imposing the Law on Gentile Christians but with Paul and Barnabas.}

^15:2 This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question.

{4, The nature of the arguments between the two groups are not revealed here, but the church at Antioch thought the issue to be important enough that they sent a delegation to the Apostles seeking resolution of it.}

^15:3 The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the believers very glad.

{4, Even prior to the coming Jerusalem Council, the news that Gentiles were joining the movement through faith in Jesus was received with joy.  Note: Some of these believers were Samaritan Christians, people who were “on the outside looking in” until the Spirit confirmed to the Early Church that they too are included in God’s grace.  It is fitting that they rejoiced to see God’s grace continue to spread beyond them to the Gentiles.}

^15:4 When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.

{4, Luke continues to frame the addition of Gentile believers into the community as the work of God.}

^15:5 Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.”

{2, That belief in Jesus made inroads among the Pharisees is a bit shocking given his interactions with them in the Gospels, and it isn’t surprising to see that they’re convinced that keeping the Law of Moses is essential to being a disciple of Jesus given their background.  As with the group who came to Antioch with this same message, Luke’s narrative makes clear that he is aligned with Paul and Barnabas (and soon to be Peter and James) in strong opposition to this idea.  For the remainder of the Jerusalem Council, see section C}

^16:13 On the Sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there. ¹⁴ One of those listening was a woman from the city of Thyatira named Lydia, a dealer in purple cloth. She was a worshiper of God. The Lord opened her heart to respond to Paul’s message. ¹⁵ When she and the members of her household were baptized, she invited us to her home. “If you consider me a believer in the Lord,” she said, “come and stay at my house.” And she persuaded us.

{4, Philippi evidently had no synagogue, so Paul sought out an audience for the Gospel outside the city.  While Lydia was someone who worshiped the God of Abraham, she was also (as the text indicates by not simply calling her a Jewish woman) a gentile.  Paul shows no hesitation in either baptizing her or staying in her home.  At this point the full inclusion of Gentiles into the Christian community is a settled issue as far as the narrative of Acts goes, as is the full ability to fellowship with them.}

^16:29 The jailer called for lights, rushed in and fell trembling before Paul and Silas. ³⁰ He then brought them out and asked, “Sirs, what must I do to be saved?”

³¹ They replied, “Believe in the Lord Jesus, and you will be saved—you and your household.” ³² Then they spoke the word of the Lord to him and to all the others in his house. ³³ At that hour of the night the jailer took them and washed their wounds; then immediately he and all his household were baptized.

{4, The Philippian jailer, a gentile, and his household are saved, and baptized immediately, with no preconditions or rituals necessary.  By grace alone through faith alone being lived out.} 

^20:19 Paul greeted them and reported in detail what God had done among the Gentiles through his ministry.

^20a When they heard this, they praised God.

{4, With Paul’s first missionary journey after the Jerusalem Council now completed, James and the rest of the Apostles praise God for the success that Paul has had in building up the Church among the Gentiles.}

^21:25 As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.”

{5, Having just told the Apostle Paul to sponsor the fulfillment of 4 Nazarite vows in an effort to keep a fragile peace between the Jewish Christians and the larger Jewish community, these same members of the Jerusalem Church immediately reiterate that to Paul that their action should NOT be construed as a hedge against the decision of the Jerusalem Council.  It has already been decided that the only guidance that Gentile Christians living outside of Judea need are the 4 stipulations designed to not offend the sensibilities of the Jewish community in the Diaspora, whether they be Christians too or not.  Note: If they had wanted to make any kind of statement about Gentile Torah observance, this incident would have been a perfect place to do so, but no such thought is even hinted at in the text.}

^26:17 I will rescue you from your own people and from the Gentiles. I am sending you to them ¹⁸ to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’  ¹⁹ “So then, King Agrippa, I was not disobedient to the vision from heaven.

{3, From Paul’s defense before Agrippa, it repeats Paul’s belief that his mission to the Gentiles was divinely ordained.}

F. Where and when did Jesus’ followers choose to pray, worship, and fellowship?

^2:46a Every day they continued to meet together in the temple courts.  They broke bread in their homes and ate together with glad and sincere hearts,

{3, While their presence in the temple courts could demonstrate a desire to remain connected with the Temple system, it just as plausibly may simply be the best public space available and it was also the prime location from which to share the Gospel.  The second sentence shows fellowship in the homes of various believers, if not an example of the soon-to-be “house church” model, it could be a precursor to that practice.}

3:1 One day Peter and John were going up to the temple at the time of prayer—at three in the afternoon.

{3, This could be viewed as evidence that Peter and John, at least, still participated in regular worship and prayer as ordinary followers of Judaism within the Temple, although Luke does not specify why they went to the Temple at the time of prayer, nor does he specify if this was a common practice for Peter and John, or for other members of the Jesus movement, nor how long this practice may have lasted.}

^5:12 The apostles performed many signs and wonders among the people. And all the believers used to meet together in Solomon’s Colonnade.

{3, Another example where the temple precincts are utilized by the disciples as a gathering place, but Luke doesn’t explain the reasoning behind the choice of location.  The switch to the past tense verb, “used to meet” may indicate Luke’s awareness that this practice did not continue for long, at least not past 8:1}

^12:12 When this had dawned on him, he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying.

{4, In the midst of an outbreak of persecution, the followers of Jesus in Jerusalem gathered together, as a community, in a private home of one of their members, to pray.}

^16:40 After Paul and Silas came out of the prison, they went to Lydia’s house, where they met with the brothers and sisters and encouraged them. Then they left.

{4, Fellowship in the home of one of the new believers, in this case that of the gentile woman Lydia.}

^18:7 Then Paul left the synagogue and went next door to the house of Titius Justus, a worshiper of God.

{4, In a bold move, the Apostle Paul sets up shot literally next door to the synagogue in Corinth, almost like a Domino’s opening across the street from a Little Caesars, the implications are noteworthy.}

^19:9b He took the disciples with him and had discussions daily in the lecture hall of Tyrannus. ¹⁰ This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord.

{4, Having received pushback from the synagogue in Ephesus, Paul sets up shop at a lecture hall, using it as a sort of hub of operations for his work throughout the province of Asia over the next two years.}

^20:7 On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight.

{4, Luke shares this detail in a matter-of-fact manner, as if meeting on the first day of the week as a community (that is, a church) was unremarkable.  In the absence of any reference in Acts to Jesus’ followers gathering together for worship on the Sabbath (that is, Saturday), this text is a high hurdle for Sabbatarians.}

^20:20 You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house.

{4, The door-to-door style evangelism is a mark of the new Great Commission inspired attitude of Jesus’ followers, this was a significant break from the isolationist attitude of 2^nd Temple Judaism.  God-fearing Gentiles could come and join the synagogues if they chose to do so, but evangelistic work among the nations was not a feature of the system.}

^21:4 We sought out the disciples there and stayed with them seven days. Through the Spirit they urged Paul not to go on to Jerusalem.

{4, On the way to Jerusalem, the Apostle Paul relies upon the hospitality of the local followers of Jesus, people whom Luke tells us were guided by the Spirit in their effort to warn Paul of what lay ahead.}

G. Independence: In what ways did Jesus’ followers build their own organizational structures and/or develop their own practices?

^1:20 “For,” said Peter, “it is written in the Book of Psalms:

“‘May his place be deserted;
    let there be no one to dwell in it,’

and,

“‘May another take his place of leadership.’

²¹ Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus was living among us, ²² beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection.”

²³ So they nominated two men: Joseph called Barsabbas (also known as Justus) and Matthias. ²⁴ Then they prayed, “Lord, you know everyone’s heart. Show us which of these two you have chosen ²⁵ to take over this apostolic ministry, which Judas left to go where he belongs.” ²⁶ Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.

{3, The choosing of a new 12^th Apostle shows a conscious effort to continue the structure put in place by Jesus, to carry on his work.}

^2:41 Those who accepted his message were baptized, and about three thousand were added to their number that day.

{4, The baptizing of new members demonstrates an awareness that these new believers were joining something, that it was a momentous step for them to take.}

^2:42 They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

{4, From the very beginning Jesus’ followers had their own gatherings that were not a part of the services and programs of the synagogues in their area.  They gathered together, on their own, from day one.}

^2:44 All the believers were together and had everything in common. ⁴⁵ They sold property and possessions to give to anyone who had need.

{4, While the holding of goods in common did not spread from the disciples in Jerusalem to other locations, it was certainly a practice that set them apart from the Jewish community in Jerusalem.}

5:1 Now a man named Ananias, together with his wife Sapphira, also sold a piece of property. ² With his wife’s full knowledge he kept back part of the money for himself, but brought the rest and put it at the apostles’ feet…

^5:10 At that moment she fell down at his feet and died. Then the young men came in and, finding her dead, carried her out and buried her beside her husband. ¹¹ Great fear seized the whole church and all who heard about these events.

{4, The tragedy of Ananias and Sapphire evidences not only the coordinated collection and distribution of funds, outside of the Temple system of giving and corresponding charity, it also highlights a significant exercise of authority in that the Spirit strikes the pair of them dead for making a mockery of their commitment to the cause.  To an extent, this mirrors the authority given by the Law of Moses to exercise capital punishment for those who purposefully mock the Sabbath and other provisions of the Law.  There certainly was no official legal procedure with witnesses before the elders, as would have been required had the disciples been consciously operating under the justice system set up by the Mosaic Law.}

6:1 In those days when the number of disciples was increasing, the Hellenistic Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. ² So the Twelve gathered all the disciples together and said, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. ³ Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them ⁴ and will give our attention to prayer and the ministry of the word.”

⁵ This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. ⁶ They presented these men to the apostles, who prayed and laid their hands on them.

{4, Here the followers of Jesus evidence both the ability to recognize a problem, and the flexibility to develop a new leadership role within their movement to address it successfully.  Note: They looked inward for the answer, not to the already existing structures of 2^nd Temple Judaism.}

^11:25 Then Barnabas went to Tarsus to look for Saul, ²⁶ and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch.

{4, Barnabas takes this action without feeling the need to return to Jerusalem for further direction from Peter, James, John and the Apostles.  What God was doing was evident, so rather than debate about it, he sought out Saul to assist him.  Note: Nowhere does Luke tell us of meetings with synagogue leaders to discuss Gentile inclusion, certainly there is no mention of bringing this matter, one that directly challenges Oral Torah (at the least) with respect to fellowship with Gentiles, to the Sanhedrin for consideration.   Jesus’ followers made their own decisions, based upon their understanding of God’s will, and then acted accordingly.  This demonstration of independence earned the group a new name, one that would stick.}

13:¹ Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. ² While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” ³ So after they had fasted and prayed, they placed their hands on them and sent them off.

{4, The community of Jesus’ followers at Antioch, outside of Judea, has at this point its own prophets and teachers.  They met together to worship, fast, and pray.  When it was clear to them that the Holy Spirit had plans for Barnabus and Saul, they commissioned them for the journey by laying hands upon them.  All of this together paints a powerful picture of a fully functioning community, complete with its own roles, practices, and awareness of God’s leading.}

^14:23 Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust.

{4, The synagogues in these towns already had leadership, Paul and Barnabas not only saw the need to appoint leaders for the churches, but also believed they had the authority to put them in place.  Note: These decisions were accompanied by prayer and fasting indicating how serious the local churches were about having their own leaders.}

^16:4 As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey. ⁵ So the churches were strengthened in the faith and grew daily in numbers.

{4, The import of the Jerusalem Council’s decision grows as Paul shares news of it with the predominately gentile churches along his route.  Again, this is not in consultation with the local synagogues, these are actions by Jesus’ followers as if they already believed themselves to be a separate entity (i.e. the Church).}

^18:22 When he landed at Caesarea, he went up to Jerusalem and greeted the church and then went down to Antioch.

{4, Returning from his 2^nd Missionary Journey, the Apostle Paul “checks-in” with the church at Jerusalem, likely to report on the trip.  This continues the pattern of the church running its own evangelism operation, distinct from any outreach effort that may have existed within 2^nd Temple Judaism, that is, we have no evidence in Acts of any consultation, let alone cooperation on this front, something we would expect to see hints of if Jesus and the Apostles had intended his followers to operate under the umbrella of the synagogue system.}

^18:23 After spending some time in Antioch, Paul set out from there and traveled from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples.

{4, As a postscript to his 2^nd Missionary Journey, Paul continues working with the newly founded churches.}

^20:17 From Miletus, Paul sent to Ephesus for the elders of the church.

{4, Paul conducts the business of administering leadership over local churches, as his role as an Apostle includes many of the responsibilities that will soon be found in the developing role of bishop.}

^20:28 Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. ²⁹ I know that after I leave, savage wolves will come in among you and will not spare the flock. ³⁰ Even from your own number men will arise and distort the truth in order to draw away disciples after them. ³¹ So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears.

{4, A powerful testimony from Paul that contains several key elements: (1) Paul took steps to ensure that the churches he founded would have faithful leaders after he was gone, (2) he anticipated that these leaders would need to guard the Gospel message against false teachers, (3) and he revealed how deeply committed he was emotionally to this cause.  (4) Lastly, and perhaps most importantly for this examination of the text, Paul told the elders/overseers of the church that the Holy Spirit is the one who put them in their place of leadership and responsibility.}

^21:7 We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and sisters and stayed with them for a day. ⁸ Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven. ⁹ He had four unmarried daughters who prophesied.

¹⁰ After we had been there a number of days, a prophet named Agabus came down from Judea.

{4, Here the roles of the Early Church which Paul will write about in his epistles are already functioning, in particular those of evangelist and prophet.}

^21:17 When we arrived at Jerusalem, the brothers and sisters received us warmly. ¹⁸ The next day Paul and the rest of us went to see James, and all the elders were present. 

{4, Returning to Jerusalem, Paul’s first stop is the community of Jesus’ followers, and the next day he reports on what has happened during his missionary journey to James and the elders of the Jerusalem Church.  This is continuing evidence of both the fellowship of the various manifestations of the church with each other, and the authority/oversight exercised by the Jerusalem Church at this time.}

^28:14 There we found some brothers and sisters who invited us to spend a week with them. And so we came to Rome. ¹⁵ The brothers and sisters there had heard that we were coming, and they traveled as far as the Forum of Appius and the Three Taverns to meet us. At the sight of these people Paul thanked God and was encouraged. ¹⁶ When we got to Rome, Paul was allowed to live by himself, with a soldier to guard him.

{4, The church at Rome, who knew of Paul’s impending arrival, went out of its way to encourage and care for him.  Note: He is on trial, ultimately, because he defied the Sanhedrin.  If the followers of Jesus in Rome had issue with that, why would they treat Paul with such compassion and respect?  Answer: They had no issue with Paul’s conduct and were instead on his side against the Sanhedrin.}

H. Inside voices: How did Jesus’ followers speak about their own place in God’s will and purpose?

^2:16 No, this is what was spoken by the prophet Joel:

¹⁷ “‘In the last days, God says,
    I will pour out my Spirit on all people.
Your sons and daughters will prophesy,
    your young men will see visions,
    your old men will dream dreams.

 

{4, At Pentecost Peter is aware that what God is doing in the giving of the Spirit is something new, a sign of the “last days” as prophesied by Joel.}

^4:25 You spoke by the Holy Spirit through the mouth of your servant, our father David:

“‘Why do the nations rage
    and the peoples plot in vain?
²⁶ The kings of the earth rise up
    and the rulers band together
against the Lord
    and against his anointed one.

²⁷ Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. ²⁸ They did what your power and will had decided beforehand should happen. ²⁹ Now, Lord, consider their threats and enable your servants to speak your word with great boldness.

 

{4, Quoting Psalm 2:1-2, the entire community of Jesus’ disciples depict the leadership of 2^nd Temple Judaism as people who, “plot in vain” against God.  There is a clear juxtaposition, Jesus’ disciples are on God’s side on this matter, their kindred who have rejected Jesus are on the other side, against God.}

^20:21 I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus.

{4, To Paul, the role of the Church in God’s redemptive program is the same whether those hearing the Gospel are Jews or Gentiles, this foreshadows his later writing in Ephesians 2:11-22 that the two groups have been made one in Christ.}

^25:8 Then Paul made his defense: “I have done nothing wrong against the Jewish law or against the temple or against Caesar.”

{3, Paul’s defense before Festus: Paul didn’t view his beliefs or his ministry as an affront to either the Law or the Temple, although the statement is malleable enough to be a positive statement about Torah continuation or at the same time a theological statement about Torah fulfillment {In keeping with Paul’s thesis in Romans that the Law is holy, righteous, and good, but also wholly incapable of saving anyone).}

^25:10 Paul answered: “I am now standing before Caesar’s court, where I ought to be tried. I have not done any wrong to the Jews, as you yourself know very well. ¹¹ If, however, I am guilty of doing anything deserving death, I do not refuse to die. But if the charges brought against me by these Jews are not true, no one has the right to hand me over to them. I appeal to Caesar!”

{4, In a remarkable turn of events, the Apostle Paul refuses to be tried before an ecclesiastical court, that is the Sanhedrin, but fearing that Festus will allow just that to gain favor in his new post as governor, Paul utilizes his right as a Roman citizen to have his case heard in Rome itself.  Note: A first generation believer in Jesus, who was raised with deep allegiance to, and zeal for, the Law of Moses, is so disenchanted by his generation’s leaders of 2^nd Temple Judaism, that he refuses to participate in the legal system that the Law created to hear such matters but instead he would rather put his trust in the Roman legal system.  This is powerful evidence against any hope, from Paul’s and Luke’s point-of-view at least, of cooperation between Jesus’ followers and 2^nd Temple Judaism moving forward.}

^28:30 For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. ³¹ He proclaimed the kingdom of God and taught about the Lord Jesus Christ—with all boldness and without hindrance!

{4, The final verses of Acts finds Paul undaunted by the opposition from his own people which has led him to confinement in Rome.  Rather than hesitancy about the course ahead, given how difficult the road had been for Paul that would be understandable, Luke informs us that Paul continued to boldly proclaim Jesus in Rome while he awaited the resolution of his legal case.  We are left with the strong impression that the current trajectory of events, as we have seen them unfold, is expected to continue, that is: (1) Opposition to Jesus by his own people, and especially their leaders, and (2) and a Church that is growing rapidly and becoming more Gentile with each passing year.}

I. Outside voices: How did non-believing Gentiles view Jesus’ followers?

12:1 It was about this time that King Herod arrested some who belonged to the church, intending to persecute them. ² He had James, the brother of John, put to death with the sword. ³ When he saw that this met with approval among the Jews, he proceeded to seize Peter also. This happened during the Festival of Unleavened Bread.

{4, Herod was astute enough of a political animal to ascertain that persecuting followers of Jesus would earn him favor with the leaders of 2^nd Temple Judaism.  Whatever his initial motives were in murdering James, he intended to continue with Peter because he thought it would help him politically.  Thus, far from a picture of cooperation, or even of tolerance, we have by Acts 12 a hatred of Jesus’ followers that is firmly enough established that outsiders like Herod can see it too.  Note: This persecution happened during one of the appointed Feasts, just as the hatred and lies before the Sanhedrin that had led to the crucifixion of Jesus had desecrated Passover.}

^14:11 When the crowd saw what Paul had done, they shouted in the Lycaonian language, “The gods have come down to us in human form!” ¹² Barnabas they called Zeus, and Paul they called Hermes because he was the chief speaker.

{3, After healing a lame man in Lystra, the pagan Greek crowd doesn’t recognize that Paul and Barnabas represent something outside of their religious worldview.}

^17:18 A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, “What is this babbler trying to say?” Others remarked, “He seems to be advocating foreign gods.” They said this because Paul was preaching the good news about Jesus and the resurrection. ¹⁹ Then they took him and brought him to a meeting of the Areopagus, where they said to him, “May we know what this new teaching is that you are presenting?... ³² When they heard about the resurrection of the dead, some of them sneered, but others said, “We want to hear you again on this subject.” 

{3, Paul’s famous speech in Athens fails to gain much traction when he mentions the resurrection from the dead, an absurd notion according to most of Greek philosophy.  Note: The intellectual leaders of Athens would have been well aware of Judaism, they didn’t simply chalk Paul up as another rabbi, but found his ideas to be new and interesting.}

^18:14 Just as Paul was about to speak, Gallio said to them, “If you Jews were making a complaint about some misdemeanor or serious crime, it would be reasonable for me to listen to you. ¹⁵ But since it involves questions about words and names and your own law—settle the matter yourselves. I will not be a judge of such things.” ¹⁶ So he drove them off. ¹⁷ Then the crowd there turned on Sosthenes the synagogue leader and beat him in front of the proconsul; and Gallio showed no concern whatever.

{3, This is consistent with our understanding of the Roman government’s attitude toward the religion of conquered peoples:  As long as it doesn’t interfere with good order and the collection taxes, we don’t care what you do.  Gallio was in no position to parse the Law of Moses, and he had no interest in trying.}

^19:23 About that time there arose a great disturbance about the Way. ²⁴ A silversmith named Demetrius, who made silver shrines of Artemis, brought in a lot of business for the craftsmen there. ²⁵ He called them together, along with the workers in related trades, and said: “You know, my friends, that we receive a good income from this business. ²⁶ And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all. ²⁷ There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty.”

{3, At Ephesus, the followers of Jesus are targeted by a mob, not because of their connection or disconnection to Judaism, but solely on the basis that their success in finding converts among the area’s gentiles had begun to harm the businesses that depended upon visitors to the pagan temple of Artemis.}

^21:37 As the soldiers were about to take Paul into the barracks, he asked the commander, “May I say something to you?”

“Do you speak Greek?” he replied. ³⁸ “Aren’t you the Egyptian who started a revolt and led four thousand terrorists out into the wilderness some time ago?”

³⁹ Paul answered, “I am a Jew, from Tarsus in Cilicia, a citizen of no ordinary city. Please let me speak to the people.”

{3, The Roman commander has no idea what is going on, he saved Paul from being beaten to death by the riotous crowd in Jerusalem, but as is typical of Roman authorities, the religious arguments of conquered peoples are a mystery to him.}

^22:30 The commander wanted to find out exactly why Paul was being accused by the Jews. So the next day he released him and ordered the chief priests and all the members of the Sanhedrin to assemble. Then he brought Paul and had him stand before them.

{3, The Roman commander in Jerusalem wants to know what it is about Paul that angers his countrymen so much, so he goes straight to the top and tells the Sanhedrin to assemble.}

^23:26 Claudius Lysias,

To His Excellency, Governor Felix:

Greetings.

²⁷ This man was seized by the Jews and they were about to kill him, but I came with my troops and rescued him, for I had learned that he is a Roman citizen. ²⁸ I wanted to know why they were accusing him, so I brought him to their Sanhedrin. ²⁹ I found that the accusation had to do with questions about their law, but there was no charge against him that deserved death or imprisonment. ³⁰ When I was informed of a plot to be carried out against the man, I sent him to you at once. I also ordered his accusers to present to you their case against him.

{3, Claudius, the Roman commander, sent Paul to Felix to avoid the murder plot of the conspirators, having only learned that the dispute, “has to do with questions about their law.”  At this point in Luke’s narrative, the Romans still view the issue between Jesus’ followers and Judaism as an internal matter.  From the outside looking in there are indeed great similarities, but the violence toward Paul demonstrates that the leaders of 2^nd Temple Judaism of this generation strongly disagreed (as they considered them to be outcast/heretics).}

^24:22 Then Felix, who was well acquainted with the Way, adjourned the proceedings. “When Lysias the commander comes,” he said, “I will decide your case.” ²³ He ordered the centurion to keep Paul under guard but to give him some freedom and permit his friends to take care of his needs.

{3, A tantalizing hint at what Felix already knew about Jesus and his followers, but nothing to indicate how he viewed them.  It doesn’t appear that he actually took the charges of subversion seriously as Rome was not known for treading lightly when it came to disturbers of the peace.}

^24:24 Several days later Felix came with his wife Drusilla, who was Jewish. He sent for Paul and listened to him as he spoke about faith in Christ Jesus. ²⁵ As Paul talked about righteousness, self-control and the judgment to come, Felix was afraid and said, “That’s enough for now! You may leave. When I find it convenient, I will send for you.” ²⁶ At the same time he was hoping that Paul would offer him a bribe, so he sent for him frequently and talked with him.

{3, Felix’s wife may explain why he already knew about The Way, although he balked at the opportunity to repent and believe.  In the end, Felix’s judgment was clouded by greed.}

^25:13 A few days later King Agrippa and Bernice arrived at Caesarea to pay their respects to Festus. ¹⁴ Since they were spending many days there, Festus discussed Paul’s case with the king. He said: “There is a man here whom Felix left as a prisoner. ¹⁵ When I went to Jerusalem, the chief priests and the elders of the Jews brought charges against him and asked that he be condemned.

¹⁶ “I told them that it is not the Roman custom to hand over anyone before they have faced their accusers and have had an opportunity to defend themselves against the charges. ¹⁷ When they came here with me, I did not delay the case, but convened the court the next day and ordered the man to be brought in. ¹⁸ When his accusers got up to speak, they did not charge him with any of the crimes I had expected. ¹⁹ Instead, they had some points of dispute with him about their own religion and about a dead man named Jesus who Paul claimed was alive. ²⁰ I was at a loss how to investigate such matters; so I asked if he would be willing to go to Jerusalem and stand trial there on these charges. ²¹ But when Paul made his appeal to be held over for the Emperor’s decision, I ordered him held until I could send him to Caesar.”

{3, Festus shares his frustration over Paul’s case with King Agrippa, in this he admits that their argument about whether or not someone named Jesus is alive befuddles him.}

^25:24 Festus said: “King Agrippa, and all who are present with us, you see this man! The whole Jewish community has petitioned me about him in Jerusalem and here in Caesarea, shouting that he ought not to live any longer. ²⁵ I found he had done nothing deserving of death, but because he made his appeal to the Emperor I decided to send him to Rome.

{4, From Festus’ viewpoint, the entirety of the Jewish community in Jerusalem wants Paul put to death. For Paul’s defense before Agrippa, see section A}

^26:24 At this point Festus interrupted Paul’s defense. “You are out of your mind, Paul!” he shouted. “Your great learning is driving you insane.”

{3, After hearing Paul’s explanation to King Agrippa, Festus interrupts to declare this whole belief in the resurrection of the dead to be insane.}

J. Miscellaneous: Relevant texts that don’t fit the categories above.

^16:20 They brought them before the magistrates and said, “These men are Jews, and are throwing our city into an uproar ²¹ by advocating customs unlawful for us Romans to accept or practice.”

²² The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten with rods.

{3, In Philippi Paul and Silas were unlawfully beaten after unscrupulous men took advantage of the magistrate’s apparent antisemitism.  There was no trail, a point Paul will bring to their attention after the miracle at the jail, and no mention of what practices were supposedly unlawful, leaving this episode rather ambiguous with respect to Judaism and Christianity.}

^18:24 Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures. ²⁵ He had been instructed in the way of the Lord, and he spoke with great fervor and taught about Jesus accurately, though he knew only the baptism of John. ²⁶ He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately.

²⁷ When Apollos wanted to go to Achaia, the brothers and sisters encouraged him and wrote to the disciples there to welcome him. When he arrived, he was a great help to those who by grace had believed. ²⁸ For he vigorously refuted his Jewish opponents in public debate, proving from the Scriptures that Jesus was the Messiah.

{3, The difficulty in understanding the deficiency of Apollos’ belief, that is, what it means that he knew the “way of the Lord” but only “the baptism of John,” makes his story unsuitable to bolster either the case for inclusion or exclusion.  Note: It does however, showcase a willingness on the part of Priscilla and Aquila to embrace those who accepted Jesus at this stage without a full understanding of what that meant.  Rather than pushing Apollos away because he didn’t know the whole Gospel, they help him understand where his knowledge fell short.}

19 While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples ² and asked them, “Did you receive the Holy Spirit when you believed?”

They answered, “No, we have not even heard that there is a Holy Spirit.”

³ So Paul asked, “Then what baptism did you receive?”

“John’s baptism,” they replied.

⁴ Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” ⁵ On hearing this, they were baptized in the name of the Lord Jesus. ⁶ When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. ⁷ There were about twelve men in all.

{3, Another instance of partial entrance into the community of Jesus’ followers that awaited the rest of the Gospel message.  Like Apollos, these 12 men had already repented, they simply hadn’t heard about Jesus’ death and resurrection (presumably).  The text doesn’t tell us if any/all of them are Jewish or Gentiles.}

¹³ Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, “In the name of the Jesus whom Paul preaches, I command you to come out.” ¹⁴ Seven sons of Sceva, a Jewish chief priest, were doing this. ¹⁵ One day the evil spirit answered them, “Jesus I know, and Paul I know about, but who are you?” ¹⁶ Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding.

¹⁷ When this became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honor.

{4, This seems to be a fairly powerful example of the disconnect between the Jesus movement and 2^nd Temple Judaism.  Here the sons of a chief priest, intend on doing a righteous deed by delivering someone from demon possession, are severely beaten by that demon because they are not authentically connected to Jesus despite their willingness to use his name to aid their effort.}

^20:16 Paul had decided to sail past Ephesus to avoid spending time in the province of Asia, for he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost.

{3, Pentecost now being a day of great significance for the Church, it is unclear what Paul’s full motivation was in seeking to reach Jerusalem by this date.  HRM proponents will point to this as proof that Paul continued to fully keep the Law, and while it is possible (based upon this reference in Acts alone) to read this text to be stating a desire on Paul’s part to celebrate the traditional Jewish Feast of Pentecost, such a desire alone would not prove that Paul was as dedicated to Torah observance now as a follower of Jesus as he was before as a Pharisee, nor of course would it have implications for Gentile Christians.}

^26:25 “I am not insane, most excellent Festus,” Paul replied. “What I am saying is true and reasonable. ²⁶ The king is familiar with these things, and I can speak freely to him. I am convinced that none of this has escaped his notice, because it was not done in a corner. ²⁷ King Agrippa, do you believe the prophets? I know you do.”

²⁸ Then Agrippa said to Paul, “Do you think that in such a short time you can persuade me to be a Christian?”

²⁹ Paul replied, “Short time or long—I pray to God that not only you but all who are listening to me today may become what I am, except for these chains.”

³⁰ The king rose, and with him the governor and Bernice and those sitting with them. ³¹ After they left the room, they began saying to one another, “This man is not doing anything that deserves death or imprisonment.”

{3, The conclusion of Paul’s defense before Agrippa, it demonstrates several truths: (1) Paul believed that one can demonstrate the wisdom of belief in Jesus through an appeal to the Hebrew Scriptures, (2) Paul had hope that even a man like Agrippa, from a heinously corrupt family like Herod’s, could be saved by faith, (3) outsiders like Agrippa and Festus saw nothing criminal in Paul’s actions.