15
A KEY TO HOLY SCRIPTURE
The first section is limited to Israel, and records the mission of Christ as Son of David, which has the kingdom
and all Israel in view.
Second Section
TIME - `From that time forth began Jesus' (Matt. 16:21). Death and resurrection.
VOICE - `This is My beloved Son' (Matt. 17:5). The Son of Abraham (Matt . 1:1).
Israel rejected by the Lord (see the Parables)
CONFESSION BY A GENTILE - `Truly this was the Son of God' (Matt. 27:54).
The second section introduces the doctrine of a Ransom for many. It is the preparatory work of the Lord as the
Son of Abraham. The blessing to the Gentiles cannot begin to operate until the Lord has been raised from the dead.
Here is introduced the New Covenant (Matt. 26:28), which is closely linked by Paul with the reconciliation
(2 Cor. 3 to 5), and so this latter half of Matthew lays the foundation in the death of Christ for the wider ministry
which is seen in the Acts.
We will keep this in mind while we turn our attention to the book which records the second ministry of Christ
and His apostles, the ministry of the risen One, viz., THE ACTS.
Chapter 14
THE ACTS OF THE APOSTLES
Showing that Acts develops the promise of Matthew
We will for a moment leave what we have seen in Matthew, and turn our attention to the Acts. It is patent that
this book chiefly concerns the ministry of two men, Peter and Paul. Peter received the apostleship and gospel of the
circumcision, Paul the apostleship and gospel of the uncircumcision (Gal. 2:7,8). Peter is the prominent figure in
Acts 1 to 12, while Paul is the prominent figure in Acts 13 to 28. Acts begins at Jerusalem (1:4,12). Peter speaks to
`men of Judaea, and all ye that dwell at Jerusalem', `men of Israel' and `all the house of Israel' (2:14,22,36). He
speaks of David's throne (2:29-33), and of Abraham's promise (3:25). God is `the God of Abraham, and of Isaac,
and of Jacob, the God of our fathers' (3:13). Christ was raised to be `a Prince and a Saviour' (the kingly element),
`for to give repentance to Israel, and forgiveness of sins' (Israel still prominent and the covenant of Abraham in
operation) (5:31).
Even when the believers were scattered abroad after Stephen's death, and travelled as far as Phenice, and
Cyprus, and Antioch, they preached `the word to NONE but unto the Jews only' (11:19). A change was however
approaching. Philip preaches in Samaria; that barrier gives way. Philip preaches to a man of Ethiopia who had
come to Jerusalem to worship (8:26-40). Saul of Tarsus is converted outside the confines of the land of Israel, and
receives his call to the Gentiles (9:15). Peter receives the vision which shows that the exclusive position of Israel is
now passing. Peter regards his visit to Cornelius as a strange thing. He says:
`... Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of
another nation' (10:28).
Peter was then still `a Jew'. Peter had never entertained the idea of a church that included men of `another
nation'. If this be so in Acts 10, HOW CAN WE BELIEVE THE TRADITION THAT THE CHURCH BEGAN AT PENTECOST?
We can agree that A church began then, but not a church which would admit a Gentile, nor a church in conformity
with the teaching of the apostle Paul.
What was Pentecost?
The feast of Pentecost was as much a Jewish feast as that of the Passover or Tabernacles. The feasts of Israel's
year symbolized the history of God's purpose for them. Leviticus 23 sets them out in order. Beside the weekly