Archive: acts


O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? (Jeremiah 14:8 KJB)

O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters. (Jeremiah 17:13 KJB)

The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel. (Joel 3:16 KJB)

For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. (Acts 28:20 KJB)

That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: (Ephesians 2:12 KJB)

Hyper-Dispensationalists use Acts 28:20 to prove Paul went to the Jew first during Acts because he was continuing the Kingdom gospel. Later, he supposedly got the full message of the “Joint Body” at some point in his prison ministry.

“The hope of Israel” is Christ Himself as the Old Testament references prove. The additional aspect is that the hope is not just of Him as a Person who was a “minister of the circumcision”–but the fact all Neo-Bereans have missed: why Paul went to the Jew first in Acts. I think all would agree that the “hope of Israel” is Christ. It is in the definition or meaning of what that hope was, and how He was preached, that makes a large gap between Hyperism and Bible right division.
Paul did not go to the Jew first with the same message and baptism of the Kingdom like the Twelve, as all Neo-Bereans claim. Paul’s Acts ministry was to continue God’s far reaching promises and also to complete two prayers: the Lord Jesus’ prayer and Stephen’s. “Father forgive them…” Jesus’ prayer guaranteed the early Acts re-offer of Kingdom in Acts 1-7; Stephen’s message sealed the nation’s fate on the national level but his prayer was consistent with God’s plan and opened the way for that generation of Israel, although cut off nationally and racially as the physical seed of Abraham, to be in the Body of Christ.
Another apostle with a different message, Paul, called in Acts 9, MUST get a remnant into the Body of Christ by GRACE–or else there would be a failure on God’s part to fulfill the Abrahamic Covenant (AC) of blessing to the nation during the long Church Age. The AC was not just national blessings to a nation, but (1) individual to Abraham (2) to his seed (3) and universal.

Gen 12:2  And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 
Gen 12:3  And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. 

It is in the universal and national area of the AC that God dealt with the nation. If the nation of Israel had been shut out totally after Acts 7, they would have been like Sodom and Gomorrah, and a generation of Israel would have received no opportunity of salvation, and therefore, the LORD would have broken the unconditional promises in the Abrahamic Covenant.

Therefore, the “blasphemy of the Holy Ghost” unforgivable to that generation of Israel under the Kingdom gospel, was pardonable to that same generation of Israel under the gospel of the grace of God. This was a “short work” and only a “remnant” of the nation would be saved by grace but it would fulfill the promises of God, the righteousness of God, and the justness of God.

Rom 9:27  Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 
Rom 9:28  For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 
Rom 9:29  And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

In other words, the calling out of the remnant by Paul in his Acts ministry demonstrated that God kept His unconditional promise of blessing to the nation, as well as His justification to cut the nation off after the remnant was saved during the Acts period.

Paul says “I also am an Israelite” in Romans 11:1 and it is not without note of extreme importance. Of course after the remnant is in the Body they are not reckoned as “Jews” or “Israelites” but like all others, members of the Body. After the Acts remnant, there is no longer preference to Israel first but they are treated as gentiles, i.e., like all other nations. (Stephen’s historical record and prayer regarding Israel has been discounted and ignored by most. His message confirmed the blasphemy of the Holy Ghost: THE UNPARDONABLE SIN under the Kingdom gospel.)

Paul’s sign gifts in Acts were those of an Apostle to confirm his direct call by Jesus Christ–they were not Kingdom signs as the Neo-Bereans have assumed. He fulfilled God’s promises in the OT to bless Abraham’s seed by going to the Jew first in Acts and gathering a remnant of the nation of Israel into the Body of Christ. His message and baptism agreed with each other and was completely different from John the Baptist’s and Peter’s. Paul knew exactly what he was doing in Acts–reaching a remnant of national and racial Israel with the gospel of grace. In 70 AD the Temple records were destroyed by Titus’ armies and no man after that could prove or have any claim to being an Israelite. This is the heart of why he said, “for the hope of Israel.”

Hyperism takes the easy way out and assumes Paul was confused or ignorant, or following the crowd in his Acts ministry. They get hung up on a few verses in Ephesians and develop their divided doctrine from there. Every Neo-Berean who claims Paul’s baptism was the same as Peter’s, whether that claim be the message, mode, or meaning of that baptism must accept the classical Greek definition of baptism, change the English KJB by the Greek in multiple places, base their doctrine on one small section of Biblical revelation, and assume the Scriptures say what they want them to say!

ALL scripture is inspired (living and breathing right now) and is profitable for doctrine. No Hyper believes that Genesis 12 is coming from the mouth of God right now. They study the Bible as they would any history book in practice but give lip service to believing “every word that proceedeth (present tense)”…Matthew 4:4:  “But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” The Hyper’s exegetical method is to treat the verb as past tense, proceeded, as though God said something in the past but it no longer has any living force. This is why their “rightly dividing” is wrong division. Right division does not chop out any verse in doctrine or application. All the Bible stands or falls equally. We are not to think of division this way: “God said IN THE PAST to Abraham…Moses… in the OT and Jesus…Peter…Paul in Acts…BUT TO US HE SAYS RIGHT NOW IN EPHESIANS, PHILIPPIANS, COLOSSIANS..” God is speaking the whole Book to whomever has any part or whole of it at any time.

We do not say we are to build an Ark or keep a sabbath–those are works clearly given to someone else-NOT IN A HISTORY BOOK–but in a living, breathing, eternal message. The old saw of the Hyper: “Not all the Bible is TO me, but all is FOR my learning” is just an excuse to do what they want with whatever they want. Proper division does not strictly say “This is to me” “That was to Israel” “That was to Peter” “That was to John” “This portion is to me” “That is not to me” etc. When division is over-emphasized, it is actually taking away from the word of God and adding to the word of God something He never added!
Even in simple math, division of a number does not change, add, subtract, or make one part more important or a portion carry more force than another part. The number remains the same throughout. Dividing anything is not to remove the importance of anything. The purpose of rightly dividing the word of truth is not to remove, change, alter, or diminish any part. The primary purpose of right division is to “shew thyself approved unto God”, it is not to find a Pauline truth over which to split hairs and fellowship with other believers.

Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you. (Deuteronomy 4:2 KJB)

“Diminish” is not simply a synonym of subtract or “take away”, diminish is to leave the verse but reduce the present force of it. Bible believers should realize that Hyper-Dispensationalism came out of the mid 1800’s Bible criticism and the lies of “oldest manuscripts are best.” Hypers developed their exclusive doctrines in the 1800’s with Bible correctors such as Charles H. Welch, E. W. Bullinger, and their followers in the 20th Century: J.C. O’Hair, Cornelius Stam, E.C. Moore, (all deceased) as well as the current ones. Not one of the men believed the King James Bible in English. After he became a hyper, E.C. Moore told me that Hebrews 6:2 should read “baptisms” instead of “washings”. Cornelius Stam said the same to me in correspondence. J.C. O’Hair said, “We say to you very frankly that you must forget the word ‘church’ in the Bible, if you want to know the Bible Truth concerning the Body of Christ.” (The Unsearchable Riches of Christ, Berean Bible Society. Chicago, IL. p. 216).

Again, we do not mean there is no difference between Israel and the Body of Christ, or that all doctrine is congealed into one big spiritual smorgasbord. But the Bible is not a Book to be handled like a natural history book either. Spiritual words are not of human origin and therefore are not to be treated as from man. Jesus said: “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” (John 6:63 KJB).

Excerpt: The Acts of the Apostles

To our readers: Here is a small study out of one of my unfinished commentaries. I do admit to the Acts Commentary being one of my many “irons in the fire” but hopefully, The Acts of the Apostles will soon be completed.

Acts 2:1 And when the day of Pentecost was fully come, they were all with one accord in one place.

Acts 2:2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

Acts 2:3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

Acts 2:4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

Acts 2:5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.

We have a figure of speech in 2:1-5. It is called a “polysyndeton” and indicates a related series of thoughts or terms connected by conjunctions. The King James Bible utilizes this little known figure in many places. What many uninformed readers think useless and repetitious, the figure is deliberately inspired, a special study help God has placed in His word. (See Genesis 1:2-26 for the first one).  The first five verses of Chapter Two are linked by the Holy Spirit; this means the day of Pentecost is not to be separated from Jerusalem and Israel, nor is the baptism with the Holy Ghost and the event of tongues to be assigned to anyone other than Israel. There are a series of “Ands” that constitute the major figure and there are several minor “and(s)” throughout the five verses. All of them are related to the central theme of the passage: the feast of Pentecost, and all relate to Israel.

“And when the day of Pentecost”…”And there were dwelling at Jerusalem Jews…”. Five (5) major “Ands” connect the thoughts of 2:1, 2, 3, 4, 5, along with three (3) others within the verses: “And when the day of Pentecost” “And suddenly there came a sound…and it” (v2) “And there appeared…and it” (v3) “And they were all filled…and began” “And there were dwelling” (v.4).

Israel came together for the Feast of Pentecost at Jerusalem. All of the phrases are related and are to be seen as a united whole. To make Pentecost a New Testament Church Feast day or to force it into a private religious experience is to completely miss the message of Pentecost. Pentecost is a unique Feast that the LORD gave to the nation of Israel, and the events and people are all interrelated with the other six (6) major Feasts of the LORD. (Leviticus 23).

In other words, although the baptism with the Holy Ghost that occurs in Acts 2 is a new event, it is not separated from Israel and the Feast of Pentecost, along with the prophetic importance. The baptism with the Spirit, the scriptural OT connection with Pentecost, and the fact that it is the nation of Israel’s feast cannot be removed from the historic OT base, future prophecy, and reassigned to a church celebration or some individual experience. There is not one Bible reference in the Old Testament or the New Testament that states Pentecost is a day to be continually observed during this present Church Age. There is no reasonable exegesis of Acts 2 that would justify Pentecost being a private, personal experience of the child of God. All that happened on this Pentecost was prophesied and even promised in clear and plain language that fits perfectly with all types and shadows that preceded that Jewish Feast Day. The seven Feasts of the LORD were not given as mere ritualistic exercises or limited to the Law of Moses; the Feasts form a prophetic forecast and vital part of the nation of Israel’s future blessings after this present Church Age.

The “baptism with the Holy Ghost” in Acts 2 is not to be confused with the “baptism by the Spirit” in 1 Corinthians 12:13. The Lord Jesus Christ is the One who baptizes in Acts 2; the Holy Spirit is the One who baptizes in 1 Corinthians 12:13. These baptisms are dealt with in detail in this commentary in Acts 10.

“Pentecost” is a Greek term meaning “50th”. This usage of the Greek language with passages and terms associated with Israel should not be alarming. Israel’s history is combined with her own Hebrew tongue, as well as Arabic, Greek, English and other Gentile languages. Although Hebrew is the nation’s native tongue, Israel’s disobedience and the LORD’s judgments upon the nation brought them into direct contact with various cultures and the languages of the Gentiles. (continued in the Acts Commentary.)

WHAT TIME IS IT?: Times of Restitution of All Things: Seventy Weeks: Times of Refreshing

The Bible definition of restitution is payment for something misused, whether it is defined in the Hebrew, Greek or English. Restitution under the Law of Moses demands the return or compensation to the owner of that which was lost, stolen, abused, or damaged.

If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft. (Exodus 22:3 KJV)

If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. (Exodus 22:5 KJV)

If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution. (Exodus 22:6 KJV)

And if it be stolen from him, he shall make restitution unto the owner thereof. (Exodus 22:12 KJV)

That which he laboured for shall he restore, and shall not swallow it down: according to his substance shall the restitution be, and he shall not rejoice therein. (Job 20:18 KJV)

Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (Acts 3:21 KJV).

This definition is very important in prophetic studies, especially in the context of its usage. Look at Acts 3 and what Peter says:

Act 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
Act 3:20 And he shall send Jesus Christ, which before was preached unto you:
Act 3:21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

Peter is preaching to the men of the nation of Israel (Acts 3:12) who agreed with their leaders in rejection and crucifixion of Christ. Jesus ascended back into heaven after His resurrection and the promise is that He will return.

John 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
Acts 1:11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

Peter deals with the most important issue first: Israel’s (not the sinner in the age of grace) sins blotted out. This remission of sins will occur “when the times of refreshing come”. Of importance to notice, is that this blotting out or remission, total removal of sins, can not happen BEFORE (until ) Jesus returns, “when the times of refreshing” will come to Israel. These “times” will not happen without the Lord’s first returning to Israel.

So we see TWO “times” spoken of in Acts 3:19-21: one of “refreshing” and one of “restitution” (payment for wrong done): one of blessing and one that demands a payment to be made BEFORE the blessing. Correct prophetic interpretation of the Bible depends upon believing both will literally occur. But, correct interpretation demands that each of these “times” be properly defined by Bible usage and context.
Peter tells the men of Israel that God the Father will “send Jesus Christ which before was preached unto you: whom heaven must receive until (BEFORE) the times of restitution of all things.” Does this mean the Jesus Christ will come BEFORE “the times of restitution”? No, a thousand times, “No!” Some try to make the return of Jesus be BEFORE, simply because they only see the preposition “until”. The preposition does not control a sentence–context does…

Notice: The above is approximately 1/6th of the full study. If you would like to receive the full study, please request it from The complete study will be sent at no obligation.

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