Lessons on the Acts of the Apostles - Becoming Closer

199 Pages·2013·1.31 MB·English

by  John Hendershot

Lessons on the Acts of the Apostles
John Hendershot
Text copyright © 2013 John C. Hendershot
All Rights Reserved
Cover: Saint Peter and Saint Paul, Guido Reni, 1605. Public Domain.
Dedication
To our friends from the Becoming Closer class, for their constant
encouragement and support.
Table of Contents
Waiting - Acts 1:1-7
The Ascension - Acts 1:9-11
Betrayal - Acts 1:15-26
Pentecost - and the Spirit - Acts 2:1-13
Peter's First Sermon - Acts 2:14-41
The Early Church - Acts 2:42-47
In the NAME of Jesus of Nazareth - Acts 3
Opposition from Authority - Acts 4:1-31
Ananias, Sapphira - and the Loving God - Acts 4:32 - 5:16
God’s Providence for God’s Purposes - Acts 5:17-42
Growing Strong Through Dispute - Acts 6:1-10
The Martyrdom of Stephen - Acts 6:8 – 7:60
Simon the Sorcerer - Acts 8:1-25
The Ethiopian Eunuch - Acts 8:26-40
The Road to Damascus - Acts 9:1-31
God's Timing - Acts 9:32-10:23
God Opens Doors - Acts 10:24-48
On Dispute - Acts 11:1-18
Encouragement - Acts 11:19-30
Get Out of Jail Free - Acts 12:1-19
The Glory of God - Acts 12:19-25
The Missionary - Acts 13:1-12
Evidence - Acts 13:13-52
The Perils of the Imitation of Christ - Acts 14
Testing God - Acts 15:1-31
On Failure - Acts 15:35 - 16:5
On Hospitality - Acts 16:6-15
The Midnight View - Acts 16:16-40
The Incarnation - Acts 17
The Tent Maker - Acts 18:1-17
A Model of Unity - Acts 18:18 - 19:10
The Name - Acts 19:11-20
Making a Buck - Acts 19:21-41
Preparation - Acts 20
New Testament Prophecy - Acts 21:1-16
The Primacy of God - Acts 21:17-22:30
Testimony - Acts 23
Two Years - Acts 24
God's Ways, Our Ways - Acts 25-26
Lesson in the Storm - Acts 27
A Happy Habit - Acts 28:1-15
Redemption - Acts 28:16-31
Waiting - Acts 1:1-7
The Acts of the Apostles is frequently quoted, but infrequently studied - perhaps on the ground
that history is boring. It need not be so.
Preliminaries
The author of the book is undisputed: it is Luke, the physician, who wrote the Gospel which also
bears his name. He is a historian, but one who acknowledges (clearly, here in verse 2) the power of the
Holy Spirit in his writing. In this there is wisdom, for Luke clearly is not an eyewitness of the
Resurrection. We know little enough about him, but it is most likely that he is a convert to Christianity
taught by Paul. His method in both books is plain: he is a researcher. He gathers the words and
evidence of others to produce his book.
In one sense this is a terrible blow to the fundamentalist school of "automatic writing." This
school holds that all the books of the Bible were written by the Holy Spirit - the nominal authors just
held the pen while the Spirit moved their hands. If so, why the careful research? But in another sense
Acts can be called the "history of the Holy Spirit." For as the Gospels were the biography of Christ, in a
sense, Acts records what the Spirit did through the church. No book of the Bible expounds more clearly
the work of the Holy Spirit.
Doctrine
There are three principles of doctrine - what we might call analytic principles - which are shown
in Acts:
Doctrine is best revealed in action. Many writers have taken bits and pieces of the Bible and
constructed strange doctrines from them, assuring their hearers that this is the word of God. But in
Acts, we see how the Apostles themselves "did it." We can be sure, therefore, that this is what they
saw as the result of sound doctrine. Therefore, we can reason backwards from their actions to the
doctrine behind it, carefully checking it with other Scriptures as we go.
Doctrine occurs in time and space. Doctrine is not abstract; it is specific in application. Peter, for
example, was shown that the Gospel was to be preached to the Gentiles - a point revealed in the
Old Testament, by the way - and from that we can conclude that it should be preached to any and
all who will hear it. So the principle remains the same; the application in our time may be quite
different.
Doctrine must result in action. If ever there is a lesson in Acts, this is it. Doctrine is not the idle
speculation of Bible teachers and preachers; it is the word in action. I give you Thomas à Kempis'
rule: for any doctrinal question, suppose you absolutely knew the answer. Would it make any
difference in your conduct? If not, you don't have a doctrinal question.
Let us therefore begin - by waiting.
Waiting for God
In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the
day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles
he had chosen. After his suffering, he showed himself to these men and gave many convincing
proofs that he was alive. He appeared to them over a period of forty days and spoke about the
kingdom of God. On one occasion, while he was eating with them, he gave them this command:
"Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me
speak about. For John baptized with water, but in a few days you will be baptized with the Holy
Spirit." So when they met together, they asked him, "Lord, are you at this time going to restore
the kingdom to Israel?" He said to them: "It is not for you to know the times or dates the Father
has set by his own authority. But you will receive power when the Holy Spirit comes on you; and
you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the
earth."
(Act 1:1-8 NIV)

St. John Chrysostom put it this way: "It cannot be that a man should enjoy the benefit of grace
except he watch." Somehow, intrinsically bound in the lives of the great saints, is the idea that waiting
for the Lord is a requirement of the Christian life. It is so here.
Wait for "the promise."
The word used here is unique in the New Testament: perimeno. It comes from the Greek words
"peri" (from which we get our word "perimeter") and meno, which means "a place." In other words, the
word "wait" used here means "stay in place." Other words used frequently mean things like "to expect
fully" or "to stand still." In all these senses there is the idea of being in one spot, waiting calmly. For
this, we have no patience at all. Neither did the disciples.
The impatience of the disciples
The question they ask displays their impatience: is now the time when you will restore the
kingdom? We may see in the question some of the aspects of waiting:
Note that the disciples ask this question together. They already know the answer; Christ has told
them that even he does not know. But now, by force of numbers perhaps, they hope to pressure
out of the teacher the answer they long for.
He tells them it is not for them to know. That carries with it two implications:
There are certain things which are beyond us in this mortal life. We are not capable to know some
things. - nor are we allowed!1.
There are also certain things which it is not good for us to know. If we all knew what suffering was
coming, how many of us could face it? The human mind sometimes goes through ordeals which are
best faced one day at a time.
Note too the substitution Christ makes: instead of the answer they desire, he tells them they will
receive power. It is the teacher's duty to determine the curriculum; he must teach what is needful
for his students, not just what they want to tickle their ears and soothe their curiosity.
The Disciples Wait
There is a curious example here: Christ tells the men to return to Jerusalem from Galilee - and
wait. This brings us some questions:
Why the wait - at all?
Why not just send the Holy Spirit immediately? After all, there was the Ascension right in front
of their eyes?

1 See II Corinthians 12:4
First, that they might build an expectation. They needed time to focus their minds on the gift the
Father was about to give them. We even tell our children that Christmas is coming; what effect
does this have on them?
Next, by his absence Christ would increase the welcome they would give to the next person of the
Trinity, the Holy Spirit. This is not just an emotional thing; rather, it rightly emphasizes the equality
the Spirit has with the Father and the Son.
Such an expectation in common builds a bond of unity - and they would have great need of that
unity.
Why in Jerusalem?
Why were they commanded to stay in one place - and in particular that one most dangerous of
places?
So that they might learn the reason for courage. God would care for them even in that most hostile
environment.
By keeping together, they would strengthen each other in the faith.
Christianity is not a solo flight. By doing this together, they started giving us an example as well.
Why "in a few days?"
Why wasn't Jesus specific about it? Why didn't he say, "at Pentecost?"
So that they might learn to watch and pray. By not knowing the time, they needed to be ready at
any time - just as we must be ready for our Lord's return.
So that they might learn to trust God - again. Because their satisfaction was not immediate, there
was a time when they had to go on trust. The choice was simply: disbelieve and abandon all - or
trust God and wait.
So that God's timing might be fulfilled. Pentecost was the harvest feast; this was to be the start of
God's harvest. Pentecost is 50 days from the Passover Sabbath - which puts it on a Sunday, which is
now the Lord's day.
Why do we "wait upon the Lord?"
I said that we learn by example from the Apostles. So then, what shall we learn from their
example here? Why are we required to "wait upon the Lord?"
So that God might prepare us
Sometimes God is using the time of waiting to prepare us for other things. We don't know what
those things might be, so it would be impertinent for us to claim that we are already prepared. So how
is he preparing us?
By prayer. Waiting, with "nothing to do," gives us the time for a season of prayer with the Lord.
Prayer changes us, and makes us ready for his purposes.
By study. In the time we wait, we should be diligently seeking his will in our reading of the Bible.
How often have you come over a passage that you're read many times before, only to have some
new and deep insight? It is God speaking to you in the times of waiting.
By self-examination. When we are working busily, we often fail to take the time for self-
examination. Results become so important that we forget that God does not need us for his results.
Rather, he wants us to grow like him - and that growth often begins by realizing how much we fall
short.
By trust. It is exactly in those times when we cannot see the power of God at work, wondering
when He will act, that we learn to trust him as we should.
So that God may develop his providence
We are not the only ones that God is working with! Perhaps you are already suited to the
purpose at hand - though not perfect, of course - but God is still working on someone else! We need to
wait patiently:
So that his "seasons" can arrive. Sometimes he arranges things so that a furious outpouring of his
Holy Spirit comes. All things must be in readiness when the Spirit moves; God works this in seasons.
His time; his timing!
So that the wicked may be readied for God. Remember Philemon? When Onesimus left he was a
wicked man; he returned a brother. Philemon in the meanwhile could do nothing but wait. But
what a result!
So that out of our waiting others may see the Lord. John, the Apostle, was banished to the salt
mines on Patmos. By the world's test, he could now do nothing - except receive the vision we call
Revelation. Sometimes our waiting is not for us, but for others.
So that God may redirect his servants from the good to the best. Paul and his companions wanted
to return to Asia Minor; the Spirit led them into Greece to spread the Gospel even further. In this
they had to wait where they were - so they wouldn't have to backtrack.
So that we may know that He is God.
Often our impatience is the result of our knowing that "we can do it." Why is God holding us
back?
That we may see that it is his power, not our own ability, through which his purposes will be
accomplished. Moses told the nation of Israel to "stand still and see the salvation of God."
That we might see evil defeated - by itself. How often do we moan about the evils of our time, and
forget to look back at prior evils? Communism was the wave of the future, taking over the world,
completely irresistible. Where is it now? Why is it dying?
That we should learn both hope and patience. These are virtues! How can we practice hope or
patience if we are not called upon to wait upon the Lord?
Further, that we should trust in no one else. If we will not wait, we will (like Saul who would not
wait for Samuel) trust in someone or something other than God - usually our own righteousness.
Finally, so that we may learn to bear the greatest waiting of all - the wait for his return. We need to
learn to be vigilant and patient in the "small waitings" so that we can master the great one.
The Ascension - Acts 1:9-11
With the possible exception of the Virgin Mary, I know of no topic which is more important - and
less preached - than the Ascension of our Lord Jesus Christ. It is a high and holy event, one which greatly
shows the glory of God. For all that it means, however, it seems to excite little comment from
Protestant expositors. Catholic and Orthodox writers are a little more kind to it; but this seems largely
to stem from the use of Ascension Sunday in the liturgical calendars.
The Ascension, however, is a most necessary event. It was included in all the ancient creeds (for
reasons we shall see). It also appears that the neglect of the Ascension - and its results - are a sign of
the times of the end.
Why is the Ascension so important to us? It is a demarcation point of history. From it we may
see things past, present and future. It serves to limit the past, define the present and describe the
future. So we shall see the Ascension in past tense, present tense and future tense.
After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.
They were looking intently up into the sky as he was going, when suddenly two men dressed in
white stood beside them. "Men of Galilee," they said, "why do you stand here looking into the
sky? This same Jesus, who has been taken from you into heaven, will come back in the same way
you have seen him go into heaven."
(Act 1:9-11 NIV)
Ascension - Past Tense
The Ascension is a marker that certain things are finished. Christ has returned to the Father;
therefore, the work of Christ is complete.
The atonement is complete
It is interesting to note that of all the cults that have arrived in the last two thousand years not
one has presented another atonement. Satan can counterfeit revelations and prophecies; he can
produces lists of laws for holiness - but he cannot do what Christ did, for it is finished. The atonement,
the sacrifice for sins, is finished. If it were not, Christ would not have ascended.
Since the atonement is complete, we know that we have no work to do for our own salvation - it
is God's free gift. That was the mission of Jesus: to seek and save the lost. That mission is completed.
Now our mission - the Great Commission - has begun.
The ascension is proof of the Resurrection
The ascension is absolutely necessary in this regard. One of the oldest and most common
heresies (even today) is that Jesus did not appear in the flesh - it was only an illusion. You will hear cults
tell you that he left no footprints, for example. He was "only a spirit" they say. But tell me: if he is only
a spirit, why the Ascension? A ghost - that's what a spirit is - can fade out any time. (By the way, can
fade back in too). But a physical body must go somewhere.
Twice before (Elijah and Enoch) we have someone with a physical body who is taken up to
heaven. (This is the reason some expect Elijah and Enoch to be the "two witnesses" of Revelation - they