`Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's

journey' (Acts 1:12).

There is a close parallel in Acts 3 with the outstanding teaching of Acts 1.

(1) In both, the `restoration' is in view:

`Lord, wilt Thou at this time restore again the kingdom to Israel?' (Acts 1:6).

`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).

(2) In both, there is the possibility that Israel would not be restored immediately:

`It is not for you to know the times or the seasons' (Acts 1:7).

`Repent ye therefore, and be converted, that your sins may be blotted out' (Acts 3:19).

(3) In both, the second coming of the Lord is prominent:

`This same Jesus ... shall so come in like manner as ye have seen Him go into heaven' (Acts 1:11).

`He shall send Jesus Christ ... Whom the heaven must receive until the times of restitution' (Acts 3:20, 21).

(4) In both, there is the hint that the Gentile may be blessed as a result of Israel's attitude:

`Ye shall be witnesses unto Me both in Jerusalem ... and unto the uttermost part (ends) of the earth' (Acts 1:8).

`Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you

from his iniquities' (Acts 3:26).

That the Gentile, if not specifically mentioned here, is nevertheless in mind, may be seen by reference to Acts

`It was necessary that the word of God should FIRST have been spoken to you: but seeing ye put it from you, and

judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles ... unto the ends of the earth' (Acts

The more the opening chapters of the Acts are scrutinized, the less is warrant found for the introduction there of

`the church'. All is intimately bound up with the hope of Israel's restoration. When we say `all', we mean every

item that is brought forward, such as the forty days' exposition of the Old Testament Scriptures (Acts 1:3), the

association of the baptism of John with Pentecost (Acts 1:4, 5), the extension of the witness to the end of the earth

(Acts 1:8), and the coming of Christ to the Mount of Olives (Acts 1:11,12). All these have a bearing upon the

restoration of Israel: not one can be made to speak of `the church', without dislocation. With the return of the

disciples to Jerusalem and their meeting together in prayer with the women, and Mary, and the Lord's brethren, the

introduction to the Acts finishes, leaving the way open for the examination of the new story of Acts itself, which

commences at 1:15.

In view of its prominence in the opening chapters of the Acts and its close bearing upon many points of doctrine

and practice found both in the Acts and in the epistles of the period, it will be of service if we give the matter of

Israel's restoration further consideration before commencing the study of the Acts proper, that is Acts 1:15 to the

end of the book. The very use of the word `restore' presupposes `loss','forfeiture','cessation', or `lapse', and the

history of Israel clearly shows that the covenants and promises that were made with them and the fathers were

withdrawn, or postponed, because of the faithlessness of the people.

Three great causes of Israel's rejection are indicated in the Word, viz. (1) Idolatry; (2) Rejection of Christ; (3)

Antagonism to the preaching of the Gospel. Other intermediate causes will be found, but these are the most

Before Israel entered the land of promise, and before a king sat upon the throne, Moses warned the people of the

consequences of departure from the covenant of God: