In our last article we traced the story of the Acts to its geography. Before proceeding

to the detailed study of its several parts we must look at the three outstanding landmarks:

Jerusalem . . . . . Antioch . . . . . Rome, in their association with the corresponding three

distinctive phases of the Acts. We have devoted the first six articles of this series to the

demonstration of the fact that restoration is the dominating aspect of the opening section.

Noticeably associated with that is the insistence in the narrative on the place of

importance which the people of Israel still held. The question, "Wilt Thou at this time

RESTORE again the kingdom to ISRAEL?" (Acts 1: 6) indicates an expectation that is

maintained throughout the bulk of the Acts. "Ye men of Israel"; "Let all the house of

Israel know"; "Be it known unto all, and unto all the people of Israel"; "To give

repentance to Israel"; "Men of Israel",  and similar expressions are found throughout

the Book, but particularly in the opening section (1: 15 - 12:).

So is it with the title "Jew". "There were dwelling at Jerusalem Jews." "It is unlawful

that is a Jew" (said Peter); "The word to none but Jews only" (Acts 2:-12:).

But with chapter 13: comes a change. The Jew is still present, and for a period

covered by many chapters the apostle maintains the practice of going to the synagogues

of the Jews before he speaks to the Gentiles: but no longer can it be said "Jews only";

we now read "Jews and Greeks" (18: 4; 19: 10; 20: 21).

While Greeks are Gentiles, the Scripture suggests a difference between the two.

Mention is made of "Jews and Greeks" in a manner which suggests that they were united

in some way which could not equally be said of all Gentiles. The apostle differentiates

between Greeks and Barbarians, just as he does between wise and unwise (Rom. 1: 14).

In I Cor. 1: he associates the Greek with the search for wisdom (I Cor. 1: 22), and just as

righteousness is exhibited in Israel side by side with human failure, so wisdom is

exhibited in the Greeks side by side with human failure, and both find a meeting-place in

Christ. Consequently, if the key word of the opening section of Acts be restoration, in

association with Jerusalem, the Jew, and the ministry of Peter, so, as surely, the keynote

of the next division is reconciliation, associated with Antioch, the Jew and the Greek

together, and the ministry of Paul.

The possibility of the salvation of the Gentiles does not seem to have been entertained

by the apostles at Jerusalem. This is evidenced by the surprise with which the news of

the salvation of Cornelius was received.