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Is the Book of Acts Antisemitic or Philosemitic?

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The gospels, especially the Gospel of John and Paul’s epistles, have at times been considered by some to be antisemitic, as has the book of Acts. Certain passages have been proof texted and read devoid of context, which has caused incalculable damage for two millennia. I have already written about the particular use and meaning of the term ‘the Jews’ in John’s Gospel and how that often relates specifically to the Judeans and particular religious leaders. In addition, the Gospel of John was likely addressed to a Samaritan audience amongst a cultural setting within Israel consisting of the Judeans, Galileans, Samaritans, Pharisees, Sadducees, Zealots, Herodians and Essenes.[i]

The Jews

In the NKJV within the book of Acts, the term, ‘The Jews’ is mentioned 67 times compared with 66 listings in John’s Gospel, 5 references in Matthew’s Gospel, 6 occasions in Mark’s Gospel and 5 in Luke’s Gospel. Hence in Acts, the phrase, ‘the Jews’ is of great significance. The book of Acts commences with the promise of the Holy Spirit and Yeshua (Jesus) explains, “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8) When Jesus ascended to heaven, two men in white apparel spoke to His talmidim (disciples) stating, “Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.” (Acts 1:11)

From the outset in Acts, there are three geographical groups within Israel, those in Judea, Samaria and Galilee. There is also an order prescribed for sharing the gospel beginning in Jerusalem, then Judea, Samaria and then to the ends of the earth. This is done initially by those from Galilee. This reminds us that Paul wrote that the gospel is for the Jew first and then the Gentile (Romans 1:16; 2:10) and harmonises with what Luke wrote in Acts 3:26, “To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.” That was demonstrated in Paul’s approach in Acts by proclaiming the gospel to the Jewish people first and then the Gentiles.

There are numerous occasions where one reads about ‘the Jews’ attempting to kill Paul, stone him or persecute the apostles (Acts 9:23; 29; 13:45, 50; 14:2-5, 19; 17:5-9, 13; 18:12; 20:2-3; 19; 21:11, 27-30; 36; 22:30; 23:12, 20-21, 27; 24:5, 9, 27; 25:7, 9, 24; 26:2, 7, 17, 21; 28:19.[ii] We must keep in mind that Paul and the apostles were Jewish and three thousand Jewish people turned to Jesus in Acts 2:41. Hence this was largely an internal Jewish controversy. In the Tanakh (Old Testament), there were wars between David’s family and Saul’s family (2 Samuel 3:1). There was war between Asa King of Judah and Baasha king of Israel all their days (1 Kings 15:16). Jeroboam king of Israel fought with Abijah king of Judah in 2 Chronicles 13. It would be ludicrous to accuse any of those involved of antisemitism. In the same way, it would be fair to understand a predominately internal Jewish conflict in the Brit Hadasha (New Testament), as anti-Semitic.

The Sanhedrin observed a notable and admittedly an undeniable miracle had been performed (a lame man had been healed), so they threatened the apostles so that it would spread no further among the people (Acts 4:16-17). In Acts 5:14-16, the believers were increasingly added to the Lord and a multitude gathered from the surrounding cities to Jerusalem and they were healed. In Iconium, the multitude of the city was divided, part sided with the Jews and part with the apostles. A violent attempt was made by the Jews and Gentiles and their rulers to abuse and stone them. Remember the apostles were also Jewish and that a great multitude of the Jews and Greeks believed (Acts 14:1-5).

You Killed Jesus!

Earlier this week I spoke to someone who wanted to talk to Jewish people about Jesus. I urged her to be sensitive and consider the history of Jewish persecution including the Crusades, the Inquisition, being banned from England from 1290-1656, the pogroms, Nazi Germany and the horrific attack on the 7th October last year. Her immediate response was that happened because ‘they’ killed Jesus! I quickly responded that Jesus explained that no one took His life from Him, since He freely gave it and that it was part of the Father’s plan (John 10:18; Isaiah 53:10). I urged her to exercise extreme caution and to think again. I added that we should not automatically hold people responsible for the actions of others.

If listed in isolation, a whole chain of references could be cited, against ‘the Jews’ killing Yeshua in Acts 2:23; 3:14-15; 4:10; 5:30; 7:52; 10:39 and 13:28. But we must keep in mind that some Jewish people from the various groupings received Yeshua and others did not. Moreover, why blame all Jewish people for the actions of some at a juncture in history? The coming of the Holy Spirit was a pivotal event in Acts 2. Does this present Jewish people as antisemitic or philosemetic? Well if someone quoted the latter part of Acts 2:23, one may conclude that the Jews are responsible for killing Jesus. However, in Acts 2:5, we discover that “there were dwelling in Jerusalem Jews, devout men, from every nation under heaven” and Acts 2:41, “Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.” So, it is obvious that some Jewish people believed in Jesus, whilst others did not and it would not be fair to blame His death on ‘the Jews’.

Furthermore, all of Jesus’ disciples were Jewish so for some to blame the death of Jesus on all Jewish people would be illogical! David Stern helpfully explains, “Like a knife the accusation pierced their hearts, as it does today the heart of any Jew who has ever been told, “You killed Jesus!” But Kefa’s (Peter’s) true charge to his listeners and the false charge that the Jewish people committed deicide are worlds apart. This verse places the responsibility very precisely.

First, the Messiah’s death was in accordance with God’s predetermined plan and foreknowledge. It was not an accident, not a miscalculation on the part of Yeshua and his talmidim. God knew and planned Yeshua’s death as atonement for humanity’s sins…

Secondly, Gentiles-Pontius Pilate and Roman soldiers-were directly involved in killing Yeshua. Kefa does not measure the degree of their guilt because he is not speaking to them. But Pontius Pilate’s very act of washing his hands (Mt. 27:24) showed he recognized his own guilt, and the way the Roman soldiers mocked and savaged Yeshua shows us their depraved mentality. The issue is not Gentile innocence versus Jewish guilt.

Third, the “you” who “killed Him” were Jews who had seen that Yeshua… was a man demonstrated… to have been from God. They were well aware of it (you yourselves know this), and they were aware of the factual basis for this conclusion, the powerful works, miracles, and signs that God performed through him in their actual presence compare John 10:32-38). This distinguishes them from the Jewish people throughout history have been maliciously charged with deicide.”[iii]

The Council and Gamaliel

Is Acts 5:17-42 antisemitic or philosemetic? One could easily argue Luke portrays the Council in a negative light and it is therefore antisemitic. Remember this was a Jewish dispute within a council comprised of Sadducees and Pharisees interacting with Jewish disciples of Jesus. The Sanhedrin Council for the most part did persecute the apostles (who were also Jewish). However, in Acts 5:33-42, Gamaliel who is still esteemed today and was taught by Hillel, urged the Council to leave the disciples alone. He reasoned that if the plan or work was from man it would come to nothing (Gamaliel cites the cases of Theudas and Judas of Galilee) but if it were of God they could not overthrow it, lest they try to contend with God.

Does Luke portray all the Pharisees as opposed to the gospel? No. Later in the Jerusalem Council in Acts 15:5 some of the Pharisees were believers in Jesus, though there arose a dispute as to whether Gentile believers would be required to be circumcised and to keep the law of Moses. When Paul addresses the Jerusalem mob in Acts 22:2-3, he addressed them in Hebrew stating, “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our father’s law, and was zealous towards God as you all are today.”

In Acts 23 Paul appeared before the Sanhedrin Council and when he perceived that they consisted of Sadducees and Pharisees, he appealed to his credentials as a Pharisee and that he was being judged regarding the resurrection of the dead. The Sadducees denied a bodily resurrection although the Pharisees believed they would be resurrected, so in that instance their response was reminiscent of Gamaliel. “Then there arose a loud outcry. And the Scribes of the Pharisees party arose and protested, saying, “We find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God.” (Acts 23:9)

Response to Paul’s Ministry

In the book of Acts, Paul consistently reasons in the synagogues and reaches out to his fellow countrymen first and then the Gentiles. Some Jewish hearers respond to the gospel favourably whilst others oppose him. Does this mean that the book of Acts is antisemitic? No. Paul’s commission is to share the gospel to Gentiles, kings and the children of Israel (Acts 9:15) and he receives a mixed response.

Paul commenced in Damascus and proved to the Jews that Jesus is the Messiah (Acts 9:22). After many days, the Jews plotted to kill him, though the disciples helped him to escape (Acts 9:23-25). Then in Jerusalem Paul disputed with the Hellenists (Greek speaking Jews) and they attempted to kill him. This does not appear to put the Jewish people in Damascus and Jerusalem in a good light. However we read in Acts 9:31 that the churches throughout all Judea, Galilee and Samaria were edified and they were multiplied. At this stage, almost all individuals in those churches were Jewish. Some responded to the gospel whilst others oppose them. Then in Acts 10-11 the Gentiles are received into fellowship.

In Antioch, predictably there was both blessing and conflict. Many of the Jews and devout proselytes followed Paul and Barnabas (Acts 13:43), though other Jews were filled with envy and opposed the things spoken by Paul (Acts 13:45). In Iconium the disciples went to the synagogue and a great multitude both of the Jews and Greeks believed (Acts 14:1). However in the following verse, “But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brethren (Acts 14:2) and Jews from Antioch and Iconium stoned Paul supposing he was dead (Acts 14:19).

At the Jerusalem Council in Acts 15 there was a dispute concerning whether Gentiles had to be circumcised and keep the law of Moses to be saved. It was graciously decided that Gentiles should not be given a burden they themselves struggled to bear so that those who are turning to God should abstain from things polluted by idols, sexual immorality, things strangled and from blood (Acts 15:19-20).

Someone may state that the Jerusalem Council was opposing circumcision. Not at all. In the next chapter, Paul meets Timothy who had a Jewish mother and Greek Father, so he circumcised him for the sake of the Jews within the region of Derbe, Lystra and Iconium (Acts 16:3).

When Paul entered Thessalonica, he reasoned in the synagogue from the Scriptures and some of the Jews were persuaded, a great multitude of the devout Greeks and not a few of the leading women (Acts 17:1-4). But the Jews who were not persuaded gathered a mob and attacked the house of Jason (Acts 17:5-9).

Following that, Paul went to Berea where they were more noble minded and searched the Scriptures to determine if what Paul was saying was true. Many Jewish people believed and not a few of the Greeks and prominent women as well as men (Acts 17:10-13). It is wise to consider what the Bible teaches, rather than what does my faith community profess. However, the Jews from Thessalonica came there also and stirred up the crowds.

At Corinth, again there was a mixed response. Paul reasoned in the synagogue every Sabbath and persuaded both Jews and Greeks. Some of the Jewish people opposed Paul and blasphemed, so Paul stated he would go to the Gentiles. Nonetheless Paul entered the house of a man who worshipped God and his house was next to the synagogue. Crispus was the ruler of the synagogue and he and his household believed in the Lord (Acts 18:1-8). Paul continued teaching the word of God though he again faced Jewish opposition. Paul then went to Ephesus reasoning daily in the school of Tyrannus for two years with both the Jews and Greeks (Acts 19:8-10). In Greece, Paul also faced significant opposition (Acts 20:3) before he would again be arrested and speak in front of the Sanhedrin and later, the Roman authorities.

Conclusion

There were numerous complicated internal Jewish theological disputes in the Ancient World and if one were to read ‘the Jews’ as Jewish people ubiquitously, one could easily conclude that Acts is anti-Semitic. That would be a grave error as history has sadly shown us. But when one considers the context and perspectives of the respective groups represented and the message presented in Acts, it is clear the book of Acts is not anti-Semitic but actually, philosemitic. The gospel was taken by Jewish people concerning a Jewish Messiah to Jewish people first and then Gentiles were also graciously received. The Jewish Messiah came to save both Jews and Gentiles from their sin and the wrath of God by making atonement through His blood that we may be reconciled to God and have peace with Him and each other.


[i] https://messiahprophecyandhistory.co.uk/2024/04/22/more-on-the-jewish-setting-of-johns-gospel-context-vocabulary-and-audience/ .

[ii] Lloyd Gaston in Peter Richardson, with David Granskou, eds. Anti-Judaism in Early Christianity. Vol. 1 Paul and the Gospels (Wilfrid Laurier University Press, 1986), 127-153.  For footnotes consult the original

[iii] David H. Stern Jewish New Testament Commentary (Jewish New Testament Publications Inc.,1992; Clarksville), p222