Just prior to Christ’s ascension the disciples were still expecting the Old Testament kingdom of Israel to be restored.  That expectation is a clue that the disciples were probably still observing the laws of the Torah.  As Jews they knew that the restoration of the kingdom of Israel was dependent on Israel’s obedience to the law.

Acts 1:12  Then they returned to Jerusalem from the hill called the Mount of Olives, a Sabbath day's walk from the city.

When Luke wrote this story many years later, he was still measuring distances according to the traditional Jewish Sabbath laws. He wrote the book of Acts sometime after the final events of Acts had taken place - probably in AD 63 or 70.

The Feast of Pentecost was one of the seven annual religious festivals of the Jews (Lev. 23:15-21).   Pentecost, which means "fiftieth", occurred exactly fifty days after the Day of the Wave Sheaf (which was after Passover during the Feast of Unleavened Bread).  The Feast of Pentecost commemorated God's giving of the law at Mt. Sinai 50 days after the Israelites escaped from Egypt following the first Passover.  Pentecost also marked the beginning of the wheat harvest in the spring.  Special offerings of wheat bread, baked from the first wheat of the harvest, were brought to the Lord.  No regular work was done, and a sacred assembly was held at the Temple. 

When the Holy Spirit was poured out on the believers it is likely that they were meeting somewhere in the Temple precincts to observe the Feast of Pentecost.  Luke tells us that after the ascension of Jesus (just 10 days before Pentecost), the believers "stayed continually at the temple, praising God." (Luke 24:53)   Luke says that following Pentecost, "Every day they continued to meet together in the temple courts."( Acts 2:46)  The use of the word "house" in Acts 2:2 doesn't necessarily exclude the meeting rooms that were available around the Temple courtyard -- that particular Greek word for "house" is sometimes translated as "temple".

Christ's death as the Lamb of God coincided exactly with the Feast of Passover.  The significance of the Old Testament Feasts did not end there.  God also chose to commemorate the Feast of Pentecost by pouring out the Holy Spirit on that day. So this Feast that marked the beginning of the wheat harvest coincided exactly with the beginning of the harvest of souls under the influence of the Holy Spirit.   Some of the other Feasts incorporate themes and imagery of events that are not yet completed -- judgment and redemption.

Acts 2:5  Now there were staying in Jerusalem God-fearing Jews from every nation under heaven.
Acts 2:14  Then Peter stood up with the Eleven, raised his voice and addressed the crowd: "Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say.

Peter was speaking to Jews from all over the world that had come to Jerusalem to observe the Feast of Pentecost.  Now if Christ had already done away with these feasts, this would have been a great time for Peter to explain to all these people that they no longer needed to waste their time and resources coming to Jerusalem for the feasts. But in his sermon Peter did not even allude to any such changes to the law.

Acts 2:41 Those who accepted his message were baptized, and about three thousand were added to their number that day.

When these people were convicted by the Holy Spirit, there was no need for them to abandon their Jewish faith. They simply accepted Jesus as the Messiah that had been foretold in the Jewish Scriptures. 

These first Christians didn't go off by themselves to worship away from the noise and bustle of the Jewish temple. Rather, they continued to meet at the temple where the regular Jewish worship rituals and animal sacrifices were going on.

If the Christians were not living according to the Torah, why did they choose to meet in the very place where the Torah was still being taught and practiced? Actually, if the Christians had been breaking the Jewish religious laws they would not have been welcome in the temple courts, and they would not have enjoyed the favor of the other Jews who had come to the temple to worship.

Acts 3:12  When Peter saw this, he said to them: "Men of Israel, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk?

Here again Peter has the people’s attention.  If he believed the Jews were wasting their energy observing the laws of the Old Testament, he could have told them so. But he didn't. 

Acts 5:11-13  Great fear seized the whole church and all who heard about these events. The apostles performed many miraculous signs and wonders among the people. And all the believers used to meet together in Solomon's Colonnade. No one else dared join them, even though they were highly regarded by the people.

The Christians continued to meet at the temple and they were still respected by the Jewish worshippers that came to the temple to offer sacrifices. That makes it evident that the apostles were not preaching in opposition to the rituals of the temple.

Acts 5:19, 20  But during the night an angel of the Lord opened the doors of the jail and brought them out. "Go, stand in the temple courts," he said, "and tell the people the full message of this new life."

The angel instructs the apostles to preach at the temple the full message of the new Christian life. If the Torah had been annulled and Christians were not supposed to observe its laws any more, the apostles would have started teaching that message in the temple courts. But they didn't. At least Luke didn't record it. Nor did he record any temple riots, which such a message surely would have caused.  Later Stephen was falsely accused of speaking against the law, and certain Jews stirred up the people against him.  If the apostles had actually been speaking against the Law of Moses, the people would have stirred themselves up against the apostles.

Acts 5:34  But a Pharisee named Gamaliel, a teacher of the law, who was honored by all the people, stood up in the Sanhedrin and ordered that the men be put outside for a little while.
Acts 5:38-40  Therefore, in the present case I advise you: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God." His speech persuaded them.

By this time the apostles were well known in Jerusalem. If they were not living according to the Torah, the people would have known about it. Gamaliel said, "If it is from God … you will only be fighting against God".  It’s highly unlikely that Gamaliel would have been able to convince the rest of the Jewish Sanhedrin that Torah-breaking men might possibly be working for God. To illustrate how unlikely this was, you might try going down to your local Jewish synagogue and in less than 5 minutes (or 5 months) persuade the Jewish elders and rabbis that the pastor of your Christian church has a valid work to do for God preaching at the synagogue, and that if the synagogue leaders resist that work they might be fighting against God.

Acts 5:42  Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Christ.

The apostles continued to go to the Jewish temple to teach that Jesus was the long-awaited Messiah of the Jews.

These are the men chosen by the church to be deacons. Notice that Nicolas is described as a convert to Judaism. The Christians weren't called Christians yet, so we can't expect Luke to describe Nicolas as a convert to Christianity.  However, it is apparent that the Holy Spirit and the apostles didn't consider the Jewish religion an obstacle to Christian believers.  The rest of the deacons were Jews too.

The enemies of Stephen would not have needed the false witnesses if Stephen had been disobeying the laws of the Old Testament.  In that case, truthful witnesses would have easily condemned him before the Sanhedrin.  The fact that they needed false witnesses to accuse Stephen implies that he was actually obedient to the laws of the Torah. 

Acts 7:1,2  Then the high priest asked him, "Are these charges true?"  To this he replied: "Brothers and fathers, listen to me! The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he lived in Haran.

This is Stephen’s opportunity to explain to the Jewish leaders any changes that Jesus made to the laws that Moses handed down.  The false witnesses brought up the topic of disputed laws and changed customs, and the high priest asked if it was true.  In answering the question Stephen reviewed the Old Testament history, but he did not say anything that could be understood as being critical of Old Testament laws, nor did he indicate that any changes were made to those laws. In fact, Stephen described the writings of Moses in a rather positive manner -- “[Moses] received living words to pass on to us.” (Acts 7:38) 

Stephen did say one thing that might be construed as speaking against the temple. Regarding Solomon’s temple he said, "However, the Most High does not live in houses made by men.” (Acts 7:48) and he quoted from Isaiah 66 to support his point.

Christianity was referred to as “the Way”.  It is significant that Saul went to the Jewish synagogues rather than to churches in order to find the Christians.

Acts 22:19  "'Lord,' I replied, 'these men know that I went from one synagogue to another to imprison and beat those who believe in you.’”
Acts 26:11  Many a time I went from one synagogue to another to have them punished, and I tried to force them to blaspheme. In my obsession against them, I even went to foreign cities to persecute them.

In order to worship or teach in the synagogues, the Christians would have needed to observe the Jewish Sabbath as well as enough of the other Old Testament laws to be accepted as Jews in the synagogues.  Since Saul needed to force the Christians to blaspheme, it is likely they weren’t guilty of intentionally breaking any of the laws of the Torah.

According to one of the traditional laws of the Jews, it is considered blasphemous to say God’s personal name, “Yahweh” (or perhaps “Jehovah”).  This tradition may have been copied from the Babylonians while the Jews were in captivity.  Since that tradition is contrary to the Old Testament teachings, it is likely that Jesus and his followers did not adhere to it.

Later, Paul (Saul) includes important details about Ananias as he retells the story:

Acts 22:12  “A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there.” 

The law that Paul mentions here was undoubtedly the law of Moses because Paul was defending himself before a crowd of  Jews who would not have accepted any other law as valid.

It is evident that Ananias was not just an oddball among the Christians because he was highly respected by all the Jews in Damascus.  At that time all the Christians were Jews, and in Damascus the Christians met in the synagogues with the Jews.  Ananias had the respect of both the Christian Jews and the non-Christian Jews.

God also approved of Ananias.  Out of all the available Christians, Ananias was selected as the one to restore Saul’s sight, baptize him with the Holy Spirit, and commission him as an apostle.

The description of Ananias as a "devout observer of the law" clearly confirms what could only be inferred from the earlier evidence in Acts – the followers of Jesus had not yet abandoned the observance of Old Testament laws.

The NIV Study Bible acknowledges that as a Christian Paul observed the Old Testament laws.  In the study helps for 1 Corinthians 9:20 the authors say, "For the Jews sake Paul conformed to the Jewish law."

Acts 9:19-20  and after taking some food, he regained his strength. Saul spent several days with the disciples in Damascus. At once he began to preach in the synagogues that Jesus is the Son of God

Saul joined the Christians at the Jewish synagogues and proclaimed the Gospel of Christ.  A man who was not observing the Torah would not have been allowed to preach in the synagogues.

As a believer, Saul’s appearance and behavior had not changed noticeably. At least the other believers couldn't see the difference from a safe distance.

The Torah required Israelites to wear tassels on their clothing as a reminder of the commands of the Lord. (Num. 15:38)  If Saul had removed those tassels from his clothes when he became a Christian, it seems the disciples would have noticed that change.  However, if Saul had removed the tassels from his clothes he wouldn’t have been as welcome at the temple or in the Jewish synagogues.

Acts 22:17-18  "When I returned to Jerusalem and was praying at the temple, I fell into a trance and saw the Lord speaking. 'Quick!' he said to me. 'Leave Jerusalem immediately, because they will not accept your testimony about me.'

After becoming a Christian, Saul still went to the Jewish temple to pray.  Although the veil of this temple had been supernaturally torn at the moment when Jesus died a few years earlier, it is evident that the Lord still met with those who came there to worship.

Even though the voice repeatedly tells him to eat, Peter refuses and replies, “ Surely not, Lord!  I have never eaten anything impure or unclean.”  This clearly shows that Peter had been faithfully obeying the Old Testament guidelines regarding unclean and clean (or kosher) foods.

This also shows that Peter did not believe or practice what some people assume Jesus was teaching in Mark 7:19, where Jesus supposedly declared all foods “clean”.  Using a literal translation to study that passage in context shows that Peter was correct.  That’s not surprising since Peter was actually there while Jesus was teaching.  The issue in Mark 7 was a ceremonial washing of hands, which was one of the “traditions of men” that the Jews had added to the commands of God.  The food in question in Mark 7 was already kosher. 

Peter’s vision is sometimes interpreted to mean that God was at this time doing away with the regulations in the Torah regarding clean and unclean foods.  Such an interpretation does not agree with Peter’s interpretation of the vision in verses 28 and 34.

Acts 10:22  The men replied, "We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to have you come to his house so that he could hear what you have to say."

Cornelius was apparently already acquainted with the Jewish laws.

Acts 10:28  He said to them: ”You are well aware that it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure or unclean.”

Peter’s interpretation of the vision did not relate to food at all – it was about people.  When Peter returns to Jerusalem later, it is evident that he had not started eating “unclean” foods.

Obviously Peter was still carefully observing the Jewish laws -- it took a special vision from God to make him willing to come to Cornelius’s house. The law that prohibited associating with Gentiles was not even a part of the Torah -- it was apparently one of the regulations that had been added by the Jews.

Acts 10:34-35  Then Peter began to speak: "I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right.

Peter again stated what he had learned from the vision. The vision was about people, not food.

Acts 10:45  The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles.

Up until this time, all of the Christian believers had been either Jews or Gentiles that had fully converted to Judaism.

Acts 11:1-3  The apostles and the brothers throughout Judea heard that the Gentiles also had received the word of God.  So when Peter went up to Jerusalem, the circumcised believers criticized him and said, "You went into the house of uncircumcised men and ate with them."

The believers in Jerusalem were concerned that Peter was not properly observing the Jewish laws.  Notice that Peter was criticized, not for the food he ate, but for the people he had associated with.

Acts 11:17-18  So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God?"  When they heard this, they had no further objections and praised God, saying, "So then, God has granted even the Gentiles repentance unto life."

The believers in Jerusalem concurred with Peter’s explanation of the events.  No mention was made of any changes to the Torah’s instructions regarding clean foods. 

 To the Gentiles

 In prison for the feasts

First missionary journey of Paul and Barnabus

The dispute in Antioch

 The Council in Jerusalem

Circumcision of Timothy

The Old Testament writings were the only Scriptures available at that time.  So the Bereans used the Old Testament to evaluate Paul's teachings to see if they were true.  Paul's teachings must have agreed entirely with the Torah and the rest of the Old Testament Scriptures, otherwise those Bereans would have rejected Paul's gospel.

Acts 17:1-2  When they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.  As his custom was, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures,

Acts 18:4-8  Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks.

Acts 18:19  They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews.

Although it is not certain what kind of vow Paul had made, the cutting off of the hair was typical of the Nazirite vow (Numbers 6).  Later Paul could have fulfilled the parts of his vow that required making offerings at the temple in Jerusalem. (Acts 21:26 )

Paul was willing to go out of his way to observe the Jewish feasts.  This reference to the feast is omitted in some modern versions of the Bible.

Paul's companions Priscilla and Aquila found Apollos speaking in the synagogue.  It was not unusual for Christians to worship and speak in the Jewish synagogues, even though they would be expected to live according to the Old Testament regulations.

During the two years that Paul taught in Ephesus the Jews continued to come listen to Paul's teaching.  Most of the Jews would have stayed away if Paul had been teaching in opposition to the Torah.

The Feast of Unleavened Bread lasts seven days and comes right after the Passover in the spring.  The mention of the feast here indicates that Paul and his companions probably observed it.  They were traveling in a country where there would be little reason to use a Jewish feast as a time reference, unless they celebrated it.  If they had not celebrated the feast, Luke could have easily added a clarifying phrase like "which we no longer observed".  There is no such clarification anywhere in Acts.

The resurrection of Jesus came right during the Feast of Unleavened Bread, so it is significant to notice that Luke did not write "we sailed from Philippi a few days after Easter."  If the Christians had actually been ignoring the Old Testament feasts, Luke would have mentioned the celebration of the resurrection rather than the Feast of Unleavened Bread.

This is the only passage in Acts that mentions Sunday or the first day of the week.  Because each Jewish day started and ended at sundown, this meeting probably occurred on a Saturday night, after the Sabbath had ended.  In the New English Bible this verse reads, "On the Saturday night, in our assembly for the breaking of bread, Paul, who was to leave next day, addressed them, and went on speaking until midnight."  So Paul probably spent that particular Sunday traveling rather than worshipping.

The Feast of Pentecost was one of the three times each year when the Israelites traveled to Jerusalem to worship at the temple.  Paul evidently wanted to participate in the Feast of Pentecost.  Later, while he was on trial before governor Felix, Paul clearly stated the reason he had traveled to Jerusalem at the time of the Feast of Pentecost: "You can easily verify that no more than twelve days ago I went up to Jerusalem to worship." (Acts 24:11)

James couldn't have made it any plainer that at this time the Christian believers in Jerusalem were eagerly observing the law.  

The attitude of these believers toward the law may have been caused by their acceptance of the new covenant that was promised by God through Jeremiah the prophet:  "I will put my law in their minds and write it on their hearts." (see Jeremiah 31:31-33)  These believers may also be an example of "the obedience that comes from faith" that was the goal of Paul's apostleship. (Romans 1:5) 

The Jewish people in Jerusalem had known about Paul before he was a Christian and about his reputation as a strict Pharisee.  They also knew that Paul left Jerusalem and was no longer cooperating with the Sanhedrin and the leading Pharisees.  Rumors concerning this significant change would have circulated among the Jews during the years that Paul had been away from Jerusalem. Rumors had probably also come to Jerusalem from the Jews in other areas where Paul was working. But now many of the Jews in Jerusalem had become Christians.  They were zealous for the law and had doubts about Paul because of what they'd heard about him over the years.

James and the apostles who were acquainted with Paul knew that the reports were false.  If Paul joined in the purification rites it would be obvious to everyone that Paul was living in obedience to the law.

Paul did join in the purification rites.  As far as we know, he was completely willing to do so. 

So today everyone should know that Paul himself was living in obedience to the law of Moses.  There was no truth in the rumors that Paul was teaching people to turn away from Moses. 

Unfortunately, some people would rather portray Paul as a clever hypocrite - acting like a Christian when he's with Christians, acting like a Jew when he's with Jews, and acting like a Gentile when he's with Gentiles - as if Paul might gain some missionary advantage by doing so.  We know that Paul did not approve of that kind of hypocrisy because he had publicly rebuked Peter for such behavior. (see Galatians 2:11-14)

If Paul had been in the habit of disregarding the law of Moses, it would have been deceitful for Paul to join in the purification rites knowing that everyone would think he had been living according to the law.  It also would have been deceitful for James and the elders to recommend a course of action that would have intentionally misled the believers in Jerusalem.

Acts 21:25  As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality."

James reaffirmed the decision reached in Acts 15 that Gentile converts were to follow the Torah requirements for foreigners in Israel, but were not required to be circumcised as adults.

The King James Version includes the phrase, "that they observe no such thing."  If this phrase was in the original manuscript of Acts, it could have referred to the law, to the purification rituals, or to the practices falsely attributed to Paul -- turning away from Moses, neglecting to circumcise the children, and abandoning the Jewish customs.

Acts 21:26  The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them.

If the vow Paul took in Acts 18:18 was a Nazirite vow (Numbers 6), these purifications rites and offerings would have fulfilled the parts of his vow that could only be accomplished at the Temple in Jerusalem.

It had been more than twenty-five years since Jesus had died, yet it was still acceptable for Christians to go to the Jewish temple to worship and take part in the rituals.  This was Paul's final visit to Jerusalem -- he would soon become a prisoner.   The last place he went as a free man was to the Jewish temple to worship.

Paul was not the only one who had traveled to Jerusalem for the Feast of Pentecost.  Some of the Jews from Asia recognized Paul.  Although their accusations against Paul were false, the temple riot (described in subsequent verses) illustrates the enthusiasm with which the Jews protected the temple from those who were suspected of defiling it. 

Many Christians today could say with all honesty the same thing that Paul said.  However, a few moments later Paul also states that he is a Pharisee.  That defines much more clearly what he and the Sanhedrin understood as his duty to God.

Acts 23:2-5  At this the high priest Ananias ordered those standing near Paul to strike him on the mouth. Then Paul said to him, "God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!"  Those who were standing near Paul said, "You dare to insult God's high priest?"  Paul replied, "Brothers, I did not realize that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'"

Paul implies that he would not have disobeyed the Torah by insulting the high priest if he had known Ananias was the high priest.

Acts 23:6  Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead."

Although Paul evidently said this in order to take advantage of the dissension between the Pharisees and Sadducees, it would not have worked if Paul had not been living in accordance with the law of Moses.  In that case, it would probably have been laughter, rather than a dispute, that broke out in the Sanhedrin when Paul claimed to be a Pharisee. 

Acts 23:9  There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. "We find nothing wrong with this man," they said. "What if a spirit or an angel has spoken to him?"

Although the Asian Jews had made serious charges against Paul, there was enough evidence to show that Paul's claim to being a Pharisee was valid. Some of the Pharisees declared, "We find nothing wrong with this man."  It is doubtful they would have said this about a man who was not following the teachings of Moses.  The passages following this show how determined the Jews were to be rid of Paul, which makes this vindication of Paul by some of his enemies even more significant.

Although some Christians today are critical of Paul's choice to go through the purification ritual which led to his arrest at the Jewish temple, the Lord apparently does not share that opinion at all.  In Jerusalem Paul had testified as a Torah-observant believer in Jesus, deliberately making it clear to all that he upheld the law of Moses.

The Jews considered Paul to be a leader of the Nazarenes, which was a sect of Judaism.  History records that the sect of the Nazarenes accepted Jesus as the Messiah and continued to observe the laws of Moses. The sect existed in the synagogues until at least the fifth century.

Acts 24:12-16  My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city.  And they cannot prove to you the charges they are now making against me. However, I admit that I worship the God of our fathers as a follower of the Way, which they call a sect. I believe everything that agrees with the Law and that is written in the Prophets,  and I have the same hope in God as these men, that there will be a resurrection of both the righteous and the wicked.  So I strive always to keep my conscience clear before God and man.

Paul denied most of the charges against him, but he did not deny being a Nazarene or a follower of the Way, which the Jews called a sect.  Apparently Paul also considered Christianity to be a part of the Jewish religion.

Paul clearly states, "I believe everything that agrees with the Law and the Prophets."   The "Law and the Prophets" was the term the Jews used for the Old Testament Scriptures.

Acts 24:17-18  "After an absence of several years, I came to Jerusalem to bring my people gifts for the poor and to present offerings. I was ceremonially clean when they found me in the temple courts doing this. There was no crowd with me, nor was I involved in any disturbance.

Paul describes himself as "ceremonially clean" according to the Torah.  Paul evidently was not afraid to comply with some of the ceremonial laws.

Paul plainly testified that he had done nothing wrong against the law of the Jews.

Apparently Paul's behavior had been fairly consistent ever since he was a child.  If Paul was no longer living as a Pharisee, then what he said about being a Pharisee would have been rather irrelevant. The Jews had not accused him for things he had done before he became a Christian.

It's not likely that Paul would have invited the Jews to verify that he lived as a Pharisee unless he was still living as a Pharisee. The Jews would have been eager to challenge, rather than verify, Paul's testimony.

Notice that Paul says, "our religion" instead of "their religion".  Paul still thought of himself as a part of the Jewish religion.

Acts 26:20  First to those in Damascus, then to those in Jerusalem and in all Judea, and to the Gentiles also, I preached that they should repent and turn to God and prove their repentance by their deeds.

This is an unusual summary of Paul's preaching.  Although Paul preached salvation by grace, he also taught that there was a proper place for the deeds that resulted from repentance and a relationship with God.

Acts 26:28  Then Agrippa said to Paul, "Do you think that in such a short time you can persuade me to be a Christian?"  Paul replied, "Short time or long--I pray God that not only you but all who are listening to me today may become what I am, except for these chains."

Sometimes people assume that Paul continued following the laws of Moses only because of his unique role as an apostle to both Jews and Gentiles.  Notice, however, that Paul's prayer was for everyone listening to become, not just a Christian as Agrippa suggested, but a Christian specifically like Paul himself.  Paul believed that he was an appropriate role model for all Christians, whether they were Gentiles or not.  He wrote, "Therefore I urge you to imitate me." (1 Corinthians 4:16)  and  “Follow my example, as I follow the example of Christ.” (1 Corinthians 11:1)

A footnote in the NIV Bible says "the Fast" refers to the Day of Atonement.  This feast occurred in the fall and was the only Jewish festival that involved fasting.  When Luke wrote the story of Acts, he expected that Christians who later read the story would be familiar with the Fast and know what time of year it occurred.  That would not be likely unless they continued to observe the Fast.

Nearly at the end of his life and ministry, Paul declares to the Jewish leaders in Rome that he has done nothing against the Jews or against their customs.

It was sometime after the book of Acts was completed that Christians began to turn away from following the Old Testament.