Introduction to the book of Acts
YOU WILL BE MY WITNESSES
“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.” Acts 1:8
The book of Acts is unique in the New Testament. It covers the period from Jesus’ ascension until Paul arrives in Rome. Many of the facts of what happened during that time can only be found here. Acts thus serves as a crucial historical bridge between the four Gospels and the Epistles. It shows us how God anointed the apostles and other believers with the Holy Spirit to spread the gospel of Jesus to the ends of the earth. In this introduction we want to examine some critical aspects of this fascinating book of the Bible.
The Unity of Luke and Acts
To begin with, there is external (extra-Biblical) evidence for the unity of Luke and Acts. According to church history, Luke and Acts were originally one document circulated among the churches. It was called “A History of Christian Origins.” Later, Matthew, Mark, Luke and John were combined together as one unit, called “The Four Gospels,” and the book of Acts was circulated separately.1
There is also ample internal evidence for this unity, such as a common recipient–Theophilus, similar themes, and usage of language, etc. Both books highlight the importance of the city of Jerusalem as a place where God fulfills his promises in his salvation history (Lk 24:47; Ac 1:4,8). Both books tell us that Jesus brought “light to the Gentiles” and “glory to his people Israel” (Lk 2:32; Ac 13:46–47). Luke’s Gospel closes with Jesus’ promise of the Holy Spirit, and Acts opens with that promise being fulfilled. Acts strongly emphasizes the work of the Holy Spirit (e.g. 1:8; 28:25), and Luke’s Gospel does so as well (e.g. Lk 1:35; 24:29). Some other themes repeated in both books are: 1) prayer (e.g. Lk 1:10; 2:37; Ac 1:14; 2:42); 2) worship (e.g. Lk 2:37; 24:52; Ac 7:7; 27:23); 3) rejoicing (e.g. Lk 1:14; 24:52; Ac 5:41; 16:34); and 4) repentance and forgiveness (e.g. Lk 3:3; 24:47; Ac 2:38; 5:31; 26:18).2
Understanding the unity of Luke and Acts confirms the historical facts of what Jesus said and did, as well as the authenticity of the apostles who carried on his work. The message Jesus proclaimed in Luke is seen in the preaching of Peter and Paul in Acts, and his miracles also can be seen in the ministry of these two apostles. Luke and Acts both affirm God’s great love and desire to save all people of all nations; they also stress the need for repentance and warn of God’s judgment for those who don’t. Later in the early church, the book of Acts was key in refuting the Marcion heresy.3 Today some people proclaim a gospel of love only, ignoring the need to repent. But we are called to believe in and share the same Jesus and the same gospel of repentance and forgiveness declared by both Luke’s Gospel and Acts.
Title & Date of Writing
The unified version of Luke and Acts circulated among the early churches when it was first written, circa A.D. 62. The exact date of when these two books were separated remains unclear. But in the early second century Ignatius writes about four Gospels, including Luke, being circulated as a unit, suggesting that by then Acts had been separated as a distinct book. By the mid-second century, as the early church fathers in Rome began to deal with the Marcionite heresy, the book of Acts is mentioned on its own as a key historical reference. The church fathers’ writings indicate that they gave it the name “The Acts of the Apostles.” It also was referred to as “The Acts of the Holy Spirit.”4
Author
The New Testament contains ample evidence that Luke is the author of Acts. Acts opens with the words: “In my former book, Theophilus…” referring to Luke’s Gospel (Lk 1:3). In Acts chapters 16 and 20–21 the travel narrative uses the pronoun “we.” Most scholars believe that Luke joined Paul at Troas (16:11). In Lystra, Paul had been stoned and left for dead (14:19), and it is likely that on his later journeys he needed Luke’s services as a physician. It seems that Luke was originally from Syrian Antioch.5 Spending time with Paul and hearing him preach must have influenced Luke’s understanding of the gospel and led to their having an intimate friendship in Christ (Col 4:14; Phm 24; 2Ti 4:11). The early church fathers Irenaeus, Clement of Alexandria and Eusebius credit Luke as the author of Acts.
Other elements in the writing style of Acts point to Luke as its author. One is his use of medical terms, which he also employs in his Gospel. We see such terms in the descriptions of: the healing of a lame man at the Beautiful Gate (3:7–8); Ananias and Sapphira struck dead (5:5–6); Paul’s sight restored (9:18); Aeneas healed (9:3); Tabitha restored to life (9:40); Peter’s trance (10:10); the death of Herod (12:23); Elymas struck blind (13:11); the healing of the lame man in Lystra (14:8); Eutychus restored to life (20:8–9); the viper on Paul’s hand (28:3–6); the father of Publius healed (28:8). These medical terms lend further credence to Luke’s authorship of Acts.6
Genre and Style of Writing
Acts is an historical narrative which includes travel logs and sermons. It is not fabricated or exaggerated, but a record of actual people, places and events, carefully selected to highlight important themes. It is not a human, but a divine history pointing to God’s salvation. In the sermons in Acts we also see a strong interest in what God has been doing in history, beginning with Abraham and the fathers of the Jewish nation (2:29,30; 3:13,21–26; 7:1–47; 13:16–23). Acts includes large sections of Paul’s travels as a missionary, especially to Rome, as well as how he testified several times while on trial.
Acts includes dramatic descriptions of events (e.g. 2:1–12; 3:1–10) mixed with comedic relief (e.g. 2:13–15; 12:13–16; 14:11–13; 17:21; 19:13–16; 20:9–10), suggesting that it was intended to be read aloud. At the same time, its grammar and vocabulary indicate that the author was highly educated and was aiming for a literate audience.
Recipients
Luke addresses this document to Theophilus, whose name meant “lover of God.” Luke’s Gospel adds the words “most excellent.” He was likely a high ranking official in the Roman government. Acts mentions a number of other important officials: the Ethiopian eunuch (8:27), Cornelius the centurion (10:1 ff.), Sergius Paulus, the proconsul of Cyprus (13:7), and Gallio the proconsul of Achaia (18:12). Paul testifies before Governors Felix and Festus (23:26; 24:27), and King Agrippa (26:1). Paul also had a meaningful encounter with Publius, the chief official on the island of Malta (28:7). It suggests that Luke had in mind other leaders who may have been concerned about the spread of the gospel.
In Acts, the author Luke seems most keenly aware of ordinary people who love Jesus. He repeatedly calls them “the believers.”7 He describes their struggles and responses to events. He mentions several women, including Mary (1:14), Dorcas/Tabitha (9:36), God-fearing women of high standing (13:50), Lydia (16:14), quite a few prominent women (17:4,12), Damaris (17:34), and Priscilla (18:2). At that time women tended to be ignored and were not counted in record keeping. Luke also mentions “God-fearing” people who “worship” God.8 Among believers he especially addresses Gentiles, who need assurance that they belong in the Christian community.9
Purpose in Writing
There is an apologetic purpose in Luke’s writing, both for the gospel itself and for Christian ministry. He is careful to show how the gospel is deeply rooted in God’s promises in the Old Testament Scriptures and their fulfillment. This is repeated in all the major sermons proclaiming Jesus’ life, death and resurrection (e.g. 2:30,33,39; 3:8; 13:23,27,32–34; 26:7). Luke also describes the positive impacts of the gospel. It transforms idol worshipers into lovers of God. It impacts communities and changes them into places of love. Wherever the gospel was preached, there were violent reactions, but Luke attributes this not to the gospel itself but to the sinfulness of people. He explains why Jews tended to reject the gospel and why there were often such violent reactions. It was not because Paul and the others were trying to stir up riots (17:5; 19:40; 21:32). Roman officials may have worried that the gospel of Jesus would be destabilizing to society. Luke’s narrative in Acts shows that this was not the case. He writes in favor of judicial procedure (19:38) and was not opposed to local customs and established authorities.
Luke’s greatest purpose in writing Acts is to inspire missionary vision. This vision is first mentioned in our Lord Jesus’ promise to his apostles that they would be his witnesses “to the ends of the earth” (1:8). When the Holy Spirit comes, Apostle Peter proclaims that through the gospel of Jesus God will pour out his Spirit on all people and fill them with his vision (2:17,21). We see this vision for the world mentioned again in chapter 10 when Peter experiences the sheet full of animals coming down from heaven. God was telling him to share the gospel with the Gentiles, crossing cultural barriers, and especially, breaking the barrier of Judaism. When the Jerusalem Council heard the reports of how God was working among the Gentiles, James quoted Amos 9:11–12, describing God’s vision that “even all the Gentiles will bear my name” (15:20–21). God gave Paul a vision to bring the gospel to the people of Macedonia (16:9–10). Later, God inspired him with the vision to go to Rome to be a light to the Gentiles (19:21; 26:19). Luke wants his readers to see this great vision of God.
Interestingly, Luke leaves the ending of Acts open. Paul is simply awaiting trial before Caesar in Rome. During that time he proclaimed the kingdom of God and taught about the Lord Jesus Christ with boldness and without hindrance. This ending suggests that the gospel is still being preached and the Holy Spirit is still working mightily to this day. God is still seeking servants to work together with the Holy Spirit to bring people back to his kingdom.
Main Theme
Jesus’ words, “You will be my witnesses,” signal the main theme of Acts. Throughout the book the words “witness” and “testify” in relation to Jesus share the same Greek root10 and are repeated 28 times.11 All four Gospels show how God’s promise of salvation was fulfilled through Jesus’ suffering, death and resurrection (see especially Lk 24:44–47). Jesus’ purpose in choosing, training and commissioning his disciples as Apostles was to make them his witnesses (Lk 24:48). Before receiving the Holy Spirit, they were fearful, powerless and nationalistic (Ac1:6). After the Holy Spirit’s coming, they finally understood the meaning of Jesus’ suffering, death and resurrection and they could see what God wanted to do. Through the Spirit’s indwelling they became bold12 and could communicate the gospel clearly to all kinds of people. Through their witness the Holy Spirit gave birth to the early church, in which believers collectively lived as Jesus’ witnesses in spreading the gospel of the kingdom (2:42–47; cf. 11:19–25; 13:1–3; 15:1–35).
In Acts, Peter and Paul stand out as the two main witnesses of Jesus. Paul’s case is unusual because he had been a murderer of Christians, but Jesus chose even him to be his witness (9:15–16; 22:15). Other witnesses are Stephen and Philip (7:1–60; 8:5–40). This same Holy Spirit also made ordinary people his witnesses (4:31; 8:4; 11:19–21, etc.). The Holy Spirit enables believers to cross ethnic and cultural barriers to be his witnesses “in Jerusalem and in all Judea and Samaria, and to the end of the earth” (ESV; 1:8). Even when Apostle Paul was confined to his own rented house in Rome, he lived as Jesus’ witness (28:30–31). Jesus’ words “You will be my witnesses” have been speaking to his people throughout history. They still do so today, and will continue to do so until he comes again.
Major Topics
To understand the book of Acts as a whole, we also need to discover major topics that support its main theme. They are: the coming of the Holy Spirit, the gospel message and its effects, the birth and growth of the Christian church, the crucial role of the apostles’ ministry, and how the gospel spreads to the whole world, crossing cultures.
The coming of the Holy Spirit. Jesus commanded his apostles to wait in Jerusalem for the coming of the Holy Spirit as the Father had promised (Lk 24:49; Ac 1:4). He said to them, “...in a few days you will be baptized with the Holy Spirit” (1:5). After his ascension, the believers prayed together (1:14) and Matthias was chosen to replace Judas Iscariot (1:15–26). Then, on the day of Pentecost, God poured out his Spirit (2:1–13). In his first sermon, Apostle Peter explained that Christ’s pouring out of the Holy Spirit on all people is a sign of the last days (2:16–21,33 cf. Joel 2:28–32). In the Old Testament the Holy Spirit was given not to everyone but only to those who carried out special missions from God. But through Jesus’ death and resurrection the Holy Spirit now comes to dwell in all who believe in him. Ever since then the Holy Spirit has become the main actor in carrying out God’s salvation work. That is why this book has been called, “The Acts of the Holy Spirit.”
Not only the apostles but also ordinary believers received the Spirit. Apostle Peter proclaimed, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and all who are far off—for all whom the Lord our God will call” (2:38–39). Beginning with those gathered from all nations in Jerusalem at Pentecost, and going on to many others, such as the Ethiopian eunuch, the Samaritans, Cornelius’s household, the Ephesian disciples—all kinds of people received this wonderful gift.
But Acts warns us that the gift of the Holy Spirit is not a power that can be bought with money (8:18–20), nor is he someone we should try to deceive (5:3). The Holy Spirit is God, one of the three persons of the Trinity. In Acts, God the Holy Spirit speaks (1:16; 11:12; 13:2), he fills (2:4; 4:8,31; 9:17; 13:9,52), empowers (1:8; 10:38), chooses (9:15; 13:2) and guides (16:6–7; 20:22). He gives us boldness (4:29,31) and joy (2:28; 13:52; 16:34). He enables God’s people to go through persecution and hardships as Jesus’ witnesses (14:22).
The Book of Acts especially illustrates how the Holy Spirit guides believers to unexpected places and peoples to share the good news. The Spirit led Philip to the chariot of an Ethiopian eunuch (8:29). The Spirit led Peter to share the gospel with Cornelius the Gentile centurion (10:19), and to have no hesitation about it (11:12). The Spirit set apart Barnabas and Saul and sent them on their first mission journey to the Gentile world (13:2,4). The Spirit led Paul and his companions not to the province of Asia, but to Macedonia (16:6–10). Wherever they shared the good news, the Holy Spirit worked powerfully in people’s hearts. In effect, it was the Holy Spirit who carried the good news of Jesus to the ends of the earth. And it was the Holy Spirit who gave birth to the Christian church, a church filled with both Jews and Gentiles, with one Lord, Jesus Christ.
The gospel message and its effects. Acts contains several major gospel messages given by Peter and Paul.13 Though given in different contexts, these messages have common elements: Jesus is the Messiah, who fulfilled the Scriptures; he suffered and died on a cross, rose again from the dead, ascended into heaven, sits at the right hand of God, and will come again to judge the living and the dead; he gives the gift of the Holy Spirit to those who repent and believe. These messages especially emphasize the resurrection of Christ.14
This gospel message is absolute, unchanging and universally applicable to all people of all times. It is good news for anyone who trusts in Jesus, whether they be religious legalists, moralistic people, or those living in debauchery, worshiping idols. Even those who killed Jesus and persecuted his people can be saved through the gospel of Jesus. Salvation can be found only in the name of Jesus (4:12); it comes only by grace, not by works (15:9–11).
When the gospel is preached, people are changed by its power from the inside out. Families, communities, and cities also are changed. For example, the city of Ephesus was changed by the gospel (19:17–20). Instead of worshiping idols, people worship the living God. Their hopes are changed, from this world to the kingdom of God. They are no longer materialistic but willing to share. Those who had been self-righteous and condemning become gracious and loving. They become joyful and eager to serve the Lord and his people. In these ways God confirms the authenticity of the gospel.
The ultimate goal of the gospel is the kingdom of God, mentioned in Acts at both the beginning and the end (1:3; 28:23,31). As the gospel is proclaimed, the kingdom of God comes (8:12; 14:22; 19:8; 20:25). God drives out Satan’s power, brings us from darkness to light, and gives us a place in his kingdom (26:18). Paul repeatedly mentions his hope in the kingdom of God through the resurrection of Jesus (23:6; 24:15; 26:6–7; 28:20).
The birth and growth of the Christian Church. The book of Acts opens in Jerusalem (1:4,12). It was the place where Jesus had recently been crucified, a hostile place for anyone who followed him. But when the believers simply obeyed the command of Jesus and stayed there, God sent the Holy Spirit, who empowered them to overcome the hostile environment. Apostle Peter preached the gospel, 3,000 people were added to their number in one day, and the Christian church in Jerusalem was born.
Acts describes what this new church was like. Through the Spirit’s presence a beautiful new community was formed—a community devoted to the apostles’ teaching, to sacrificial sharing, prayer, worship, and the mission of sharing the good news of Jesus (2:42–47; 4:24–35; 11:20). The Holy Spirit enabled these believers to develop a Christ-like lifestyle, which Acts uniquely summarizes as “the Way” (9:2; 19:9,23; 22:4; 24:14,22). The Spirit equipped this new community to live as witnesses of Christ. As the apostles preached boldly in the name of Jesus, convicting the Jewish leaders in Jerusalem of the sin of crucifying him, hostility against the new church arose. But God blessed this church to become a model for all churches ever since. We see these characteristics repeated in the birth of the other churches Paul and his coworkers planted on his missionary journeys.
Acts also shows how God used persecution to help the church grow. When persecution broke out in relation to Stephen’s martyrdom, the believers were scattered throughout Judea and Samaria, and they preached the word wherever they went (8:1,4). More of these scattered believers went to Syrian Antioch and began telling Greeks the good news about Jesus; in this way the Antioch church was born (11:19–26). On Paul’s missionary journeys persecution played a significant role in moving him from city to city, and ultimately, to the Gentiles (e.g. 13:45–52; 14:5–7,19–20). Persecution still strengthens and refines our faith and enlivens our hope in the kingdom of God (14:22).
The importance of the apostles’ teaching and ministry. Wherever the gospel was preached, beginning in Jerusalem, and in Samaria, and on into Gentile territories, there was confusion about its power and message. In each place God used the apostles’ teaching and discernment to confirm the authenticity of the gospel and to lay a firm foundation for this fledgling movement of God’s Spirit.
The expression “the apostles’ teaching” is unique to the book of Acts (2:42; 4:2; 5:25,28,42; 13:12; et. al.). It is also referred to as “the way of the Lord” (18:25–26), “this new life” (5:20) and “a new teaching” (17:19). In fact it was the teaching the Lord Jesus gave his apostles (Lk 24:44; Ac 1:2). The apostles’ teaching focused on the gospel of Jesus Christ–his death, and especially his resurrection (1:22; 2:31; 4:2,33; et.al.; cf. 1Co 15:3–4). It helps us see how the whole Bible leads us to Christ (Jn 5:39–40). Any Christian church needs to be built on the teachings of Christ given through his apostles (Eph 2:20). Acts most frequently describes the apostles’ teaching as “the word,” “the word of God” or “the word of the Lord.”15 Whenever the word of God was taught, the faith of new believers was strengthened, leaders grew and the kingdom of God advanced. We see a focus on the apostles’ teaching in Jerusalem, Antioch, Corinth, Ephesus and finally in Rome (2:42; 6:2,4,7; 11:26; 18:9-11; 19:9–10; 28:31).
Acts highlights how God used the apostles’ ministry to plant and help churches grow. It is described as “this apostolic ministry,” referring initially to the Twelve Jesus had chosen and taught, who had lived with him and were eyewitnesses of his resurrection (1:25; cf. 1:2,21–22). In the new Christian community in Jerusalem, new believers devoted themselves to “the apostles’ teaching” (2:42). God worked powerfully there through the apostles’ ministry (2:43; 4:33; 5:12). The apostles were even arrested, jailed and flogged (5:18,40). When the apostles chose to give their attention to prayer and the ministry of the word, the word of God spread and the number of disciples increased rapidly (6:2–7). Later God used the apostolic teaching ministry of Paul and Barnabas to establish the church in Antioch (11:25–26; cf. 14:14). God blessed Paul’s faithful apostolic teaching ministry to establish churches in Corinth (18:7–11), Ephesus (19:8–12) and Rome (28:30–31).
Acts also describes how God used the apostles’ ministry to help people receive the Holy Spirit and to appoint leaders. The Twelve apostles prayed and laid their hands on the chosen seven in Jerusalem (6:6). Peter and John prayed and laid their hands on the new believers in Samaria, and they received the Holy Spirit (8:14–17). When the Risen Christ met Ananias and gave him direction, he placed his hands on Saul, and Saul received the Holy Spirit (9:10–19). Later, the apostles Paul and Barnabas (14:14) visited the new churches they had planted in Lystra, Iconium and Antioch, and with prayer and fasting, appointed elders (14:21–23). When Paul encountered twelve disciples in Ephesus, he placed his hands on them, and they received the Holy Spirit (19:1–7). God used Paul’s apostolic ministry in Ephesus to raise elders for that church (20:17–35).
Acts details how God used the apostles to encourage the spread of the gospel to new people and places. Peter and John blessed the new gospel work in Samaria (8:14). With the help of Barnabas, the apostles confirmed that Saul’s sudden conversion was authentic (9:26–28). It was a momentous affirmation of the man who would go on to his own apostolic ministry among so many Gentiles. God led the apostle Peter to share the gospel with the Gentile Cornelius and his household and to defend this new work of God (10:1–11:18; 15:7–11). God used Barnabas to encourage the new gospel work in Antioch (11:22–24). Later, the apostles in Jerusalem met together with the elders and the whole church to discuss the controversy over circumcision of new Gentile believers (15:2,4,6,22a). After coming to an agreement, the apostles wrote a letter for the Antioch church, telling them that circumcision was not necessary (15:23–29). The Gentile believers were glad for this encouraging letter, and the apostles’ decision was shared with the other new churches on the mission field (15:31; 16:4). The apostles’ discernment of the work of God’s Spirit was key to the church’s growth and the gospel’s spread.
How the gospel spreads everywhere, crossing barriers. Acts describes a number of barriers to the gospel. They were not just geographic, but barriers of language, ethnicity, culture, gender, religion, intellect and social class. It seemed impossible to break through these barriers. However, in Acts the gospel spread everywhere, even to Rome, crossing all these barriers through the work of the Holy Spirit. The language barrier is crossed when the Holy Spirit comes at Pentecost (2:1–11) The ethnic barrier is crossed when Philip preaches the gospel in Samaria (8:4–17). The racial barrier is crossed when Peter preaches the gospel to Cornelius the Roman centurion, and he and his household believe and receive the Holy Spirit. Two entire chapters (10–11) are devoted to covering this great event. On the mission field God leads Paul to share the gospel with both Jews and Gentiles (9:15; 13:46–48; 14:27). There is a beautiful work of God among new Gentile believers (15:12,14,17,19). The gender barrier is crossed when Paul shares the gospel with Lydia in Philippi, and she becomes a key supporter in the gospel ministry (16:14). Paul crosses the intellectual barrier when he shares the gospel in Athens (17:22–31). The religious barrier is crossed in Ephesus when idol worshiping people there accept the gospel (19:8–20). Class barriers are crossed when Paul does his best to share the good news of Jesus with even Governors Felix and Festus and King Agrippa (24–26). God opens a door to cross a vast cultural barrier when he brings Paul to Rome to share the gospel (28:11–31).
Other Features
Historical Accuracy. A distinctive quality of Acts is its historically accurate references to places, people, and details of Gentile religions. Scholars have identified 30 historically correct details in chapters 13–19 alone16. Among other details, it gives us the correct names of cities in Lyconia (14:6), Antioch, Derbe and Lystra (15:35–16:1), Philippi (16:13), Thyatira (16:14), Thessalonica (17:1), Athens (17:14), Corinth (18:4), and Ephesus (19:9). It tells distances between places (13:4–5; 16:11; 17:1,14). It correctly records the names of rulers such as the proconsuls Sergius Paulus and Gallio (13:7; 18:12), and others—Felix, Festus and Agrippa (23:24; 24:2,22,27; 25:1–12; 25:13 ff.; 26:1,30–32). It gives details about Gentile religions and philosophies, such as two Greek gods Zeus and Hermes who were especially worshiped in Lystra (14:12); Epicurean and Stoic philosophers (17:18); and the twin gods Castor and Pollux (28:11). Among ancient documents, this is a stunning amount of accurate historical data. Throughout the centuries the church has relied on the historical information in Acts to understand the New Testament as a whole.
Signs and Wonders. In Acts, when the gospel is preached, signs and wonders accompany it, just as in the ministry of Jesus (cf. 2:22; 15:12).17 Most famously, when the Holy Spirit comes, believers begin declaring the wonders of God in other languages they had not previously known (2:4,11). In Acts we see other signs and wonders in nature, such as a violent earthquake (16:25–26), being saved from a shipwreck (27:27–44), and Herod being eaten by worms (12:21–23). An angel releases Peter from prison (12:3–11). But most signs and wonders in Acts are in the sick being healed, just as in the ministry of our Lord (e.g. 5:16; 19:12; 28:9). God performs healings through all the apostles (5:12), including Stephen (6:8) and Philip (8:6–7). But they are highlighted in the ministries of Peter (3:1–10; 5:15–16; 9:32–35) and Paul (14:8–10; 16:16–18; 19:11–12; 28:8–9). God also works powerfully to authenticate their spiritual authority: through Peter’s rebuke, God strikes Ananias and Sapphira dead (5:1–10); through Paul’s rebuke, God strikes Elymas the sorcerer with blindness (13:8–11). Both Peter and Paul perform the greatest miracle, just as our Lord did–raising someone from the dead (9:36–42; 20:7–12). Finally, Paul’s own dramatic conversion stands out as a sign and wonder of the power of the gospel. When he encounters the Risen Christ, suddenly he is blinded for three days, then something like scales falls from his eyes (9:8–9,18). He is transformed from a scary man breathing out murderous threats against the Lord’s disciples to a man preaching fearlessly in the name of Jesus (9:1,21–22,27–28).
The significance of prayer. In Acts, Luke reminds us of the key role of prayer in the advancement of the gospel. In fact, prayer is essential to Christian life. It may appear powerless, but God uses prayer powerfully. Acts describes many kinds of prayer: united or corporate prayer (1:14; 2:42; 4:31; 12:5,12; 20:36; 21:5); devotional prayer (2:42; 6:4; 9:11; 10:9; 11:5); prayer asking for God’s leading (1:24); prayer in times of persecution and crisis (4:24–30; 12:5; 16:25; 27:29); prayer to serve God (3:1; 6:4; 13:3; 16:16); prayer to know God (10:1–2); prayer for a new believer to receive the Holy Spirit (8:15); prayers to commission leaders or missionaries (6:6; 13:3; 14:23); and prayers before healings or miracles (9:40; 16:26; 28:8). Sometimes prayer is accompanied by fasting (13:2–3; 14:23). In sharing the gospel God brings unlikely people together through prayer (10:2,4,9,30,31; 11:5; 16:13–15).
Barnabas, a man of encouragement. One figure who stands out in Acts is Barnabas. He is first mentioned at the end of chapter 4, when he sold a field he owned and brought the proceeds to the apostles (4:36–37). He revolutionized Christian living and fellowship. The apostles changed his name from Joseph to Barnabas, which means “son of encouragement.” In chapter 9 Barnabas appears again, after Saul’s conversion. When Saul attempted to join the disciples in Jerusalem, they were all afraid of him. But Barnabas brought Saul with him and introduced him to the Apostles. This enabled Saul to continue preaching boldly in Jesus’ name (9:26–28). Barnabas appears again in chapter 11, where the church in Jerusalem heard about the new work of God among Greeks in Syrian Antioch. The church in Jerusalem sent Barnabas there, who encouraged these new believers to remain faithful to the Lord. Barnabas went to Tarsus and brought Saul to the church in Antioch, and they taught a great many people for a year (11:22–26). Their coworking seemed like a small thing, but it turned out to be momentous for gospel history.
In 13:1, Barnabas is mentioned as one of the key teachers on an international team in Antioch. The Holy Spirit tells the church to set apart both Barnabas and Saul for missionary work (13:2–3). They did not choose this; it was God who brought them together. Barnabas co-worked with Paul on his first missionary journey. He went through all the hardships together with Paul (ch. 13–14). Both Barnabas and Paul are called apostles (14:14). In chapter 15 Paul and Barnabas go to the Jerusalem church to present the controversial issue of circumcising the Gentiles. They return to Antioch teaching and preaching God’s word, along with many others (15:35). At the end of chapter 15, their coworking relationship ends over their disagreement about John Mark. Barnabas chose to encourage John Mark. Later, John Mark wrote Mark’s Gospel. In hindsight, Luke highlights this man of God who was instrumental in launching Paul’s missionary career. Acts does not idealize the story of Barnabas’ coworking. But it helps us see how one person’s encouragement impacts people and history.
Paul’s missionary methods. In chapters 13–28 the main character in Acts is Apostle Paul. He and his team carried out four mission journeys throughout the Roman Empire, through which the door to the kingdom was opened to many. He set such a great example that people are still learning from him today. We observe the following relevant principles in and through Paul’s missionary life and ministry:
Paul was called and sent by Jesus as his chosen instrument with a specific mission as an apostle to the Gentiles (9:15; 13:47; 22:21; 28:28; cf. Ro 11:13; 15:16; Gal 1:1,11–17; 2:7,9);
Paul was commissioned and sent by the Antioch church (13:2–3);
In his missionary work Paul followed the Holy Spirit’s guidance and ministered to those in whom the Holy Spirit was working (16:6–7,14);
After planting churches, Paul went back to encourage and strengthen the believers, raise leaders and appoint elders (14:21–23; 18:23; 19:21a; 20:2);
Paul testified to the amazing grace of Jesus in his own life (22:4–16; 26:9–18);
Paul led an exemplary missionary life (Ac 20:17–38), seen especially in: how openly he shared his life; his humility, perseverance, and diligence in visiting people; how he was ready to sacrifice his own life for his God-given mission (see also 21:13); his bold teaching, even with tears; how he kept his life free from the love of money; and how he served and worked hard with his own hands in order to be a giver, not a taker, supporting himself primarily through tentmaking (18:3);
Paul co-worked with key leaders such as Barnabas, Silas, Timothy, and Priscilla and Aquila, et al.;
Paul developed a missionary strategy to plant churches in key cities, through which a large number of people in the surrounding area could also hear the gospel (19:1,8–10,21b);
Paul contextualized his message and his life (17:16–31; 21:23–24,26; cf. 1Co 9:19–23; Jn 1:14a);
Paul encouraged and developed unity among the churches by: reporting to his sending church in Antioch (14:27); collaborating with the Jerusalem church to build unity with new Gentile believers (15:1–2,22a,30–31; 16:4–5); taking Gentile converts in person to the Jerusalem church (20:3–4,16; 21:29); reporting to the Jerusalem church about God’s work among the Gentiles (21:18–20a); raising a relief offering among Gentile churches for the needy saints in Jerusalem (24:17; cf. Ro 15:25–27; 2Co 9:12–14).
Purpose of Our Study
The main purpose of our study is to learn how we can live as Jesus’ witnesses in our times. Many people say we are living in a post-Christian era in which the gospel is no longer relevant. We also live in a global society where we experience diversity of all kinds. Recently the global pandemic has infected people not only with a virus, but also with depression and fear. Acts is such a wonderful gift to us to inspire us that gospel work is not finished, nor is the work God gives his people to do. This gospel message preached in Acts still has power to change lives. The Holy Spirit is still working mightily, and God can still fill us with his vision and use us, no matter who we are or where we are, as Jesus witnesses.
Through this study, we want to learn how to preach the gospel, as well as how to cross all the barriers we still face in reaching people. Based on Luke’s purpose in writing, we want to be inspired with God’s vision–for ourselves, for our world and for the church. By learning how God worked through the first apostles, we want to gain a better sense of God’s work and history. And by learning the detailed facts in the book of Acts, we want to develop a much better foundation for understanding the Epistles of the New Testament. Finally, through this study we want to re-embrace the message of the gospel: the good news of repentance, forgiveness of sins, the gift of the Holy Spirit, and the living hope of God’s kingdom. We especially want to learn how the Holy Spirit works and how to rely on the Holy Spirit in our personal lives and ministry.
Outline
Jesus’ promise and the coming of the Holy Spirit (1:1-2:13)
Christ’s command to stay in Jerusalem and promise of the Holy Spirit (1:1-5)
Christ’s commission to be his witnesses to the ends of the earth (6-8)
Christ’s ascension and the promise of his second coming (9-11)
The apostles’ obedience, united prayer, Matthias added to the eleven apostles (12-26)
The Holy Spirit comes upon them in power at Pentecost (2:1-4)
God-fearing Jews of all nations hear the gospel in their own language (5-13)
In Jerusalem: the Apostles’ witness to Jesus (2:14-7:60)
Peter’s first sermon at Pentecost (2:14-47)
He expounds the coming of the Holy Spirit based on Joel’s prophecy (14-21)
He expounds the resurrection of Christ base on David’s Psalms (22-36)
His invitation to repent, believe and receive the Holy Spirit (37-41)
Beautiful Christian fellowship is born (42-47)
Peter and John witness to Jesus at the temple (3:1-26)
Peter heals a lame beggar in Jesus’ name (1-10)
Peter testifies that faith in the name of Jesus healed the man (11-16)
Peter testifies that Jesus is the Messiah and that we should listen to him (17-26)
Peter and John witness to Jesus to the Sanhedrin (4:1-37)
Peter and John boldly witness to the power of Jesus’ name to save (1-22)
Believers pray based on Psalm 2 to preach the gospel boldly (23-31)
Believers share everything in common (32-37)
Peter exposes hypocritical giving and a couple dies (5:1-11)
Apostles perform many signs and wonders (12-16)
Apostles preach the gospel to the Sanhedrin (17-42)
Stephen’s witness before the Sanhedrin (6:1-7:60)
Seven leaders are chosen for church administration (6:1-7)
Conspiracy against Stephen (8-15)
Stephen rebukes the Sanhedrin based on God’s history (7:1-53)
Stephen’s martyrdom (7:54-60)
In all Judea and Samaria: Philip’s witness, Saul’s conversion, Peter’s witness (8:1-12:25)
Philip’s witness in Samaria (8:1-13)
Peter and John help new believers receive the Holy Spirit (14-25)
Philip explains the meaning of Christ’s suffering to an Ethiopian eunuch (26-40)
Saul’s about-face conversion and initial witness (9:1-31)
The Risen Christ meets and commissions his enemy, Saul (1-19)
Saul proclaims Jesus the Son of God, the Christ (20-31)
Peter’s witness in Samaria and to the Gentiles (9:32-11:18)
Peter’s ministry in Lydda and Joppa (9:32-43)
Peter’s vision and preaching to Cornelius (10:1-48)
Peter’s message: God has accepted the Gentiles (11:1-18)
Barnabas and Saul’s witness in Antioch (11:19-30)
Herod persecutes the Jerusalem church (12:1-25)
James’ martyrdom and Peter’s miraculous escape (12:1-19)
Herod dies and the Christian fellowship grows (20-25)
To the ends of the earth: Paul’s missionary journeys and trip to Rome (13:1-28:31)
The first missionary journey (13:1-14:28)
On Cyprus: Barnabas and Saul display God’s power over sorcery (13:1-12)
In Pisidian Antioch: Paul proclaims the forgiveness of sins through Jesus (13-52)
In Iconium, Lystra and Derbe: new Gentile churches are established (14:1-28)
The Jerusalem Council (15:1-35)
The Jerusalem Council confirms Paul and Barnabas’ ministry (15:1-21)
The Council’s letter affirms that Gentiles need not be circumcised (22-35)
The second missionary journey (15:36-18:22)
Paul, Silas and Timothy strengthen the churches (15:36-16:5)
The Spirit leads Paul away from Asia to Macedonia (16:6-10)
In Philippi: unexpected conversion of Lydia and the jailer (11-40)
In Thessalonica: Paul’s powerful gospel work and opposition to it (17:1-9)
In Berea: Berean Jews search the Scriptures to confirm Paul’s message (10-15)
In Athens: Paul explains the Creator God sent Jesus to save people (16-34)
In Corinth: The Risen Christ tells Paul to stay and testify for 18 months (18:1-22)
The third missionary journey (18:23-19:41)
In Achaia: Apollos’ ministry with Aquila and Priscilla’s help (18:23-28)
In Ephesus: God blesses Paul’s daily Bible study for two years (19:1-22)
A riot caused by the idol worship business (23-41)
On the way to Jerusalem (20:1-21:16)
Paul forms a journey team to Jerusalem (20:1-6)
In Troas: God raises Eutychus through Paul (7-12)
In Miletus: Paul’s farewell speech to the Ephesian elders (13-38)
Paul reviews how he served the Lord with humility and tears (13-27)
Paul urges them to be shepherds of God’s flock (28-38)
In Caesarea: Paul, ready to die in Jerusalem for Jesus’ name (21:1-16)
Paul testifies in Jerusalem (21:17-23:11)
Paul tries to accommodate Jewish sensitivities but is arrested (21:17-36)
Paul addresses the crowd (21:37-22:29)
Paul describes how the Risen Christ changed him (21:37-22:16)
Paul explains why he went to the Gentiles and is almost flogged (17-29)
Paul defends himself before the Sanhedrin (22:30-23:11)
Paul testifies in Caesarea (23:12-26:32)
To Felix: Paul defends his faith in God based on Scripture (23:12-24:27)
To Festus: Paul appeals to go to Caesar (25:1-12)
To Agrippa: Paul urges him to repent and believe in Christ (25:13-26:32)
Paul testifies in Rome (27:1-28:31)
Paul’s voyage (27:1-28:10)
God’s mighty hand brings Paul and company through a storm (27:1-44)
On Malta: God’s protection and Paul’s healing ministry (28:1-10)
Paul’s ministry in Rome (28:11-31)
The believers warmly welcome Paul (11-16)
To the Jewish leaders: Paul proclaims the kingdom through Jesus (17-24)
To the Gentiles: Paul’s ministry in his own rented house (25-31)
F. F. Bruce, The Book of Acts in the NICNT series, (Grand Rapids, MI: Eerdmans, 1988), p. 3.↩
(Lk 1:10; 2:37; 3:21; 5:16; 6:12; 9:18,28,29; 10:2; 11:1–2; 18:1, 10,11; 19:46; 22:42; 23:34a; etc.)↩
Marcion was a second century heretic. He arrived in Rome in about A.D. 144, claiming that the Creator God of the Old Testament was inferior to the loving and gracious God who sent Jesus Christ. He claimed that only Luke’s Gospel and Paul’s writings were valid, and denied the authority of all other Scripture and of the other Apostles. So Marcion removed all the Old Testament references from Luke’s Gospel and omitted the book of Acts. The effect of this was to skew the gospel message to deny the necessity of repentance and the judgment to come. He also denied the apostleship of Peter. His heresy became a major problem in the growing early church. (cf. Bruce, p. 4).↩
Bruce, pp. 4–5.↩
Eusebius wrote that Luke was “by race an Antiochian and a physician by profession.“ (Ecclesiastical History)↩
William Kirk Hobart, The Medical Language Of Saint Luke: A Proof From Internal Evidence, (Dublin, Ireland: Dublin University Press, 1882).↩
(1:15; 2:44; 4:32; 5:12; 8:15; 9:30,41; 10:23; 11:1; 15:1–3,22–23,33,36,40; 16:2; 17:6,10,14; 21:25)↩
(2:5; 8:27; 10:2,22; 13:16,26,50; 16:14; 17:4,17; 18:7)↩
(10:45; 11:18; 13:16,26,48; 15:12,17,19; 21:19; 26:20; 28:28)↩
“Witness” is translated from the Greek word for “martyr” and refers to one who tells the truth, based on facts and evidence, as in a court of law.↩
(ESV; 1:8,22; 2:32,40; 3:15; 5:32; 7:44; 10:39,41,42,43; 13:31; 14:3,17; 15:8; 18:5; 20:21,24,26; 22:5,15,20; 23:11[2]; 26:5,16,22; 28:23)↩
4:13,29,31; 9:27–28; 13:46; 14:3; 19:8; 28:31↩
(2:14–40; 3:12–26; 4:8–12; 10:34–43; 13:16–41; 17:22–31; 22:3–21; 26:2–23)↩
1:22; 2:24,31–32; 3:15,26; 4:2,10,33; 5:30; 10:40; 13:34,37; 17:18,32; 23:6; 24:15,21↩
(4:29,31; 6:2,4,7; 8:4,14,25; 11:1,19; 12:24; 13:5,7,44,46,48-49; 14:25; 15:35-36; 16:6,32; 17:13; 18:11; 19:10,20; 20:32)↩
Humble Smith, Historical Details in the Book of Acts, Wordpress.com, 1/20/2013.↩
In history, whenever the gospel advances into new territories, signs and wonders have often accompanied it. But this is not necessarily normative. Usually, after a community of believers has been established, these signs and wonders are not as prevalent.↩