Title: Chapter 01
Course: Course PE500, Acts of the Apostles > Section: Unit 1

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I.        GENERAL INFORMATION

Acts surpasses nearly all the New Testament books in length.  Luke purposed to provide an account of the origin and development of the Church under the power and guidance of the Holy Spirit; that theme is carried forward in Acts 1:8 and throughout the Book.  It is an inseparable link between the Gospels and the Epistles.  Therefore, without Acts the New Testament would be incomplete.  Originally, Luke's two writings, his Gospel account and Acts, likely circulated as one work.  The narrative of Acts was the natural sequel to the story of Luke's Gospel account.  The publishing of John's record was the final Gospel at the end of the first century.  Luke's Gospel, weaned from Acts, at the same time coupled with the other three Gospels, became corporately, "The Gospels".  During the same time, Paul's writings were collected and identified by one title, "The Apostle".  Thus, seventeen New Testament books were brought together and reduced to two units.  Moreover, these two units found their common link in Acts.  Therefore, Acts is the continuation of the Gospels account and establishes the basis for the Epistles.

Portraying the developing Church, Luke follows a path that leads him to countries north and west of Jerusalem. Acts narrates the unhindered movement of the Gospel from Jerusalem, through Judea, through Samaria and ultimately through the Roman Empire.   He relates what occurred in Palestine, Syria, Asia Minor, Macedonia, Greece, and Rome, omitting what happened elsewhere.  Luke bypasses many names of the countries that he lists as nations (2:9-11).  These countrymen came to Jerusalem to celebrate the feast of Pentecost, heard the Gospel proclaimed, and returned to their homelands.  Luke disregarded what happened in countries to the south and east of Israel.

Luke the master writer was also a professional researcher.  He interviewed many witnesses, for their firsthand accounts of the life of Jesus to pen the Gospel of Luke.  Research of written sources was also required.  Luke had personally experienced much of Acts history or learned about it from his companion Paul.  It must be noted, however, that Acts contains predominantly a record of the events of Peter and Paul.  Since these two apostles were the leading force in founding and organizing the Christian Church, it is obvious that a special and permanent record, guided by the Holy Spirit, should be made of their labors.

Luke’s account of the movement of Christianity can also be seen as an apologetic for Christianity. Christianity had been criticized by both Romans and Jews. The apologetic focus seems to look in these two directions, to meet the indictment of the Jews against Christianity and then present Christianity in a sympathetic light to the Roman world. Luke shows that Christianity follows in the historic pattern and upon the foundation of Judaism. In this sense the book can also be seen as a justification toward the Jews who accused Christianity as a subversive movement.

Luke’s major emphasis concerning Christ is two-fold in Acts with a third minor emphasis: 1) he stresses His crucifixion and death; 2) he stresses His resurrection 3) he mentions His return.

The Crucifixion and death of Christ—many of the statements regarding the death of Christ reflect the apostles’ indictment of the Jews in the crucifixion of Christ. Christ was nailed to a cross by godless men (Ac.2:23); Christ was shamefully put to death—by crucifixion (Ac.3:15; 5:30; 10:39; cf. 13:28-29). The Righteous One was murdered (Ac.7:52).

The Resurrection of Christ: several themes regarding the resurrection are emphasized: 1) Christ’s resurrection was predicted in Psalm 16:8-11 and fulfilled in Psalm 2:7 (Ac.2:22-32; 13:33-37); 2) Christ’s resurrection was proclaimed with great power (Ac.4:2, 10, 33); 3) God not only raised Christ but also exalted Him to a position of authority (Ac.5:31); 4) Christ’s resurrection was attended by witnesses (Ac.10:40-41);

5) His resurrection is a harbinger of future judgment (Ac.17:31); 6) Christ’s resurrection was to be proclaimed to Jews and Gentiles in fulfillment of prophecy (Ac.26:23).

The Return of Christ: at the ascension of Christ the angels promised the gazing disciples that Christ would return “in just the same way” as they had seen Him go into heaven—visible, physical, and personal (Ac.1:9-11). Peter announced the Millennial Age when he spoke of the “period of restoration of all things” (Ac.3:21).

It is significant that the death and particularly the resurrection were central in the preaching of the New Testament Church as recorded in Acts.

A.       Sources for Writing Acts

1.        Selectivity

From all available, material Luke selects only certain incidents.  When describing them, he is deliberately brief.  For instance, his report on the deaths of Ananias and Sapphira (5:1-11) raises many questions because of its brevity.  He relates that Peter, who was the leader of the Jerusalem church, simply left for another place (12:17).  Luke states that at the conclusion of Paul's Second Missionary Journey, Paul "went up and greeted the church" (18:22), implying that this was at Jerusalem.

Historians in the ancient world set strict limits to the narrative material, which came by way of oral tradition or other sources.  Although antiquity is unanimous in attributing this Book to Luke as its author, it is mentioned as his work without a dissenting voice.

2.        Tradition

Luke had to be brief in view of the wealth of material and length of the period of time he covered.  Tradition places Jesus' ascension (described in 1:9-11) about 30 A.D.; Paul's release from prison around 60 - 63 A.D.  These dates are only approximate; therefore, Luke covers about thirty years.  Luke tells us that Jesus began His public ministry when He was thirty years old.  This ministry lasted three and one half years.  The period that the Gospel of Luke covers is about thirty years.  The total number of years for both Luke and Acts is about sixty years.

Acts is the second volume of Luke, written to continue the story of the ministry.  However, it was separated during the second century, though the introduction of Luke also applies to Acts.  Luke writes that his information was handed down to him by eyewitnesses and ministers of the Word (Lk.1:2).  As he collected his material from the apostles and other eyewitnesses for the Gospel, he obtained facts for Acts from Peter, Paul, James, Silas, and Timothy.  The use of the pronouns “we” and “us” in Acts, reveals where Luke was present as an eyewitness.  He indicated that he was in Jerusalem when Paul was arrested and that he met James and the elders (21:17-18).

3.       Eyewitnesses

Luke began the Book of Acts with the first person singular pronoun "I" (1:1) and in the second half he uses the first person plural "we."  Since his style of writing is the same throughout Acts, we can draw the conclusion that the personal pronouns refer to the author of this Book.

Luke's Gospel can be compared with the other Gospels, but Acts as a historical account is unique. This Book, written as a historical and teaching description, is the only history book of the Early Church in the Bible.

The early readers of Acts were acquainted with Paul and his fellow worker, Luke (Co.4:14; 2Ti.4:11; Phl.24), and were able to check the accuracy of this writing.  Members of the churches at Ephesus and Colosse would know the names and places Luke mentioned in Paul's journeys.  They would have rejected the Book as fraudulent, if Luke had presented fiction.

Therefore, we reason that Luke depended on oral tradition, which he received from persons having personal knowledge of the events that had occurred.

The three movements in Acts follow its key verse, Acts 1:8:

a.       Witnesses in Jerusalem (1:1 - 8:4)

After appearing to His disciples for 40 days (1:3), the Lord tells them to wait in Jerusalem for the fulfillment of His promise concerning the Holy Spirit.

1)       Resurrection certified

Jesus was careful to have the fact of His resurrection certified to His disciples beyond the possibility of doubt. The post-resurrection appearances confirm the certainty of the Resurrection.  Strictly speaking, one meeting was enough. Nevertheless, proofs were multiplied, as His visits were repeated. They grew familiar with His look and aspect; heard Him talk; and after all this, they could never suppose that a vision had been imposed upon them.  The positive aspect with which they always spoke on this subject was an important element in their preaching and it was their Lord's purpose to build them up in a confidence, which should never be shaken. Though the "forty days", a work of education, was going on the fruits of which were seen in the next forty years.

2)       Characteristics of His appearances

Note that there are certain characteristics of Christ's risen appearances to His disciples.  These appearances were intermittent and not continuous; they were here and then there. They were to the disciples journeying to Emmaus, to the assembled 12, to the 500 brethren at one, and at other times.  We read in the Gospels of Old Testament saints’ appearances, such as Moses and Elijah on the Mount of Transfiguration. They are all like those of our Lord after His resurrection. They are sudden, independent of time, space, or material barriers, and yet are visible and tangible though glorified.

3)       Pointed subjects

Jesus subject matter was pointed; the things of the Kingdom of God.  The apostles evidently shared the national aspirations of the Jews at that time. We can scarcely realize or understand the force and naturalness of this question.   This eager expectation dominated every other feeling in the Jewish mind of that period.  It was burned into the very secrets of their existence by the tyranny of the Roman rule. They were thinking simply of such a Kingdom as the Book of Enoch foretold. This very point seems to us one of the special and most striking evidences for the inspiration and supernatural direction of the writers of the New Testament. Their natural, purely human, and national conception of the Kingdom of God was one thing; their final, their divinely taught and inspired conception of that Kingdom is quite another thing.  Some persons maintain that Christianity in its doctrines, organization, and discipline was but the outcome of natural forces working in the world at that epoch.  But take this doctrine alone, "My kingdom is not of this world", spoken by Christ before Pilate, was impressed upon the apostles by revelation after revelation and experience after experience, which they only very gradually assimilated and understood.  Where did it come from? How was it the outcome of natural forces?

The whole tendency of Jewish thought was in the opposite direction.  Nationalism of the most narrow, particular, and limited kind was the predominant idea, especially among those Galilean provincials who furnished the vast majority of the earliest disciples of Jesus Christ.  How could men like them have developed the idea of the universal Church, boundless as the earth itself, limited by no hereditary or fleshly bonds, and trammeled by no circumstances of race, climate, or kindred?

The magnificence of the idea, the grandeur of the conception, is the truest and sufficient evidence of the divinity of its origin. If this higher knowledge, this nobler conception, this spiritualized ideal, came not from God, where did it come from?  We do not think we can press this point of the catholicity and universality of the Christian idea and the Christian society too far.  We cannot possibly make too much of it.  There were undoubtedly Christian elements or elements where Christian ideas were developed and prevalent in the Judaism of that day.  Nevertheless, it was not among these, or such as these, that the catholic ideas of the Gospel took their rise.

b.       Holy Spirit Baptism

Ten days after His ascension, this promise is significantly fulfilled as the disciples are suddenly empowered and filled with the Holy Spirit.

This was exactly what Jesus had told them, ". . . wait for the promise of the Father".  The Great Promise of the Father was that He would send His Spirit into the hearts of Men.  The Promise was worth waiting for.  The fulfillment of the Promise always brings power with it, and will make witnesses for Christ of all those who receive it.  When the Promise is to be claimed, let no ambitious desires turn a person away from receiving its baptism.  The Father, in His own good time, will fulfill His declarations by the universal sway of His Kingdom.

At first sight, this promise seems to be Christ's response to a universal craving.  Nothing so awakens a man's ambition as power. It is sweeter to him than bread to the hungry, or home to the wanderer, or sunrise to the benighted. Of all the Divine attributes, he most intensely and incessantly covets this one.

The old classic fable of Prometheus; who made a figure and shaped it after the beauty of a man, then animated it with fire; which he had dared to steal from heaven, is only a thinly veiled record of man's fierce ambition to create.  Powerless to create, he seeks control.  He summoned almost every known element and force in nature to his service, and compelled them to do for him what he could not do for himself.  He has blasted the rock unshaken by the ages, and hurled its ponderous masses into the air as easily as a child throws up its soccer ball.  He has tunneled the mountain and bridged the river to make way for his flying locomotive.  He has engirdled the earth with a belt of wire, and through it swifter than thought flashed his messages from pole to pole.

From the masterful schoolboy to the statesman on the topmost rung of a ladder, and the monarch of a hundred isles, this passion for power is all pervading.  The very apostles, to whom these words were addressed, were in this, and in other respects, "men of like passions” with our selves. This love of power may be as legitimate as it is natural.  Its quality is determined by its motive. Still power may be beneficent as well as baneful.  Now, mark the power with which Christ promises to endow his disciples.

1)       It is not physical power

Not like that possessed by Samson when he carried upon his back the gates of Gaza, or with the jawbone of the ass slew the Philistines heaps upon heaps.  It had nothing at all to do with bone, muscle, or sinew.  Men have sometimes forgotten this.  They once thought that they could resist the spread of the Gospel by physical means.  The very efforts, which men have employed to suppress the truth, have been made the means of exalting it to supremacy.  Just as the blast of wind which rocks the giant oak makes it strike its roots deeper and wider in the earth; or just as the tempest which beats down the tree carries its winged seeds over land and sea to distant continents, there to take root and become trees themselves, so persecution has this twofold tendency; 1) it makes the persecuted cling closer than ever to the truth for which they are assailed; 2) it prompts them to spread it more widely abroad than ever.

On the other hand, brute force can no more help the Gospel than hinder it.  Persecution never made saints yet.  If we want to infuse new life into a tree we do not smite it with an axe, but expose it to the genial breath of spring.  The weapons of man’s warfare were not to be carnal.

2)       It is not the power of logic

The disciples were to convert souls, and mere argument cannot do this.  Lightning can flash and dazzle, yet not kill.  Arguments are, after all, only lightning, dazzling, enlightening, but seldom or ever killing in the sense in which Paul says he was killed.

3)       It is not the power of eloquence

Certainly, eloquence is not to be despised.  Yes, there is tremendous power in words.  They breathe, they burn, they fly about the world charged with electric fire and force; but there is one thing they cannot do, they cannot regenerate a soul.  We may electrify a corpse, by bringing it into contact with a battery we may even make it imitate the living; but it is after all only the semblance, not the reality of life.

4)       It was/is His power

It was/is spiritual power, the power of the Holy Ghost.  "We can do all things through Christ which strengthens us." In other words, it was the power of a living union with a living God.  Need we say that this promise of Christ is as much ours as it was the apostles?  It has been fulfilled, but not exhausted.  There is an essential difference between the two.  A postage stamp once used can be used no longer; but it is not so with a bank note.  The note may be old and torn, stained and soiled; it may have been cut in halves and pasted together again.  It does not matter; whoever holds it can present it and demand its equivalent.  So it is with a divine promise.  It may pass from lip to lip, and from age to age, and be fulfilled a thousand times; still we may present it and plead it before God in the assurance of success.  The light of the sun may fail, the waters of the ocean may be dried up, but the riches of Christ's fullness are the same yesterday, today, and forever.

We need this power as much as the apostles did. Nothing else can supply its place.  It is to the Church what steam or diesel fuel or rocket fuel is to the machinery.  Away from Christ, the Church is like an army without ammunition and cut off from its base of operations.  Near to Him, She will breathe the air, walk in the light, and wield the might of heaven.  She shall receive power - power to overcome the world, the flesh, and the devil.

c.       Disciple transformation

The disciples were transformed and filled with courage to proclaim the brand new message of the resurrected Savior.  Peter's powerful sermon, like all the sermons in Acts, is built upon the resurrection, and 3,000 persons responded with saving faith.  After dramatically healing a man who was lame from birth, Peter delivered a second crucial message to the people of Israel resulting in thousands of additional responses.  The religious leaders arrested the apostles, and this gave Peter an opportunity to preach a special sermon to them.

“…You shall be witnesses unto me” (Ac.1:8) Jesus did not cut short the apostles’ speculations to stop there.  He gathered up the broken ends of their energy and fastened them to the immediate work.  If the planets were to stand still, they would be drawn into the central fire and consumed.  It is necessary to their well-being that they should be flung with all their force on a path of activity.  So, unless Christians are thrown out into a course of vigorous action, they will be drawn into an orbit so narrow that action will be no longer possible.

Although the apostles were saved, they were not fit to work any deliverance in the earth by their own wisdom or strength.  Their demand for fire might have consumed the adversaries, but it could not have converted them.  Wanting the Spirit even they were inclined to persecute, and for the same reason their self-styled successors have persecuted in all subsequent times.  The Spirit is like the air.  We could not live without air - the sun would not warm us but for it.  The sun's heat sustains life; but the atmosphere communicates that heat.  The earth, again, is dependent for its supply of water on the air, which obtains it from the ocean and pours it on the land.  So the disciples in every age obtain grace from the Lord through the ministry of the Spirit.

d.       Problems

The enthusiasm and joy of the infant Church is marred by internal and external problems.  Ananias and Sapphira receive the ultimate form of discipline because of their treachery, and the apostles are imprisoned and persecuted because of their witnesses.  Seven men, including Stephen and Philip, are selected to assist the apostles.  Stephen is brought before the Sanhedrin.  In his defense, Stephen surveys the Scriptures to prove that the man they condemned and killed was the Messiah.  The members of the Sanhedrin react to Stephen's words by dragging him out of the city and making him the first Christian martyr.

e.       Witnesses in Judea and Samaria (8:5 - 12:25)

Philip goes to the province of Samaria and successfully proclaims the new message to a people hated by the Jews.  Peter and John confirm his work and exercise their apostolic authority by imparting the Holy Spirit to these new members of the Body of Christ.  God sovereignly transforms Saul the persecutor into Paul the Apostle to the Gentiles, but He uses Peter to introduce the Gospel to the Gentiles.  In a special vision Peter realized that Christ has broken down the barrier between Jew and Gentile.  After Cornelius and other Gentiles came to Christ through his preaching, Peter convinced the Jewish believers in Jerusalem that "the Gentiles had also received the Word of God" (11:1).  Even while experiencing more and more persecution, the Church continued to increase, spreading throughout the Roman Empire.

f.        Witness to the end of the earth (13 - 28)

Beginning with Acts 13, Luke switched the focus of Acts from Peter to Paul.  Antioch in Syria gradually replaced Jerusalem as the headquarters of the Church, and all three of Paul's missionary journeys originated from that city.  Their first Journey, about A.D. 48-49, concentrated on the Galatian cities of Pisidian Antioch, Iconium, Lystra, and Derbe.  After this journey, a council was held among the apostles and elders of the Church in Jerusalem to determine that the Gentile converts needed not submit to the Law of Moses.  The Second Missionary Journey, about A.D. 50-52, brought Paul once again to the Galatian churches, and then for the first time on to Macedonia and Greece.  Paul spent much of his time in the cities of Philippi, Thessalonica, and Corinth, and later returned to Jerusalem and Antioch.  In his Third Missionary Journey, about A.D. 53-57, Paul spent almost three years in the Asian city of Ephesus before visiting Macedonia and Greece for the second time.  Although he was warned not to go to Jerusalem, Paul could not be dissuaded.

It was not long before Paul was falsely accused of bringing Gentiles into the Temple; only the Roman intervention prevented his being killed by the mob.  Paul's defense before the people and before the Sanhedrin evoked violent reactions.  When the commander learned of a conspiracy to assassinate Paul, he sent his prisoner to Felix, the governor in Caesarea.  During his two-year imprisonment there, about A.D. 57-59, Paul defended the Christian faith before Felix, Festus, and Agrippa.  His appeal to Caesar required a long voyage to Rome, where he was placed under house arrest until his trial.

B.       Speeches

Acts contains direct speech; about one half of the entire book is dialogue.  There are at least 26 speeches, both short and long.  They were made by apostles, Christian leaders, and non-Christians, Jews and Gentiles.

Luke presents eight addresses by Peter, a lengthy sermon by Stephen before the Sanhedrin (7:2-53), a brief explanation by Cornelius (10:30-33), James addressing the Jerusalem council (15:13-21), James giving advice to Paul and the elders in Jerusalem (21:20-25) and nine sermons and speeches by Paul.  The remaining discourses by Gamaliel, the Pharisees, Demetrius, the silversmith, a city clerk in Ephesus, Tertullus, a lawyer, and Festus, the governor.  Luke also related the text of two letters: 1) one from the Jerusalem Council to the Gentile churches; 2) the other by Claudius Lysias to Governor Felix.

Speeches are fascinating because when people speak we learn something about their personalities.  This sets the Book of Acts apart from all other canonical books.  Luke portrayed people, as they are when we listen or read their speech; we come to know them, personally.

Luke heard Paul in Philippi, Ephesus, Jerusalem, and defending himself before Festus and Agrippa.  He gathered information on the addresses of Peter from him.  Some of these addresses include; Peter in the upper room; near Solomon's Colonnade; before the Sanhedrin; and at the Jerusalem Council.  Perhaps Paul and other witnesses provided information on Stephen's speech before the Sanhedrin.

C.       History

In his Gospel, Luke provided a few time references to demonstrate that his Gospel message is founded on historical fact.  Read Luke 1:5, 2:1, and 3:1.

The aim of the work is to treat its subject as a department of history and of literature. Christianity was not merely a religion, but also, a system of life and action; and its introduction by Paul amid the society of the Roman Empire produced changes of momentous consequence, which the historian must study. What does the student of Roman history find in the subject of our investigation? How would an observant, educated, and unprejudiced citizen of the Roman Empire have regarded that new social force, that new philosophical system, if he had studied it with the eyes and the temper of a nineteenth-century investigator?

The first and the foremost quality of history is truth. What is said must be trustworthy. Now historical truth implies not merely truth in each detail, but also truth in the general effect, and that kind of truth cannot be attained without selection, grouping, and generally first hand knowledge.  The power of accurate description implies in itself a power of reconstructing the past, which involves the most delicate selection and grouping of details according to their truth and reality.

As a preliminary the student of history must make up his mind about the trustworthiness of the authorities.  Luke's history lacks exact dates.  Nevertheless, historical precision is more pronounced implicitly in Acts than in the Gospel of Luke.  We are able to attain time references in Acts.  The Book itself appears to be written chronologically with a few exceptions.  It is, therefore, unnecessary to touch on the authenticity of the Epistles; but the question as to the date, the composition, and the author of the Acts must be discussed. If the main position of this Book is admitted, it will furnish a secure basis for the Epistles to rest on.

D.       Luke, the Writer

Most authorities agree that Luke was the writer of Acts.  Ancient witnesses, dating as early as A.D. 170, are practically unanimous about this point.  The strongest internal evidence for Luke as the author is the fact that Acts and the third Gospel are both addressed to Theophilus, and Acts refers to a "first account," which obviously was the Gospel.

We have seen that Luke represents himself as having been an eyewitness of some or most of the incidents which he describes.  In the parts where he had no personal knowledge his trustworthiness depends on his authority in each case. The document was probably Luke’s own written notes (supplemented by memory, and the education of further experience, reading and research) of his time with the apostle Paul. His diary, where he was an eyewitness, and his notes of conversations with Paul, and doubtless others were worked into the Book of Acts suitably to the carefully arranged plan on which it is constructed, of which we believe was guided by the Holy Spirit. One finds traces of deep and strong emotion which must be understood as Paul’s own feeling or even passion: the technical term for making a missionary progress through a district.

Paul notes in Colossians 4:14 that Luke was a physician by profession.  From an analysis of Luke's vocabulary in both the Gospel of Luke and Acts, we learn that the writer could have been a medical doctor, who in his writings reflects his profession.  Both Eusebius and Jerome testify that Luke hailed from Antioch.  In Acts, the writer seems to have a tendency for mentioning Antioch.

Out of the fifteen times that Antioch in Syria is mentioned in the New Testament, fourteen instances occur in Acts.  For Luke, Antioch is important because here the Church had the vision to send forth missionaries to the Greco-Roman world.  If he resided in Antioch, Luke would have met Barnabas (11:22), Paul (11:26), and Peter (Gal. 2:11).  And in this city he undoubtedly heard the Gospel message, was converted, and became a disciple of the apostles.

Luke's Gospel and Acts are closely related because of the dedication of these two books to Theophilus (Lk.1:3; Ac.1:1).  Incidentally, the address "most excellent Theophilus" seems to imply that Theophilus belonged to a high-ranking social class (compare 23:26; 24:3; 26:25).  Also, the introductory verse of Acts (1:1) reveals that it is the second volume Luke has written, and a continuation of the first volume (the Gospel).

The name Luke, however, is absent from both his Gospel and Acts.  The Gospel became known as "the Gospel according to Luke," yet the major manuscripts omit the name of Luke in the title of Acts.  This is no obstacle if we consider that none of the evangelists mentions his own name in the Gospel account he wrote.

Luke became a follower of Paul, as we are able to ascertain from the "we" passages in the second part of Acts (16:10-17; 20:5-21:18; 27:1 - 28:16).  He was with Paul on the Second Missionary Journey, accompanied him from Macedonia to Jerusalem at the conclusion of the Third Missionary Journey, apparently stayed in Judea and Caesarea while Paul was in prison, and finally traveled with Paul to Rome. In his epistles, Paul himself testifies to the fact that Luke was his companion and fellow worker (Co. 4:14; 2Ti.4:11).

E.       Date of His Writing

Luke probably wrote Acts while in Rome, toward the end of Paul's two-year imprisonment there, or about A.D. 61.  Some scholars believe the period to be A.D. 61-63.  He could not have completed his writing earlier than either chosen period, since Acts records Paul's imprisonment (28:30), which is dated around A.D. 59-61 or A.D. 61-63. The Holy Spirit's design was not to include any more of Paul's life or of the Church's experience in this Book, and so He inspired Luke to write at that time.

The following statements present the idea that the Gospel of Luke was written at an earlier date.

1.       Jewish war

The Jewish war of A.D. 66-70, climaxing in the holocaust of the destruction of Jerusalem (A.D. 70), is not even alluded to.

2.       Nero’s policy

Nero's anti-Christian policy, following the great fire of Rome (A.D. 64), does not find a place in Acts.

3.       Paul’s imprisonment

Though Paul was in prison at the close of Acts, there is no suggestion in the narrative that his death was imminent.  Very likely he was soon released.  After traveling for a few years in evangelistic work, even as far as Spain, Paul probably was arrested again and placed in the execution cell at Rome. Here he wrote II Timothy, his "dying letter," and then finally was executed shortly before Nero's suicide.

F.       Place of His Writing

There is no indication where Luke composed Acts.  Had he written parts of it already before he accompanied Paul on his voyage to Rome?  Was he able to keep his documents safe during the shipwreck at Malta?  Did he complete the Book in Rome during the two years of Paul's house arrest?  The questions can be multiplied.  However, a definite answer cannot be found.  Some scholars point to Achaia as a possible place of composition, others to Rome.

G.      Style and Language

Luke is an able writer who, compared with other Greek authors deserves respect and admiration for composing a book that in style, word, choice, grammar, and vocabulary takes a place between writers of Koine Greek and those of the classical period.  In addition to excellent Greek (including the numerous instances of grammatical use and construction), Luke records many Aramaic phrases/names in his account.  Some of these are names of places and individuals.  For example: Aceldama (1:19), Barsabbas (1:23), Tabitha (9:26, 40), and Bar-Jesus (13:6).

Perhaps because Luke was recording accounts that were reported to him orally, he often adjusted his style to write popular instead of literary Greek.  As a result, in many places the use or construction of words or phrases in a sentence or clause lacks clarity and precision.  Following are two examples:

"Then the captain with his officers brought them not with force, for they feared the people that they not be stoned" (5:26).

The meaning of the last clause is "for they feared that the people would stone them."

"For many of those who had unclean spirits crying with a loud voice went out, and many who had been paralyzed and [many who] were lame were healed" (8:7).

The meaning of the first part of the sentence is, "Evil spirits shrieking loudly were coming out of many people."

These examples are only a couple from countless others throughout the entire Book. In some sentences Luke neglects to give the subject of the sentence, so that its meaning is obscure.  For instance, "And there after his father died, he made him move to this land in which you now dwell.  And he did not give him an inheritance" (7:4-5).  The subject of these two sentences is God, which the translator must supply to clarify the meaning.

We can give no explanation as to why Luke, in some instances, presents grammar that is poor and defective. He proves that he is capable of writing excellent Greek. The grammatical irregularities seem to reflect the sources Luke consulted for the composition of his Book.  Yet these peculiarities enhance, not diminish, the stature of Acts.  The Book itself is a piece of literary art.

H.       Title

The title of Acts, probably added in the second century, is problematic in many respects.  Some Bible translations feature the designation "Acts of the Apostles", and have the support of Early Church fathers. But apart from listing the twelve apostles in chapter one, Luke discusses only the ministry of Peter and Paul.  To be sure, John accompanies Peter to the temple in the afternoon for prayer, (3:1) and to Samaria (8:14).  Obviously, this descriptive title of the Book is too broad.  The suggestion to resort to the name of "Acts of Peter and Paul" has not met any favorable response because in this Book, Luke also narrates the ministry of Stephen, Philip, Barnabas, Silas, and Timothy.

Next, a proposal to label the Book "The Acts of the Holy Spirit" failed in its bid to gain support.  Notwithstanding Luke's emphasis on the outpouring of the Holy Spirit in Jerusalem (2:1-4), Samaria (8:17), Caesarea (10:44-46), and Ephesus (19:6), the content of the Book is much broader than the proposed title conveys.  Moreover, in the first verse of Acts, Luke implies that he is writing a continuation of his Gospel.  He indicates that his first volume is a Book of "all that Jesus began both to do and to teach" (1:1).  By implication he says that in Acts Jesus continues His work.  The emphasis, then, falls not so much on the Holy Spirit but rather on what Jesus is doing in developing the Church in Jerusalem, Samaria, Asia Minor, Greece, and Italy.

Still another choice is to name the Book "Acts".  The brevity of this title is attractive.  Although it avoids the objections raised against the other names, it is nevertheless nondescript and colorless.  Ancient writers commonly used the expression "acts" to describe the deeds of illustrious heroes, including Cyrus and Alexander the Great.  The title for Acts, accordingly, whether long or short, remains problematic.

The sequence of Luke-Acts from the hand of Luke can be compared with the sequence of Paul's two letters to the Corinthians.  The difference, however, is that Christians in the first century placed Luke's "first book" with the Gospels and considered Acts a history of the Church.  Thus they placed Acts in the category of Historical Books.  In short, Acts relates the history of the Early Church.

I.        Outline of Acts

I.         THE GREAT DAYS OF EXPECTATION, 1:1-26

A.   Jesus’ Ministry on Earth, 1:1-5

B.   Jesus’ Last Day on Earth, 1:6-11

C.  Judas’ Fate and Replacement: Choosing Church Leaders, 1:12-26

II.        THE BIRTH AND GROWTH OF THE CHURCH, 2:1-7:60

A.   The Day of Pentecost and The Coming of the Holy Spirit: The Church is Born, 2:1-13

B.   The First Sermon (Part I): The Gospel Message, 2:14-24

C.  The First Sermon (Part II): Proofs of the Resurrection, 2:25-36

D.  The First Sermon (Part III): Imperatives of Salvation, 2:37-40

E.   The First Church: Worthy Traits, 2:41-47

F.   The First Recorded Miracle: Lessons for Witnessing, 3:1-11

G.  The Second Sermon: Points for Preaching, 3:12-26

H.  The First Persecution of the Church: Lessons for Christian Service, 4:1-22

I.    The Church Triumphant in Persecution: Victory over Abuse, 4:23-31

J.   The Believers of the First Church: Essentials for Life Together, 4:32-37

K.   The First Sin and Trouble in the Church: Keeping Back, 5:1-11

L.   The Second Persecution of the Church (Part I): A Picture of Abuse, 5:12-25

M.  The Second Persecution of the Church (Part II): Reasons for Remaining Loyal, 5:26-42

N.  The First Administrative Problem: The First Deacons, 6:1-7

O.  The First Martyr, Stephen (Scene I): A Model Man, 6:8-15

P.   The First Martyr, Stephen (Scene II): The Tragic History of Israel, 7:1-53

Q.  The First Martyr, Stephen (Scene III): A Study of Martyrdom, 7:54-60

III.       THE CHURCH SCATTERED: MISSIONARY BEGINNINGS IN JUDEA AND SAMARIA, 8:1-9:31

A.   The Church’s Lay Leaders Scattered: How God Uses Persecution, 8:1-4

B.   The Great Revival in Samaria: A Study on Revival, 8:5-25

C.  The Great Mission to an Individual: A Study of Witnessing, 8:26-40

D.  The Confrontation between Saul and the Lord: A Life-changing Conversion, 9:1-9

E.   The Preparation of Saul: The Needs of a New Convert, 9:10-18

F.   The Beginning of Paul’s Witness: A Believer’s Life and Testimony, 9:19-22

G.  The Foretaste of Paul’s Great Suffering: Faithful Despite Terrible Trial, 9:23-30

H.  The State of the Church: What a Church Should Be, 9:31

IV.      THE CHURCH SCATTERED: THE FIRST GREAT MISSION TO THE GENTILES—BY PETER, 9:32-11:18

A.   A Broader Ministry—In Lydda: Making Men Whole, 9:32-35

B.   A Broader Ministry—In Joppa: Conquering Death, 9:36-43

C.  A World-Wide Ministry—In Caesarea (Part I): Breaking Down Prejudice, 10:1-33

D.  A World-Wide Ministry—In Caesarea (Part II): Preaching Peace, 10:34-43

E.   A World-Wide Ministry—In Caesarea (Part III): Receiving the Holy Spirit, 10:44-48

F.   A World-Wide Ministry—In Caesarea (Part IV): Gaining a World-Wide Vision, 11:1-18

V.       THE CHURCH SCATTERED: GOD’S SOVEREIGNTY OVER THE CHURCH, 11:19-12:25

A.   The First Great Gentile Church: God’s Pattern for All Churches, 11:19-30

B.   The Jerusalem Church is Miraculously Protected: God’s Pattern for Deliverance from Persecution, 12:1-25

VI.      THE FIRST GREAT MISSION OF PAUL TO THE GENTILES: TO CYPRUS AND GALATIA, 13:1-14:28

A.   The First Missionaries, Barnabas and Paul: The Most Challenging Call Ever Given, 13:1-3

B.   Cyprus, The Island: The Beginning of Missions and Evangelism, 13:4-13

C.  Antioch of Pisidia, the Main City of South Galatia (Part I): The Preaching of Paul, 13:14-41

D.  Antioch of Pisidia, the Main City of South Galatia (Part II): Various Responses to the Gospel, 13:42-52

E.   Iconium, the Ancient City: God’s Pattern for Preaching and Witnessing, 14:1-7

F.   Lystra, the Frontier Town: Preaching to a Heathen and Superstitious People, 14:8-20

G.  Derbe and the Return Journey: How Churches are Made Strong, 14:21-28

VII.     THE GREAT JERUSALEM COUNCIL: PAUL’S MISSION CALLED INTO QUESTION, 15:1-35

A.   The Problem Arises: Two Questions About Salvation, 15:1-5

B.   The Jerusalem Council Meets: The Great Declaration on Salvation, 15:6-22

C.  The Formal Decree of the Council: The Great Decree on Salvation, 15:23-35

VIII.    THE SECOND GREAT MISSION OF PAUL TO THE GENTILES: TO EUROPE, 15:36-18:22

A.   The Journey Begins in Controversy: A Study on Honest Conflict, 15:36-41

B.   Galatia, the Return to a Far District: Faithfulness to the Church, 16:1-5

C.  Asia, the Forbidden Area, and Europe, the Chosen Area: The Call to World Evangelism—Changing the Cradle of Society, 16:6-11

D.  Philippi, a Chief City and Luke’s Home (Part I): Europe’s First Convert, 16:12-15

E.   Philippi (Part II): The Power of Sin and Money vs. the Power of Jesus’ Name, 16:16-24

F.   Philippi (Part III): A Jailer and Salvation, 16:25-40

G.  Thessalonica, a Most Important City: The Message that Turned the World Upside Down, 17:1-9

H.  Berea, the Receptive City: A Noble People, 17:10-15

I.    Athens, the Great Intellectual and Philosophical City (Part I): The Preacher’s Urgency and Various Audiences—Who It Is That Needs the Gospel, 17:16-21

J.   Athens (Part II): Preaching to a Heathen People, 17:22-34

K.   Corinth, the Bridge of Greece: An Indisputable Christian, 18:1-17

L.   Jerusalem and Antioch, the Journey Back: The Heroic Christian, 18:18-22

IX.      THE THIRD GREAT MISSION OF PAUL TO THE GENTILES: TO ASIA MINOR AND EUROPE, 18:23-21:16

A.   Ephesus, the Market and Religious Center of Asia Minor (Part I): Apollos—Preparing the Way, 18:23-28

B.   Ephesus (Part II): Paul in Ephesus—Lessons on Salvation and Revival, 19:1-20

C.  Ephesus (Part III): The Way of the Lord Disturbs People, 19:21-41

D.  Europe and Asia Minor, The Great Cities Revisited: The Faithful Minister, 20:1-12

E.   Miletus, a Notable City in Ancient Myth (Part I): The Testimony of a Faithful Minister, 20:13-27

F.   Miletus (Part II): The Last Words to Church Leaders, 20:28-38

G.  Jerusalem, the Final Miles: Warned, Yet Compelled to Preach, 21:1-16

X.       THE BITTER EXPERIENCE IN JERUSALEM, 21:17-23:11

A.   Paul’s Reluctant Decision: A Picture of Compromise, 21:17-40

B.   Paul’s Testimony Before a Crazed Mob: A Message for Upset People, 22:1-21

C.  Paul’s Testimony Before the Court, the Great Sanhedrin (Trial 1): God’s Guidance and Presence Through Terrible Strain, 22:22-23:11

XI.      THE FINAL JOURNEY AND WITNESS OF PAUL: TO ROME AS A PRISONER, 23:12-28:31

A.   Paul’s Providential Journey Begins: Man’s Deception and God’s Providence, 23:12-35

B.   Paul and Felix, the Roman Governor—Trial Two (Part I): What Real Worship Is, 24:1-21

C.  Paul and Felix (Part II): The Great Tragedy—A Man Who Knows Better, 24:22-27

D.  Paul and Festus, the New Roman Governor, and King Agrippa—Trial Three (Part I): A Contrast of Attitudes, 25:1-27

E.   Paul and Festus and King Agrippa—Trial Four (Part II): A Life-changing Conversion, 26:1-18

F.   Paul and Festus and King Agrippa (Part III): A Much Needed Testimony and Message, 26:19-32

G.  Paul Sails for Rome: Great Trust and God’s Care, 27:1-44

H.  Paul—Shipwrecked and Stranded on an Island: God’s Protection Through Trial After Trial, 28:1-15

I.    Paul in Rome: A Strategy for Evangelism in the Great City, 28:16-31

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