THE ACTS OF THE APOSTLES

What is Acts?

Luke wrote a two-volume history, with vol. 1 being his gospel, i.e., an account of the life, teaching and ministry of Jesus Christ up to the ascent of the risen Christ into heaven. Acts is volume 2, an account which describes how the followers of Jesus Christ embody His presence and message in the world.

1. Luke was not an eyewitness: compare
   1. Luke 1.1–4:
      Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent The-oph'ilus, that you may know the truth concerning the things of which you have been informed.
   2. Acts 1.1-2:
      In the first book, O The-oph'ilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen.
2. Beginning at 16.10—17 Luke will refer to "we" when we refers to Paul coming to a particular place. The author now is an eyewitness. The Greek-speaking (and educated) physician is now involved in the mission to "the end of the earth".

Week 1

An outline of the book

1. Introduction to the era of the Church (1.1—26):¹
   1. Witness's commission and Jesus' ascension (1.9—14)
   2. The restoration of the Twelve (1.15—26)
2. The mission in Jerusalem (2.1—5.42):
   1. The appeal to Israel (2.1—3.26)
   2. The life and trials of the apostolic Church (4.1—5.42)
3. The mission's outward path from Jerusalem (6.1—15.35):
   1. The Hellenists and their message (6.1—8.40)
   2. The persecutor becomes the persecuted (9.1—31)
   3. Peter as missionary (9.32—11.18)
   4. Between Jerusalem and Antioch (11.19—12.25)
   5. The first missionary journey of Paul (13.1—14.28)
   6. The Jerusalem conference and resolution (15.1—35)
4. Paul's path to Rome (15.36—20.38):
   1. The major missions of Paul (15.36—20.38)
   2. Paul as prisoner and defendant in Palestine (20.17—38)
   3. Paul's last journey and ministry in Rome (27.1—28.31)

¹Adapted from Richard J. Dillon, "Acts of the Apostles" in The New Jerome Bible Commentary, Raymond E. Brown, et al., eds. (Prentice Hall, 1990, at 725–26.)

Week 1

Introduction, Commissioning, Ascension

1. Luke begins by linking his narrative to his gospel account. It's useful to first read Luke 24.44—53:
   Then he said to them, "These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled." Then he opened their minds to understand the scriptures, and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high."
   Then he led them out as far as Bethany, and lifting up his hands he blessed them. While he blessed them, he parted from them, and was carried up into heaven. And they returned to Jerusalem with great joy, and were continually in the temple blessing God.
2. The programmatic verse for the entire book is Acts 1.8:
   "But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samar'ia and to the end of the earth."
   1. The rest of Acts narrates how the disciples fulfill what Jesus has told them is to come.
3. Peter's speech at vv. 16—22 is the first set speech in Acts.
   1. The tone is set in the address to the disciples as "brothers."
   2. The betrayal of Jesus is described as part of the divine plan.
   3. The selection of Matthias by lot is an invocation of God's direct action.

Week 1

The Mission in Jerusalem: We now encounter the "program" unfolding

1. The witness in Jerusalem and all Judea (2.1—5.42) is coupled with the life and trials of the early Church (4.1—5.42) and the beginning of the story of the spread of mission outside of Jerusalem.
2. Pentecost: Described are the event itself (2.1—13), Peter's sermon about what has happened (2.14—41) and a summary of the message (2.42—47).
   1. Pentecost was a Jewish holiday, Shavuot, the Festival of Weeks, the fiftieth day after Passover.
      1. The name derives from the giving of the Law, a commemoration of the giving of the Ten Commandments.
      2. The holiday was one of three festivals of pilgrimage; hence the many pilgrims in Jerusalem.
   2. The imagery is redolent of Isaiah 66.15—20 (most clearly in the LXX version of Isaiah). The divine origin of the Spirit is emphasized.
   3. The list of nations is interested, both for those included and for those left out. The regions in the rest of Acts will take place are not mentioned.
   4. Peter's sermon is an accusation against the crowd framed with the kerygma, the proclamation of Jesus as Lord.
      1. The crowd are witnesses both of the outpouring of the Spirit and of the lordship of Jesus.
      2. The healing in the Temple (3.1—11): back at 2.43 "wonders and signs" were referred to.
      3. Peter's speech (3.12—26) calls for repentance, invoking Jesus using a series of messianic titles.
         1. It is by "faith in Jesus' name" that the miracle is worked (3.16).

Week 1

The Mission in Jerusalem: (continued)

Week 1

4. The life and trials of the apostolic Church are described in 4.1—5.42:
   1. Peter and John are brought before the Sanhedrin (4.1—22). This is responded to by the apostles' collective prayer (4.23-31), and a second summary of the faith (vv. 32-35).
   2. Ch. 5 includes references to individual behavior, including unfaithfulness, and transitions into account of persecutions of the apostles.
      1. The persecutions in Jerusalem set the stage for the mission's outward journey.
5. The first description of the mission leaving Jerusalem begins with accounts of the Hellenist party in the apostolic community. It includes the commissioning of seven deacons (6.1-7) and the testimony of one of them, Stephen (6.8-8.3).
   1. The Hellenists were Greek speaking Jews in Jerusalem. The Hebrews spoke Aramaic.
      1. The description in ch. 6 of conflict comes as a shock following Luke's idealized account of the harmony in the community, in chs. 4 and 5.
      2. The seven are given a lesser status than the twelve. They are commissioned to table service. Nonetheless, they quickly enter the ministry of the word, as evidenced in Stephen's testimony.
6. The account of Stephen's testimony and trial is set by Luke as a parallel to the Passion of Jesus. The disciple is modeled on the Lord.
   1. Stephen is depicted as an exemplary bearer of the Spirit.
   2. Stephen's argument may be summarized as follows:
      1. God's way with Abraham (7.2-8).
      2. God's way with Joseph (7.9-16).
      3. God's way with Moses (7.17-43).
      4. God's dwelling with His unfaithful people (7.44-50).
      5. Conclusion: Israel's perennial resistance to the Holy Spirit. Stephen is killed for his indicting witness (7.51-53).
         1. His dying words deliberately parallel those recorded by Luke as Jesus' last.

Week 1

Mission in Samaria and Judea:

1. In each martyrdom of a believer, the believer participates in the sacrifice of Jesus. The martyrdom of Stephen sets the stage for the account of the spread of the Gospel outward from Jerusalem (6.1-15.35).
   1. The narrative of Philip in Samaria is one of the triumph of the Gospel among peoples outside of the covenant.
      1. Samaritans and Jews are hostile to each other, and the Ethiopian eunuch is from the "end of the earth".
      2. It is in persecution that the seeds of growth in the Church are sown. Cf. St. Tertullian (A.D. 155–222): "The blood of the martyrs is the seed of the Church" (Apologeticus pro Christianis).

Week 2

Mission in Samaria and Judea: (continued)

2. In ch. 9 the prime instrument in the spread of the Gospel to the Gentiles, Paul, comes to the fore.
   1. The persecutor becomes persecuted (9.1-31).
   2. The conversion of the Ethiopian eunuch has thematically restated the mission. Luke now turns to a representation of the mission, the conversion of an enemy into the greatest missionary.
      1. The conversion story is told three times: in ch. 9, and at 22.3-21 and 26.2-23 (the latter two being speeches; note how Luke uses speeches in instruction).
      2. Saul is converted. The story does not relate a commission, only a prognosis that Saul will be persecuting:
         1. A retelling of the story in the speeches does include an account of commission, but these are speeches from much later (e.g., after Paul's defense of his commission as being directly from God, for example in Galatians).
      3. At 9.16 the Lord speaks that Saul is to suffer. This parallels His instruction to His disciples: "He who is not with Saul is the Lord's "chosen vessel" to bear God's Name.
   3. When Saul returns to Jerusalem he is shunned. Barnabas "sponsors" him. This account may reflect the underlying tension between Jewish traditionalists and Hellenists or may simply reflect that Saul's gospel is "antinomian" (i.e., not bound by the Law) and thus perceived as a threat among traditionalist Jewish Christians.

Week 2

Mission in Samaria and Judea: (continued)

Week 2

Missions of Barnabas and Paul to the Gentiles: approval at Jerusalem

1. In ch. 13 the account of the first missionary journey begins. Paul and Barnabas journey through S. E. Asia and Cyprus.
   1. The missionaries are solemnly commissioned as Antiochian envoys (13.2-4), evidence, perhaps, of a parting of ways with the "prophets and teachers" (otherwise unnamed) referred to in 13.1. Cf. Gal. 2.11-14.
   2. The missionaries are "sent" (13.4). They act at the behest of the Holy Spirit.
      1. Saul's name changes to Paul. No explanation is given.
         1. Possible explanations include the focus on Gentiles (and hence the use of a Greek as opposed to Jewish name), or the switch as a missionary from a Hebrew name which means "strong" to a Greek name which means "small".
      2. A false prophet is overcome in Cyprus (13.6-12).
      3. A set piece speech (a Lucan device) is found at 13.13-52, in which Paul summarizes salvation history and then proceeds to the proclamation of Jesus as Lord (the kerygma).
2. The audience is still mainly God-fearers, and hence the appeal to O.T. history is made with reference to some scriptural knowledge.
3. The missionaries meet a mixed reception in Asia (14.1-20) and return to Antioch. The first missionary journey is thus dated A.D. 46-49.
   1. Following the missionaries' return, the Jerusalem conference takes place (15.1-35).
      1. The Hellenist wing returns to the seat of the Church to seal the legitimacy of the mission to the Gentiles.
      2. Paul gives an account of this meeting at Gal. 2.1-10. Luke, who has a high view of the apostolic authority under the guidance of the Holy Spirit, does not, however, relate the subsequent conflict, which Paul describes at Gal. 2.11-14.
      3. Peter's discourse resolves the circumcision issue, and James settles the meal-sharing controversy. The four clauses set forth by James (15.20, 29) are not recorded in Galatians.

Week 2

Missions of Barnabas and Paul to the Gentiles: approval at Jerusalem (continued)

3. The central roles of Peter and James at the council, with Paul reduced to a "friend of court" witness, signals that the apostles will soon depart from the mother church, which will remain in the custody of James.

Week 2

Mission of Paul to the End of the Earth:

1. At 15.36, Paul's path to Rome and martyrdom begins. The second and third missionary journeys are led by Paul, which reverses the order of description from "Barnabas and Paul".
   1. 16.1-10 describes the road to Europe, with 16.11 to 18.17 describing the mission in Greece.
      1. Timothy is circumcised. He is Greek. Under Deut. 7.3 mixed marriages were illegal, but the child of a Jewish woman was considered Jewish.
         1. Paul's circumcision of Timothy contradicts what was agreed at council. This happens even though Timothy has already been baptized. Perhaps Paul needs to show himself standing squarely within the bounds of Judaism in order to win hearts?
   2. In Philippi the missionaries convert Lydia, expel a divining spirit, are released from prison miraculously, and are vindicated (16.11-40).
   3. The missionaries proceed into Thessalonica and Beroea (17.1-15), and then to Athens (17.16-34).
      1. Paul's sermon in Athens (17.22-31) follows a two-pronged approach of conversion from idolatry first, then to the Resurrected One. The appeal is first to monotheism and then capped with a proclamation of the Resurrection of Jesus.
   4. Paul proceeds to Corinth (18.1-17). The account is detailed about an important mission, but silent on the internal developments that result in later reproach to the congregation (in 1 and 2 Corinthians).
      1. Paul's arrival can be dated to A.D. 51. Corinth was a prosperous city, a trade crossroads known for loose living and luxury.
         1. Aquila and Priscilla (Prisca) are referred to as Jews, but in 1 Cor. 1.14-16 and Rom. 16.15) it is assumed that they are Christians already.
            1. The couple are apparently Roman Christians, expelled as Jews from Rome under the decree of Claudius (A.D. 49).

Week 3

Mission of Paul to the End of the Earth: continued

Week 3

Mission of Paul to the End of the Earth: continued

1. 1. 1. 1. 1.  
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7. Paul returns to Greece and back to Troas (20.1-6), raises Eutychus from the dead (20.7-12), and speaks of his missions (20.17-38).
8. Paul returns to Caesarea and Jerusalem. Throughout the journey, the narrator recounts how "we journeyed."
   1. The "we" passages indicate the presence of Luke.
   2. Paul visits James in Jerusalem, and is arrested in the Temple, charged with apostasy during a period of Jewish nationalism.
      1. What follows is the first formal "apology" speech of three given by Paul. He is arrested by the Roman cohort (a force of 1,000 soldiers stationed at the Fortress Antonia, at the N.W. corner of Temple area).
         1. Paul's conversation in Greek with cohort commander (21.37-39) leads to the commander's leave to address the crowd.

2. Paul engages in his final travels between Greece and Asia, (ch. 20), and becomes a prisoner and defendant. The latter narrative, which begins in ch. 21 extends to end at 26.32.
   1. At 20.17-38 Paul's farewell to his missions is described.
      1. Compared to the other speeches in Acts this discourse is of a different type, a farewell to Christians. Its evangelical teaching to those who do not know God.
         1. Paul announces both the end of his missions and the beginning of his trials and imprisonment. His speech is thus a transition between two long narratives, one of mission and one of passion, parallel to the life of Jesus.
            1. Much of the wording in the speech may represent Luke's reconstruction more than Paul's, i.e., Luke is marking the close of the first generation of the Church.

Week 3

Mission of Paul to the End of the Earth: continued

Week 3

Mission of Paul to the End of the Earth: (continued)

3. Paul appears before the Sanhedrin, which has been summoned by the tribune (an historical singularity, at the meeting is a meeting or a trial is unclear, but the narrative is one of historical continuity with the arraignment (Lk. 22.63-71), Peter and John (Acts 4.5-22), the apostles (5.26-40), and Stephen (6.12-7.60).
   1. The judicial process against the earthly Jesus has been continued through four trials in Acts, where the risen Lord of the kerygma.
   2. A plot to kill Paul ensues, and the Roman commander transfers Paul to the garrison at Caesarea (the governor). The number of troops assigned to the transfer would have been about half of the garrison in Jerusalem under Roman law, but his presence in Jerusalem leads to religious unrest. This letter parallels attitude of Pontius Pilate toward Jesus.
      1. The letter to the Roman governor neatly summarizes the issue from a Roman point of view: Paul's crime is not a crime under Roman law, but his presence in Jerusalem leads to religious unrest. This letter parallels attitude of Pontius Pilate toward Jesus.
   3. Paul offers another apology speech before the governor, Felix. This follows a speech of accusation made by spokesman of the high priest himself (who is present).
      1. Central to Paul's defense is his confession at 24.14-15, which defines Christian life in terms of the Old Testament Jewish faith.
   4. The governor, who is corrupt (24.26), leaves Paul in prison for two years. When he is replaced the new governor leaves Paul in prison as well, and Paul appeals under Roman law to the emperor.
      1. The new governor, Festus, seeking to curry favor with the Jews, meets with them in Jerusalem, and brings Paul to appear before King Agrippa II. The governor is playing politics, involving a puppet.
         1. The king's arrival is filled with pomp, setting the scene for Paul's final apology speech.

Week 4

Mission of Paul to the End of the Earth: (continued)

Week 4

Mission of Paul to the End of the Earth: (continued)

4. The close of Acts begins with Paul's defense of his mission and message before King Agrippa II (a defense which began in ch. 25) and continues through his journey to and presence in Rome.
   1. Paul's speech is the climax of his self-defense described in chs. 22-25.
      1. The defense involves a summation of the doctrinal charges brought against him by the Jews. A defense, therefore, is focused on the fulfillment of the Mosaic promise, which Jesus, described as fulfilled in Himself (Lk. 24.27).
   2. Paul's account of his experience on the road to Damascus differs in detail from the other two tellings, but differences relate to how in the third telling Saul's conversion and vocation coincide on the Damascus road; there is a Christophany (a revelation of the Messiah) that forms the basis for his proclamation.
   3. Ch. 27 follows ancient literary models of perilous journey. This does not mean that it did not happen, but, as witness, has conformed the telling to a model his audience would more readily relate to.
      1. Paul's survival of shipwreck (coupled with imprisonment) and snakebite, all validate his status as bearer of God's Word.
   4. When Paul arrives in Rome he finds a Christian congregation there already. Cf. Acts 2.10 (the Holy Spirit fell upon visitors from Rome at the Pentecost event in Jerusalem), and, of course, Romans (particularly ch. 16).
      1. Paul remains under house arrest. He is described as remaining for two years and preaching boldly (28.30-31).
      2. As related in 1 Clement 5.5-7, Paul was martyred in Rome "under the prefects," i.e., under Tigellinus and Sabinus, in the last years of Nero's reign (who died A.D. 68).
         1. Paul probably died earlier (in 66?) Regardless of exact dating, Paul was killed in the same wave of persecution that resulted in the martyrdom of Peter.

Week 4

Characteristics of being a churchgoer:*

1. Comfortable: The faith is something which demands little. Churchgoers seek the blessings of the Gospel and often refuse to comply with the teachings of Jesus. The "hard sayings" that require amendment of life are for those who want a comfortable faith.
2. Casual: An approach to faith which lacks intensity. Jesus is Savior, but not Lord. "Bless me, but don't mess me."
3. Convenient: God might get squeezed into a busy schedule. Worship is one "priority" among competing priorities. Giving is optional, and only if it is affordable. Compare this to the instruction to "seek first the kingdom of God."
4. Cultural: What is the difference between a churchgoer and the world, in terms of behavior? Is a biblical or a secular world view held? Is Jesus made comfortable," as in a person who sinned while on earth?
5. Compromise: Witness is compromised. Although a churchgoer attends church, his life, values, behaviors, and priorities are essentially secular, carnal and worldly. The world sees very little difference between a churchgoer and the life of the world.

* Adapted from Alan W. Hansen, From Churchgoer to Disciple (Acts 29 Ministries, 2006). Used with permission.

Week 4

Characteristics of discipleship:

1. Surrender: The call to follow Jesus requires that we surrender our will to Him. We pray "... THY will be done on earth as it is in heaven..." Disciples recognize and live a heteronomy of will.
2. Sacrifice: Disciples live sacrificial lives for the sake of the Kingdom and glory of God, living by godly principles; this involves sacrifice.
3. Suffering: Before any disciple was hated by the world, our Lord was. Disciples stand against the world and speak truth, recognizing that this can never be done without a price being paid.
4. Submission: The heart is yielded to radical obedience to the commands of Jesus Christ. Disciples understand that laws and commandments are designed to bless us. Disciples forsake their own wisdom for the revealed will.
5. Service: Disciples understand that they are called to a life of service for the glory of God.

Disciples are:

1. Influenced by the Kingdom of God as opposed to the culture.
2. Connected to God by their relationship with Jesus Christ, in the Spirit, as opposed to ritual or institution.
3. Accountable in their faith journey, not autonomous.
4. Living in commitment to faith, even when it is not convenient.
5. Those who pursue community and interdependent Christ-centeredness in their faith.
6. Governed more by the spiritual realm than by the material realm.
7. Driven by mission, and not content with maintenance.
8. Dependent on all of the Body of Christ in ministry, not just on clergy.
9. Focused on ministries as opposed to programs.
10. Faithful in giving, recognizing that they are stewards of their possessions.
11. Seven-day-a-week Christians, not Sunday-only Christians. Disciples follow Jesus as Lord.

Week 4