Text -- Acts 1:12 (NET)

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem from the mountain called the Mount of Olives (which is near Jerusalem, a Sabbath day’s journey away).

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 1:12

Olivet ( Elaiōnos ).

Genitive singular. Vulgate Olivetum . Made like ampelōn . Here only in the N.T., usually to oros tōn Elaiōn (the Mount of Olives), though some MSS. have Olivet in Luk 19:29; Luk 21:37. Josephus ( Ant. VII. 9, 2) has it also and the papyri (Deissmann, Light from the Ancient East , p. 170).

Robertson: Act 1:12

A sabbath day’ s journey off ( Sabbatou echōn hodon ).

Luke only says here that Olivet is a Sabbath day’ s journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (Luk 24:50) states that Jesus led them "over against"(heōs pros ) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath"after "which is nigh unto Jerusalem"(ho estin eggus Ierousalēm ), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See Exo 16:29; Num 35:5; Jos 3:4. But it does not contradict what he says in Luk 24:50, where he does not say that Jesus led them all the way to Bethany.

Vincent: Act 1:12

A Sabbath-day's journey ( σαββάτου ἔχον ὁδόν )

Lit., having a Sabbath's way. The way conceived as belonging to the mountain; connected with it in reference to the neighborhood of Jerusalem. A Sabbath-day's journey, according to Jewish tradition, was about three-quarters of a mile. It was the supposed distance between the camp and the tabernacle in the wilderness (Jos 3:4).

Wesley: Act 1:12

day's journey - The Jews generally fix this to two thousand cubits, which is not a mile.

JFB: Act 1:12-14

About two thousand cubits.

Clarke: Act 1:12

A Sabbath day’ s journey - See the difficulties in this verse explained in the note on Luk 24:50 (note). A Sabbath day’ s journey was seven furlongs and a half. Olivet was but five furlongs from Jerusalem; and Bethany was fifteen. The first region or tract of Mount Olivet, which was called Bethany, was distant from the city a Sabbath day’ s journey, or seven furlongs and a half; and the same distance did that tract called Bethphage extend from the city. When, therefore; our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a Sabbath day’ s journey, as St. Luke here remarks. See the notes referred to above.

Calvin: Act 1:12

12. That he may pass over unto another history, he showeth that the disciples being returned unto Jerusalem, dwelt together in one parlor. For it was the upper part of the house, which used to be let out unto those which did hire houses; ⁴⁶ for the most commodious places were reserved unto them that were masters of the house, (for their own use.) Wherefore, by this word Luke doth signify that they were driven into a strait room; ⁴⁷ and yet, notwithstanding, though this commodity were great, yet they did not part asunder. They might have been more commodiously asunder, yet might they not part company before they had received the Spirit. In that he noteth here the distance of place, it bringeth credit unto the history. Unless, peradventure, he meant hereby to declare that they were not terrified with any fear of danger, but that they did all return and kept company together in one house, which was not so large, but that the company being greater than the place could well contain, it might breed some rumor (or noise.) A Sabbath-day’s journey was two miles, and that account doth well agree with the place of Joh 11:18, where he saith, “that Jerusalem was distant from Bethany almost fifteen furlongs;” which containeth about a thousand and nine hundred paces. And the mount Olivet was at the side of Bethany. There was no Sabbath-day’s journey prescribed in the law; for the Lord doth command them simply to rest upon the Sabbath-day in the law. ⁴⁸ But because the Jews could not easily be ruled, but that they would run abroad about their business upon the Sabbath-day, (as the Lord himself doth complain, “that they did bear burdens out at the gates,”) (Jer 17:24,) therefore, it is to be thought that it was determined by the priests, ⁴⁹ (to the end they might restrain such enormities,) that no man should travel upon the Sabbath-day above two miles. Although Jerome, in his Answers unto Algasia, doth say that this tradition did come from two Rabbins, namely, from Atriba, and from Simon Heli.

TSK: Act 1:12

from : Zec 14:4; Mat 21:1, Mat 24:3, Mat 26:30; Luk 21:37, Luk 24:52

a sabbath : Luk 24:50; Joh 11:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 1:12

Then returned they unto Jerusalem - In Luk 24:52, we are told that they worshipped Jesus before they returned, and it is probable that the act of worship to which he refers was what is mentioned in this chapter their gazing intently on their departing Lord.

From the mount called Olivet - From the Mount of Olives. See the notes on Mat 21:1. The part of the mountain from which he ascended was the eastern declivity, where stood the little village of Bethany, Luk 24:50.

A sabbath-day’ s journey - As far as might be lawfully traveled by a Jew on the Sabbath. This was 2,000 paces or cubits, or seven furlongs and a half - not quite one mile. See the notes On Mat 24:20. The distance of a lawful journey on the Sabbath was not fixed by the laws of Moses, but the Jewish teachers had fixed it at 2,000 paces. This measure was determined on because it was a tradition that in the camp of the Israelites, when coming from Egypt, no part of the camp was more than 2000 paces from the tabernacle, and over this space, therefore, they were permitted to travel for worship. Perhaps, also, some countenance was given to this from the fact that this was the extent of the suburbs of the Levitical cities, Num 35:5. Mount Olivet was only 5 furlongs from Jerusalem, and Bethany was 15 furlongs. But on the eastern declivity of the mountain the tract of country was called, for a considerable space, the region of Bethany; and it was from this place that the Lord Jesus ascended.

Poole: Act 1:12

From the mount called Olivet which Bethany was a part of, as situate towards the bottom of it, remoter from Jerusalem. Hence Luk 24:50 , differs not from this place. From hence the rather our Lord ascended, that he might receive his glory nigh the place where he began his suffering, (in the garden where he endured his agony, and was betrayed), and in the view of Jerusalem, where he had been condemned and scorned.

A sabbath day’ s journey about a mile or two, or such a space as, by God’ s appointment, was between the ark and the people, Jos 3:4 .

Haydock: Act 1:12

Sabbath-day's journey. It cannot now be precisely determined what this distance was, but it is most probable, that it was about a mile. On particular occasions, it perhaps was allowed to exceed a little. (Calmet)

Gill: Act 1:12

Then returned they unto Jerusalem,.... With great joy, after the angels had told them that he should come again in like manner:

from the mount called Olivet; which was on the east side of Jerusalem, a mountain Christ much frequented, and from whence he ascended to heaven. This is the hill which in 1Ki 11:7 is said to be "before Jerusalem"; and accordingly Jarchi interprets it of the Mount of Olives; and in Zec 14:4 it is expressly said to be "before Jerusalem on the east"; hence, when our Lord sat upon it, he is said to be over against the temple, Mar 13:3. It has its name from the multitude of olive trees which grew upon it: it is by the Jewish writers sometimes called הר הזיתים, "the Mount of Olives" ⁿ, as in Zec 14:4 and sometimes הר המשחה ^o, and טור משחא ^p, "the Mount of Oil"; i.e. of olive oil, which was made out of the olives that grew upon it. It is said, that in an old edition of the Latin version of this text it is called "the Mountain of Three Lights"; and this reason is given for it, because on the west side it was enlightened in the night by the continual fire of the altar in the temple; and on the east side it had the first beams of the sun before the city was enlightened with them; and it produced plenty of olives, by which the light is maintained in the lamps. Josephus ^q relates, that in the earthquake in the times of Uzziah, half part of this mountain, which was to the west, was divided from it, and was rolled four furlongs to the eastern part of it, so that the ways and king's gardens were stopped up,

Which, is from Jerusalem a sabbath day's journey. The Syriac version renders it, "about seven furlongs", or near a mile; though Josephus ^r writes, that the Mount of Olives was but five furlongs from Jerusalem: perhaps this may be a mistake in the present copies of Josephus, since Chrysostom on this place cites this passage of Josephus, and reads seven furlongs; which exactly agrees with the Syriac version. A sabbath day's journey, according to the Jews, was two thousand cubits from any city or town, and which they often called, תחום שבת, "the bound of the sabbath" ^s; and which they collect partly from Num 35:4 which they understand thus ^t:

"a thousand cubits are the suburbs (of the city), and two thousand cubits the bounds of the sabbath.

And these were so many middling paces; for so they say ^u,

"a walk of two thousand middling paces, this is the bound of the sabbath.

And that this was the proper space they also gather from Jos 3:4 it being the distance between the ark and the people when they marched; and though this was not fixed by the law, yet being a tradition of the elders, was strictly observed by them: so when Ruth desired to become a proselytess, the Targumist on Rth 1:16 introduces Naomi thus speaking to her,

"says Naomi, we are commanded to keep the sabbaths, and the good days, (or feasts,) and not to walk above "two thousand cubits";

i.e. on those days; for to go further was reckoned a profanation of them: so it is said ^w,

"the sabbath day is profaned with the hands by work, and with the feet by walking more than "two thousand cubits".

Yea, this was punishable with beatings ^x:

"a man might go on the sabbath without the city two thousand cubits on every side--but if he went beyond two thousand cubits, they beat him with the beating of rebels,

or in the same manner a rebellious son was beaten. Nay, not only they might not go out of a city or town where they were, further than this, but from whatsoever place they happened to be, as appears by these following rules ^y,

"if anyone falls asleep in the way (or on the road), and he does not know that it was dark (and so that the sabbath is begun), he has two thousand cubits (allowed him) on every side.--Whoever is on a journey, and it is dark, and he knows a tree, or a hedge, and says, let my sabbath (or sabbatical seat) be under it, he says nothing; but if he says, let my sabbath be at the root of it, then he may go from the place of his feet, and to the root of it, two thousand cubits, and from the root of it to his house two thousand cubits; by which means he may go four thousand cubits after it is dark. But if he does not know (any), and is not expert in walking, and says, let my sabbath be in my place, (i.e. in which he stands,) then from his place he has two thousand cubits on every side.

Hence, in some copies it is here inserted, "such being the distance that the Jews could walk"; that is, were allowed to walk by their canons. They call two thousand cubits a mile ^z; and if the Mount of Olives was seven furlongs from Jerusalem, it was pretty near a mile; but if but five furlongs, it was little more than half a mile: perhaps the true distance might be six furlongs, since Josephus says ^a, the tenth legion was ordered to encamp six furlongs from Jerusalem, at the Mount of Olives, which was over against the city to the east; agreeably to which Epiphanius ^b, who had been a Jew, and was born in Palestine, says,

"it was not lawful to go on the sabbath day beyond six furlongs,

which were three quarters of a mile,

Commentary -- Verse Notes / Footnotes

NET Notes: Act 1:12

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

³ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

⁴ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

Geneva Bible: Act 1:12

Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath ^{( h )} day's journey.

^{( h )} About two miles.

Commentary -- Verse Range Notes

TSK Synopsis: Act 1:1-26

1 Christ, preparing his apostles to the beholding of his ascension, gathers them together unto the mount Olivet, commands them to expect in Jerusalem the sending down of the Holy Ghost, promises after a few days to send it, and ascends into heaven in their

10 After his ascension they are warned by two angels to depart, and to set their minds upon his second coming.

12 They accordingly return, and, giving themselves to prayer, choose Matthias apostle in the place of Judas.

Combined Bible: Act 1:12

At the rebuke of the angel, the disciples withdrew their longing gaze from the cloud into which Jesus had entered, and cheered by the promise of his return, (12) " Then they returned into Jerusalem from the Mount called Olivet, which was near Jerusalem, distant a Sabbath-day's journey. " The ascension took place near Bethany, which was nearly two miles from Jerusalem, and on the further side of Mount Olivet. It was the nearer side of the Mount, which was distant a Sabbath-day's journey, or seven-eighths of a mile. We learn, from Luke's former narrative, that they returned to Jerusalem "with great joy." Their sorrow at parting from the Lord was turned into joy at the hope of seeing him again.   

  

  

Maclaren: Act 1:1-14

The Ascension

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2. Until the day in which He was taken up, after that He through the Holy Ghost had given commandments unto the Apostles whom Ha had chosen: 3. To whom also He shewed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: 4. And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of Me. 5. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. 6. When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel? 7. And He said unto them, It is not for you to know the times or the seasons, which the Father hath put in His own power. 8. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. 9. And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. 10. And while they looked stedfastly toward heaven as He went up, behold, two men stood by them in white apparel; 11. Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven. 12. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath day's journey. 13. And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. 14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.'--Acts 1:1-14.

THE Ascension is twice narrated by Luke. The life begun by the supernatural birth ends with the supernatural Ascension, which sets the seal of Heaven on Christ's claims and work. Therefore the Gospel ends with it. But it is also the starting-point of the Christ's heavenly activity, of which the growth of His Church, as recorded in the Acts, is the issue. Therefore the Book of the Acts of the Apostles begins with it.

The keynote of the treatise' lies in the first words, which describe the Gospel as the record of what Jesus began to do and teach.' Luke would have gone on to say that this second book of his contained the story of what Jesus went on to do and teach after He was taken up,' if he had been strictly accurate, or had carried out his first intention, as shown by the mould of his introductory sentence; but he is swept on into the full stream of his narrative, and we have to infer the contrast between his two volumes from his statement of the contents of his first.

The book, then, is misnamed Acts of the Apostles, both because the greater number of the Apostles do nothing in it, and because, in accordance with the hint of the first verse, Christ Himself is the doer of all, as comes out distinctly in many places where the critical events of the Church's progress and extension are attributed to the Lord.' In one aspect, Christ's work on earth was finished on the Cross; in another, that finished work is but the beginning both of His doing and teaching. Therefore we are not to regard His teaching while on earth as the completion of Christian revelation. To set aside the Epistles on the plea that the Gospels contain Christ's own teaching, while the Epistles are only Paul's or John's, is to misconceive the relation between the earthly and the heavenly activity of Jesus.

The statement of the theme of the book is followed by a brief summary of the events between the Resurrection and Ascension. Luke had spoken of these in the end of his Gospel, but given no note of time, and run together the events of the day of the Resurrection and of the following weeks, so that it might appear, as has been actually contended that he meant, that the Ascension took place on the very day of Resurrection. The fact that in this place he gives more detailed statements, and tells how long elapsed between the Resurrection Sunday and the Ascension, might have taught hasty critics that an author need not be ignorant of what he does not mention, and that a detailed account does not contradict a summary one, --truths which do not seem very recondite, but have often been forgotten by very learned commentators.

Three points are signalised as occupying the forty days: commandments were given, Christ's actual living presence was demonstrated (by sight, touch, hearing, etc.), and instructions concerning the kingdom were imparted. The old blessed closeness and continuity of companionship had ceased. Our Lord's appearances were now occasional. He came to the disciples, they knew not whence; He withdrew from them, they knew not whither. Apparently a sacred awe restrained them from seeking to detain Him or to follow Him. Their hearts would be fall of strangely mingled feelings, and they were being taught by gentle degrees to do without Him. Not only a divine decorum, but a most gracious tenderness, dictated the alternation of presence and absence during these days.

The instructions then given are again referred to in Luke's Gospel, and are there represented as principally directed to opening their minds that they might understand the Scriptures.' The main thing about the kingdom which they had then to learn, was that it was founded on the death of Christ, who had fulfilled all the Old Testament predictions. Much remained untaught, which after years were to bring to clear knowledge; but from the illumination shed during these fruitful days flowed the remarkable vigour and confidence of the Apostolic appeal to the prophets, in the first conflicts of the Church with the rulers. Christ is the King of the kingdom, and His Cross is His throne,--these truths being grasped revolutionised the Apostles' conceptions. They are as needful for us.

From Acts 1:4 onwards the last interview seems to be narrated. Probably it began in the city, and ended on the slopes of Olivet. There was a solemn summoning together of the Eleven, which is twice referred to (Acts 1:4-6). What awe of expectancy would rest on the group as they gathered round Him, perhaps half suspecting that it was for the last time! His words would change the suspicion into certainty, for He proceeded to tell them what they were not to do and to do, when left alone. The tone of leave-taking is unmistakable.

The prohibition against leaving Jerusalem implies that they would have done so if left to themselves; and it would have been small wonder if they had been eager to hurry back to quiet Galilee, their home, and to shake from their feet the dust of the city where their Lord had been slain. Truly they would feel like sheep in the midst of wolves when He had gone, and Pharisees and priests and Roman officers ringed them round. No wonder if, like a shepherdless flock, they had broken and scattered! But the theocratic importance of Jerusalem, and the fact that nowhere else could the Apostles secure such an audience for their witness, made their beginning at Jerusalem' necessary. So they were to crush their natural longing to get back to Galilee, and to stay in their dangerous position. We have all to ask, not where we should be most at ease, but where we shall be most efficient as witnesses for Christ, and to remember that very often the presence of adversaries makes the door great and effectual.'

These eleven poor men were not left by their Master with a hard task and no help. He bade them' wait' for the promised Holy Spirit, the coming of whom they had heard from Him when in the upper room He spoke to them of the Comforter.' They were too feeble to act alone, and silence and retirement were all that He enjoined till they had been plunged into the fiery baptism which should quicken, strengthen, and transform them.

The order in which promise and command occur here shows how graciously Jesus considered the Apostles' weakness. Not a word does He say of their task of witnessing, till He has filled their hearts with the promise of the Spirit. He shows them the armour of power in which they are to be clothed, before He points them to the battlefield. Waiting times are not wasted times. Over-eagerness to rush into work, especially into conspicuous and perilous work, is sure to end in defeat. Till we feel the power coming into us, we had better be still.

The promise of this great gift, the nature of which they but dimly knew, set the Apostles' expectations on tiptoe, and they seem to have thought that their reception of it was in some way the herald of the establishment of the Messianic kingdom. So it was, but in a very different fashion from their dream. They had not learned so much from the forty days' instructions concerning the kingdom as to be free from their old Jewish notions, which colour their question, Wilt Thou at this time restore again the kingdom to Israel?' They believed that Jesus could establish His kingdom when He would. They were right, and also wrong,--right, for He is King; wrong, for its establishment is not to be effected by a single act of power, but by the slow process of preaching the gospel.

Our Lord does not deal with their misconceptions which could only be cured by time and events; but He lays down great principles, which we need as much as the Eleven did. The times and seasons,' the long stretches of days, and the critical epoch-making moments, are known to God only; our business is, not to speculate curiously about these, but to do the plain duty which is incumbent on the Church at all times. The perpetual office of Christ's people to be His witnesses, their equipment for that function (namely, the power of the Holy Spirit coming on them), and the sphere of their work (namely, in ever-widening circles, Jerusalem, Samaria, and the whole world), are laid down, not for the first hearers only, but for all ages and for each individual, in these last words of the Lord as He stood on Olivet, ready to depart.

The calm simplicity of the account of the Ascension is remarkable. So great an event told in such few, unimpassioned words! Luke's Gospel gives the further detail that it was in the act of blessing with uplifted hands that our Lord was parted from the Eleven. Two expressions are here used to describe the Ascension, one of which (was taken up ) implies that He was passive, the other of which (He went ) implies that He was active. Both are true. As in the accounts of the Resurrection He is sometimes said to have been raised, and sometimes to have risen, so here. The Father took the Son back to the glory, the Son left the world and went to the Father. No chariot of fire, no whirlwind, was needed to lift Him to the throne. Elijah was carried by such agency into a sphere new to him; Jesus ascended up where He was before.

No other mode of departure from earth would have corresponded to His voluntary, supernatural birth. He carried manhood up to the throne of God. The cloud which received Him while yet He was well within sight of the gazers was probably that same bright cloud, the symbol of the Divine Presence, which of old dwelt between the cherubim. His entrance into it visibly symbolised the permanent participation, then begun, of His glorified manhood in the divine glory.

Most true to human nature is that continued gaze upwards after He had passed into the hiding brightness of the glory-cloud. How many of us know what it is to look long at the spot on the horizon where the last glint of sunshine struck the sails of the ship that bore dear ones away from us! It was fitting that angels, who had heralded His birth and watched His grave, should proclaim His Second Coming to earth.

It was gracious that, in the moment of keenest sense of desolation and loss, the great hope of reunion should be poured into the hearts of the Apostles. Nothing can he more distinct and assured than the terms of that angel message. It gives for the faith and hope of all ages the assurance that He will come; that He who comes will be the very Jesus who went; that His coming will be, like His departure, visible, corporeal, local. He will bring again all His tenderness, all His brother's heart, all His divine power, and will gather His servants to Himself.

No wonder that, with such hopes flowing over the top of their sorrow, like oil on troubled waters, the little group went back to the upper room, hallowed by memories of the Last Supper, and there waited in prayer and supplication during the ten days which elapsed till Pentecost. So should we use the interval between any promise and its fulfilment. Patient expectation, believing prayer, harmonious association with our brethren, will prepare us for receiving the gift of the Spirit, and will help to equip us as witnesses for Jesus.

The Theme Of Acts

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2. Until the day in which He was taken up.'--Acts 1:1-2.

And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.'--Acts 28:30-31.

So begins and so ends this Book. I connect the commencement and the close, because I think that the juxtaposition throws great light upon the purpose of the writer, and suggests some very important lessons. The reference to the former treatise' (which is, of course, the Gospel according to Luke) implies that this Book is to be regarded as its sequel, and the terms of the reference show the writer's own conception of what he was going to do in his second volume. The former treatise have I made of all that Jesus began both to do and teach until the day in which He was taken up.' Is not the natural inference that the latter treatise will tell us what Jesus continued to do and teach' after He was taken up? I think so. And thus the writer sets forth at once, for those that have eyes to see, what he means to do, and what he thinks his book is going to be about.

So, then, the name The Acts of the Apostles,' which is not coeval with the book itself, is somewhat of a misnomer. Most of the Apostles are never heard of in it. There are, at the most, only three or four of them concerning whom anything in the book is recorded.

But our first text supplies a deeper reason for regarding that title as inadequate, and even misleading. For, if the theme of the story be what Christ did, then the book is, not the Acts of the Apostles,' but the Acts of Jesus Christ' through His servants. He, and He alone, is the Actor; and the men who appear in it are but instruments in His hands, He alone being the mover of the pawns on the board.

That conception of the purpose of the book seems to me to have light cast upon it by, and to explain, the singular abruptness of its conclusion, which must strike every reader. No doubt it is quite possible that the reason why the book ends in such a singular fashion, planting Paul in Rome, and leaving him there, may be that the date of its composition was that imprisonment of Paul in the Imperial City, in a part of which, at all events, we know that Luke was his companion. But, whilst that consideration may explain the point at which the book stops, it does not explain the way in which it stops. The historian lays down his pen, possibly because he had brought his narrative up to date. But a word of conclusion explaining that it was so would have been very natural, and its absence must have had some reason. It is also possible that the arrival of the Apostle in the Imperial City, and his unhindered liberty of preaching there, in the very centre of power, the focus of intellectual life, and the hot-bed of corruption for the known world, may have seemed to the writer an epoch which rounded off his story. But I think that the reason for the abruptness of the record's close is to be found in the continuity of the work of which it tells a part. It is the unfinished record of an incomplete work. The theme is the work of Christ through the ages, of which each successive depository of His energies can do but a small portion, and must leave that portion unfinished; the book does not so much end as stop. It is a fragment, because the work of which it tells is not yet a whole.

If, then, we put these two things--the beginning and the ending of the Acts--together, I think we get some thoughts about what Christ began to do and teach on earth; what He continues to do and teach in heaven; and how small and fragmentary a share in that work each individual servant of His has. Let us look at these points briefly.

I. First, Then, We Have Here The Suggestion Of What Christ Began To Do And Teach On Earth.

Now, at first sight, the words of our text seem to be in strange and startling contradiction to the solemn cry which rang out of the darkness upon Calvary. Jesus said, It is finished!' and gave up the ghost.' Luke says He began to do and teach.' Is there any contradiction between the two? Certainly not. It is one thing to lay a foundation; it is another thing to build a house. And the work of laying the foundation must be finished before the work of building the structure upon it can be begun. It is one thing to create a force; it is another thing to apply it. It is one thing to compound a medicine; it is another thing to administer it. It is one thing to unveil a truth; it is another to unfold its successive applications, and to work it into a belief and practice in the world. The former is the work of Christ which was finished on earth; the latter is the work which is continuous throughout the ages.

He began to do and teach,' not in the sense that any should come after Him and do, as the disciples of most great discoverers and thinkers have had to do: namely, systematise, rectify, and complete the first glimpses of truth which the master had given. He began to do and teach,' not in the sense that after He had passed into the heavens' any new truth or force can for evermore be imparted to humanity in regard of the subjects which He taught and the energies which He brought. But whilst thus His work is complete, His earthly work is also initial. And we must remember that whatever distinction my text may mean to draw between the work of Christ in the past and that in the present and the future, it does not mean to imply that when He ascended up on high' He had not completed the task for which He came, or that the world had to wait for anything more, either from Him or from others, to eke out the imperfections of His doctrine or the insufficiencies of His work.

Let us ever remember that the initial work of Christ on earth is complete in so far as the revelation of God to men is concerned. There will be no other. There is needed no other. Nothing more is possible than what He, by His words and by His life, by His gentleness and His grace, by His patience and His Passion, has unveiled to all men, of the heart and character of God. The revelation is complete, and he that professes to add anything to, or to substitute anything for, the finished teaching of Jesus Christ concerning God, and man's relation to God, and man's duty, destiny, and hopes, is a false teacher, and to follow him is fatal. All that ever come after Him and say, Here is something that Christ has not told you,' are thieves and robbers, and the sheep will not hear them.'

In like manner that work of Christ, which: n some sense is initial, is complete as Redemption. This Man has offered up one sacrifice for sins for ever.' And nothing more can He do than He has done; and nothing more can any man or all men do than was accomplished on the Cross of Calvary as giving a revelation, as effecting a redemption, as lodging in the heart of humanity, and in the midst of the stream of human history, a purifying energy, sufficient to cleanse the whole black stream. The past work which culminated on the Cross, and was sealed as adequate and accepted of God in the Resurrection and Ascension, needs no supplement, and can have no continuation, world without end. And so, whatever may be the meaning of that singular phrase, began to do and teach,' it does not, in the smallest degree, conflict with the assurance that He hath ascended up on high, having obtained eternal redemption for us,' and having finished the work which the Father gave Him to do.'

II. Notice What Christ Continues To Do And To Teach After His Ascension.

But then, secondly, we have to notice what Christ continues to do and to teach after His Ascension.

I have already suggested that the phraseology of the first of my texts naturally leads to the conclusion that the theme of this Book of the Acts is the continuous work of the ascended Saviour, and that the language is not forced by being thus interpreted is very plain to any one who will glance even cursorily over the contents of the book itself. For there is nothing in it more obvious and remarkable than the way in which, at every turn in the narrative, all is referred to Jesus Christ Himself.

For instance, to cull one or two cases in order to bring the matter more plainly before you--When the Apostles determined to select another Apostle to fill Judas' place, they asked Jesus Christ to show which of these two Thou hast chosen.' When Peter is called upon to explain the tongues at Pentecost he says,' Jesus hath shed forth this which ye now see and hear.' When the writer would tell the reason of the large first increase to the Church, he says, The Lord added to the Church daily such as should be saved.' Peter and John go into the Temple to heal the lame man, and their words to him are, Do not think that our power or holiness is any factor in your cure. The Name hath made this man whole.' It is the Lord that appears to Paul and to Ananias, to the one on the road to Damascus and to the other in the city. It is the Lord to whom Peter refers AEneas when he says, Jesus Christ maketh thee whole.' It was the Lord that opened the heart of Lydia.' It was the Lord that appeared to Paul in Corinth, and said to him, I have much people in this city'; and again, when in the prison at Jerusalem' He assured the Apostle that he would be carried to Rome. And so, at every turn in the narrative, we find that Christ is presented as influencing men's hearts, operating upon outward events, working miracles, confirming His word, leading His servants, and prescribing for them their paths, and all which they do is done by the hand of the Lord with them confirming the word which they spoke. Jesus Christ is the Actor, and He only is the Actor; men are His implements and instruments.

The same point of view is suggested by another of the characteristics of this book, which it shares in common with all Scripture narratives, and that is the stolid indifference with which it picks up and drops men, according to the degree in which, for the moment, they are the instruments of Christ's power. Supposing a man had been writing Acts of the Apostles, do you think it would have been possible that of the greater number of them he should not say a word, that concerning those of whom he does speak he should deal with them as this book does, barely mentioning the martyrdom of James, one of the four chief Apostles; allowing Peter to slip out of the narrative after the great meeting of the Church at Jerusalem; letting Philip disappear without a hint of what he did thereafter; lodging Paul in Rome and leaving him there, with no account of his subsequent work or martyrdom? Such phenomena--and they might be largely multiplied--are only explicable upon one hypothesis. As long as electricity streams on the carbon point it glows and is visible, but when the current is turned to another lamp we see no more of the bit of carbon. As long as Sod uses a man the man is of interest to the writers of the Scriptures. When God uses another one, they drop the first, and have no more care about him, because their theme is not men and their doings, but God's doings through men.

On us, and in us, and by us, and for us, if we are His servants, Jesus Christ is working all through the ages. He is the Lord of Providence, He is the King of history, in His hand is the book with the seven seals; He sends His Spirit, and where His Spirit is He is; and what His Spirit does He does. And thus He continues to teach and to work from His throne in the heavens.

He continues to teach, not by the communication of new truth. That is finished. The volume of Revelation is complete. The last word of the divine utterances hath been spoken until that final word which shall end Time and crumble the earth. But the application of the completed Revelation, the unfolding of all that is wrapped in germ in it; the growing of the seed into a tree, the realisation more completely by individuals and communities of the principles and truths which Jesus Christ has brought us by His life and His death --that is the work that is going on to-day, and that will go on till the end of the world. For the old Puritan belief is true, though the modern rationalistic mutilations of it are false, God hath more light yet to break forth '--and our modern men stop there. But what the sturdy old Puritan said was, more light yet to break forth from His holy Word.' Jesus Christ teaches the ages--through the lessons of providence and the communication of His Spirit to His Church--to understand what He gave the world when He was here.

In like manner He works. The foundation is laid, the healing medicine is prepared, the cleansing element is cast into the mass of humanity; what remains is the application and appropriation, and incorporation in conduct, of the redeeming powers that Jesus Christ has brought. And that work is going on, and will go on, till the end.

Now these truths of our Lord's continuous activity in teaching and working from heaven may yield us some not unimportant lessons. What a depth and warmth and reality the thoughts give to the Christian's relation to Jesus Christ! We have to look back to that Cross as the foundation of all our hope. Yes! But we have to think, not only of a Christ who did something for us long ago in the past, and there an end, but of a Christ who to-day lives and reigns, to do and to teach' according to our necessities. What a sweetness and sacredness such thoughts impart to all external events, which we may regard as being the operation of His love, and as moved by the hands that were nailed to the Cross for us, and now hold the sceptre of the universe for the blessing of mankind! What a fountain of hope they open in estimating future probabilities of victory for truth and goodness! The forces of good and evil in the world seem very disproportionate, but we forget too often to take Christ into account. It is not we that have to fight against evil; at the best we are but the sword which Christ wields, and all the power is in the hand that wields it. Great men die, good men die; Jesus Christ is not dead. Paul was martyred: Jesus lives; He is the anchor of our hope. We see miseries and mysteries enough, God knows. The prospects of all good causes seem often clouded and dark. The world has an awful power of putting drags upon all chariots that bear blessings, and of turning to evil every good. You cannot diffuse education, but you diffuse the taste for rubbish and something worse, in the shape of books. No good thing but has its shadow of evil attendant upon it. And if we had only to estimate by visible or human forces, we might well sit down and wrap ourselves in the sackcloth of pessimism. We see not yet all things put under Him'; but we see Jesus crowned with glory and honour,' and the vision that cheered the first martyr--of Christ standing at the right hand of God '--is the rebuke of every fear and every gloomy anticipation for ourselves or for the world.

What a lesson of lowliness and of diligence it gives us I The jangling church at Corinth fought about whether Paul or Apollos or Cephas was the man to lead the Church, and the experience has been repeated over and over again. Who is Paul? Who is Apollos? but ministers by whom ye believed, even as the Lord gave to every man. Be not puffed up one against another. Be not wise in your own conceits.' You are only a tool, only a pawn in the hand of the Great Player. If you have anything, it is because you get it from Him. See that you use it, and do not boast about it. Jesus Christ is the Worker, the only Worker; the Teacher, the only Teacher. All our wisdom is derived, all our light is enkindled. We are but the reeds through which His breath makes music. And shall the axe boast itself,' either against' or apart from Him that heweth therewith'?

III. Lastly, We Note The Incompleteness Of Each Man's Share In The Great Work.

As I said, the book which is to tell the story of Christ's continuous unfinished work must stop abruptly. There is no help for it. If it was a history of Paul it would need to be wound up to an end and a selvage put to it, but as it is the history of Christ's working, the web is not half finished, and the shuttle stops in the middle of a cast. The book must be incomplete, because the work of which it is the record does not end until He shall have delivered up the Kingdom to the Father, and God shall be all in all.'

So the work of each man is but a fragment of that great work. Every man inherits unfinished tasks from his predecessors, and leaves unfinished tasks to his successors. It is, as it used to be in the Middle Ages, when the hands that dug the foundations, or laid the first courses, of some great cathedral, were dead long generations before the gilded cross was set on the apex of the needlespire, and the glowing glass filled in to the painted windows. Enough for us, if we lay a stone, though it be but one stone in one of the courses of the great building.

Luke has left plenty of blank paper at the end of his second treatise,' on which he meant that succeeding generations should write their partial contributions to the completed work. Dear friends, let us see that we write our little line, as monks in their monasteries used to keep the chronicle of the house, on which scribe after scribe toiled at its illuminated letters with loving patience for a little while, and then handed the pen from his dying hand to another. What does it matter though we drop, having done but a fragment? He gathers up the fragments into His completed work, and the imperfect services which He enabled any of us to do will all be represented in the perfect circle of His finished work. The Lord help us to be faithful to the power that works in us, and to leave Him to incorporate our fragments in His mighty whole!

MHCC: Act 1:12-14

God can find hiding-places for his people. They made supplication. All God's people are praying people. It was now a time of trouble and danger with the disciples of Christ; but if any is afflicted, let him pray; that will silence cares and fears. They had now a great work to do, and before they entered upon it, they were earnest in prayer to God for his presence. They were waiting for the descent of the Spirit, and abounded in prayer. Those are in the best frame to receive spiritual blessings, who are in a praying frame. Christ had promised shortly to send the Holy Ghost; that promise was not to do away prayer, but to quicken and encourage it. A little company united in love, exemplary in their conduct, fervent in prayer, and wisely zealous to promote the cause of Christ, are likely to increase rapidly.

Matthew Henry: Act 1:12-14

We are here told, I. Whence Christ ascended - from the mount of Olives (Act 1:12), from that part of it where the town of Bethany stood, Luk 24:50. There he began his sufferings (Luk 22:39), and therefore there he rolled away the reproach of them by his glorious ascension, and thus showed that his passion and his ascension had the same reference and tendency. Thus would he enter upon his kingdom in the sight of Jerusalem, and of those undutiful ungrateful citizens of his that would not have him to reign over them. It was prophesied of him (Zec 14:4), That his feet should stand upon the mount of Olives, which is before Jerusalem, should stand last there; and presently it follows, The mount of Olives shall cleave in two. From the mount of Olives he ascended who is the good olive-tree, whence we receive the unction, Zec 4:12; Rom 11:24. This mount is here said to be near Jerusalem, a sabbath day's journey from it, that is, a little way; no further than devout people used to walk out on a sabbath evening, after the public worship was over, for meditation. Some reckon it a thousand paces, others two thousand cubits; some seven furlongs, others eight. Bethany indeed was fifteen furlongs from Jerusalem (Joh 11:18), but that part of the mount of Olives which was next to Jerusalem, whence Christ began to ride in triumph, was but seven or eight furlongs off. The Chaldee paraphrast on Ruth 1 says, We are commanded to keep the sabbaths and the holy days, so as not to go above two thousand cubits, which they build upon Jos 3:4, where, in their march through Jordan, the space between them and the ark was to be two thousand cubits. God had not then thus limited them, but they limited themselves; and thus far it is a rule to us, not to journey on the sabbath any more than in order to the sabbath work; and as far as is necessary to this we are not only allowed, but enjoined, 2Ki 4:23.

II. Whither the disciples returned: They came to Jerusalem, according to their Master's appointment, though there they were in the midst of enemies; but it should seem that though immediately after Christ's resurrection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee no notice was taken of their return to Jerusalem, nor any further search made for them. God can find out hiding-places for his people in the midst of their enemies, and so influence Saul that he shall not seek for David any more. At Jerusalem they went up into an upper room, and there abode; not that they all lodged and dieted together in one room, but there they assembled every day, and spent time together in religious exercises, in expectation of the descent of the Spirit. Divers conjectures the learned have about this upper room. Some think it was one of the upper rooms in the temple; but it cannot be thought that the chief priests, who had the letting of these rooms, would suffer Christ's disciples constantly to reside in any of them. It was said indeed, by the same historian, that they were continually in the temple (Luk 24:53), but that was in the courts of the temple, at the hours of prayer, where they could not be hindered from attending; but, it should seem, this upper room was in a private house. Mr. Gregory, of Oxford, is of this opinion, and quotes a Syriac scholiast upon this place, who says that it was the same upper room in which they had eaten the passover; and though that was called anōgeon , this huperōon , both may signify the same. "Whether,"says he, "it was in the house of St. John the evangelist, as Euodius delivered, or that of Mary the mother of John Mark, as others have collected, cannot be certain."Notes, ch. 12.

III. Who the disciples were, that kept together. The eleven apostles are here named (Act 1:13), so is Mary the mother of our Lord (Act 1:14), and it is the last time that ever any mention is made of her in the scriptures. There were others that are here said to be the brethren of our Lord, his kinsmen according to the flesh; and, to make up the hundred and twenty spoken of (Act 1:15), we may suppose that all or most of the seventy disciples were with them, that were associates with the apostles, and were employed as evangelists.

IV. How they spent their time: They all continued with one accord in prayer and supplication. Observe, 1. They prayed, and made supplication. All God's people are praying people, and give themselves to prayer. It was now a time of trouble and danger with the disciples of Christ; they were as sheep in the midst of wolves; and, Is any afflicted? Let him pray; this will silence cares and fears. They had new work before them, great work, and, before they entered upon it, they were instant in prayer to God for his presence with them in it. Before they were first sent forth Christ spent time in prayer for them, and now they spent time in prayer for themselves. They were waiting for the descent of the Spirit upon them, and therefore abounded thus in prayer. The Spirit descended upon our Saviour when he was praying, Luk 3:21. Those are in the best frame to receive spiritual blessings that are in a praying frame. Christ had promised now shortly to send the Holy Ghost; now this promise was not to supersede prayer, but to quicken and encourage it. God will be enquired of for promised mercies, and the nearer the performance seems to be the more earnest we should be in prayer for it. 2. They continued in prayer, spent much time in it, more than ordinary, prayed frequently, and were long in prayer. They never missed an hour of prayer; they resolved to persevere herein till the Holy Ghost came, according to the promise, to pray, and not to faint. It is said (Luk 24:53), They were praising and blessing God; here, They continued in prayer and supplication; for as praise for the promise is a decent way of begging for the performance, and praise for former mercy of begging further mercy, so, in seeking to God, we give him the glory of the mercy and grace which we have found in him. 3. They did this with one accord. This intimates that they were together in holy love, and that there was no quarrel nor discord among them; and those who so keep the unity of the Spirit in the bond of peace are best prepared to receive the comforts of the Holy Ghost. It also intimates their worthy concurrence in the supplications that were made; though but one spoke, they all prayed, and if, when two agree to ask, it shall be done for them, much more when many agree in the same petition. See Mat 18:19.

Barclay: Act 1:12-20

Before we come to the fate of the traitor Judas there are certain things we may notice in this passage. For the Jew, the Sabbath was entirely a day of rest when all work was forbidden. A journey was limited to 2,000 cubits and that distance was called a Sabbath day's journey. A cubit was eighteen inches; so a Sabbath day's journey was rather more than half a mile.

It is interesting to note that Jesus' brothers are here with the company of the disciples. During Jesus' lifetime they had been among his opponents (Mar 3:21). It may well be that for them, as for so many others, the death of Jesus opened their eyes and stabbed their hearts as even his life could not do.

We are told that the number of the disciples was about 120. That is one of the most uplifting things in the New Testament. There were only 120 pledged to Christ and it is very unlikely that any of them had ever been outside the narrow confines of Palestine in his life. Since there were about 4,000,000 Jews in Palestine, this means that fewer than I in 30,000 were Christians. On the same basis it would mean that it was like there being only 300 Christians in the whole of Glasgow or 12 in Edinburgh; and these 120 simple folk were told to go out and evangelize the whole world. If ever anything began from small beginnings the Christian Church did. We may well be the only Christians in our shop, our factory, our office, in our circle. These men gallantly faced their task and so must we; and it may be that we too will be the small beginning from which the kingdom in our sphere will spread.

The great interest of this passage is the fate of Judas. What exactly the Greek here means is uncertain, but in Matthew's account (Mat 27:35) we are left in no doubt that Judas committed suicide. It must always be a matter of wonder why Judas betrayed Jesus. Various suggestions have been put forward.

(i) It has been suggested that Iscariot means man of Kerioth. If it does. Judas was the only non-Galilaean in the apostolic band. It may be that he felt himself the odd man out and grew so embittered that he did this terrible thing.

(ii) It may be that Judas turned king's evidence to save his own skin and then saw the enormity of what he had done.

(iii) It may be that he did it simply out of greed for money. If he did. it was the most dreadful bargain in history, for he sold his Lord for thirty pieces of silver which was less than L4.

(iv) It may be that Judas came to hate Jesus. From others he could disguise his black heart; but the eyes of Jesus could penetrate to the inmost recesses of his being. It may be that in the end he was driven to destroy the one who knew him for what he was.

(v) It may be that Iscariot is a form of a Greek word which means a dagger-bearer. The "dagger-bearers" were a band of violent nationalists who were prepared to undertake assassination and murder in a campaign to set Palestine free, Perhaps Judas saw in Jesus the very person who could lead the nationalists to triumph; and when he saw that Jesus refused that way he turned against him and in his bitter disappointment betrayed him.

(vi) It is likeliest of all that Judas never meant Jesus to die but betrayed him with the intention of forcing his hand. If that be so, Judas had the tragic experience of seeing his plan go desperately wrong; and in his bitter remorse he committed suicide.

However it may be, Judas goes down to history as the blackest name among men. There can never be any peace for the man who betrays Christ.

Constable: Act 1:12-26

4. Jesus' appointment of a twelfth apostle 1:12-26

Peter perceived the importance of asking God to identify Judas' successor in view of the ministry that Jesus had said the Twelve would have in the future. He led the disciples in obtaining the Lord Jesus' guidance in this important matter (cf. vv. 21, 24). From his viewpoint, the Lord could have returned at any time to restore the kingdom to Israel (v. 6), so the Twelve had to be ready for their ministry of judging the twelve tribes of Israel when He did.

Constable: Act 1:12-14

The disciples' spiritual preparation 1:12-14

1:12-13 The disciples returned to Jerusalem to await the coming of the Holy Spirit. The short trip from where Jesus ascended on Mt. Olivet to the upper room was only a Sabbath day's journey away (about 2,000 cubits, two-thirds of a mile, one kilometer; cf. Exod. 16:29; Num. 35:5).⁵⁷ This upper room seems to have been the same one in which the disciples had observed the first Lord's Supper with Jesus (Luke 22:12). It was probably there too that He had appeared to them following His resurrection (Luke 24:32, 36; John 20:19, 26).⁵⁸ The repetition of the apostles' names recalls Jesus' previous appointment of them as apostles (cf. Luke 6:13-16).⁵⁹ This list, however, omits Judas Iscariot and sets the stage for the selection of his replacement.

1:14 The apostles gave themselves to prayer (Gr. proseuche) probably for the fulfillment of what Jesus had promised would take place shortly (cf. Dan. 9:2-3; Luke 11:13).⁶⁰ Luke stressed their unity, a mark of the early Christians that Luke noted frequently in Acts. The disciples were one in their purpose to carry out the will of their Lord. Divine promises should stimulate prayer, not lead to abandonment of it.

". . . when God is going to do some great thing he moves the hearts of people to pray; He stirs them up to pray in view of that which He is about to do so that they might be prepared for it. The disciples needed the self-examination that comes through prayer and supplication, that they might be ready for the tremendous event which was about to take place . . ."⁶¹

The women referred to were apparently the same ones who accompanied the disciples from Galilee to Jerusalem (Luke 8:1-3; cf. 23:49; 55-24:10).⁶²

"Mary, the mother of Jesus, was there, but you will notice they were not praying to Mary, nor were they burning candles to her; they were not addressing themselves to her, nor asking her for any blessing; but Mary, the mother of Jesus, was kneeling with the eleven and the women, and all together they prayed to the Father."⁶³

Jesus' half-brothers (John 7:5; Mark 6:3) apparently became believers following His death and resurrection (cf. 1 Cor. 15:7).

College: Act 1:1-26

ACTS 1

I. THE CHURCH IN JERUSALEM (1:1-8:1a)

A. INTRODUCTION OF THE BOOK (1:1-3)

¹ In my former book, Theophilus, I wrote about all that Jesus began to do and to teach ² until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. ³ After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God.

Luke's first words are to his patron, Theophilus. His identity is unknown to us. In Luke's Gospel he is also named and is described as " most excellent" (1:3). This designation suggests that he was a person of some status. Theophilus was a common name in the first century, and the custom of dedicating important literary works to a patron was also common.

He describes his Gospel as " the former book" because he sees in Acts the second volume of his work. Any document which covered more than one roll of papyrus might be referred to as a " book." In this case Luke uses " former" (prw'ton, prôton) to mean the first of two volumes. He aptly summarizes the content of the Gospel as " all that Jesus began to do and to teach." Both his miracles and his sayings are recorded there. The word " began" probably does not mean that Acts represents a continuation of this ministry. The phrase is a Hebrew expression implying that the former book deals with what Jesus did and taught " from the beginning."

Events recorded in the Gospel of Luke lead up to the day Jesus was " taken up to heaven." Fittingly enough, the Third Gospel ends where the Book of Acts begins-the ascension of Jesus. The disciples watched Jesus ascend into heaven, but only after he appeared to them over a span of forty days.

During this time, Jesus gave instructions to his disciples " through the Holy Spirit." Jesus had previously testified that the Holy Spirit was working through him (see Luke 4:14-21). Acts continues this theme here by noting that Jesus' final instructions to the Apostles were delivered under the guidance of the Spirit. Later in Acts the Spirit's role in Jesus' ministry of miracles and healing will be mentioned (see 10:38).

The time of this instruction was a period " after his suffering." During the next forty days after his death and resurrection, Jesus made appearances to the apostles. He would come and go again in such a way that those who saw him were convinced that this was the Jesus whom they had known. The word for " convincing proofs" (tekmhrivon, tekmçrion) is a term which was used in logic to speak of a demonstration of evidence clinching the case. The sight of the risen Lord and their experiences with him were all the evidence needed to conclude that Jesus was alive again.

Demonstrating that he was alive was not the only reason that Christ appeared to his apostles. He also spent this time telling them things about the Kingdom of God. The term " kingdom" is used to speak of God's reign or rule, whether in heaven or on earth. His subjects include all whose allegiance is to Christ. The Kingdom of God was important in the preaching of Jesus (see Mark 1:15) and continued to be emphasized by his early disciples (see Acts 8:12; 19:8; 20:25; 28:23,31).

B. THE COMMISSIONING OF THE APOSTLES (1:4-8)

⁴ On one occasion, while he was eating with them, he gave them this command: " Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. ⁵ For John baptized with ^a water, but in a few days you will be baptized with the Holy Spirit." ⁶ So when they met together, they asked him, " Lord, are you at this time going to restore the kingdom to Israel?" ⁷ He said to them: " It is not for you to know the times or dates the Father has set by his own authority. ⁸ 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."

^a 5 Or in

Included among these " things about the Kingdom of God" which Christ taught his disciples was the promise of the Holy Spirit. Jesus used an occasion of eating with his disciples to issue his command. Luke also describes another resurrection appearance which involved a meal (see Luke 24:43). In the present context one particular concern is mentioned by Luke. Jesus wanted his disciples to be ready for the coming of the Holy Spirit.

By commanding them to wait in Jerusalem, Jesus was fulfilling expectations which extended back to the Old Testament prophets. Isaiah 2:3 predicted, " The Law will go out from Zion, the word of the Lord from Jerusalem." His own teaching had confirmed this anticipation. Jesus had told them they would " receive power from on high" (Luke 24:49). Jerusalem would be the place. Though they might be tempted to leave Jerusalem and go back to Galilee or to avoid persecution by returning to their previous way of life, Jesus was telling them to stay in the city.

The " power from on high" of which Jesus had spoken would arrive shortly. As to the specific nature of this power, the only words from Jesus we have are the well-known passages from John 14-16. There Jesus encouraged his disciples not to think of his separation from them as a reason to lose heart. He promised them that the Father will send " another Counselor" (John 14:16) who would guide them into all truth (John 16:13). Here Jesus was contrasting the coming gift of the Spirit with what was found in the baptism of John. The apostles would experience a power that was unlike anything experienced by those baptized by John.

Luke 3:16 records the testimony of John the Baptist. When baptizing those who came to him, John told the people that the one coming after him would baptize them " with the Holy Spirit and with fire" (see also Matt 3:11 and John 1:33). Now Jesus was reminding the apostles of this promise. John's baptism was performed with water and yet was quite effective. What Jesus was predicting for the apostles would be more than they could imagine. The Holy Spirit was going to be poured out from heaven in a way that would include flames of fire (see Acts 2:3). The days of fulfillment described by the Old Testament prophets were dawning.

It is easy to see what the apostles thought about the coming of the Spirit. Evidently his description of the outpouring of the Spirit caused them to begin thinking about the end of the age. On the day of Jesus' ascension the group was conversing on the Mount of Olives. The apostles saw their opportunity to ask a burning question. Would this time be the moment for the restoration of the kingdom to Israel?

The form of their question indicates that they expected a political reign. " Restore" suggests a return to the national independence enjoyed under former kings. On numerous occasions the apostles had shown that this expectation dominated their thinking. They were eager to see the restoration of dominion to Israel and to share positions of authority in the new political order. Even at their last supper with Jesus this issue had surfaced (see Luke 22:24-27; Mark 10:35-45).

Without confronting their misconception directly, Jesus was now reminding them that their position did not permit them such privileged information. They would not be given details about " the times or dates" for the fulfillment of God's purposes. Their concern was not to speculate as to when, but to commit themselves as to what their role would be in the Lord's completing of his divine plans.

" My witnesses" is what Jesus said they would be. With its background in the courtroom, " witness" (marturiva, martyria ) implies the act of testifying. They would serve as proclaimers of the earthly ministry, the death, resurrection, and ascension of Jesus. As eyewitnesses they were in the perfect position to do so.

The Old Testament prophet had called on Israel to be God's witnesses in the world (see Isa 43:10; 44:8). Their failure in this mission made the ministry of Jesus even more essential. If Israel would not become the " servant of the Lord," then Jesus, and those whom he commissioned, must take up the task.

The apostles were to become Christ's witness-bearers. The extent of this witnessing would be worldwide. Beginning in Jerusalem they would proclaim the gospel in ever-widening geographical circles. It would be proclaimed also in " all Judea and Samaria, and to the ends of the earth." Acts 1:8 thus becomes the theme of the entire book. Roughly speaking, Acts 1-7 describes the impact of the gospel in Jerusalem. Then, Acts 8-12 carries the account forward, depicting the effects of the gospel in several places in Judea (the region including Jerusalem) and Samaria (the region immediately north of Judea). Lastly, Acts 13-28 highlights the spread of the gospel to major cities of the whole Roman Empire, the ends of the civilized world. This commentary follows the progression indicated in this verse.

Proclaiming the gospel on such a broad scale was an incredible undertaking. Sufferings and hardships would accompany the apostles on the way. Help from God was vital. Thus Jesus addressed the very real need of the apostles when he reminded them of what the Father had promised for them. They would receive power in the form of the Holy Spirit. Only then could they serve as witnesses. With this power (duvnami", dynamis )-the very power which worked in the ministry of Christ on earth-the apostles would be propelled into the activity of witnessing. Such proclamation of the Christ would lead to a restored Israel in spiritual glory as the kingdom was advanced on a universal scale.

Without the Spirit there could be no witnessing for Jesus. Yet without the focus of witnessing for Jesus the power of the Spirit has no purpose. Wherever disciples of Jesus become distracted from their witness for him, the power is drained away.

C. THE ASCENSION OF CHRIST (1:9-11)

⁹ After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. ¹⁰ They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. ¹¹" Men of Galilee," they said, " why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven."

The words of Jesus had hardly been spoken before the apostles were witnessing the Lord's being lifted toward heaven. The language indicates that the event occurred before their very eyes. Christ's ascension was unlike his many resurrection appearances to the disciples in which he suddenly appeared and then just as suddenly disappeared (as he did on the road to Emmaus in Luke 24:31). Neither is there any sign of external forces such as a whirlwind or heavenly wonder (as with Elijah in 2 Kgs 2:11). No earthly power assisted in this ascension. Rather, Jesus simply began lifting into heaven in a way that may be described as dignified or majestic.

A cloud appeared after he began to ascend, and hid Jesus from their gaze. The apostles may well have remembered that during the transfiguration of Christ it was a cloud which enveloped them, covering the brilliance of his glory (see Luke 9:34-36). The appearance of such a cloud also sparks memories of Old Testament accounts of the nation of Israel being led in the wilderness by the cloud from which the voice of God was heard (see Exod 40:34) or the temple filled with the cloud of God's glory (see 1 Kgs 8:10-11).

Intently gazing on the unfolding drama in the sky, the apostles were interrupted by two men standing beside them. It was obvious they were angels because of their white garments. The message of the heavenly visitors was filled with rebuke and promise. Addressing the apostles as " men of Galilee," the angels were calling attention to the fact that the apostles, except for Judas Iscariot, were not only native Galileans, but they also had spent most of their time with Jesus in Galilee. The question put to the apostles contains a hint of rebuke. Why were they standing there as if Jesus would become visible again? This ascension was not like the transfiguration. Then Jesus was present the moment the cloud was gone. Those days were over. The apostles would have to say good-by to the experience of having Jesus with them in the flesh. But this did not mean he would be far from them when they stood before their persecutors (as with Stephen in Acts 7:56) or when the call came for ministry (as with Paul in Acts 9:5).

More importantly, Jesus Christ would be back again. The words of the two angels also contained a promise. Jesus is coming again. But the promise is quite specific. The one who will come again is " this same Jesus." He is the very one who ministered with them, taught them, performed miracles around them, and was taken from them in the crucifixion, resurrection, and finally, the ascension. His return would be a personal coming (see 1 Thess 4:16).

The ascension of Jesus Christ is, then, a meaningful moment in the purposes of God. It prepares the way for such New Testament doctrines as the exaltation of Christ as heavenly king (see Mark 16:19) and the role of Christ as mediator (see 1 Tim 2:6). Without the ascension of Jesus his existence would be confined to this world. His acceptance into the presence of God assures believers that his mission has been accomplished. His exaltation at the right hand of God means that his new status as Lord and Christ has been confirmed by God (see Luke 22:69; Acts 2:33-36; 5:31).

D. WAITING FOR THE HOLY SPIRIT (1:12-14)

¹² Then they returned to Jerusalem from the hill called the Mount of Olives, a Sabbath day's walk ^a from the city. ¹³ When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. ¹⁴ They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.

^a 12 That is, about 3/4 mile (about 1,100 meters)

Returning from the Mount of Olives was an uphill climb on a winding road with some spectacular views of Jerusalem to the west and the Dead Sea to the east. This notation by Luke gives the location of the ascension at a place just outside of Jerusalem on the eastern slope of the Mount of Olives. The apostles walked " a Sabbath's day's walk" to get to Jerusalem. This distance was about three-fourths of a mile and was the longest distance one could walk without breaking the Sabbath day regulation established by rabbinic tradition.

When they arrived, the apostles went to " an upstairs room." The term describes a space which was generally found on the third floor of a large Palestinian house. These rooms were normally reached by outside steps and were often used as dining rooms or as places of study. Sometimes they were also sublet to poorer families. No information is given as to the owner of the house, though some suggest that it may have belonged to Mary, mother of Mark (see 12:12). It may have been the same upper room used for Jesus' last supper with his disciples (see Mark 14:15).

At this point the list of apostles is given. The list differs only slightly from similar ones given in the Gospels (Luke 6:14-16; Mark 3:16-19; Matt 10:2-4). The order of the names shows some variation and Judas Iscariot is, of course, omitted. James son of Alphaeus is probably the same disciple called James the younger (see Mark 15:40). Simon is called " the Zealot" which is likely a reference to his connections with the group of militant Jews fighting for political independence in the latter part of the first century.

Also mentioned here are women who were a part of the fellowship of believers. Included among the women were those who had followed Jesus from Galilee (see Luke 23:49-55). Mary Magdalene, Salome, and Mary the mother of James are mentioned in Mark 15:40-47. In some cases, the women may have been relatives of the apostles, or even their wives (as mentioned in 1 Cor 9:5). Mary the mother of Jesus was there. In addition, the " brothers" of Jesus were present. In Mark 6:3 the names of Jesus' four brothers are given as James, Judas, Joseph, and Simon, and the presence of sisters is also mentioned. These family members were not convinced of Jesus' credibility at first (see John 7:5), but by the time of his ascension, had become believers. Later, James would even become a leader in the church (see 12:17; 15:13; 21:18) and author of the Book of James.

This group of apostles, friends, and family members was con-tinuing in prayer as they waited in Jerusalem for the promise of God. The expression Luke uses is an important one. The disciples " joined together" not just in the sense of being together in the same place. They remained together in the sense of unity of mind and purpose. This expression of oneness (oJmoqumadoΙn, homothymadon , in Greek) will appear several more times in Acts (see 2:46; 5:12; 8:6; 15:25). Luke's motive is to show how the believers carried out their ministry and worship with a spirit of harmony. It is no surprise that such unity should follow when Christians are praying and waiting for the Spirit.

E. THE REPLACEMENT OF JUDAS ISCARIOT (1:15-26)

¹⁵ In those days Peter stood up among the believers ^a (a group numbering about a hundred and twenty) ¹⁶ and said, " Brothers, the Scripture had to be fulfilled which the Holy Spirit spoke long ago through the mouth of David concerning Judas, who served as guide for those who arrested Jesus- ¹⁷ he was one of our number and shared in this ministry." ¹⁸ (With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. ¹⁹ Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.) ²⁰" For," said Peter, " it is written in the book of Psalms, " 'May his place be deserted; let there be no one to dwell in it,' ^b and, " 'May another take his place of leadership.' ^{c 21} Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, ²² beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection." ²³ So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias. ²⁴ Then they prayed, " Lord, you know everyone's heart. Show us which of these two you have chosen ²⁵ to take over this apostolic ministry, which Judas left to go where he belongs." ²⁶ Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.

^a 15 Greek brothers ^b 20 Psalm 69:25 ^c 20 Psalm 109:8

Peter's ability as a leader among believers became vital at a time when frustration and aimlessness could have overwhelmed the followers of Jesus. These believers had witnessed the cruel death of the Savior, and after a brief, unexpected reunion with him, they had once again been separated from him at the ascension. The small group had been deprived of one of its leaders when Judas Iscariot turned traitor. Under these circumstances Peter stood to address the bewildered group of believers. " In those days" refers to the period between the ascension and the Day of Pentecost. It is appropriate for the NIV to use the term " believers" instead of " brothers" since the word " brothers" here includes both men and women. The number 120 did not include believers elsewhere in Palestine besides Jerusalem.

Addressing the assembly, Peter's first thought was the scriptural authority for taking action. He cited two Old Testament verses- Psalm 69:25 and 109:8. The prophecies of the Old Testament " had to be fulfilled," was Peter's message, and these two Psalms reflected on the present need. Psalm 69:25 is a prayer by the psalmist that the home of his enemy will become deserted. Psalm 109:8 is a prayer that the enemy of the psalmist will die prematurely and be replaced in his position by someone else. Peter thus implied that the abdication of Judas and the opportunity to replace him had been foreseen by God. In stating this, Peter also expressed his confidence in the Scriptures as the very voice of God. The prophetic word had been spoken " by the Holy Spirit through the mouth of" the human spokesman, David. The word of God is authoritative because it originates from God.

Many of the Psalms, especially those which are called " royal" or " coronation," were considered Messianic in the first century. It is possible that lists of such Old Testament references were used by the earliest Christians as they evangelized among the Jews.

Peter's description of the need called attention to what happened to Judas Iscariot. He reminded the apostles that Judas had been a full member of their ministry. Luke adds a parenthetical remark (indicated as such in the NIV) that Judas had used the money to purchase a field (or an estate). Because of the gruesome nature of his death on this property the place became known later as " Field of Blood" ( Akeldama in Aramaic). The name of the place is translated from the Aramaic for the benefit of Luke's Greek readers. The language indicates that he fell " headlong" and his body " burst open."

Matthew's account of this incident indicates that Judas returned the thirty pieces of silver to the temple, throwing it down, and then went away and hanged himself (see Matt 27:1-5). The best way to harmonize these accounts is to assume that the priests used the silver to purchase the estate after the death of Judas. This assumes that his death occurred by hanging, and that the body of Judas, having become decomposed, fell from the place where he had committed suicide. Luke's reason for providing such gory details is to remind the reader of the consequences of sin. This point is reinforced in 1:25 where Peter says that Judas abandoned his role " to go where he belongs" -a less than subtle reference to eternal punishment.

After this explanation, the address of Peter resumes. His use of the Psalms argues the need for selecting a new leader. This need was made explicit as Peter explained the qualifications required of the successor of Judas. The position of Judas would not be filled randomly. The field was narrowed to include only those who had " been with us," that is, full participants in the earthly ministry of Jesus. Beyond this requirement, the successor must have been a participant in this ministry for the full period of time beginning from John's baptizing in the Jordan River and including Christ's ascension. This experience would serve to boost the credentials of the new apostle for being a " witness" of Christ's resurrection.

Two candidates, Joseph called Barsabbas and Matthias, were set forth by the apostles. Others may also have been qualified for this role, but these two were placed before the congregation for consideration. Their names are not mentioned again in the New Testament.

The last step in the process of selection was prayer and the casting of lots. The prayer was simple, but beautiful. God was addressed in a way quite appropriate for the occasion. He is " Lord," but also the one who knows every heart. " Lord" describes his absolute control over circumstances and events. As the one who knows everyone's heart, his assistance was necessary in the selection of a spiritual leader upon whom much would depend. The simple request was that the all-knowing Lord would reveal the proper choice.

Having asked for divine help, the apostles completed the selection with the casting of lots. Lots were usually a collection of marked stones or sticks placed in a jar and then shaken out. The one whose lot fell out was the one chosen. Though this method may seem far too random, we must remember that the Old Testament had already sanctioned the casting of lots for use in some important situations (see Num 26:55; 1 Sam 10:20,21). Now the apostles were using this method in connection with a process that had already narrowed the field of candidates by a rational means, and had brought them down to two perhaps equally qualified men. Thus they prayed for God's choice to be revealed in this final step. They trusted as they did so that the truth of Prov 16:33 would apply: " The lot is cast into the lap, but its every decision is from the Lord."

In this manner, Matthias was " added to the eleven apostles." This is the only instance in the New Testament where an apostle is chosen with human hands. Later, when James was martyred, there was no effort to replace him (see 12:2). The position of apostle was a unique and irreplaceable one (see Eph 2:20; Rev 21:14). As eyewitnesses to the resurrection, their testimony would form the basis for the preaching of the gospel (see 1 Cor 15:1-8).

-College Press New Testament Commentary: with the NIV

McGarvey: Act 1:12

12. At the rebuke of the angel, the disciples withdrew their longing gaze from the cloud into which Jesus had entered, and cheered by the promise of his return, (12) " Then they returned into Jerusalem from the Mount called Olivet, which was near Jerusalem, distant a Sabbath-day's journey. " The ascension took place near Bethany, which was nearly two miles from Jerusalem, and on the further side of Mount Olivet. It was the nearer side of the Mount, which was distant a Sabbath-day's journey, or seven-eighths of a mile. We learn, from Luke's former narrative, that they returned to Jerusalem "with great joy." Their sorrow at parting from the Lord was turned into joy at the hope of seeing him again.

Commentary -- Other

Contradiction: Act 1:12

98. Did Jesus appear to twelve disciples after his resurrection (1 Corinthians 15:5), or was it to eleven (Matthew 27:3-5; 28:16; Mark 16:14; Luke 24:9,33; Acts 1:9-26)?

(Category: misread the text)

There is no contradiction once you notice how the words are being used. In all the references given for eleven disciples, the point of the narrative account is to be accurate at that particular moment of time being spoken of. After the death of Judas there were only eleven disciples, and this remained so until Matthias was chosen to take Judas' place.

In 1 Corinthians 15:5 the generic term 'the Twelve' is therefore used for the disciples because Matthias is also counted within the Twelve, since he also witnessed the Death and Resurrection of Jesus Christ, as the passage pointed out by Shabbir records in Acts 1:21-22.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 1 (Chapter Introduction)

Overview

Act 1:1, Christ, preparing his apostles to the beholding of his ascension, gathers them together unto the mount Olivet, commands them to expect in Jerusalem the sending down of the Holy Ghost, promises after a few days to send it, and ascends into heaven in their sight; Act 1:10, After his ascension they are warned by two angels to depart, and to set their minds upon his second coming; Act 1:12, They accordingly return, and, giving themselves to prayer, choose Matthias apostle in the place of Judas.

Poole: Acts 1 (Chapter Introduction)

ARGUMENT

This book hath been held by all Christians to be canonical, and esteemed, though amongst the hardest, yet amongst the brightest jewels that shine in the word of God. It is a history concerning the church of Christ in its infancy, and shows God’ s wonderful care for it, and powerful providence over it. It begins where the Gospel ends, which the same author (St. Luke) had wrote; and is of great use to prevent and confute all feigned stories concerning the lives and doctrine of the holy apostles. St. Luke having accompanied St. Paul, and having been an eye witness, and an ear witness, was certainly the fittest to record what that great apostle did and said; and if most of this book be taken up concerning him, it is because (speaking of the rest of the apostles, 1Co 15:10 ) he laboured more than they all. In this book there is an account of many sermons, preached by the apostles and apostolical men, upon the most necessary parts of our holy religion, as the death, resurrection, and ascension of our blessed Saviour; of God’ s mercy through him, and of the life to come, &c.; and withal, how holy men lived answerably to their profession and hope. Who, when we read these things, seem to speak unto us, and tell us, (what they say was inscribed upon the statue of some deified hero), Si feceritis sicut nos, eritis sicut nos; If ye shall do as we have done, and suffer as we have suffered, then ye shall be (glorious and happy) as we are.

ACTS CHAPTER 1

Act 21:1-9 Christ, after his resurrection, having given

instructions to his apostles, and commanded them to

wait in Jerusalem the coming of the Holy Ghost,

ascendeth into heaven in their sight.

Act 21:10,11 Two angels warn them to depart, and to look for his

second coming.

Act 21:12-14 They return, and give themselves unto prayer.

Act 21:15-26 Peter exhorting to fill up the place of the traitor

Judas, Matthias is chosen by lot to be an apostle.

The former treatise have I made this refers unto the Gospel wrote by this evangelist, St. Luke, who was undoubtedly the penman of this book, which bears testimony unto and confirms (if need were) that other.

Theophilus esteemed the same name with Jedidiah, signifying beloved of God, or one that loved God. Who he was is not certain; some have taken the name appellatively. It is evident by the epithet given unto him, Luk 1:3 , that he was one of great authority, having the same title which Tertullus gives unto Festus, Act 24:3 , and the chief captain unto Felix, Act 23:26 . Although not many noble are called, 1Co 1:26 , yet God extends his grace unto some of all conditions.

Of all that Jesus began both to do and teach this is the sum of the Gospel, viz. a history of the life, doctrine, and death of our blessed Saviour; although every particular word or deed of our Saviour’ s could not be expressed, Joh 21:25 , yet the evangelist was faithful in withholding nothing which was necessary for the church to know, and leaving no room for unwritten traditions.

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 1 (Chapter Introduction)

(Act 1:1-5) Proofs of Christ's resurrection.

(Act 1:6-11) Christ's ascension.

(Act 1:12-14) The apostles unite in prayer.

(Act 1:15-26) Matthias chosen in the place of Judas.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 1 (Chapter Introduction)

The inspired historian begins his narrative of the Acts of the Apostles, I. With a reference to, and a brief recapitulation of, his gospel, or history of the life of Christ, inscribing this, as he had done that, to his friend Theophilus (Act 1:1, Act 1:2). II. With a summary of the proofs of Christ's resurrection, his conference with his disciples, and the instructions he gave them during the forty days, of his continuance on earth (Act 1:3-5). III. With a particular narrative of Christ's ascension into heaven, his disciples' discourse with him before he ascended, and the angels' discourse with them after he ascended (Act 1:6-11). IV. With a general idea of the embryo of the Christian church, and its state from Christ's ascension to the pouring out of the Spirit (Act 1:12-14). V. With a particular account of the filling up of the vacancy that was made in the sacred college by the death of Judas, by the electing of Matthias in his room (Act 1:15-26).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 1 (Chapter Introduction)

Power To Go On (Act_1:1-5)

The Kingdom And Its Witnesses (Act_1:6-8)

The Glory Of Departure And The Glory Of Return (Act_1:9-11)

The Fate Of The Traitor (Act_1:12-20)

The Qualifications Of An Apostle (Act_1:21-26)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV