Luke wrote these introductory statements to connect the Book of Acts with his Gospel.17In the former book Luke had recorded what Jesus had begun to do and to teach during His earthly ministry. In this second book he wrote what Jesus continued doing to build His church through Spirit-indwelt Christians (cf. John 14:12).
1:1 Luke referred to his Gospel as "the first account."The Greek word protonmeans "first,"but it does not imply that Luke intended to write more than two books.18It simply means that Luke was the first of these two books that he wrote.
"Theophilus"means lover of God. Some interpreters have suggested that Theophilus was not an actual person and that Luke was writing to all lovers of God whom he personified by using this name (cf. Luke 1:3). All things considered it seems more likely that Theophilus was a real person. There is no reason he could not have been. Such is the implication of the address, and Theophilus was a fairly common Greek proper name.
Luke wanted his readers to be careful to note that the remarkable supernatural events he was to unfold were ultimately the work of Jesus Christ. They were not just those of His enthusiastic followers.
As here, doing should always precede teaching. There will be no more power in our words than there is in our lives. Jesus "did"for 30 years before he began to "teach"(cf. Ezra 7:10).
"The order of the words doing' and teaching' is noteworthy. Deeds first; then words. The same order is found in Luke 24:19 (contrast Acts 7:22). The doing' comes first, for Christianity is primarily life. The teaching follows afterwards, for the life is the lightof men.'"19
1:2 Jesus was "taken up"at His ascension (Luke 24:51). The orders that He had given His apostles were that they should remain temporarily in Jerusalem (1:4; Luke 24:49). Then they should go out into the whole world to herald the good news of salvation (1:8; Luke 24:47; Matt. 28:19-20).
Apostles are by definition sent ones. However this term here has specific reference to the few disciples to whom Jesus gave this command personally. Their calling was unique; these men laid the foundation of the church (Eph. 2:20). All Christians are apostles in the sense that Christ has sent all of us on this mission. Yet the 12 apostles (and Paul) were a unique group with special powers the Lord did not give to the rest.20
"Each of these four factors--the witness mandate, the apostles, the Holy Spirit, the ascended Lord--is a major emphasis that runs throughout Acts; each receives special attention in chapters 1 and 2."21
1:3 The Greek word tekmeriois, translated "proofs,"occurs only here in the New Testament. It refers to proof by incontrovertible evidence as contrasted with the proof alleged by a witness. Luke claimed Jesus Christ's resurrection was beyond dispute.
"The fact of the resurrection was to be the solid foundation of the apostles' faith and the chief ingredient of their early message."22
As 40 days of temptation in the wilderness preceded Jesus' earthly ministry (Luke 4:2), so He introduced His present ministry with a 40-day period of preparation.23God had instructed Moses for 40 days on Mt. Sinai in preparation for Israel's mission in the world. Now Jesus instructed the Apostles for 40 days in preparation for the church's mission in the world.
"What Luke is describing is a new beginning, yet a beginning which recalls the beginning already made in the Gospel and with which the story of Acts is continuous. The forty days, therefore, is a vital vehicle for conveying Luke's theology of continuity . . ."24
The term "kingdom"occurs only eight times in Acts but 39 times in Luke and 18 times in the New Testament epistles. The "kingdom of God"of which Jesus taught His disciples between His resurrection and ascension undoubtedly refers to God's earthly kingdom program for the future.25Sometimes this phrase refers to God's heavenly rule over humans throughout history. Both are biblical uses of the term "kingdom of God."An earthly kingdom seems clearly in view here since the disciples had expected Jesus to inaugurate the messianic kingdom predicted in the Old Testament on earth then (v. 6). However God postponed that kingdom since Israel rejected her King (v. 7).26Evidently during those 40 days before His ascension Jesus gave His disciples further instruction concerning the future and the postponed kingdom.27
1:4 What Jesus told His disciples to wait for in Jerusalem was the promised baptism of the Holy Spirit (Luke 24:49; cf. 1:5; John 14:16, 26; 15:26; 16:7). It must have been difficult for these disciples to wait for God to do what He had promised, as we find it is. Jesus viewed the Spirit as a significant gift of God's grace to His people (cf. Luke 11:13). He is not just a means to an end but a major part of the blessings of salvation.
"No New Testament writer more clearly emphasises [sic] the Divine Personality and continuous power of the Spirit of God. Thus in the two-fold emphasis on the Exalted Lord and the Divine Spirit we have the most marked feature of the book, namely, the predominance of the Divine element over the humanin Church life and work."28
1:5 "Baptized"(Gr. ebaptisen) means dipped or immersed with the result of union with something (cf. 1 Cor. 10:1-2). John the Baptist predicted that Jesus would baptize with the Holy Spirit (Matt. 3:11; Mark 1:8; cf. John 7:39). Jesus now announced that this baptism would take place in just a few days (v. 5). It took place 10 days after His ascension (ch. 2). As the Holy Spirit had baptized Jesus and had thereby empowered Him for service, so His successors also needed such a power-producing baptism.
"Luke's purpose in writing his history is not primarilyapologetic. He writes in order to provide his readers with an orderly account of the rise and progress of Christianity.29But since this movement was everywhere spoken against' (Acts 28:22), it seemed desirable to refute some of the current objections to it. The first Christian historian found himself accordingly obliged to be the first Christian apologist. Of three main types of Christian apologetic in the second century Luke provided first-century prototypes: apologetic in relation to pagan religion (Christianity is true; paganism is false); apologetic in relation to Judaism (Christianity represents the fulfillment of true Judaism); apologetic in relation to the political authorities (Christianity is innocent of any offense against Roman law)."30
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