ACTS
The Opening Statements
A. Acts forms an indispensable link between the accounts of Jesus’ life and their interpretation and the application of these truths in the Apostolic Letters of The New Testament.
B. The early church developed and circulated two collections of New Testament writings: (1) The Gospels and (2) the Apostle (Paul’s letters). However, with the early Christological heresies of the second century, the value of The Book of Acts became obvious. Acts reveals the content and purpose of Apostolic preaching and the amazing results of The Gospel.
C. The historical accuracy of Acts has been accentuated and confirmed by modern archaeological discoveries, especially in relation to the title of Roman governmental officials [(Acts 4:1; 5:24 – 26 ; 16:20, 22, 35, 36, 38; 17:6, 8, and 28:7; Luke 22:4, 52 (A. N. Sherwin-White, Roman Society and Roman Law in the New Testament)]. Luke records the tensions within the early church, even the fight between Paul and Barnabas (Acts 15:39..."And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus." (NASB)). This reflects a fair, balanced, researched, historical/theological writing.
D. The title of the book is found in slightly different forms in the ancient Greek texts.
1. Sinaiticus, Tertullian, Didymus, Eusebius have “Acts”
2. Vaticanus, Bezae and in a subscription, Irenaeus, Tertullian, Cyprian, Athanasius have “Acts of the Apostles”
3. Alexandrinus and Chrysostom have “Acts of the Holy Apostles” It is possible that the Greek word, praxeis, praxis (i.e. acts, ways, behavior, deeds, practice), reflects an ancient Mediterranean literary genre, which denotes the lives and actions of famous or influential people (John, Peter, Stephen, Philip, Paul). The book probably originally had no title (like Luke’s Gospel).
E. There are two distinct textual traditions of Acts. The shorter one is the Alexandrian (MSS P45, P74). The Western family of manuscripts (P29, P38, P48) seems to include many more details. It is uncertain whether they are from the author or were later insertions by scribes, based on early church traditions. Most textual scholars believe that the Western manuscripts have later additions because they...
1. smooth out or try to fix unusual or difficult texts;
2. add additional details;
3. add specific phrases to accentuate Jesus as the Christ; and
4. are not quoted by any early Christian writers in the first three centuries (F. F. Bruce, Acts: Greek Text, pp. 69 – 80).
B. The early church developed and circulated two collections of New Testament writings: (1) The Gospels and (2) the Apostle (Paul’s letters). However, with the early Christological heresies of the second century, the value of The Book of Acts became obvious. Acts reveals the content and purpose of Apostolic preaching and the amazing results of The Gospel.
C. The historical accuracy of Acts has been accentuated and confirmed by modern archaeological discoveries, especially in relation to the title of Roman governmental officials [(Acts 4:1; 5:24 – 26 ; 16:20, 22, 35, 36, 38; 17:6, 8, and 28:7; Luke 22:4, 52 (A. N. Sherwin-White, Roman Society and Roman Law in the New Testament)]. Luke records the tensions within the early church, even the fight between Paul and Barnabas (Acts 15:39..."And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus." (NASB)). This reflects a fair, balanced, researched, historical/theological writing.
D. The title of the book is found in slightly different forms in the ancient Greek texts.
1. Sinaiticus, Tertullian, Didymus, Eusebius have “Acts”
2. Vaticanus, Bezae and in a subscription, Irenaeus, Tertullian, Cyprian, Athanasius have “Acts of the Apostles”
3. Alexandrinus and Chrysostom have “Acts of the Holy Apostles” It is possible that the Greek word, praxeis, praxis (i.e. acts, ways, behavior, deeds, practice), reflects an ancient Mediterranean literary genre, which denotes the lives and actions of famous or influential people (John, Peter, Stephen, Philip, Paul). The book probably originally had no title (like Luke’s Gospel).
E. There are two distinct textual traditions of Acts. The shorter one is the Alexandrian (MSS P45, P74). The Western family of manuscripts (P29, P38, P48) seems to include many more details. It is uncertain whether they are from the author or were later insertions by scribes, based on early church traditions. Most textual scholars believe that the Western manuscripts have later additions because they...
1. smooth out or try to fix unusual or difficult texts;
2. add additional details;
3. add specific phrases to accentuate Jesus as the Christ; and
4. are not quoted by any early Christian writers in the first three centuries (F. F. Bruce, Acts: Greek Text, pp. 69 – 80).
The Author
A. The book is anonymous, but Luke is strongly implied.
1. The unique and surprising “we” sections...
Acts 16:10 – 17 (second missionary journey at Philippi)..."When he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to preach the gospel to them. So putting out to sea from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis; and from there to Philippi, which is a leading city of the district of Macedonia, a {Roman} colony; and we were staying in this city for some days. And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled. A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. And when she and her household had been baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come into my house and stay." And she prevailed upon us. It happened that as we were going to the place of prayer, a slave-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. Following after Paul and us, she kept crying out, saying, "These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation." (NASB)
Acts 20:5 – 15..."But these had gone on ahead and were waiting for us at Troas. We sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days. On the first day of the week, when we were gathered together to break bread, Paul {began} talking to them, intending to leave the next day, and he prolonged his message until midnight. There were many lamps in the upper room where we were gathered together. And there was a young man named Eutychus sitting on the window sill, sinking into a deep sleep; and as Paul kept on talking, he was overcome by sleep and fell down from the third floor and was picked up dead. But Paul went down and fell upon him, and after embracing him, he said, "Do not be troubled, for his life is in him." When he had gone {back} up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left. They took away the boy alive, and were greatly comforted. But we, going ahead to the ship, set sail for Assos, intending from there to take Paul on board; for so he had arranged it, intending himself to go by land. And when he met us at Assos, we took him on board and came to Mitylene. Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day following we came to Miletus." (NASB)
Acts 21:1 – 18 (end of third missionary journey)..."When we had parted from them and had set sail, we ran a straight course to Cos and the next day to Rhodes and from there to Patara; and having found a ship crossing over to Phoenicia, we went aboard and set sail. When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo. After looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit not to set foot in Jerusalem. When our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until {we were} out of the city. After kneeling down on the beach and praying, we said farewell to one another. Then we went on board the ship, and they returned home again. When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed with them for a day. On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. Now this man had four virgin daughters who were prophetesses. As we were staying there for some days, a prophet named Agabus came down from Judea. And coming to us, he took Paul's belt and bound his own feet and hands, and said, "This is what the Holy Spirit says: 'In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.'" When we had heard this, we as well as the local residents {began} begging him not to go up to Jerusalem. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus." And since he would not be persuaded, we fell silent, remarking, "The will of the Lord be done!" After these days we got ready and started on our way up to Jerusalem. {Some} of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, a disciple of long standing with whom we were to lodge. After we arrived in Jerusalem, the brethren received us gladly. And the following day Paul went in with us to James, and all the elders were present." (NASB)
Acts 27:1 – 28:16 (Paul sent as prisoner to Rome) strongly imply Luke as the author.
2. The connection between the third Gospel and Acts is obvious when one compares...
Luke 1:1 – 4..."Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write {it} out for you in consecutive order, most excellent Theophilus; so that you may know the exact truth about the things you have been taught." (NASB)
...with...
Acts 1:1 – 2..."The first account I composed, Theophilus, about all that Jesus began to do and teach, until the day when He was taken up {to heaven,} after He had by the Holy Spirit given orders to the apostles whom He had chosen." (NASB)
3. The mention of a Gentile physician implies Luke, the only Gentile writer in the New Testament.
Colossians 4:10 – 14..."Aristarchus, my fellow prisoner, sends you his greetings; and {also} Barnabas's cousin Mark (about whom you received instructions; if he comes to you, welcome him); and {also} Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me. Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. For I testify for him that he has a deep concern for you and for those who are in Laodicea and Hierapolis. Luke, the beloved physician, sends you his greetings, and {also} Demas." (NASB)
Philemon 24..."...{as do} Mark, Aristarchus, Demas, Luke, my fellow workers." (NASB)
2nd Timothy 4:11..."Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service." (NASB)
4. The unanimous witness of the early church
a. the Muratorian Canon Fragment (180-200 A.D. from Rome says, “compiled by Luke the physician”)
b. the writings of Irenaeus (130 – 200 A.D.)
c. the writings of Clement of Alexandria (156 – 215 A.D.)
d. the writings of Tertullian (160 – 200 A.D.)
e. the writings of Origen (185 – 254 A.D.)
5. The internal evidence of style and vocabulary (especially medical terms) confirms Luke as the author.
B. We have three sources of information about Luke.
1. The three passages in the New Testament (Colossians 4:10 – 4 ; Philemon 24; 2 Timothy 4:11) and the book of Acts itself
2. The second century Anti-Marcion prologue to Luke (160 – 180 A.D.)
3. The early church historian of the fourth century, Eusebius, in Ecclesiastical History 3:4, says “Luke, by race, a native of Antioch, and by profession, a physician, having associated mainly with Paul and having companioned with the rest of the apostles less closely, has left us examples of that healing of souls which he acquired from them in two inspired books, The Gospel and The Acts of the Apostles.”
4. This is a composite profile of Luke.
a. a Gentile (listed in Colossians 4:12 – 14 )
b. from either Antioch of Syria or Philippi of Macedonia
c. a physician (Colossians 4:14)
d. became a convert in middle adulthood after the church was started at Antioch
e. Paul’s traveling companion (the “we” sections of Acts)
f. unmarried
g. wrote the third Gospel and Acts (similar in intro, style and vocabulary)
h. died at the age of 84 at Boeotia
C. Challenges to Luke’s authorship
1. Paul’s preaching on Mars Hill in Athens uses Greek philosophical categories and terms to form a common ground (Acts 17), but in Romans 1 and 2 Paul seems to regard any “common ground” (i.e. nature, inner moral witness) as futile.
2. Paul’s preaching and comments in Acts depict him as a Jewish Christian who takes Moses seriously, but Paul’s letters depreciate the Law as problematic and passing away.
3. Paul’s preaching in Acts does not have the eschatological focus that his earlier books have (1 and 2 Thessalonians).
4. This contrasting of terms, styles, and emphases is interesting, but not conclusive.
D. When discussing authorship of Acts it is crucial that we discuss Luke’s sources because many scholars (C. C. Torrey) believe Luke used Aramaic source documents (or oral traditions) for many of the first fifteen chapters. If this is true, Luke is an editor of this material, not an author. Even in the later sermons of Paul Luke only gives us a summary of Paul’s words, not verbatim accounts. Luke’s use of sources is as crucial a question as Luke’s authorship of the book.
1. The unique and surprising “we” sections...
Acts 16:10 – 17 (second missionary journey at Philippi)..."When he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to preach the gospel to them. So putting out to sea from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis; and from there to Philippi, which is a leading city of the district of Macedonia, a {Roman} colony; and we were staying in this city for some days. And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled. A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. And when she and her household had been baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come into my house and stay." And she prevailed upon us. It happened that as we were going to the place of prayer, a slave-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. Following after Paul and us, she kept crying out, saying, "These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation." (NASB)
Acts 20:5 – 15..."But these had gone on ahead and were waiting for us at Troas. We sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days. On the first day of the week, when we were gathered together to break bread, Paul {began} talking to them, intending to leave the next day, and he prolonged his message until midnight. There were many lamps in the upper room where we were gathered together. And there was a young man named Eutychus sitting on the window sill, sinking into a deep sleep; and as Paul kept on talking, he was overcome by sleep and fell down from the third floor and was picked up dead. But Paul went down and fell upon him, and after embracing him, he said, "Do not be troubled, for his life is in him." When he had gone {back} up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left. They took away the boy alive, and were greatly comforted. But we, going ahead to the ship, set sail for Assos, intending from there to take Paul on board; for so he had arranged it, intending himself to go by land. And when he met us at Assos, we took him on board and came to Mitylene. Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day following we came to Miletus." (NASB)
Acts 21:1 – 18 (end of third missionary journey)..."When we had parted from them and had set sail, we ran a straight course to Cos and the next day to Rhodes and from there to Patara; and having found a ship crossing over to Phoenicia, we went aboard and set sail. When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo. After looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit not to set foot in Jerusalem. When our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until {we were} out of the city. After kneeling down on the beach and praying, we said farewell to one another. Then we went on board the ship, and they returned home again. When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed with them for a day. On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. Now this man had four virgin daughters who were prophetesses. As we were staying there for some days, a prophet named Agabus came down from Judea. And coming to us, he took Paul's belt and bound his own feet and hands, and said, "This is what the Holy Spirit says: 'In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.'" When we had heard this, we as well as the local residents {began} begging him not to go up to Jerusalem. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus." And since he would not be persuaded, we fell silent, remarking, "The will of the Lord be done!" After these days we got ready and started on our way up to Jerusalem. {Some} of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, a disciple of long standing with whom we were to lodge. After we arrived in Jerusalem, the brethren received us gladly. And the following day Paul went in with us to James, and all the elders were present." (NASB)
Acts 27:1 – 28:16 (Paul sent as prisoner to Rome) strongly imply Luke as the author.
2. The connection between the third Gospel and Acts is obvious when one compares...
Luke 1:1 – 4..."Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write {it} out for you in consecutive order, most excellent Theophilus; so that you may know the exact truth about the things you have been taught." (NASB)
...with...
Acts 1:1 – 2..."The first account I composed, Theophilus, about all that Jesus began to do and teach, until the day when He was taken up {to heaven,} after He had by the Holy Spirit given orders to the apostles whom He had chosen." (NASB)
3. The mention of a Gentile physician implies Luke, the only Gentile writer in the New Testament.
Colossians 4:10 – 14..."Aristarchus, my fellow prisoner, sends you his greetings; and {also} Barnabas's cousin Mark (about whom you received instructions; if he comes to you, welcome him); and {also} Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me. Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. For I testify for him that he has a deep concern for you and for those who are in Laodicea and Hierapolis. Luke, the beloved physician, sends you his greetings, and {also} Demas." (NASB)
Philemon 24..."...{as do} Mark, Aristarchus, Demas, Luke, my fellow workers." (NASB)
2nd Timothy 4:11..."Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service." (NASB)
4. The unanimous witness of the early church
a. the Muratorian Canon Fragment (180-200 A.D. from Rome says, “compiled by Luke the physician”)
b. the writings of Irenaeus (130 – 200 A.D.)
c. the writings of Clement of Alexandria (156 – 215 A.D.)
d. the writings of Tertullian (160 – 200 A.D.)
e. the writings of Origen (185 – 254 A.D.)
5. The internal evidence of style and vocabulary (especially medical terms) confirms Luke as the author.
B. We have three sources of information about Luke.
1. The three passages in the New Testament (Colossians 4:10 – 4 ; Philemon 24; 2 Timothy 4:11) and the book of Acts itself
2. The second century Anti-Marcion prologue to Luke (160 – 180 A.D.)
3. The early church historian of the fourth century, Eusebius, in Ecclesiastical History 3:4, says “Luke, by race, a native of Antioch, and by profession, a physician, having associated mainly with Paul and having companioned with the rest of the apostles less closely, has left us examples of that healing of souls which he acquired from them in two inspired books, The Gospel and The Acts of the Apostles.”
4. This is a composite profile of Luke.
a. a Gentile (listed in Colossians 4:12 – 14 )
b. from either Antioch of Syria or Philippi of Macedonia
c. a physician (Colossians 4:14)
d. became a convert in middle adulthood after the church was started at Antioch
e. Paul’s traveling companion (the “we” sections of Acts)
f. unmarried
g. wrote the third Gospel and Acts (similar in intro, style and vocabulary)
h. died at the age of 84 at Boeotia
C. Challenges to Luke’s authorship
1. Paul’s preaching on Mars Hill in Athens uses Greek philosophical categories and terms to form a common ground (Acts 17), but in Romans 1 and 2 Paul seems to regard any “common ground” (i.e. nature, inner moral witness) as futile.
2. Paul’s preaching and comments in Acts depict him as a Jewish Christian who takes Moses seriously, but Paul’s letters depreciate the Law as problematic and passing away.
3. Paul’s preaching in Acts does not have the eschatological focus that his earlier books have (1 and 2 Thessalonians).
4. This contrasting of terms, styles, and emphases is interesting, but not conclusive.
D. When discussing authorship of Acts it is crucial that we discuss Luke’s sources because many scholars (C. C. Torrey) believe Luke used Aramaic source documents (or oral traditions) for many of the first fifteen chapters. If this is true, Luke is an editor of this material, not an author. Even in the later sermons of Paul Luke only gives us a summary of Paul’s words, not verbatim accounts. Luke’s use of sources is as crucial a question as Luke’s authorship of the book.
The Date
A. There is much discussion and disagreement as to the time of the writing of Acts, but the events themselves cover from about 30 – 63 A.D. (Paul was released from prison in Rome in the middle 60’s and rearrested and executed under Nero, probably in the persecutions of 65 A.D.
B. If one assumed the apologetic nature of the book concerning the Roman government, then a date
1. before 64 A.D. (the beginning of Nero’s persecution of Christians in Rome) and/or
2. related to the Jewish revolt of 66 – 73 A.D.
C. If one tries to relate Acts to Luke’s Gospel in sequence, then the date for the Gospel influences the date of the writing of Acts. Since the fall of Jerusalem to Titus in 70 A.D. is prophesied (i.e. Luke 21), but not described, seems to demand a date before 70 A.D. Most certainly it was written before 70 A.D. (The Destruction of Jerusalem). An event of such great magnitude would not have been ignored. If the death of Paul, dated 66 – 68 A.D. by tradition, would have happened before The Book of Acts was written, Luke would not omitted this. Furthermore, Luke didn’t mention the Neronian persecutions which happened after The Great Fire of Rome in 64 A.D. So, the normal date that is accepted is that of 60 – 62 A.D.
D. If one is bothered by the abrupt ending (i.e. Paul still in prison in Rome, F. F. Bruce), then a date related to the end of Paul’s first Roman imprisonment, 58 – 63 A.D., is favored. Regardless, the chronological period that is covered in The Book of Acts starts from Christ’s Crucifixion (30 – 33 A.D. to 60 – 62 A.D.). However, certain fixed events stand-out in Acts.
E. Some historical dates related to the historical events recorded in Acts.
1. widespread famine under Emperor Claudius (Act 11:28, 44 – 48 A.D.)..."One of them named Agabus stood up and {began} to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the {reign} of Claudius." (NASB)
2. death of Herod Agrippa I (Acts 12:20 – 23, spring 44 A.D.)..."Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king's chamberlain, they were asking for peace, because their country was fed by the king's country. On an appointed day Herod, having put on his royal apparel, took his seat on the rostrum and {began} delivering an address to them. The people kept crying out, "The voice of a god and not of a man!" And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died." (NASB)
3. proconsulship of Sergius Paulus (Acts 13:7, appointed in 53 A.D.)..."... who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God." (NASB)
4. expulsion of Jews from Rome by Claudius (Acts 18:2, 49 A.D.)..." And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them..." (NASB)
5. proconsulship of Gallio (Acts 18:12, 51 or 52 A.D.)..." But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat..." (NASB)
6. proconsulship of Felix (Acts 23:26; 24:27, 52 – 56 A.D.)... 23:26 "Claudius Lysias, to the most excellent governor Felix, greetings." and 24:27 "But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned." (NASB)
7. replacement of Felix by Festus (Acts 24:27, 57 – 60 A.D.)..."But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned." (NASB)
8. Judea’s Roman officials
a. Procurator - Pontius Pilate, 26 – 36 A.D.; Marcellus, 36 – 37 A.D.; Marullus, 37 – 41 A.D.
b. In 41 A.D. the procuratorial method of Roman administration was changed to an empirical model. The Roman Emperor, Claudius, appointed Herod Agrippa I in 41 A.D.
c. After the death of Herod Agrippa I, 44 A.D., the procurator method was reestablished until 66 A.D. - Antonius Felix, Porcius Festus
B. If one assumed the apologetic nature of the book concerning the Roman government, then a date
1. before 64 A.D. (the beginning of Nero’s persecution of Christians in Rome) and/or
2. related to the Jewish revolt of 66 – 73 A.D.
C. If one tries to relate Acts to Luke’s Gospel in sequence, then the date for the Gospel influences the date of the writing of Acts. Since the fall of Jerusalem to Titus in 70 A.D. is prophesied (i.e. Luke 21), but not described, seems to demand a date before 70 A.D. Most certainly it was written before 70 A.D. (The Destruction of Jerusalem). An event of such great magnitude would not have been ignored. If the death of Paul, dated 66 – 68 A.D. by tradition, would have happened before The Book of Acts was written, Luke would not omitted this. Furthermore, Luke didn’t mention the Neronian persecutions which happened after The Great Fire of Rome in 64 A.D. So, the normal date that is accepted is that of 60 – 62 A.D.
D. If one is bothered by the abrupt ending (i.e. Paul still in prison in Rome, F. F. Bruce), then a date related to the end of Paul’s first Roman imprisonment, 58 – 63 A.D., is favored. Regardless, the chronological period that is covered in The Book of Acts starts from Christ’s Crucifixion (30 – 33 A.D. to 60 – 62 A.D.). However, certain fixed events stand-out in Acts.
E. Some historical dates related to the historical events recorded in Acts.
1. widespread famine under Emperor Claudius (Act 11:28, 44 – 48 A.D.)..."One of them named Agabus stood up and {began} to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the {reign} of Claudius." (NASB)
2. death of Herod Agrippa I (Acts 12:20 – 23, spring 44 A.D.)..."Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king's chamberlain, they were asking for peace, because their country was fed by the king's country. On an appointed day Herod, having put on his royal apparel, took his seat on the rostrum and {began} delivering an address to them. The people kept crying out, "The voice of a god and not of a man!" And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died." (NASB)
3. proconsulship of Sergius Paulus (Acts 13:7, appointed in 53 A.D.)..."... who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God." (NASB)
4. expulsion of Jews from Rome by Claudius (Acts 18:2, 49 A.D.)..." And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them..." (NASB)
5. proconsulship of Gallio (Acts 18:12, 51 or 52 A.D.)..." But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat..." (NASB)
6. proconsulship of Felix (Acts 23:26; 24:27, 52 – 56 A.D.)... 23:26 "Claudius Lysias, to the most excellent governor Felix, greetings." and 24:27 "But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned." (NASB)
7. replacement of Felix by Festus (Acts 24:27, 57 – 60 A.D.)..."But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned." (NASB)
8. Judea’s Roman officials
a. Procurator - Pontius Pilate, 26 – 36 A.D.; Marcellus, 36 – 37 A.D.; Marullus, 37 – 41 A.D.
b. In 41 A.D. the procuratorial method of Roman administration was changed to an empirical model. The Roman Emperor, Claudius, appointed Herod Agrippa I in 41 A.D.
c. After the death of Herod Agrippa I, 44 A.D., the procurator method was reestablished until 66 A.D. - Antonius Felix, Porcius Festus
The Purpose and Structure
Under inspiration of The Holy Spirit, Luke established a purpose for The Book of Acts. What was Luke attempting to accomplish? This question has 2 answers.
it was primarily written to be historical
it was also written to be apologetic (a written defense)...possibly to defend Paul’s apostleship.
A. One purpose of the book of Acts was to document the rapid growth of the followers of Jesus: from Jewish roots to worldwide ministry; from the locked upper room to the palace of Caesar.
1. This geographical pattern follows Acts 1:8, which is Acts’ Great Commission (Matthew 28:19 – 20)
2. This geographical expansion is expressed in several ways.
a. Using major cities and national boundaries. In Acts there are 32 countries, 54 cities, and nine Mediterranean Islands mentioned.
b. Using key persons. Acts can almost be divided into two halves: the ministries of Peter and Paul. There are more than 95 people mentioned in Acts, but the major ones are: Peter, Stephen, Philip, Barnabas, James and Paul.
B. Acts is obviously related to the misunderstanding that surrounded the death of Jesus (for treason). Apparently, Luke is writing to Gentiles. He uses (1) the speeches of Peter, Stephen, and Paul to show the scheming of the Jews and (2) the positiveness of Roman governmental officials toward Christianity. Romans had nothing to fear from the followers of Jesus.
1. speeches of Christian leaders
a. Peter, 2:14 – 40; 3:12 – 26; 4:8-12; 10:34 – 43
b. Stephen, 7:1 – 53
c. Paul, 13:10 – 42; 17:22 – 31; 20:17 – 25; 21:40 – 22:21; 23:1 – 6; 24:10 – 21; 26:1 – 29
2. Romans had nothing to fear from the followers of Jesus.
a. Pontius Pilate, Luke 23:13 – 25..."Pilate summoned the chief priests and the rulers and the people, and said to them, "You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. "No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. "Therefore I will punish Him and release Him." [Now he was obliged to release to them at the feast one prisoner.] But they cried out all together, saying, "Away with this man, and release for us Barabbas!" (He was one who had been thrown into prison for an insurrection made in the city, and for murder.) Pilate, wanting to release Jesus, addressed them again, but they kept on calling out, saying, "Crucify, crucify Him!" And he said to them the third time, "Why, what evil has this man done? I have found in Him no guilt {demanding} death; therefore I will punish Him and release Him." But they were insistent, with loud voices asking that He be crucified. And their voices {began} to prevail. And Pilate pronounced sentence that their demand be granted. And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will." (NASB)
b. Sergius Paulus, Acts 13:7,12...vs. 7 "...who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God." and vs. 12 "Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord." (NASB)
c. chief magistrates of Philippi, Acts 16:35 – 40..."Now when day came, the chief magistrates sent their policemen, saying, "Release those men." And the jailer reported these words to Paul, {saying,} "The chief magistrates have sent to release you. Therefore come out now and go in peace." But Paul said to them, "They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out." The policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, and they came and appealed to them, and when they had brought them out, they kept begging them to leave the city. They went out of the prison and entered {the house of} Lydia, and when they saw the brethren, they encouraged them and departed." (NASB)
d. Gallio, Acts 18:12 – 17..." But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, saying, "This man persuades men to worship God contrary to the law." But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrong or of vicious crime, O Jews, it would be reasonable for me to put up with you; but if there are questions about words and names and your own law, look after it yourselves; I am unwilling to be a judge of these matters." And he drove them away from the judgment seat. And they all took hold of Sosthenes, the leader of the synagogue, and {began} beating him in front of the judgment seat. But Gallio was not concerned about any of these things." (NASB)
e. Asiarchs of Ephesus, Acts 19:33 – 41 (esp. v. 31)..."Some of the crowd concluded {it was} Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly. But when they recognized that he was a Jew, a {single} outcry arose from them all as they shouted for about two hours, "Great is Artemis of the Ephesians!" After quieting the crowd, the town clerk *said, "Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis and of the {image} which fell down from heaven? "So, since these are undeniable facts, you ought to keep calm and to do nothing rash. "For you have brought these men {here} who are neither robbers of temples nor blasphemers of our goddess. "So then, if Demetrius and the craftsmen who are with him have a complaint against any man, the courts are in session and proconsuls are {available;} let them bring charges against one another. "But if you want anything beyond this, it shall be settled in the lawful assembly. "For indeed we are in danger of being accused of a riot in connection with today's events, since there is no {real} cause {for it,} and in this connection we will be unable to account for this disorderly gathering." After saying this he dismissed the assembly." (NASB)
f. Felix, Act 24
g. Porcius Festus, Act 25
h. Agrippa II, Act 26 (esp. v. 32)
i. Publius, Acts 28:7 – 10..."Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us courteously three days. And it happened that the father of Publius was lying {in bed} afflicted with {recurrent} fever and dysentery; and Paul went in {to see} him and after he had prayed, he laid his hands on him and healed him. After this had happened, the rest of the people on the island who had diseases were coming to him and getting cured. They also honored us with many marks of respect; and when we were setting sail, they supplied {us} with all we needed." (NASB)
C. Luke not only defended Christianity before the Roman government (John W. Mauk, Paul on Trial: The Book of Acts as a Defense of Christianity), but he also defended Paul before the Gentile church. Paul was repeatedly attacked by Jewish groups (i.e. Judaizers of Galatians; the “super apostles” of 2 Corinthians 10 – 13) and Hellenistic groups (i.e. gnosticism of Colossians and Ephesians). Luke shows Paul’s normalcy by clearly revealing his heart and theology in his travels and sermons.
D. Although Acts was not intended to be a doctrinal book, it does record for us the elements of the early Apostles’ preaching called “the Kerygma” (i.e. essential truths about Jesus). This helps us see what they felt were the essentials of the gospel, especially as they relate to Jesus’ death and resurrection.
E. Frank Stagg in his commentary, The Book of Acts, the Early Struggle for an Unhindered Gospel, asserts the purpose is primarily the movement of the message about Jesus (i.e. the gospel) from a strictly nationalistic Judaism to a universal message for all humans. Stagg’s commentary focuses on Luke’s purpose(s) in writing Acts. A good summary and analysis of the different theories is found on pp. 1 – 18. Stagg chooses focusing on the term “unhindered” in 28:31, which is an unusual way to end a book, as the key to understanding Luke’s emphasis on the spread of Christianity overcoming all barriers.
F. Although the Holy Spirit is mentioned more than fifty times in Acts, it is not “the Acts of the Holy Spirit.” There are eleven chapters where the Spirit is never mentioned. He is mentioned most often in the first half of Acts, where Luke is quoting other sources (possibly originally written in Aramaic). Acts is not to the Spirit what the Gospels are to Jesus! This is not meant to depreciate the Spirit’s place, but to guard us from building a theology of the Spirit primarily or exclusively from Acts.
G. Acts is not designed to teach doctrine (Fee and Stuart, How to Read the Bible For All Its Worth, pp. 94 – 112). An example of this would be the attempt to base a theology of conversion from Acts which is doomed to failure. The order and elements of conversion differ in Acts; therefore, which pattern then is normative? We must look to the Epistles for doctrinal help. However, it is interesting that some scholars have seen Luke purposefully reorienting the immanent eschatologies of the first century with a patient service approach to the delayed parousia. The kingdom is here in power now, changing lives. The church functioning now becomes the focus, not an eschatological hope.
H. Another possibly purpose of Acts is similar to Romans 9 – 11, why did the Jews reject the Jewish Messiah and the church become mostly Gentile? In several places in Acts the world-wide nature of the gospel is clearly trumpeted. Jesus sends them into all the world (1:8). The Jews rejected Him, but Gentiles responded to Him. His message reaches Rome. It is possible that Luke’s purpose is to show that Jewish Christianity (Peter) and Gentile Christianity (Paul) can live together and grow together! They are not in competition, but joined in world evangelism.
I. As far as purpose is concerned I agree with F. F. Bruce (New International Commentary, p. 18) that since Luke and Acts were originally one volume that the prologue for Luke 1:1 – 4 functions also for Acts. Luke, though not an eyewitness to all the events, carefully researched them and recorded them accurately, using his own historical, literary, theological framework. Luke then in both his Gospel and narrative, wants to show the historical reality and theological trustworthiness (Luke 1:4) of Jesus and the church. It may be that the focus of Acts is the theme of fulfillment (unhindered). This theme is carried forward by several different words and phrases (Walter L. Liefeld, Interpreting the Book of Acts, pp. 23 – 24). The Gospel is not an afterthought, a plan B, or a new thing. It is God’s predetermined plan (Acts 2:23; 3:18; 4:28; 13:29).
it was primarily written to be historical
it was also written to be apologetic (a written defense)...possibly to defend Paul’s apostleship.
A. One purpose of the book of Acts was to document the rapid growth of the followers of Jesus: from Jewish roots to worldwide ministry; from the locked upper room to the palace of Caesar.
1. This geographical pattern follows Acts 1:8, which is Acts’ Great Commission (Matthew 28:19 – 20)
2. This geographical expansion is expressed in several ways.
a. Using major cities and national boundaries. In Acts there are 32 countries, 54 cities, and nine Mediterranean Islands mentioned.
b. Using key persons. Acts can almost be divided into two halves: the ministries of Peter and Paul. There are more than 95 people mentioned in Acts, but the major ones are: Peter, Stephen, Philip, Barnabas, James and Paul.
B. Acts is obviously related to the misunderstanding that surrounded the death of Jesus (for treason). Apparently, Luke is writing to Gentiles. He uses (1) the speeches of Peter, Stephen, and Paul to show the scheming of the Jews and (2) the positiveness of Roman governmental officials toward Christianity. Romans had nothing to fear from the followers of Jesus.
1. speeches of Christian leaders
a. Peter, 2:14 – 40; 3:12 – 26; 4:8-12; 10:34 – 43
b. Stephen, 7:1 – 53
c. Paul, 13:10 – 42; 17:22 – 31; 20:17 – 25; 21:40 – 22:21; 23:1 – 6; 24:10 – 21; 26:1 – 29
2. Romans had nothing to fear from the followers of Jesus.
a. Pontius Pilate, Luke 23:13 – 25..."Pilate summoned the chief priests and the rulers and the people, and said to them, "You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. "No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. "Therefore I will punish Him and release Him." [Now he was obliged to release to them at the feast one prisoner.] But they cried out all together, saying, "Away with this man, and release for us Barabbas!" (He was one who had been thrown into prison for an insurrection made in the city, and for murder.) Pilate, wanting to release Jesus, addressed them again, but they kept on calling out, saying, "Crucify, crucify Him!" And he said to them the third time, "Why, what evil has this man done? I have found in Him no guilt {demanding} death; therefore I will punish Him and release Him." But they were insistent, with loud voices asking that He be crucified. And their voices {began} to prevail. And Pilate pronounced sentence that their demand be granted. And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will." (NASB)
b. Sergius Paulus, Acts 13:7,12...vs. 7 "...who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God." and vs. 12 "Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord." (NASB)
c. chief magistrates of Philippi, Acts 16:35 – 40..."Now when day came, the chief magistrates sent their policemen, saying, "Release those men." And the jailer reported these words to Paul, {saying,} "The chief magistrates have sent to release you. Therefore come out now and go in peace." But Paul said to them, "They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out." The policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, and they came and appealed to them, and when they had brought them out, they kept begging them to leave the city. They went out of the prison and entered {the house of} Lydia, and when they saw the brethren, they encouraged them and departed." (NASB)
d. Gallio, Acts 18:12 – 17..." But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, saying, "This man persuades men to worship God contrary to the law." But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrong or of vicious crime, O Jews, it would be reasonable for me to put up with you; but if there are questions about words and names and your own law, look after it yourselves; I am unwilling to be a judge of these matters." And he drove them away from the judgment seat. And they all took hold of Sosthenes, the leader of the synagogue, and {began} beating him in front of the judgment seat. But Gallio was not concerned about any of these things." (NASB)
e. Asiarchs of Ephesus, Acts 19:33 – 41 (esp. v. 31)..."Some of the crowd concluded {it was} Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly. But when they recognized that he was a Jew, a {single} outcry arose from them all as they shouted for about two hours, "Great is Artemis of the Ephesians!" After quieting the crowd, the town clerk *said, "Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis and of the {image} which fell down from heaven? "So, since these are undeniable facts, you ought to keep calm and to do nothing rash. "For you have brought these men {here} who are neither robbers of temples nor blasphemers of our goddess. "So then, if Demetrius and the craftsmen who are with him have a complaint against any man, the courts are in session and proconsuls are {available;} let them bring charges against one another. "But if you want anything beyond this, it shall be settled in the lawful assembly. "For indeed we are in danger of being accused of a riot in connection with today's events, since there is no {real} cause {for it,} and in this connection we will be unable to account for this disorderly gathering." After saying this he dismissed the assembly." (NASB)
f. Felix, Act 24
g. Porcius Festus, Act 25
h. Agrippa II, Act 26 (esp. v. 32)
i. Publius, Acts 28:7 – 10..."Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us courteously three days. And it happened that the father of Publius was lying {in bed} afflicted with {recurrent} fever and dysentery; and Paul went in {to see} him and after he had prayed, he laid his hands on him and healed him. After this had happened, the rest of the people on the island who had diseases were coming to him and getting cured. They also honored us with many marks of respect; and when we were setting sail, they supplied {us} with all we needed." (NASB)
C. Luke not only defended Christianity before the Roman government (John W. Mauk, Paul on Trial: The Book of Acts as a Defense of Christianity), but he also defended Paul before the Gentile church. Paul was repeatedly attacked by Jewish groups (i.e. Judaizers of Galatians; the “super apostles” of 2 Corinthians 10 – 13) and Hellenistic groups (i.e. gnosticism of Colossians and Ephesians). Luke shows Paul’s normalcy by clearly revealing his heart and theology in his travels and sermons.
D. Although Acts was not intended to be a doctrinal book, it does record for us the elements of the early Apostles’ preaching called “the Kerygma” (i.e. essential truths about Jesus). This helps us see what they felt were the essentials of the gospel, especially as they relate to Jesus’ death and resurrection.
E. Frank Stagg in his commentary, The Book of Acts, the Early Struggle for an Unhindered Gospel, asserts the purpose is primarily the movement of the message about Jesus (i.e. the gospel) from a strictly nationalistic Judaism to a universal message for all humans. Stagg’s commentary focuses on Luke’s purpose(s) in writing Acts. A good summary and analysis of the different theories is found on pp. 1 – 18. Stagg chooses focusing on the term “unhindered” in 28:31, which is an unusual way to end a book, as the key to understanding Luke’s emphasis on the spread of Christianity overcoming all barriers.
F. Although the Holy Spirit is mentioned more than fifty times in Acts, it is not “the Acts of the Holy Spirit.” There are eleven chapters where the Spirit is never mentioned. He is mentioned most often in the first half of Acts, where Luke is quoting other sources (possibly originally written in Aramaic). Acts is not to the Spirit what the Gospels are to Jesus! This is not meant to depreciate the Spirit’s place, but to guard us from building a theology of the Spirit primarily or exclusively from Acts.
G. Acts is not designed to teach doctrine (Fee and Stuart, How to Read the Bible For All Its Worth, pp. 94 – 112). An example of this would be the attempt to base a theology of conversion from Acts which is doomed to failure. The order and elements of conversion differ in Acts; therefore, which pattern then is normative? We must look to the Epistles for doctrinal help. However, it is interesting that some scholars have seen Luke purposefully reorienting the immanent eschatologies of the first century with a patient service approach to the delayed parousia. The kingdom is here in power now, changing lives. The church functioning now becomes the focus, not an eschatological hope.
H. Another possibly purpose of Acts is similar to Romans 9 – 11, why did the Jews reject the Jewish Messiah and the church become mostly Gentile? In several places in Acts the world-wide nature of the gospel is clearly trumpeted. Jesus sends them into all the world (1:8). The Jews rejected Him, but Gentiles responded to Him. His message reaches Rome. It is possible that Luke’s purpose is to show that Jewish Christianity (Peter) and Gentile Christianity (Paul) can live together and grow together! They are not in competition, but joined in world evangelism.
I. As far as purpose is concerned I agree with F. F. Bruce (New International Commentary, p. 18) that since Luke and Acts were originally one volume that the prologue for Luke 1:1 – 4 functions also for Acts. Luke, though not an eyewitness to all the events, carefully researched them and recorded them accurately, using his own historical, literary, theological framework. Luke then in both his Gospel and narrative, wants to show the historical reality and theological trustworthiness (Luke 1:4) of Jesus and the church. It may be that the focus of Acts is the theme of fulfillment (unhindered). This theme is carried forward by several different words and phrases (Walter L. Liefeld, Interpreting the Book of Acts, pp. 23 – 24). The Gospel is not an afterthought, a plan B, or a new thing. It is God’s predetermined plan (Acts 2:23; 3:18; 4:28; 13:29).
F. F. Bruce firmly believes the goal was an apologetic one. “Luke is, in fact, one of the first Christian Apologetist. In that particular type of apologetic which is addressed to the secular authorities to establish the law-abiding character of Christianity he is the absolute pioneer.” (F. F. Bruce, Acts, p. 24)
The Genre
A. Acts is to the New Testament what Joshua through 2nd Kings is to the Old Testament: historical narrative. Biblical historical narrative is factual, but the focus is not on chronology or exhaustive recording of events. It selects certain events which explain who God is, who we are, how we are made right with God, and how God wants us to live.
B. The problem in interpreting biblical narrative is that the authors never put in the text (1) what their purpose is (2) or what the main truth is or (3) how we should emulate the things recorded. The reader needs to think through the following questions.
1. Why was the event recorded?
2. How does it relate to previous biblical material?
3. What is the central theological truth?
4. Is there significance to the literary context?
5. How large is the literary context?
C. Historical narrative should not be the only source of doctrine. Often things are recorded that are incidental to the purpose of the author. Historical narrative often illustrates truths recorded elsewhere in the Bible. Just because something is recorded does not mean it is God’s will for all believers in all ages (suicide, polygamy, holy war, handling snakes).
D. The best brief discussion of how to interpret historical narrative is in Gordon Fee and Douglas Stuart’s How To Read the Bible For All Its Worth, pp. 78 – 93 and 94 – 112.
B. The problem in interpreting biblical narrative is that the authors never put in the text (1) what their purpose is (2) or what the main truth is or (3) how we should emulate the things recorded. The reader needs to think through the following questions.
1. Why was the event recorded?
2. How does it relate to previous biblical material?
3. What is the central theological truth?
4. Is there significance to the literary context?
5. How large is the literary context?
C. Historical narrative should not be the only source of doctrine. Often things are recorded that are incidental to the purpose of the author. Historical narrative often illustrates truths recorded elsewhere in the Bible. Just because something is recorded does not mean it is God’s will for all believers in all ages (suicide, polygamy, holy war, handling snakes).
D. The best brief discussion of how to interpret historical narrative is in Gordon Fee and Douglas Stuart’s How To Read the Bible For All Its Worth, pp. 78 – 93 and 94 – 112.
The Outline
I. The witness in Jerusalem 1:1—6:7
A. The founding of the church 1:1—2:47
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 2:42-47
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 ú
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 ú
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—14:21a
4. Paul and Barnabas' return to Antioch of Syria 14:21b-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
Another possible outline by personalities...
1.) Chapters 1 – 5, Peter
2.) Chapters 6 – 7, Stephan
3.) Chapters 8 – 12, multiple personalities
4.) Chapters 13 – 28, Paul
A. The founding of the church 1:1—2:47
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 2:42-47
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 ú
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 ú
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—14:21a
4. Paul and Barnabas' return to Antioch of Syria 14:21b-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
Another possible outline by personalities...
1.) Chapters 1 – 5, Peter
2.) Chapters 6 – 7, Stephan
3.) Chapters 8 – 12, multiple personalities
4.) Chapters 13 – 28, Paul
Map Locations to Plot
1. Jerusalem / Judea / Samaria, 1:8..."...but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." (NASB)
2. Parthians / Cappadocia / Pontus / Asia, 2:9..."Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia..." (NASB)
3. Phrygia / Pamphylia / Egypt / Libya / Cyrene, 2:10..."...Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes..." (NASB)
4. Cretans, 2:11..."...Cretans and Arabs--we hear them in our {own} tongues speaking of the mighty deeds of God." (NASB)
5. Nazareth, 2:22...""Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know..." (NASB)
6. Alexandria / Cilicia, 6:9..."But some men from what was called the Synagogue of the Freedmen, {including} both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen." (NASB)
7. Damascus, 9:2..."...and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem." (NASB)
8. Jappa, 9:36..."Now in Joppa there was a disciple named Tabitha (which translated {in Greek} is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did." (NASB)
9. Phoenicia, 11:19..."So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone." (NASB)
10. Cyprus, 11:20..."But there were some of them, men of Cyprus and Cyrene, who came to Antioch and {began} speaking to the Greeks also, preaching the Lord Jesus." (NASB)
11. Tarsus, 11:25..."And he left for Tarsus to look for Saul..." (NASB)
12. Sidon, 12:20..."Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king's chamberlain, they were asking for peace, because their country was fed by the king's country." (NASB)
13. Philippi, 16:12..."...and from there to Philippi, which is a leading city of the district of Macedonia, a {Roman} colony; and we were staying in this city for some days." (NASB)
14. Berea, 17:10..."The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews." (NASB)
15. Athens, 17:16..."Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols." (NASB)
16. Corinth, 18:1..." And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them..." (NASB)
2. Parthians / Cappadocia / Pontus / Asia, 2:9..."Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia..." (NASB)
3. Phrygia / Pamphylia / Egypt / Libya / Cyrene, 2:10..."...Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes..." (NASB)
4. Cretans, 2:11..."...Cretans and Arabs--we hear them in our {own} tongues speaking of the mighty deeds of God." (NASB)
5. Nazareth, 2:22...""Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know..." (NASB)
6. Alexandria / Cilicia, 6:9..."But some men from what was called the Synagogue of the Freedmen, {including} both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen." (NASB)
7. Damascus, 9:2..."...and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem." (NASB)
8. Jappa, 9:36..."Now in Joppa there was a disciple named Tabitha (which translated {in Greek} is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did." (NASB)
9. Phoenicia, 11:19..."So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone." (NASB)
10. Cyprus, 11:20..."But there were some of them, men of Cyprus and Cyrene, who came to Antioch and {began} speaking to the Greeks also, preaching the Lord Jesus." (NASB)
11. Tarsus, 11:25..."And he left for Tarsus to look for Saul..." (NASB)
12. Sidon, 12:20..."Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king's chamberlain, they were asking for peace, because their country was fed by the king's country." (NASB)
13. Philippi, 16:12..."...and from there to Philippi, which is a leading city of the district of Macedonia, a {Roman} colony; and we were staying in this city for some days." (NASB)
14. Berea, 17:10..."The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews." (NASB)
15. Athens, 17:16..."Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols." (NASB)
16. Corinth, 18:1..." And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them..." (NASB)