INTRODUCTION TO THE ACTS OF THE APOSTLES - Bible Study

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INTRODUCTION TO THE ACTS OF THE APOSTLES

Author The Book of Acts, like the Gospels, is anonymous. Tradition reaching back to the second century identifies its author as Luke, a Gentile physician and traveling associate of the Apostle Paul (2 Tim 4:11; Philem 24). Explicit testimony for the Lucan authorship of Acts comes from early Christian Fathers such as Irenaeus (A.D. 180), Clement of Alexandria (A.D. 200), and Eusebius (A.D. 325). Though some modern scholars have questioned the Lucan authorship of the book, the evidence gives strong support to the traditional view. (1) Few question that the author of Acts was also the author of Luke. The opening line of Acts refers to a "first book" that the same author dedicated to the same man, "Theophilus" (1:1). This is a clear reference to the Gospel of Luke (Lk 1:1-4), a book unanimously ascribed by the early Church to Paul's companion Luke. (2) Both the Gospel of Luke and the Book of Acts show concern for the sick, sometimes using medical terminology in their respective stories (9:18; 28:6, 8; Lk 4:38; 8:43-44). This is consistent with Luke's occupation as a "physician" (Col 4:14). (3) A careful reading of Acts reveals that its author was an eyewitness to several of the events recounted. This can be seen in the second half of Acts, where the author uses a series of "we" passages to include himself as a member of the missionary team headed by Paul (16:10-17; 20:515; 21:1-18; 27:1-28:16). (4) There is no clear reason why the early Christians would attribute the Book of Acts (or the Third Gospel) to Luke unless there was some factual basis for his authorship in the tradition. Of all the people to whom the Book of Acts could have been attributed, how did a relatively insignificant figure such as Luke become associated with the work rather than a more prominent person, such as an apostle? The most reasonable answer is that Luke was known to have written the work.

Date Scholars generally date the Book of Acts in either the 60s or the 80s of the first century. All things considered, it is most likely that Luke wrote the Book of Acts around A.D. 63, soon after Paul's house arrest in Rome recorded in the closing chapter (28:16). This early date is inferred on the basis of what Luke does not tell us. For example, he makes no mention of the fire that swept through Rome and sparked a fierce persecution of Christians by the emperor Nero in A.D. 64. He tells us nothing of the martyrdom of Peter or Paul in Rome in the mid 60s. He gives no indication that Rome's military conquest of Jerusalem in A.D. 70 had already happened. Luke's silence on these matters speaks loudly, especially since Christianity's relationship with Imperial Rome is a key theme in the book, Peter and Paul are the leading figures in the book, and Jerusalem is the most important city in the early chapters of the book. Luke was apparently bringing the early history of the Church up to date around A.D. 63, just after Paul's detainment in Rome from A.D. 60 to 62 (28:30).

Structure The Book of Acts can be outlined in various ways. (1) Focusing on the leading figures, it can be said that chaps. 1-12 narrate the leadership role of Peter in establishing the Church, while chaps. 13-28 narrate the missionary efforts of Paul in expanding the Church. (2) Focusing on the central cities, the broad story of Acts stretches from the holy city of Jerusalem in the east (1:4) to the imperial city of Rome in the west (28:14). (3) Focusing on the geographical movement of the plot, Jesus' mandate in Acts 1:8 outlines the course of the entire book: "[Y]ou shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth." The story unfolds in precisely this way, with the apostles preaching in Jerusalem (chaps. 1-7), then in Judea and Samaria (chaps. 8-12), and then all throughout the Roman world (chaps. 13-28). Luke's open-ended conclusion, with Paul still preaching the gospel (28:31), makes the entire Book of Acts a fitting prologue to the rest of Church history.

Themes The Book of Acts traces the first thirty years of Christian history from the Ascension of Jesus in Jerusalem to the imprisonment of Paul in Rome. It is Luke's intention to continue the story of Jesus through the life and mission of his first disciples (1:1; Lk 1:1-4). Though it is also the work of a careful historian, whose accuracy and reliability are increasingly confirmed in modern research, Acts is far from being a lifeless chronicle of facts and figures. Luke has given us an artful narrative filled with inspiring heroes, moving speeches, and daring adventures. Stylistically, he combines the best traditions of biblical and Hellenistic historiography. Like the writers of the OT, he brings out the theological meaning of history by taking readers behind the scenes to see God orchestrating all things to further his plan of salvation. Like the Hellenistic writers of his day, Luke also brings out the moral lessons of history by highlighting the particular people and events that exemplify universal moral truths. For him, the apostles and their opponents are living icons of virtue or vice whose actions encourage or discourage certain forms of behavior in light of the gospel.

Historical though it is, the Book of Acts is by no means an exhaustive account of Christian beginnings. Luke was forced, as all historians are, to be selective. So, for instance, despite the accepted title of the work, "The Acts of the Apostles", only two apostles spend significant time in the spotlight: Peter and Paul. Many scholars contend that Luke is mainly interested in the activity of the Holy Spirit. We see this from the beginning, where the Spirit descends mightily upon the apostles (2:1-4) and sends them out to evangelize Israel (chaps. 1-9) and the Gentiles (chaps. 10-28) with the good news that Jesus is risen. Thanks to the Spirit, who controls the pace and direction of these missions throughout the book (4:31; 13:2; 15:8, 28; 16:6-10; 20:23), the gospel meets with staggering success, and the Church is quickly built up (2:41, 47; 4:4; 6:7, etc.). Luke shows us that, even in the face of opposition, neither prisons (5:19; 12:7) nor persecutions (8:1; 12:1-5) nor plots (9:23-24; 23:12; 25:3) could thwart the spread of the gospel through the power of the Spirit (1:8).

Within this general focus of the book lies another reason for writing. Inferential evidence suggests the Book of Acts was also written as an apologetic defense for the apostolic mission of Paul. As one of his traveling companions (16:10), Luke knew as well as anyone that rival missionaries were busily trying to discredit Paul and undermine his authority to preach the gospel (2 Cor 11:4-6; 12:11; Gal 6:12). We learn from Paul's epistles that propaganda from these missionaries had damaging effects on some of the Churches he had established on his travels (especially in Galatia and Corinth). For skeptical opponents, it was Paul's unique status that called his apostleship into question: he was not one of the original Twelve; he had played no part in the founding of the Church; and at one time he had been a sworn enemy of the faith.

This background best accounts for the present shape of Acts, especially its later chapters. Whereas Luke could have narrated Paul's conversion on the Damascus road once, he includes three separate accounts to stress that Paul is no missionary maverick but a chosen messenger sent by the risen Jesus (9:1-19; 22:3-16; 26:2-18). It is also notable that Luke never mentions the spread of Christianity eastward into Mesopotamia or southward into Egypt and Africa but focuses solely on the northwesterly arc between Jerusalem and Rome that formed the mission field of Paul's apostolic work (Rom 15:18-19). Most striking of all, Luke has drawn out an extended series of parallels between the ministry of Peter, whose apostolic status was never seriously questioned in the ancient Church, and the ministry of Paul:

• Both deliver inaugural sermons to Israel focusing on the Davidic covenant (2:22-36; 13:26-41).

• Both appeal to Psalm 16 to explain the Resurrection of Jesus (2:25-28; 13:35).

• Both have the power to heal cripples (3:1-10; 14:8-10).

• Both are filled with the Holy Spirit (4:8; 13:9).

• Both are renowned for extraordinary miracles (5:15-16; 19:11-12).

• Both confer the Spirit by the laying on of hands (8:14-17; 19:6).

• Both confront and rebuke magicians (8:18-24; 13:6-11).

• Both raise the dead to new life (9:36-41; 20:912).

• Both refuse to accept divine worship (10:25-26; 14:11-15).

• Both are miraculously delivered from prison (12:6-11; 16:25-34).

These parallels announce to the careful reader that the power at work in Peter is also at work in Paul, that the preaching of Peter is also the preaching of Paul, and that the protection given to Peter by God is likewise given to Paul. Together they show that Paul is equally approved by God and has all the credentials of a true apostle of Christ (1 Cor 9:1; 2 Cor 12:12). «

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