Acts

Authorized King James Version

Author: Luke, the physician and companion of Paul · Written: c. AD 63-80 · Category: History

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Introduction

The Book of Acts is the sequel to Luke's Gospel, recording how the risen Christ continued His work through His apostles by the power of the Holy Spirit. The book opens with Jesus' final commission: "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" (1:8). This verse provides both the book's structure and theme—the geographic expansion of the gospel from Jerusalem to Rome, empowered by the Holy Spirit, resulting in bold witness to Christ.

Acts traces the church's growth from 120 believers gathered in an upper room (1:15) to a movement that has "turned the world upside down" (17:6), establishing churches throughout the Roman Empire. Luke records the explosive beginning at Pentecost when the Holy Spirit falls on the gathered believers, enabling them to proclaim Christ in various languages (chapter 2). What follows is the unstoppable advance of the Word of God despite fierce opposition—imprisonment, persecution, martyrdom (Stephen, James), and controversy cannot halt the gospel's progress. Luke repeatedly notes the Word's growth: "the word of God increased" (6:7; 12:24; 19:20).

The book naturally divides into two sections. The first half (chapters 1-12) focuses on Peter's ministry and the church in Jerusalem, showing how the gospel moved from Jewish beginnings to include Samaritans (chapter 8) and Gentiles (Cornelius, chapter 10). The Jerusalem Council (chapter 15) officially affirms that Gentiles are welcomed into the church through faith alone, without requiring circumcision or law-keeping. The second half (chapters 13-28) focuses on Paul's missionary journeys, tracing three missionary expeditions that establish churches throughout Asia Minor, Macedonia, and Achaia, climaxing with Paul's arrest in Jerusalem and his journey to Rome as a prisoner.

Acts emphasizes the Holy Spirit's central role in the church's life and mission. The Spirit empowers witness (1:8; 4:31), guides decision-making (13:2; 15:28; 16:6-7), fills believers for service (2:4; 4:8, 31; 6:3, 5; 7:55; 9:17; 11:24; 13:9, 52), gives boldness to speak God's word (4:31), and performs signs and wonders through the apostles (2:43; 5:12). The Spirit is so central that some scholars call Acts "The Acts of the Holy Spirit" rather than "The Acts of the Apostles." The early church understood that they could not accomplish their mission in their own strength—they needed the Spirit's power.

The book concludes not with resolution but with continuation—Paul under house arrest in Rome, "preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him" (28:31). The gospel has reached the capital of the Roman Empire, and nothing can stop its spread. Acts thus provides both a historical record of the church's founding and a theological pattern for the church's ongoing mission—empowered by the Spirit, centered on Christ, advancing through witness despite opposition, and extending to the ends of the earth.

Book Outline

Key Themes

Key Verses

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.

— Acts 1:8 (Jesus' final commission provides Acts' structure and theme. The Holy Spirit empowers witness, which expands geographically from Jerusalem (chapters 1-7) to Judea and Samaria (chapters 8-12) to the ends of the earth (chapters 13-28). The church's mission is to witness to Christ everywhere, empowered by the Spirit.)

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

— Acts 2:4 (Pentecost marks the Spirit's arrival and the church's birth. The Spirit fills believers, enabling them to proclaim God's mighty works in various languages—reversing Babel's curse and foreshadowing the gospel's universal reach. This empowerment by the Spirit becomes the pattern for the church's life and witness.)

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

— Acts 2:38 (Peter's evangelistic message at Pentecost summarizes the gospel call: repentance (turning from sin), baptism in Jesus' name (identifying with Christ), resulting in forgiveness and the Holy Spirit. This pattern appears throughout Acts—the gospel demands response, offers forgiveness, and imparts the Spirit to all who believe.)

And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.

— Acts 2:42 (This verse describes the early church's pattern: devotion to apostolic teaching (the Word), fellowship (community), breaking of bread (the Lord's Supper and shared meals), and prayers (worship and dependence on God). These four elements remain essential marks of authentic church life—centered on Scripture, characterized by community, celebrating Christ's work, and dependent on God in prayer.)

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

— Acts 4:12 (Peter proclaims the exclusivity of salvation through Christ. Jesus' name is the only means of salvation—not one way among many but the only way. This offends pluralistic sensibilities but is essential apostolic teaching. The uniqueness of Christ demands proclamation; if He is the only Savior, the world must hear.)

And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

— Acts 16:31 (Paul's answer to the Philippian jailer summarizes the gospel in simplest terms: believe on Jesus and be saved. Salvation comes through faith in Christ—not through works, rituals, or religious performance. This promise extends not just to individuals but to households, showing God's desire to save families.)

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

— Acts 17:11 (The Bereans model noble Christianity: eagerly receiving the Word while testing all teaching against Scripture. They don't blindly accept human authority but examine everything by God's Word. This combines openness to truth with discernment, enthusiasm with examination. It remains the standard for evaluating all teaching.)

Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

— Acts 28:31 (Acts concludes with Paul in Rome "preaching...with all confidence, no man forbidding him." Though imprisoned, Paul continues proclaiming Christ. The gospel has reached the empire's capital, and nothing can stop its advance. The book ends not with resolution but continuation—the mission continues, empowered by the Spirit, until Christ returns.)

Historical Context

Acts was written by Luke, the beloved physician (Colossians 4:14), as the second volume of his two-part work (Luke-Acts). Both books are addressed to Theophilus (1:1; Luke 1:3), and Acts begins where Luke's Gospel ends—with Jesus' resurrection appearances, final teaching, and ascension. Luke traveled with Paul on portions of his missionary journeys, evident from the "we" sections (16:10-17; 20:5-21:18; 27:1-28:16), giving him firsthand knowledge of many events and access to eyewitnesses for others.

The date of composition is debated. Those favoring an early date (c. AD 62-63) note that Acts ends with Paul under house arrest in Rome without mentioning his release, subsequent ministry, or martyrdom (c. AD 67-68). Luke also doesn't mention the destruction of Jerusalem (AD 70), James's martyrdom (AD 62), or Nero's persecution (AD 64-68)—events he surely would have recorded had they occurred. The abrupt ending suggests Luke wrote before these events. Those favoring a later date (AD 70-80) argue that Luke used Mark as a source (generally dated to the 60s) and wrote Acts after completing his Gospel.

Acts covers approximately thirty years (AD 30-62), from Jesus' ascension to Paul's Roman imprisonment. This was the crucial period when the church emerged from Jewish roots, spread throughout the Roman Empire, defined its relationship to Judaism, and established its distinct identity. Luke provides the only historical account of this foundational era, making Acts invaluable for understanding Christian origins.

Luke writes for a Gentile Christian audience, explaining Jewish customs and geography, showing how the gospel moved from Jewish beginnings to embrace all nations. He addresses both apologetic and pastoral purposes: defending Christianity against accusations (showing Christians are not seditious revolutionaries but law-abiding citizens), explaining how Gentiles relate to Jewish heritage, demonstrating the legitimacy of Paul's apostleship, and providing theological grounding for the Gentile mission.

The historical context includes challenges facing the church: opposition from Judaism (which viewed Christianity as heretical), persecution from Rome (which eventually saw Christianity as distinct from Judaism and therefore illegal), internal controversies (particularly about Gentile inclusion and law-keeping), and the need to preserve apostolic teaching for future generations. Acts addresses all these by showing the Spirit's guidance, the legitimacy of the Gentile mission, the centrality of grace, and the apostles' faithful witness.

Literary Style

Acts demonstrates sophisticated historiography, following the conventions of ancient historical writing while maintaining theological purpose. Luke provides geographical and chronological markers to anchor events in real history, names specific officials (Gallio, Felix, Festus, Agrippa), and includes vivid details suggesting eyewitness accounts. Yet Acts is theological history—Luke selects and arranges material to demonstrate how God fulfilled His promises and advanced His purposes through the Spirit-empowered church.

The book's structure follows the geographic expansion outlined in 1:8: Jerusalem (chapters 1-7), Judea and Samaria (chapters 8-12), to the ends of the earth (chapters 13-28). The narrative shifts from Peter's prominence (chapters 1-12) to Paul's (chapters 13-28), showing continuity between the Jerusalem apostles and the apostle to the Gentiles. Luke emphasizes that Paul's Gentile mission has the Jerusalem church's approval (chapter 15) and is guided by the same Spirit who empowered Peter.

Acts includes numerous speeches that comprise about one-third of the book. These include Peter's Pentecost sermon (2:14-40), Stephen's address (7:2-53), Paul's addresses to Jews (13:16-41), Gentiles (14:15-17; 17:22-31), and church leaders (20:18-35), and Paul's defense speeches (22:1-21; 24:10-21; 26:2-23). While Luke likely summarizes rather than providing verbatim transcripts, these speeches present apostolic preaching patterns: proclaiming Jesus' death and resurrection, connecting to Old Testament prophecy, calling for repentance and faith.

Summary statements mark transitions and emphasize the Word's growth: "the word of God increased, and the number of the disciples multiplied" (6:7); "the word of God grew and multiplied" (12:24); "so mightily grew the word of God and prevailed" (19:20). These statements show that God's Word, not human effort, drives the church's expansion.

Luke employs parallel accounts to show continuity. Peter and Paul both perform similar miracles (Peter heals the lame, 3:1-10; Paul heals the lame, 14:8-10), both raise the dead (Peter raises Tabitha, 9:36-42; Paul raises Eutychus, 20:9-12), both encounter sorcerers (Peter and Simon, 8:9-24; Paul and Elymas, 13:6-12). This parallelism demonstrates that the same Spirit empowering Peter also empowers Paul, validating Paul's apostleship and Gentile mission.

Theological Significance

Acts presents a robust pneumatology—the Holy Spirit is the book's central theological focus. The Spirit is not an impersonal force but the divine person who speaks (1:16; 8:29; 10:19; 11:12; 13:2; 21:11), can be lied to (5:3), and can be resisted (7:51). The Spirit fills believers (2:4; 4:8, 31; 9:17; 13:9, 52), empowers witness (1:8; 4:31), guides mission (8:29; 10:19; 13:2, 4; 16:6-7), appoints leaders (20:28), gives joy (13:52), and performs miracles through believers (2:43; 5:12). The Spirit's work continues Jesus' ministry—what Jesus began to do and teach (1:1), the Spirit continues through the church.

Acts emphasizes salvation by grace through faith apart from law-keeping. The Jerusalem Council affirms that "we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they" (15:11)—Jews and Gentiles are saved the same way, by grace through faith. Circumcision and law-keeping are not required for salvation (15:1-29). This theological foundation enables the Gentile mission and informs Paul's letters (Romans, Galatians, Ephesians).

The book's Christology centers on Jesus as the risen Lord. Apostolic preaching emphasizes the resurrection (2:24, 32; 3:15; 4:10; 10:40; 13:30; 17:3, 31; 25:19). The resurrection validates Jesus' claims, demonstrates His victory over death, and guarantees believers' resurrection. Jesus is Lord and Christ (2:36), the Prince of life (3:15), the Holy One and the Just (3:14), the Prophet like Moses (3:22-23; 7:37), the Stone rejected by builders (4:11), and God's Holy One who did not see corruption (2:27; 13:35). He is the judge of the living and dead (10:42; 17:31).

Acts presents an inclusive ecclesiology—the church is composed of all who believe, regardless of ethnicity. The "people of God" now includes both Jews and Gentiles who trust in Christ (15:14). The barrier between Jew and Gentile is removed through the gospel. This does not mean God has rejected Israel (cf. Romans 9-11) but that Gentiles are "grafted in" to the people of God through faith. The church is the Spirit-filled community bearing witness to Christ.

Regarding eschatology, Acts balances the "already" and "not yet." The kingdom has arrived in Jesus' resurrection and the Spirit's coming (2:16-21 applies Joel's end-times prophecy to Pentecost). Believers experience kingdom blessings now—forgiveness, the Spirit, transformed community. Yet the kingdom awaits full manifestation when Jesus returns to "restore again the kingdom to Israel" (1:6) and judge the world (17:31). The church lives between ascension and return, empowered by the Spirit for mission.

Christ in Acts

Though ascended to heaven, Jesus remains Acts' central figure. The book opens with Jesus appearing to apostles over forty days, "speaking of the things pertaining to the kingdom of God" (1:3). His final commission (1:8) shapes the entire narrative. Jesus' ascension (1:9-11) does not end His ministry but transforms it—now He works through His Spirit-empowered witnesses rather than direct physical presence.

Jesus' name carries authority throughout Acts. Peter heals the lame man "in the name of Jesus Christ of Nazareth" (3:6). Salvation comes through His name alone (4:12). Demons are cast out (16:18), the sick are healed (3:16; 4:10), and baptism is administered (2:38; 8:16; 10:48; 19:5) in Jesus' name. His name represents His person and authority—to invoke Jesus' name is to appeal to His power and submit to His lordship.

Apostolic preaching centers on Jesus' death and resurrection. Peter proclaims at Pentecost: "This Jesus hath God raised up, whereof we all are witnesses" (2:32). The resurrection is the gospel's foundation—proving Jesus is Lord and Christ (2:36), validating His claims, demonstrating victory over death, and assuring believers' resurrection. The apostles are "witnesses of his resurrection" (1:22; 2:32; 3:15; 4:33; 10:40-41; 13:30-31), and their message is grounded in this historical event.

Jesus is the fulfillment of Old Testament prophecy. Peter quotes Joel to explain Pentecost (2:16-21), cites David's psalms to prove the Messiah must rise from the dead (2:25-31), and identifies Jesus as the Prophet like Moses (3:22-23). Stephen traces Israel's history to show Jesus as its climax (7:2-53). Paul demonstrates from Scripture that the Christ must suffer and rise, and that Jesus is this Christ (17:2-3; 18:28). The Old Testament is read Christologically—it points to Jesus.

Jesus is the Lord at God's right hand, exalted and reigning (2:33-36; 5:31). He pours out the Spirit (2:33), continues to work miracles through His witnesses, adds to the church those being saved (2:47), and will return to judge the living and dead (10:42; 17:31). Though physically absent, He is spiritually present, building His church and advancing His kingdom through the Spirit.

Christ's work continues in Acts. What Jesus "began both to do and teach" in the Gospels (1:1), He continues through the church empowered by His Spirit. The same signs and wonders Jesus performed—healing the sick, casting out demons, raising the dead—continue through the apostles (2:43; 3:1-10; 5:12-16; 9:36-42; 14:8-10; 20:9-12). This demonstrates that the risen Christ is actively working, fulfilling His promise: "Lo, I am with you alway" (Matthew 28:20).

Relationship to the New Testament

Acts provides the historical bridge between the Gospels and the Epistles, explaining how the church moved from Jewish beginnings to embrace the Gentile world. The book shows the context in which Paul's letters were written—the churches he founded (Philippi, Thessalonica, Corinth, Ephesus), the controversies he addressed (law versus grace, Jewish-Gentile relations), and his apostolic authority challenged and defended.

Paul's letters presuppose Acts' narrative. Romans addresses Jewish-Gentile relations and justification by faith—themes central to Acts 15. Galatians defends Paul's apostleship and gospel of grace—both established in Acts 9 and 15. 1-2 Corinthians address issues in the Corinthian church whose founding Acts describes (18:1-17). Ephesians develops the mystery of Gentile inclusion proclaimed in Acts 15. Philippians thanks the Philippian church whose origin Acts records (16:11-40). 1-2 Thessalonians encourage believers in the church Acts describes (17:1-9).

Acts validates Paul's apostolic authority. Paul was called by the risen Christ (9:1-19; 22:6-16; 26:12-18), commissioned by the Antioch church (13:1-3), approved by the Jerusalem apostles (15:22-29), and empowered by the Spirit to perform signs and wonders (14:3; 15:12; 19:11-12). This defends Paul against opponents who questioned his apostleship, showing he stands in continuity with the Jerusalem apostles.

The book's pneumatology provides foundation for Paul's teaching on the Spirit in Romans 8, 1 Corinthians 12-14, and Galatians 5. Acts shows the Spirit empowering witness, giving gifts, producing joy, and transforming believers—themes Paul develops theologically. The "fruit of the Spirit" Paul describes (Galatians 5:22-23) is exemplified in Acts' believers.

Acts' ecclesiology informs the epistles' teaching on the church. The pattern of apostolic teaching, fellowship, breaking of bread, and prayers (2:42) appears throughout the epistles. The appointment of elders/overseers (14:23; 20:17, 28) provides precedent for Paul's instructions to Timothy and Titus. The church's unity despite diversity (Jews and Gentiles, various cultures and classes) is celebrated in Acts and developed in Ephesians and Colossians.

The book's emphasis on suffering and persecution prepares for 1-2 Thessalonians, 1 Peter, and Revelation. The early church expected opposition, rejoiced in suffering (5:41), and remained faithful unto death. This provided encouragement for later persecuted believers and warned against expecting easy, comfortable Christianity.

Practical Application

Acts calls the church to Spirit-empowered mission. Like the first believers, we need the Holy Spirit's power to witness effectively. Human eloquence, organizational skill, and strategic planning are insufficient—we need divine empowerment. This calls us to pray for the Spirit's filling (1:14; 2:1-4; 4:31), to be sensitive to the Spirit's leading (8:29; 10:19; 13:2; 16:6-7), and to depend on the Spirit's power rather than our own abilities. Mission is the Spirit's work; we are His instruments.

The book challenges us to bold witness despite opposition. The apostles proclaimed Christ boldly (4:13, 29, 31) despite threats, imprisonment, beatings, and death. When commanded not to speak in Jesus' name, they responded, "We cannot but speak the things which we have seen and heard" (4:20). They rejoiced in suffering for Christ's name (5:41). This confronts our timidity and fear of man. If we've encountered the risen Christ, we cannot remain silent, regardless of consequences.

Acts 2:42 provides a pattern for church life: apostolic teaching (devotion to Scripture), fellowship (authentic community), breaking of bread (the Lord's Supper and shared meals), and prayers (worship and dependence on God). Churches that neglect any of these elements become unbalanced. We need the whole pattern—Word-centered, community-oriented, Christ-celebrating, and prayer-saturated.

The early church's generosity challenges our materialism. Believers sold possessions to meet others' needs (2:44-45; 4:32-37). They cared for widows (6:1-6), sent relief to famine-struck believers (11:27-30), and supported missionaries (13:1-3). This was not communism (property remained privately owned, 5:4) but radical generosity motivated by love. Our individualistic, consumer-oriented culture needs this vision of sacrificial sharing.

Acts teaches us to test all teaching by Scripture. The Bereans "searched the scriptures daily, whether those things were so" (17:11). They didn't blindly accept even apostolic teaching but examined it against God's Word. This combines eagerness to learn with discernment, humility with responsibility. We must evaluate all teaching—sermons, books, podcasts—by Scripture, holding fast to what is good and rejecting what contradicts God's Word.

The Jerusalem Council (chapter 15) demonstrates how the church should handle controversy: prayerful deliberation, listening to all sides, testing by Scripture, seeking the Spirit's guidance, and reaching Spirit-led consensus. When facing divisive issues, we need Acts 15's pattern—not hasty decisions or power plays but patient, prayerful pursuit of God's will through His Word and Spirit.

Acts assures us that God's Word cannot be bound (cf. 2 Timothy 2:9). Despite opposition, persecution, and martyrdom, the Word grew and multiplied (6:7; 12:24; 19:20). This encourages us when ministry seems ineffective or opposed. God's Word accomplishes His purposes and will not return void (Isaiah 55:11). We are called to faithful sowing; God gives the increase.

Finally, Acts reminds us that the church exists for mission, not maintenance. The early church didn't build impressive buildings or focus on internal comfort—they proclaimed Christ, made disciples, established churches, and advanced to new territories. The mission continues until Jesus returns. We are sent as the Father sent Jesus (John 20:21), empowered by the Spirit (Acts 1:8), to witness to the ends of the earth. The question is not whether the church should engage mission but whether we will obey Christ's commission.