AUTHORSHIP OF ACTS Like all Scripture, the book of Acts was inspired by the Holy Spirit. But its divine inspiration should not lead us to diminish our attention to its human authors. The Holy Spirit kept the original writings of Scripture free from error, but he still employed the personalities, backgrounds and intentions of its human writers. Acts has traditionally been attributed to Luke, the author of the third gospel. But neither the third gospel nor the book of Acts specifically mentions the name of the author. So, we should look at the reasons for affirming the traditional view of Luke's authorship. We will explore the authorship of Acts from three perspectives. First, we will compare Acts with the Gospel of Luke. Second, we will examine early church history and its witness concerning Luke's authorship. And third, we will look briefly at other aspects of the New Testament that indicate that Luke wrote these books. Let's turn first to what we can learn about the authorship of Acts from the Gospel of Luke. Gospel of Luke When we compare the book of Acts with the third gospel, two types of evidence emerge that strongly suggest one person wrote both books. On the one hand, there is explicit information stated directly in both books that points in this direction. On the other hand, there is also implicit evidence from the style and content of these books. Let's begin with the explicit evidence that indicates a common author for both books. Explicit In Acts 1:1, the prologue of the book of Acts, we read these words: In my former book, Theophilus, I wrote about all that Jesus began to do and to teach (Acts 1:1).
FROM PENTECOST to PRISON Or the Acts of the Apostles
FROM PENTECOST TO PRISON or The Acts of the Apostles Charles H. Welch 2 FROM PENTECOST TO PRISON or The Acts of the Apostles by Charles H. Welch Author of Dispensational Truth The Apostle of the Reconciliation The Testimony of the Lord's Prisoner Parable, Miracle, and Sign The Form of Sound Words Just and the Justifier In Heavenly Places etc. THE BEREAN PUBLISHING TRUST 52A WILSON STREET LONDON EC2A 2ER First published as a series of 59 articles in The Berean Expositor Vols. 24 to 33 (1934 to 1945) Published as a book 1956 Reset and reprinted 1996 ISBN 0 85156 173 X Ó THE BEREAN PUBLISHING TRUST 3 Received Text (Textus Receptus) This is the Greek New Testament from which the Authorized Version of the Bible was prepared. Comments in this work on The Acts of the Apostles are made with this version in mind. CONTENTS Chapter Page 1 THE BOOK AS A WHOLE............................................................... 6 2 THE FORMER TREATISE The Gentile in the Gospel of Luke ........................................ 8 3 LUKE 24 AND ACTS 1:1-14........................................................ 12 4 RESTORATION The Lord’s own teaching concerning the restoration of the kingdom to Israel .......................................................... 16 The question of Acts 1:6. Was it right?............................... 19 The O.T. teaching concerning the restoration of the kingdom to Israel .......................................................... 19 5 THE HOPE OF THE ACTS AND EPISTLES OF THE PERIOD................ 20 Further teaching concerning the hope of Israel in Acts 1:6-14............................................................... 22 6 THE GEOGRAPHY OF THE ACTS AND ITS WITNESS Jerusalem - Antioch - Rome................................................ 26 7 RESTORATION, RECONCILIATION, REJECTION The three R’s.....................................................................
Acts Chapter Nine Acts 9:1-6 Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 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. And it came about that as he journeyed, he was approaching Damascus, and suddenly a light from heaven flashed around him; and he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” And he said, “Who art Thou, Lord?” And He said, “I am Jesus whom you are persecuting, but rise, and enter the city, and it shall be told you what you must do.” o When church scatters after the death of Stephen—High Priest/council is satisfied—Saul is not—asks permission to pursue and prosecute. Sought extermination (same spirit as Nazis). o Description of this is found in two other locations—plus referenced repeatedly—Acts 22, Acts 26, Phil 3:4-7, Gal 1:13 o Breathing threats and murder against disciples (more than a pupil; one who adheres/accepts instruction given him and makes it his rule of conduct). o Letters from High Priest sent to synagogues of Damascus—anyone under their authority. He had no authority on his own to act in such a manner. o Could take men and women to prison—anyone belonging to the Way (what Jesus called Himself). This name is used 5x in Acts.
1 Ted Kirnbauer 8:26-9:20 5/10/15 To review the events from Chapter 6, John Stott’s comments on 6:8-12:24 are helpful: After the coming of the Spirit and the counter-attack of Satan (whose overthrow Luke has celebrated in 6:7), the church is almost ready to initiate its world-wide mission. So far it has been composed only of Jews and restricted to Jerusalem. Now, however, the Holy Spirit is about to thrust his people out into the wider world, and the apostle Paul is to be God's chosen instrument to pioneer this development. But first, in the next six chapters of the Acts [i.e. Stott is speaking of Acts 6-12], Luke explains how the foundations of the Gentile mission were laid by two remarkable men (Stephen the martyr and Philip the evangelist), followed by two remarkable conversions (Saul the Pharisee and Cornelius the centurion). These four men, each in his own way, together with Peter, through whose ministry Cornelius was converted, made an indispensable contribution to the global expansion of the church . Philip the evangelist (8:4-40) had the distinction of being both the first to share the good news with the despised Samaritans and the means by which the Jewish-Samaritan barrier was broken. He then led the first African to Christ, the Ethiopian eunuch, and baptized him. The simultaneous conversion and commissioning of Saul the Pharisee (9:1-31) were an indispensable prelude to the Gentile mission, since he was called to be pre-eminently the apostle to the Gentiles.
Acts of the Apostles Bible Study Lesson # 1 “What Is the Role of the Holy Spirit in the Church?”
Acts of the Apostles Bible Study Lesson # 1 “What is the role of the Holy Spirit in the Church?” Introduction The gospel writer Luke in his second volume, called “The Acts of the Apostles” or simply “Acts,” is giving Theophilus an account of the birth of the Church, how it organized and solved its problems, and its subsequent spreading of the good news of Jesus Christ following his ascension. Luke makes it clear that the Church did not start on account of any human endeavor but by the power of the Holy Spirit that Jesus promised to give. Because of the power of the Holy Spirit, the Church became an agent for change, bore witness to the faith and became a radically unique and diverse community. From Jerusalem at Pentecost, the Holy Spirit enabled the Church to spread to Syria, Asia, Europe and Africa. The Holy Spirit also took a wide range of people, from a Galilean fisherman to a learned scholar, to cities and towns throughout the Roman Empire to preach the good news, heal, teach and demonstrate God’s love. Despite the apostle’s imprisonment and beatings, and an occasional riot, the band of faithful managed to grow in spite of their persecution. The growth of the Church Luke credits to the guiding work of the Holy Spirit that cannot be bottled or contained. Women, children, Jews and Gentiles were coming together into a new sense of community and purpose through the common experience of encountering the transformative power of Jesus Christ. This bible study is produced to not only help the faithful understand God’s plan for the expansion of the Church but to challenge individual Christians as well as faith communities to seek to understand what God is asking them to do in light of God’s current movement of the Holy Spirit.
One Ethiopian Eunuch Is Not the End of the World: the Narrative Function of Acts 8:26–40*
ONE ETHIOPIAN EUNUCH IS NOT THE END OF THE WORLD: THE NARRATIVE FUNCTION OF ACTS 8:26–40* Curt Niccum Over the last century appreciation for the story of the Ethiopian eunuch (Acts 8:26–40) has increased, although not at the same rate as Ethiopic Enoch. When modern interpreters began viewing the Book of Acts as a collection of roughly chronological vignettes, attention to the eunuch’s conversion centered on its minor contribution to the history of Christianity’s early expansion. As scholars turned to more literary approaches, the pericope’s perceived value rose because its indepen- dence from the surrounding narrative marked it as a source. Originally a Hellenistic Christian tale about the first Gentile convert, Luke poorly edited and purposely diluted its content in order to maintain Petrine primacy with the competing Cornelius story, which he favored.1 With the advent of narrative criticism, interest grew in the story’s contribu- tion to the overall message of Acts.2 Liberationist readings now have arguably given the passage its greatest prominence to date.3 At every stage in this development interpreters have associated the Ethiopian eunuch with Jesus’ statement in Acts 1:8, “You will be my witnesses in Jerusalem and in all Judea and Samaria, and even to the end of the earth.” As a result, even though the story’s stock has appreciated, the verdict about its message has basically remained the same. Luke composed, incorporated, or edited this event to reveal “the * I am grateful to Jim for the hours spent reading 1 Enoch with me, his careful reading of a technical dissertation, and his critical, editorial eye.
Acts of the Apostles Chapter 13 – 14 Overview: Paul and Barnabas
Acts of the Apostles Chapter 13 – 14 Overview: Paul and Barnabas begin their first missionary journey (13:4-12). Paul arrives at Antioch in Pisidia (13:13-15) and addresses the synagogue (13:16-43) and the Gentiles (13:44-52). Paul and Barnabas go to Iconium (14:1-7) and then to Lystra (14:8-20) and return to home (14:21-28). First Missionary Journey: 13:1 – 12 • Prophets/teachers: Two ecclesial ministries often listed by Paul (Rom. 12:6-8; 1 Cor. 12:28) • Worshipping/fasting: Provide an opening to listening to the Holy Spirit and receive direction • Lay hands: Expresses the community’s setting apart for God’s mission (Kurz, 203). Correct Order Incorrect Order Worship/fasting – flows into mission Plan mission – ask God to bless our plans • Seleucia: Named after the Hellenistic dynasty that ruled northern part of Greek empire • John (Mark): Holy Spirit called Saul and Barnabas, but they also brought John Mark • Note: Mark will abandon mission and go to Jerusalem; Barnabas is from Cyprus (Acts 4:36) • Bar-Jesus: “Son of Jesus”; he was a Jew, magician, and false prophet (Kurz, 206) • Sergius Paulus: Gentile who desires to hear God’s word; from Pisidia Antioch in Asia Minor • Opposed them: Those who reject the gospel throw up roadblocks to its expansion • Key: Just as Satan opposed Jesus from the beginning, so Elymas opposed Paul at beginning • Paul: Luke switches from Saul (Jewish name) to Paul (Roman name) for the first time • Twisting: Son of the devil twists the straight paths of the Lord (Is.
A study in from the Book of Ephesians HOW AM I DEMONSTRATING TO THE WORLD EKKLESIA? Spirituality is not declining in America, but church affiliation is. Even those whose spirituality is grounded in the tenets of Christianity may question the value of the church. We hear things like, “I love Jesus, so why do I need the church?” Such thinking overlooks the great truth of the purpose of the church. Through faith in Christ, God gives us a new identity through Jesus and a new family in His church. Commitment to the church is a nonnegotiable part of Christian discipleship; by neglecting the church we will miss the great benefits and opportunities that come from being affiliated with and committed to God’s people. In our study, we will explore Paul’s Letter to the Ephesians. We’re going to see how God’s encouragement to these first-century Christians still instructs our twenty-first century lives today. During our time together, we’ll discuss the following more deeply: We are joined together. We pray for one another. We support one another. We encourage one another. We strengthen one another. We stand together in spiritual battle. Let’s dive in and see why we need the church—and why the church needs us. Author: Chris James lives in the Boston area where he pastors and ministers to college students at UMass-Lowell. He is a graduate of the University of Southern Mississippi and Southern Baptist Theological Seminary. He co-authored the study Commit: Releasing the Hold of Reluctance. Commentary Writer: Warren McWilliams wrote the Bible commentary for “Why Do I Need the Church?” He is a retired professor of Bible at Oklahoma Baptist University, Shawnee, Okla.
7 Sunday of Easter –A the Feast of Ascension of Our Lord a Beautiful Story Tells About How Jesus, After His Ascension Into
7 Sunday of Easter –A The Feast of Ascension of our Lord A beautiful story tells about how Jesus, after his ascension into heaven, was surrounded by the Holy Angels who began to inquire about his work on earth. Jesus told them about his birth, life, preaching, death and resurrection, and how he had accomplished the salvation of the world. The angel Gabriel asked, “Well, now that you are back in heaven, who will continue your work on earth?” Jesus said, “While I was on earth, I gathered a group of people around me who believed in me and loved me. They will continue to spread the Gospel and carry on the work of the Church.” Gabriel was perplexed and asked, “You mean Peter, who denied you three times, and all the rest who ran away when you were arrested? Do you mean to tell us that you left them to carry on your work? And what will you do if this plan doesn’t work?” Jesus said, “I have no other plan- it must work.” Truly, Jesus has no other plan than to depend on the efforts of his followers! The ascension focuses on the heavenly reign of Christ as an everlasting king, judge, and a loving father. Christ goes to heaven to sit at the right hand of his Father and intercede for us forever. That’s why today’s responsorial psalm mentions the universal kingship of Jesus who rules his people forever. Fact of the Ascension -Today’s first reading from the Acts of the Apostles states, “While the disciples were still staring into the sky as he was going, the angels appeared and said to them, ‘Men of Galilee, why are you standing here looking at the sky?’ ” The ascension of our Lord conveys a message of hope and a message of challenge.
THE CATHOLIC UNIVERSITY OF AMERICA Paul among Jews: A Study of the Meaning and Significance of Paul’s Inaugural Sermon in the Synagogue Of Antioch in Pisidia (Acts 13:16-41) for His Missionary Work among the Jews A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy By Wenxi Zhang Washington, D.C. 2010 Paul among Jews: A Study of the Meaning and Significance of Paul’s Inaugural Sermon in the Synagogue of Antioch in Pisidia (Acts 13:16-41) for His Missionary Work among the Jews Wenxi Zhang, Ph.D. Director: Frank J. Matera, Ph.D. This dissertation studies the meaning and significance of Paul’s inaugural sermon at Antioch of Pisidia (Acts 13:16-41) in order to understand its literary function in Paul’s ministry among Jews according to the Acts of the Apostles. In chapter one, I provide a history of research of the speeches in Acts in general and Paul’s inaugural speech in particular (Acts 13:16-41). I conclude that since this is Paul’s inaugural sermon, a study of the literary function of Jesus’ and Peter’s inaugural sermons may shed some light on the literary function of Paul’s inaugural sermon. In chapter two, I study the literary function of Jesus’ inaugural sermon at Nazareth (Luke 4:16-30), and in chapter three I analyze Peter’s inaugural sermon at Pentecost (Acts 2:14-40). I conclude that both sermons have a parallel literary function in the narrative of Luke-Acts and are significant for understanding the ministries of Jesus and Peter in Luke-Acts.