Biblical Theology XL: Acts

The Acts of the Apostles is the second volume in a two-volume set written by Luke to the government official Theophilus (1:1-2). Although the works are anonymous, the internal evidence that presents the author as a companion of Paul on some of his missionary trips, and external evidence that identifies Luke as the author via an early undisputed tradition causes us to name Luke as its author. The word praxeis "acts" depicts a type of genre known in antiquity that records the great feats of men. Even though this is the title given to the book later, many scholars note that Luke might have called it something more along the lines of the "Acts of the Holy Spirit," or "The Continued Acts of Jesus Christ through His Church." Acts may be an apologetic for Christianity, arguing that it should be afforded the protected status that Judaism has, since it is the fulfillment of the Old Testament scriptures. There are various accounts within the book that warn government officials from having no fear of God and mistreating Christians (5:35-39; 12:21-23; 22:24-29). On the other hand, Luke argues that Christianity rejects the ritual laws of Old Testament as being normative for all Christians, or having anything to do with actual piety or acceptance by God (Acts 10; 15; 21:17-22:9). Hence, Christians are a Jewish sect, but not one where ritual purity laws cause them to withdraw from society, unless the participation in that society is idolatrous or immoral. When among Jews, the apostles still practice the ritual laws (21:17-26). As such, Christianity is not a threat that would fragment the empire. They are respectful of human authority when it does not conflict with God and they take care of their own. 

This may indicate that the book is written at a time of persecution, looming or in motion. If Luke is quoting Josephus' Antiquities, also a Jewish apologetic seeking to legitimize Judaism to Rome (see Chapter 12 or 21:38 for example), then the book would likely be dated at its earliest to the time of Domitian in the mid 90's. The work is quoted by Justin Martyr and discussed by Irenaeus in the mid second century, and therefore, cannot have an origin beyond that point. Instead, as it seems accepted by the church and established as Scripture so early on, in light of the early church's criteria for accepting only books written by apostles or under apostolic discipleship, it is likely that the dating of the book should be placed in the first century during the time of Domitian or Nerva. If Josephus, however, is using Luke (or common historical sources between them) instead, then it is possible that the work is written earlier. The detailed description of the sack of Jerusalem in Luke evidences a date beyond A.D. 70, and the fact that persecution is either in motion or at the doorstep indicates a date between 85-100, usually marked at the end of the apostolic era. The book played a prominent role in the church's liturgy and Easter celebrations later on.

Theology: The theological purpose of Acts is found in its opening and closing chapters. As Christ is about to ascend, the apostles ask Him, “Lord, are you at this time going to restore the kingdom to Israel?” (1:6). He tells them that it is not for them to know the times the Father has set, but through the power of the Holy Spirit, they will be His witnesses in Jerusalem, Samaria, and to the ends of the earth, i.e., to all nations/Gentiles (v. 8). Luke, therefore, will argue that God is restoring Israel, not solely, or even predominantly, through ethnic Israel, but rather through the church that will be made up of all sorts of Christians from Jewish believers to Samaritan believers to Gentile believers, as well as all sorts of classes of people, from the marginalized to government officials who hold great power. This restored kingdom will begin by collecting all of these people by the power of the Holy Spirit who is given to the apostles and to all who believe the gospel through them (15:16-18). This is why in Chapter 1 an immediate discussion arises about the identity of the twelfth disciple, since Judas is no longer with them. Luke will argue that their choice was not inspired by the Holy Spirit, but rather as his work unfolds, Paul will be the twelfth who Christ chooses and commissions Himself (which is the qualification of being an “apostle of/from Christ” anyway). Hence, 12 apostles will stand as judge over the restored Israel that is united to Jesus, the Messianic King God has designated to rule over Israel and the whole world.

Those who are saved, therefore, are not those who are marked by Jewish ritual law, i.e., the practicing of the old covenant wineskins, like circumcision, but rather by denouncing the religions and immoral practices of this world as a result of putting one’s allegiance in Christ through repentance and faith (Acts 15). 

Numerous accounts of Israel’s history in terms of what God has done, as well as ethnic Israel’s rebellion against God’s salvation, are recorded throughout the Book of Acts (e.g., Chapter 3; Chapter 7; 13:13-41). This exists to show that God’s work has always been both received by a few in ethnic Israel and resisted by the majority (7:51-53; 13:44-52; 28:23-24). Hence, God has taken His kingdom to the rest of the world. In fact, Luke ends his book by Paul’s conclusion from Isaiah: “‘Go to this people and say: “Hearing you will hear, and shall not understand; And seeing you will see, and not perceive; For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them.”  “Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!” (28:26-28, see also 13:46).

Ethics: The description of Christian practice is not merely meant to be regulated to descriptive texts that are not instructive for Christians today. Instead, they are meant to show how the early church fulfilled the commands and teachings of Christ in Luke’s Gospel. Luke’s Gospel taught that true members of the covenant community will take care of one another financially and seek out the marginalized and not just the powerful within the covenant community. Hence, in Acts, Christians are continually identified as those who adhere to teachings of the apostles of Christ and who make sure that no one among them has any need. In other words, the prescriptive texts are in Luke’s Gospel. The descriptive texts that show the church’s obedience to Christ are in Acts. They serve as examples for all Christians throughout time that this is what Christ demands of His kingdom people in the new restored Israel. 

As mentioned before, the Holy Spirit plays a powerful role in gathering Christ’s new Israel together from Jerusalem, Samaria, and from the ends of the earth via the preaching of the gospel. This is signified by their speaking in tongues when they are saved, not because speaking in tongues at one’s conversion is normative, but because Luke records God’s judgment upon Israel for delivering up the Messiah to death and rejecting God’s salvation. Hence, it is a sign of judgment upon ethnic Israel, and this causes a remnant to repent, but signifies the rebellion of the majority and the impending judgment that God is about to solidify in His rejection of them.