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| Survey, Overview, & Chronology of the New Testament |
Acts
- I. To Whom:
- a. Same as Luke’s Gospel Record: Theophilus.
- i. Though, note this time he is not referred to as “the most excellent one.”
ii. Some have speculated this is so because he had lost his position of
authority within the Roman government because of his being a Christian.
iii. This may be, however, little evidence exists to support such a claim.
- b. Though the historical book was written to Theophilus, one must note the universal
scope of the book as will be noted as this study proceeds.
II. Date:
- a. The date has been assigned at 61-63 A.D. meaning the Acts record covers a
period of at least 30 years.
- i. It was written after Luke’s gospel record (Lk 1:1-4; Ac 1:1), and prior to Paul’
s prison epistles.
ii. It ends with Paul in a Roman prison, where he remained for some time, but
does not record Paul being released.
iii. So, then, it was written prior to Paul’s release, but after his imprisonment.
iv. This leaves the date between 61 & 63 A.D.
- b. The book opens with Jesus still speaking with His apostles, which we know to
have been 33 A.D.
- i. Jesus began his ministry at the age of 30 (Lk 3:23).
ii. He labored for three years and was put to death at the Passover feast:
- 1. We know Jesus’ life, as recorded, lasted 33 years for consider: Lk 2:
41—Passover when he was a child; Jn 2:13—first Passover recorded
after his ministry began when He was 30 yrs of age (Lk 3:23); Jn 6:43
records the second Passover; Jn 11:55 records the third and final
Passover of His life after He was 30 yrs of age.
2. It was during the third Passover that he was crucified (Jn 11-19; Matt
26-28).
3. Hence, His ministry lasted 3 years.
- iii. When Jesus was speaking to His apostles in Ac 1 about 10 days had
passed since His resurrection.
- 1. Passover was separated by Pentecost by 50 days, for Pentecost
means 50—Lev 23:16.
2. Thus, between Ac 1 and 2 there are 40 days.
- c. The writer of the book would accompany Paul on most of his journeys, being with
him in Rome at the close of the book (Ac 20:15; 27:37; 28:16).
- i. Secular history reveals Paul’s first Roman imprisonment at the date of 60 A.
D.
- 1. At 28:30 Paul had been in this position for two years, hence moving
us to 62 A.D.
2. Acts was written before his release, but after his second year, hence
about 61-63 A.D.
3. [Dates are rarely precisely given because the time line is given a
margin of error of 1-3 years].
III. Author:
- a. Because of the phrase “former account” (Ac 1:1), the book has been attributed to
Luke (cf. Lk 1:1-4).
b. It is also of importance to note that no credible historian/scholar has ever
questioned Luke as the author.
c. Compare Col 4:14 with Ac 28:16.
- i. Colossians was written from Rome while Paul was in prison.
ii. When writing he mentioned Luke as one with him in Rome.
iii. Ac 28:16 records that the writer of the history book, Acts, was with Paul.
- d. Because of the harmony of history and the verses just noted, Luke is the credited
author.
IV. Purpose:
- a. Christianity had been in existence now for some 30 years, and had spread to
many regions.
- i. As Christianity grew, troubles arose, which needed to be corrected. Hence,
we have the epistles.
ii. For further instruction, however, of how the church began, and how converts
are to be made, Luke gives us an historical book, which also serves as a
great pattern of salvation (cf. 1 Tim 1:16; Ac 22:16).
- b. J.W. McGarvey notes:
- i. “The events of the first chapter were designed to prepare the apostles for
the work of converting men; the gift of the Holy Spirit to them and to others was
to qualify them for it; the admission of the Gentiles was an incident connected
with the Conversion of Cornelius, and others after him; the conference, in the
fifteenth chapter, grew out of these conversions; and the long account of Paul’
s imprisonment in Jerusalem, Caesarea, and Rome, with his sea-voyage and
shipwreck, constitute but the connected history of his preaching to the mob in
Jerusalem, to the Sanhedrin, to Felix, to Festus, to Agrippa, and to the Jews
and Gentiles in Rome. The episode in the twelfth chapter, concerning the
persecutions by Herod, and his death, is designed to show that, even under
such circumstances, “the word of God grew and multiplied.” All the remainder
of the history consists, unmistakably, in detailed accounts of conversions.”
ii. Hence, the book is one of pattern of conversions and rejections and all
other content is simply incidental to this.
- c. The main message of the book is:
- i. The gospel is for all (Ac 2, 8, 10, 13).
ii. This is how it is spread to them.
iii. This is how they respond to it.
iv. This is the consequence of their response.
- d. Note that all converts took place by divine means and are recorded by inspiration.
- i. This means that it is right.
ii. This means that there is no other way.
- e. In essence, it is to the New Testament era what Heb 8:5 was to the children of
Israel.
- i. It is out historical book, which serves as out pattern for salvation.
ii. More about which will be stated below.
V. Things to Note:
- a. Like Genesis it is a book of firsts or beginnings:
- i. Beginning of a pattern.
ii. First Gospel Sermon in reality (Ac 2).
iii. First conversion (Ac 2:41).
iv. First rejection (Ac 4:1-4).
v. First persecution (Ac 4:1-4).
vi. First Gentile converts (Ac 10).
vii. First missionary (Ac 13).
viii. Et al.
- b. Focuses on the lives of two men:
- i. Peter (1-12).
ii. Saul/Paul (13-28).
- c. We are to do before we teach (Ac 1:1).
d. Elders, Bishops and Pastors are the same (Ac 20).
e. There are false teachers in the church (Ac 20).
f. For men to be saved we must go out and preach to them (Ac 13-14).
g. When the gospel is preached the church will grow (Ac 5:42-6:1).
h. Not all who hear will obey (Ac 4).
i. The manner in which the gift of the Holy Spirit was given is shown (Ac 8:18).
j. The Holy Spirit is deity (Ac 5:3, 4).
k. All prophecy concerning Jesus has been fulfilled (Ac 3:18).
l. The Kingdom has been established (Ac 1-2; cf. Mrk 9:1).
Note below an excerpt from Wayne Jackson’s Conversions In Acts
The Jews on Pentecost (Acts 2)
In Acts 2 there is the record of the conversion of the Jews on the day of Pentecost. Luke
specifies that Peter (together with the other apostles) “spoke” the message of Christ to
those assembled.
They listened carefully to the information, and cried out: “What shall we do?”
The reply was: “Repent, and be immersed every one of you in the name of Jesus Christ to
obtain the forgiveness of your sins” (v. 38). Note that they were not instructed to “believe,”
for their question, “what shall we do?”, necessarily implied they believed already.
And so, two conditions are explicitly stated—repentance and immersion; another is quite
clearly implied.
The Samaritans (Acts 8)
When the church in Jerusalem was scattered, as a result of persecution, an evangelist
named Philip went to Samaria and “proclaimed” Christ (8:5). Many “gave heed” to his
preaching; they believed and were immersed, both men and women (v. 12).
It is not explicitly stated that they repented of their sins, but one is forced to conclude that
they did, for elsewhere one learns that repentance is required (as shown above).
Simon (Acts 8)
Luke informs us that “Simon,” formerly a notorious sorcerer, “also believed” and was
“immersed” (v. 13). It will not do to argue, as some have done, that Simon was not
genuinely converted, for the term “also” shows that he did exactly what the other
Samaritans did. That he sinned subsequently did not nullify the process involved in his
initial conversion.
The Ethiopian Treasurer (Acts 8)
While returning from Jerusalem to worship, a Jewish man (either by birth or
proselytization) from Ethiopia was approached by Philip, an evangelist sent by God (8:
26ff). Reading from Isaiah 53, the treasurer was enthralled with the story of One who died
for the sins of others. He wanted to know the identity of this person.
Philip explained to the man that the prophetic fulfillment centered in Jesus Christ. Quite
obviously the plan of salvation was presented as well, for as they passed a stream of
water, the gentleman exclaimed: “Look, here is water; what hinders me from being
immersed?”
Because of a textual variation, verse 37 is omitted from most modern versions (though
see NKJV). While the text base may not be the strongest for the treasurer’s confession of
faith in Christ, it does reflect the sentiments of Matthew 10:32; Romans 10:9-10; 1
Timothy 6:12, and certainly is implied, if not stated explicitly. Philip must have had some
indication of the man’s penitent faith; otherwise he would not have immersed him.
Saul (Acts 9; 22; 26)
By divine design the conversion of Saul of Tarsus is recorded three times in the book of
Acts (chapters 9, 22, 26). Saul received a vision of the resurrected Christ while en route to
Damascus. The Lord told him to enter the city, and he would be “told” what he “must do” (9:
6; cf. 22:10).
The fact that Saul was not “disobedient” to the Savior’s instruction (26:19) was evidence
of his faith, and his three days of prayer and fasting (9:9, 11) reflected a penitent
disposition, though neither his faith nor his repentance are mentioned specifically.
The preacher, Ananias, commanded him to be immersed in order to wash away his sins
(9:18; 22:16). None of the three narratives records all of the conditions of salvation, but in
concert they wonderfully supplement one another.
Cornelius (Acts 10)
Cornelius, a Roman soldier, was the first Gentile to whom the gospel was proclaimed.
After a series of supernatural events, Peter arrived at the centurion’s home in Caesarea,
where he, his family, and near friends were gathered to “hear” the apostle’s message (vv.
22, 33). The eager audience was informed about Jesus Christ, and the need to believe in
him (v. 43).
In his subsequent report to the Jews at Jerusalem regarding this event, Peter indicates
the Gentiles were required to repent of their sins (11:18), and of course immersion was
specifically commanded (10:48). Thus teaching, faith, repentance, and immersion all were
involved.
Lydia (Acts 16)
On his second missionary campaign, Paul and his companions arrived at the city of
Philippi. They went down to a river on the Sabbath where some Jewish women were
convened. One of these was Lydia.
The Christian men taught these women, and the ladies gladly listened. They “gave heed”
to the instruction of Paul and his fellows (suggesting they believed the message), and
Lydia’s entire household was immersed. Lydia’s “faithfulness” was confirmed by the
brothers’ willingness to accept her hospitality.
Did she repent of her sins, and openly acknowledge her faith in Christ? Who could
possibly deny it?
The Jailor (Acts 16)
Paul and Silas encountered opposition in Philippi, were thrown into prison, and beaten
with many stripes. But God initiated a “great earthquake,” the prison doors were opened
and everyone’s shackles were loosed. The jailor was on the point of committing suicide
when Paul stopped him, assuring him that no one had escaped.
The jailor begged to know what he must “do” to be saved and Paul supplied him with the
necessary gospel information to generate “belief” in the gentleman’s heart. Paul and Silas
then “spoke the word of the Lord” to his entire household.
The Philippian official realized his wrong in abusing these Christian men and, as a
manifestation of repentance, washed their stripes. The entire family was immediately
immersed into Christ (v. 33). Significantly, Luke sums up the entire conversion process by
the phrase, “having believed in God” (v. 34).
Some Athenians (Acts 17)
Liberal writers contend that Paul’s ministry in Athens was a failure. Not so, however; it has
blessed many across the centuries. In addition, Luke tells us that while some of the
Greeks mocked the teaching, “certain men joined [stuck to, i.e., became associated with]
Paul and “believed” (v. 34), two of whom are mentioned by name.
In view of the comprehensive way in which “believe” is frequently employed in Acts, one
can only conclude that these folks became Christians—with all that such involved. We
have discussed this elsewhere in greater detail2.
The Corinthians (Acts 18)
When Paul came to Corinth in Greece, again he encountered opposition. But persecution
did not neuter the success of the gospel. For instance, Crispus believed and was
immersed, and so was Gaius (cf. 1 Corinthians 1:14). In fact, “many of the Corinthians
hearing, believed, and were immersed” (v. 8).
Though not stated here, it also is clear that these saints understood the nature and
necessity of repentance (see 2 Corinthians 7:9-10).
The Ephesians (Acts 19)
When Paul arrived in Ephesus, he discovered twelve sincere men who had been
immersed after the order of that which prevailed in the days of John the Immerser. Of
course that system was obsolete at this point, and the apostle soon concluded that these
gentlemen had been lacking in sufficient teaching regarding the redemptive mission of
Christ.
Accordingly, Paul expanded their body of information; likewise their belief (v. 2a) was
corrected, and they were immersed into Christ (v. 5).
A Summation
A survey and systematic organization of these eleven cases of conversion will reveal
these interesting facts.
1. In not a solitary episode are all the conditions of salvation explicitly stated.
2. In 10 of 11 cases, teaching is specifically mentioned; once it is implied.
3. In 6 instances, believing is mentioned; it is implied in the remaining 5.
4. Confession is explicitly mentioned only once (KJV, NKJV), but the acknowledgment of
faith is implied by supplementary texts.
5. Repentance is specified in 3 cases, but implied in 8.
6. Immersion is plainly stated in 10 cases, and implied once.
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