CHAPTER 1
THE MISSION TO THE WORLD AND PENTECOST
Acts 1–2
DIMENSION ONE: WHAT DOES THE BIBLE SAY?
Answer these questions by reading Acts 1
1. To whom is this book written? (1:1)
Acts is written to Theophilus.
2. For how many days did Jesus appear to the apostles? (1:3)
Jesus appeared to the apostles "over a period of forty days."
3. What are Jesus' instructions to the apostles? (1:4-5)
Jesus instructs the apostles to wait in Jerusalem for the coming of the Holy Spirit.
4. Who are the apostles, according to the list in Acts 1:13?
The apostles are Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.
5. Who is the first preacher? (1:15)
The first preacher is Peter.
6. How many people are numbered as Christian? (1:15)
There were numbered about a hundred and twenty persons.
7. What are the requirements to be an apostle? (1:21-22).
To be an apostle one had to have accompanied Jesus during his earthly ministry, beginning with his baptism until "Jesus was taken up from us" — the Ascension. An apostle also had to be a witness to the Resurrection.
8. Who is selected as the twelfth apostle? (1:26)
Matthias is selected as the twelfth apostle.
Answer these questions by reading Acts 2
9. When are the apostles "all together in one place"? (2:1)
The apostles are all together on the day of Pentecost.
10. What charge is leveled against the apostles? (2:13)
They are accused of being drunk.
11. Which Old Testament prophet does Peter quote? (2:17-21)
Peter quotes the prophet Joel (2:28-32)
12. What does Peter recall from the life of Jesus? (2:22-24)
Peter tells of Jesus' miracles, wonders, and signs; of his being handed over to the Jews by God's set purpose; of Jesus being crucified, and of God raising him from the dead.
13. How do the apostles know of the Resurrection? (2:32)
They were all witnesses to the Resurrection.
14. What is the result of Peter's preaching? (2:37)
"When the people heard this [Peter's preaching] they were cut to the heart and said to Peter and the other apostles, 'Brothers, what shall we do?'"
15. To whom is the promise of forgiveness available? (2:39)
The promise of forgiveness is available for all — you, your children, and all who are far off.
16. How many are baptized that first Pentecost? (2:41)
About three thousand persons are baptized that day.
17. To what do believers devote themselves? (2:42)
The believers devote themselves to the apostles' teaching, to fellowship, to breaking bread, and to prayer.
18. How does the writer of Acts characterize the Christian community? (2:44-46)
The people of the Christian community stay together, have all things in common, sell their possessions in order to help those in need, attend temple worship together, and break bread in their homes.
19. How are Christians viewed by outsiders? (2:47)
The Christians have "the favor of all the people."
DIMENSION TWO: WHAT DOES THE BIBLE MEAN?
The earliest tradition of the post-apostolic age names Luke as writer of the Third Gospel (Luke) and the Book of Acts. Both books are addressed to Theophilus. The writer of Acts refers to a previous writing by himself about the life and teachings of Christ (1:1). The vocabulary and style of these two books are similar. Acts is the second volume of the two-volume work Luke-Acts.
While the writer does not name himself in either book, he uses the first-person plural in certain parts of the account of Paul's journeys (the "we" sections, Acts 16:10-17; 20:5–21:18; 27:1–28:16) and by this suggests that he was Paul's companion.
Acts 1:1-5. Acts begins with a backward look — a sort of gathering up of the traditions about Jesus. "My former book," referred to in verse 1, is our Gospel of Luke (Luke 1:1-4). The first five verses in Acts thus serve as a sort of preface, a prelude to the continuing work of Jesus.
To whom was this book written? We can only guess. Perhaps the book was written for a patron of early Christianity who was sympathetic of the movement. Theophilus means "lover of God" and might possibly be a pseudonym for a Gentile Christian who held some official position under the Roman Empire and who needed to remain anonymous.
The Holy Spirit was already at work — before Pentecost. Jesus, in choosing the apostles and giving them commandments, had the help of the Holy Spirit. Election is God's choosing; being chosen by Jesus gives authority to the apostles and to the movement.
The apostles are eyewitnesses to the resurrected Jesus in their midst (preceding the Ascension) "over a period of forty days." Jesus speaks to them of the kingdom of God, which not only anticipates the question in verse 6, but gives it content and gives direction to the balance of the book. The Kingdom is mentioned several times in Acts (1:6; 8:12; 14:22; 19:8; 20:25; 28:23, 31).
The movement of Christianity from a sect within Jewish tradition to a worldwide movement that would be predominantly Gentile was not the work or design of humans. The movement was begun and sustained by Jesus.
Jesus tells the apostles to wait in Jerusalem for "the gift my Father promised," as if to suggest that the work he has in mind will be of such magnitude that they will not be able to do it on their own strength. They will need the very power and presence of God (Ephesians 1:13).
In contrast to the water baptism of John, which was characterized by repentance, the baptism of the Holy Spirit is the fuller release of power within and through those who are already Christians. However, the Spirit has already been at work. The Spirit has something to do with becoming Christian in the first place (John 3:5; 1 Corinthians 12:13).
The Holy Spirit does not depend on water baptism. In other settings in Acts the gift of the Spirit comes without water baptism (8:14-15; 10:44-48; 19:1-7).
Jesus' instruction is that the apostles should wait in Jerusalem. At the appropriate time the Spirit will gain a more complete possession of them for the purpose of spreading the kingdom of God.
Acts 1:6-11. The word ascension does not appear in the Scripture. However, ascension is used to describe the actual moment when Jesus left the earth.
The apostles are convinced that the coming of the Kingdom will be very soon. "Are you at this time ...?" The earliest Christians had hoped, as had Jews in general, that this outpouring of the Spirit would be a part of the end times. Therefore, the promised coming of the Holy Spirit held hope for many as the consummation of time with the promise of the establishment of the mighty order of God.
Jesus' response is to the question of timing, not to the issue of nation: "It is not for you to know the times or dates the Father has set by his own authority" (1:7).
Luke here makes it clear that Christians cannot anticipate a quick return of Christ. Many Christians of Luke's generation were disappointed with the delayed return of Jesus Christ (2 Peter 3:3-4). Luke is telling the Christians that they will have to learn how to work within the world. At least part of the task facing Christians is the need to see the Kingdom not in nationalistic terms, but as a world mission.
Verse 8b has been suggested by some as an outline for the Book of Acts. However, many other territories and nations will receive the gospel that Acts will not deal with. Granted, geographical expansion is important to early Christians, but the geographical expansion is secondary to the religious, national, and racial boundaries that the gospel is to transcend.
Jesus tells the apostles they will receive the Holy Spirit (verse 8a). The Holy Spirit is the mediator of power. In many instances the Holy Spirit works wondrous miracles. In early Christianity, miracles were seen as signs that validated or made legitimate the ministry of Jesus and the apostles (2:22; 2 Corinthians 12:12). In Acts the Holy Spirit is absolutely essential both as director and sustainer of mission.
Immediately after his last word, Jesus is wrapped in a cloud and lifted up. The image recalls the Transfiguration (Mark 9:2-8; see also Revelation 11:12). The remarkable aspect of this description is the amount of reserve Luke shows.
The apostles continue gazing toward heaven only to be rebuked by two men (angels?) dressed in white. This rebuke (Acts 1:11) is reminiscent of the Resurrection as described in Luke (24:4-7). Here the apostles' attitude of expectation of a quick return is challenged. Yes, Christ will return. But the return will not be immediate. Luke here replaces hope for an imminent return with a new Christian hope that has to be content with the distant and with the not-yet-visible. The apostles were not to speculate about the end of the world and the coming of the Kingdom, but they were to devote themselves to the task of witnessing.
The Kingdom has already broken into history; it is not yet complete.
Acts 1:12-14. The apostles return from Mount Olivet where, according to Zechariah 14:4, the Messiah will return. The upper room's identity is a matter of conjecture. It could possibly be the same room in which Jesus' Last Supper was shared. Perhaps it was the home of John, Mark, or Mary (12:12).
A list of the disciples appears in three other locations (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16). Peter and John appear together in Acts 3:1 and 8:14. James's death is reported in 12:2. The rest of the disciples never appear again. The purpose of the Book of Acts then is clearly not the acts of all the disciples. Why are the names lost to obscurity? Some commentators think it is because they were never able as a whole to grow beyond a nationalistic and therefore restricted outlook.
The family of Jesus has caused much discussion. Were these people merely cousins? Were they sons of Joseph by a former marriage? Since names are mentioned in Mark 6:3, surely they were sons of Mary. Mary, mentioned only by John as present at the Crucifixion, is here named for the only time in Acts. Evidently, following Jesus along with the apostles, was another group, possibly wives and children. Certainly, Luke shows concern for the women who supported Jesus (Luke 8:2; 23:49, 55; 24:10).
Acts 1:15-26. "In those days," that is, the days between the Ascension and Pentecost, the hundred and twenty believers in this Christian community, most of whom were Galileans, gathered at Jerusalem. These are not the only witnesses. Paul mentions an appearance to over five hundred (1 Corinthians 15:6), and there were witnesses in Palestine outside Jerusalem (Acts 9:31). Since Luke does not describe how Christian communities formed in other areas, it becomes clearer that his intent is not to describe the geographical expansion of Christianity.
Peter speaks to the community of Christians about Judas. He says, "Brothers and sisters, the Scripture had to be fulfilled" (1:16; see also Psalms 41:9; 69:26; 109:8). Luke emphasizes the fulfillment of Hebrew (Old Testament) Scriptures perhaps in part to recover the Hebrew tradition.
Judas was an apostle — one of the original Twelve who had witnessed the earthly life of Jesus. His falling away from the faith and his death required his replacement. No similar action is taken on the death of James, the son of Zebedee (12:2). Within Christian tradition there is debate over the death of Judas. In Matthew's Gospel (27:3-10), Judas hangs himself. Perhaps, as described in Acts, Judas bought a small farm, fell off the roof, and "his body burst open and all his intestines spilled out."
Whoever replaces Judas must meet three basic requirements: (1) be among those who followed Jesus from his baptism to the Ascension, who would therefore (2) be a witness to the Resurrection, and who must (3) be an appointment of the Lord himself. Two men meet these requirements — Joseph called Barsabbas and Matthias.
Clearly the Christian movement cannot be understood apart from the fact of the Resurrection. Therefore, a successor to Judas who was an eyewitness to the resurrected Jesus had to be found. The need for men who had witnessed the earthly life of Jesus implies a corrective to those who were caught up in expectation of an imminent return by Christ. Also, in this apostolic witness subsequent Christians meet and are met by the living Christ.
The apostles pray together, displaying remarkable unity. They ask God to choose Judas's successor. "Show us which of these two you have chosen" (1:24). No mere democratic vote casting is done here.
With the selection of Matthias, the circle of apostles is once again complete with twelve (1:26).
In Acts 1, the writer sets the stage for the phenomenal expansion of Christianity from a small sect within the Jewish tradition to a worldwide movement. Central to the whole enterprise is the apostolic witness to both the earthly ministry and life of Jesus as well as to the Resurrection and Ascension. Luke's theological concern seems to focus on the resurrection of Jesus and the implications of that stupendous act. Now, what will happen when the very power of God enters into each believer and the community?
The Day of Pentecost. To Luke the presence of the Holy Spirit as the presence of God in power is the turning point for the Christian community. The Holy Spirit acts in guiding the mission of the church, especially in the first half of the Book of Acts. This miraculous event should never be construed as the first presence of the Spirit, however. The entire Old Testament gives witness to the activity of the Spirit in history.
In Luke's second volume (Acts) the coming of the Spirit parallels the coming of the Spirit at Jesus' baptism in the first volume (Luke 3:22).
Acts 2:1-13. On the fiftieth day following the Passover, the apostles are once again gathered together in Jerusalem for the Jewish feast of Pentecost. Pentecost had traditionally been a day that marked the end of the harvest (Leviticus 23:15-16; Deuteronomy 16:9-12).
Quite without warning, a phenomenon of sound, like that of violent wind, is heard. Then what was heard changed to what could be seen. The fiery tongue that came to rest on all of them gathered there gave evidence that the Spirit had been given to everyone. One note of caution: The phenomenon of sound and fiery tongues is temporary. The real importance is the continued presence of God's power within the Christian community. The inward presence of the Spirit should never be confused with the outward signs.
The effect of the mysteriously powerful presence causes discourse in other tongues, that is, other languages (verse 4). Perhaps no other verse in Acts has caused so much debate if not outright conflict through Christian history. Was that event glossolalia, speaking in utterances unintelligible to anyone? The evidence here suggests the opposite. People gathered from many nations, hearing the speech in their own languages. These Galilean followers of Christ could not have spoken clearly in many languages without the miracle of the presence of the Holy Spirit. The list of foreign nations in verses 8-11 further clarifies this utterance as something markedly different from a spirit language. The list of nations recalls the Diaspora, the Jews scattered and living outside Palestine.
What is the meaning of Pentecost? Some scholars have suggested two different sources: one historical, the other legendary. Others think of the event as having its origin in the first sermon, which then grew in repute through the years. Still others argue that the giving of the Spirit at Pentecost is the Christian parallel to the Hebrew tradition of the giving of the law at Sinai. Yet another interpretation is that, with foreigners able to understand the powerful word of God each in his own native language, the awful effect of Babel has been reversed. The work of Christ is that of healing the divisions of humankind (Isaiah 28:11).
Acts 2:14-36. In these verses, Luke tells us of Peter's Pentecost sermon. Kerygma is a Greek term meaning "proclamation" that has been used to refer to the preaching of the gospel, or good news that Jesus is the Christ and that we are saved by faith in him. Kerygmatic preaching contains many common elements that we will identify in the sermons presented in Acts.
Peter's message, in this earliest moment of the new movement, is addressed to a nationally and religiously Jewish audience. As yet, the Christian movement is a small group within Judaism. Peter quotes the prophet Joel (2:28-32) in response to the largely negative estimate made by some observers (Acts 1:15-16).
The last days and the coming of the Spirit had long since been interrelated in the Jewish religious mind. Jews had hoped for generations that a triumphant Messiah would usher in the victorious new age of God's rule. In Peter's sermon this hope of triumph is challenged by the suffering Messiah — the crucified One.
Peter resumes with his own words in verse 22. The Christian message has always centered on the name of Jesus of Nazareth whose work is validated by wonders of all kinds performed by him. The miracles of Jesus are here presented as a single entity as they must have been generally known.
