What makes Acts special?

Acts, the longest book of the New Testament, is the second volume of a two-part work written by the same person who wrote Luke's Gospel. The style, vocabulary, and theology of both books are strikingly similar. The author of Luke-Acts was neither an apostle nor an eyewitness of Jesus' ministry (see Luke 1:1-3); rather, he was a "third-generation" Christian who relied on the accounts of others who were themselves dependent upon previous eyewitness reports that circulated orally. New Testament scholar Marla Selvidge describes Acts as a "remarkable and idealistic tale about the origins of the early Christian communities"... The overall story of Luke-Acts is interesting when the two texts are taken together. In the Gospel, Jesus is the central figure; in Acts, it is the church that takes center stage. Thus, the author seems to imply that the church represents a virtually seamless continuation of the work of Jesus Christ here on earth.

Why was Acts written?

The writer of Luke-Acts addresses the recipient as "Theophilus," which is a Greek name meaning "friend of God" (or "lover of God" or perhaps "beloved of God"). Historically, it has been suggested that Theophilus is a symbolic name referring to any believer who reads Luke-Acts. Most modern scholars, however, regard Theophilus as an actual historical person. He could have been a Roman official (note the writer's use of the title "honorable" in Luke 1:3, CEV, and cf. Acts 23:26; 24:3; and 26:25 where the same title is used in reference to Roman governors) and quite possibly a recent convert to Christianity (see Luke 1:4). In addition, Theophilus may well have been someone who financially sponsored the publication of Luke's work.

Those passages, often referred to as the "we-passages," in which the writer mentions having traveling companions, (Acts 16:10-18; 20:5-21:18; and 27:1-28:16) have led some to argue that the writer of Acts was a companion of the apostle Paul. This remains a matter of debate. The image of Paul that emerges from Acts seems quite different from the Paul as seen through his letters (viz., Romans, Galatians, Philippians, 1 and 2 Corinthians, 1 Thessalonians, and Philemon). In Acts, Paul is an eloquent speaker (see e.g., Acts 13:16-41; 17:22-31; 21:39-22:21; and 26:1-29), but the Paul revealed in the letters is not (see e.g., 1 Corinthians 2:1-5; 2 Corinthians 10:9,10; and 11:6). Moreover, nowhere in Acts is it said that Paul wrote letters to the churches he founded. Perhaps, most important is the fact that the Paul of Acts seems to share few, if any, of the key theological ideas of Paul of the letters - for example, the centrality of the cross of Jesus Christ in Christian experience, or the idea that salvation comes through faith in Christ and not through "works of the law." Of course, this in no way proves conclusively that Paul and the writer of Acts were not companions, and many scholars still uphold the idea that they were.

The idea of the fulfillment of prophecy and promise is prominent throughout Acts. The writer frequently uses various synonymous words and phrases to make his point (1:16; 3:18), and he also makes references to events that occur according to God's plan (2:23; 4:28; 5:38f.; 20:27) and which are consistent with God's will (21:24; 22:14). Paul's sermon in Pisidian Antioch (Acts 13:13-41 provides numerous examples of this theme (see e.g., verses 27, 29, and 33) and illustrates the way in which Scripture is used to support the writer's theology (see e.g., verse 33, 34, 35, and 41).

Acts is, in part, an apology (or defense) on behalf of the early Christian movement vis--vis Rome. Consequently, the writer of Acts wanted to show that nothing could keep the good news about Jesus from spreading everywhere. He also demonstrates that the good news did not pose a threat to the Empire. Still, Acts is a story of origins, told in retrospect, that shows how the earliest followers came to understand who could belong to God's people (see e.g., Acts 10 and 15).

What's the story behind the scene?

The writer of Luke and Acts uses the techniques of classical rhetoric, and follows the style of writing used by other Hellenistic historians and public speakers of the time. Writers of that period wrote history differently from historians do today. They had no qualms about shaping their materials in whatever manner seemed necessary to communicate their point. That is not to say that the writer of Acts simply invented everything said in the speeches and all the events of the story. Rather, the writer endeavored to portray certain characters and their speeches in a way that captured their importance in relation to the overall story and to the writer's interpretation of those events.

Acts also bears a striking resemblance to ancient novels written around the same period. In order to create the setting and establish the tone, the writer utilizes many details about the people and places the apostles visited and about how those who spread the good news did miracles in Jesus' name. Furthermore, the journey motif which runs throughout Acts is reminiscent not only of the ancient romances, but also of the Homeric epics.

Taken together, these aspects of the text enable us to understand why, for instance, Luke's Gospel has more in common with the apostle Paul's speeches in Acts than do Paul's own letters. An awareness of these characteristics of Acts should also help one to better appreciate the entertainment value of Acts, which is indeed a spectacular story.

How is Acts constructed?

The Lukan emphasis, in both the Gospel and Acts, on the fulfillment and the perfect realization of God's plan, coupled with the writer's frequent reference to God's Word or message (e.g., Acts 6:7; 12:24; 19:20; et al.), has led some scholars to identify a number of these Lukan summary statements as section breaks.

Introduction 1:1-2:47

The Mission in Jerusalem 3:1-6:7

Stephen, Philip, and Saul 6:8-9:31

The Gospel Spreads in Syria-Palestine 9:32-12:24

The First "Missionary Journey" and the Jerusalem Council 12:25-16:5

The Second and Third "Missionary Journeys" 16:6-19:41

To Jerusalem and Then Rome 20:1-28:31