THE BOOK OF ACTS

1. Who wrote the Book of Acts?

1.1. It has already been determined that the Book of Acts was written by Luke. Acts is the second
part of a two-volume work. The Book of Acts begins with a summary of the previous volume, the
Gospel of Luke, and then introduces the second volume. In Acts 1:1-5, Luke writes:
The first account I composed, Theophilus, about all that Jesus began to do and teach, until the day
when he was taken up to heaven, after he had by the Holy Spirit given orders to the apostles whom
he had chosen. To these he also presented himself alive after his suffering, by many convincing
proofs, appearing to them over a period of forty days and speaking of the things concerning the
Kingdom of God. Gathering them together, he commanded them not to leave Jerusalem, but to wait
for what the Father had promised, which, he said, you heard of from me for John baptized with
water, but you will be baptized with the Holy Spirit not many days from now.
Clearly, he intends Acts to be the second volume of a two volume work: volume one (Luke) de-
scribes Jesus ministry and passion; volume two (Acts) describes events after Jesus ascension
and the giving of the Holy Spirit. As a literary parallel to Luke-Acts, it should be noted that Jose-
phus writes a two-volume work, and introduces the second volume in a similar manner. He states:
In the first volume of this work, my most esteemed Epaphroditus, I demonstrated the antiquity of
our race, corroborating my statements by the writings of Phoenicians, Chaldeans and Egyptians,
besides citing as witnesses numerous Greek historians; I also challenged the statements of
Manetho, Chaeremon and some others. I shall now proceed to refute the rest of the authors who at-
tacked us... (Apion 2.1).
1.2. The correct use of somewhat idiosyncratic political titles corroborates the view that the Book
of Acts was written by someone historically close to the events narrated, such as Luke was. To
get such details correct would be much less likely for an author who was further removed in time
from the events.
The city magistrates of Thessalonica are referred to by the title of politarchai, which in-
scriptions have confirmed to be the correct title for them (17:6, 8).
The chief magistrate in Ephesus are said to be called grammateus, which inscriptions
have confirmed to be the correct title (19:35).
The title proconsul (anthupatos) is correctly used for the governors of the two senatorial
provinces referred to in Acts (13:7-8, Acts 18:12).
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1.3. Lukan authorship of the Book of Acts explains the extensive linguistic agreement between
the it and the Gospel of Luke and the details that Luke includes about the church in Antioch, the
city from which he hailed. What does Luke say about Antioch in Acts 6:5 and 13:1, and how may
this indicate Lukan authorship?
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1.4. Several early, reliable secondary sources confirm the Lukan authorship of the Book of Acts.

1.4.1. The Muratorian canon states the following about the authorship of Acts: Moreover the
Acts of the Apostles are included in one book. For most excellent Theophilus Luke compiled
the individual events that took place in his presence...

1.4.2. The Anti-Marcionite Prologue identifies Luke as the author of a second volume, Acts:
And afterwards the same Luke wrote the Acts of the Apostles.

1.4.3. In context of a discussion of authorship of Hebrews and whether the author was Luke, Ori-
gen identifies the author of Acts as Luke, the same who wrote the gospel: Others that it was
Luke, he who wrote the gospel and the Acts (H.E. 6.25.14).

1.4.4. Clement of Alexandria accepts Lukan authorship of Acts, as indicated by the following
statement: As Luke in the Acts of the Apostles relates that Paul said, Men of Athens, I perceive
that in all things you are too superstitious (Strom. 5.12). Similarly, Eusebius indicates that the
view of Clement of Alexandria was that Luke wrote the Book of Acts, and from this concluded
further that Luke may also have translated Hebrews since it is so much like Acts in style and vo-
cabulary. He writes, And he says that the Epistle to the Hebrews is Pauls, and was written to the
Hebrews in the Hebrew language; but that Luke, having carefully translated it, gave it to the
Greeks, and hence the same coloring in the expression is discoverable in this letter and the Acts
(H.E. 6.14.2-3).

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1.4.5. Jerome states as an accepted fact that Luke wrote both a gospel and the Book of Acts: He
also wrote another excellent volume to which he prefixed the title Acts of the Apostles, a history
which extends to the second year of Pauls sojourn at Rome, that is to the fourth year of Nero
(de vir. ill. 7).

2. For whom was the Book of Acts written?

From Acts 1:1, what do you conclude about the intended readership of the Book of Acts?

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3. When was the Book of Acts written?

3.1. Internal Evidence

3.1.1. From Acts 28:30, what do you conclude about the terminus a quo of the composition of the
Book of Acts? Keep in mind that chapter 28 is the last chapter of the book.

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3.1.2. What might the fact that the last event in the Book of Acts is Paul's imprisonment in Rome
also indicate about the terminus ad quem of the Book of Acts?

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3.1.3. There are several arguments from silence for a relatively early date for the Book of Acts:

There is no direct reference to or any other evidence of acquaintance with Pauls letters in
Acts, which may be interpreted to mean that Luke wrote his work before a collection of
his letters was made and began to circulate among the churches, some time in the latter
part of the first century.
There is no direct reference or even allusion to the destruction of Jerusalem, which may
imply that Acts was written before 70.
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There is no reference to the death of James the brother of Jesus, the leader of the Jerusa-
lem church, shortly before Vespasians siege of Jerusalem in 68. The omission of this
important event may imply that Luke wrote Acts before that event.
There is no reference to Neros persecution of the church, which may suggest that Luke
completed the work before 65.

How convincing are these arguments from silence?

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3.2. External Evidence

3.2.1. Any conclusion about the terminus ad quem of the Book of Acts based upon the fact that it
ends with Pauls having been in prison in Rome for two years is weakened by two data.

A. If Luke used the gospel of Mark as a source for his gospel, if he wrote his gospel before the
Book of Acts and if Mark wrote his gospel in the late 60s, then the Book of Acts must have been
written several years after Pauls first Roman imprisonment.

B. The Muratorian canon offers an early and plausible explanation for why Luke omitted events
that took place after Pauls first two years of imprisonment in Rome:

Moreover the Acts of the Apostles are included in one book. Luke addressed them to the most ex-
cellent Theophilus, because the several events took place when he was present; he makes this plain
by the omission of the passion of Peter and of the journey of Paul when he left Rome for Spain.

As already indicated, it seems that the explanation is that Luke did not include accounts of Peters
death or Pauls further journeys after his release from his Roman incarceration (to Spain?) be-
cause he was not an eyewitness of these events (and presumably because he did not have access
to other eyewitness accounts).

3.3. What do you conclude about the date of the composition of the Book of Acts?

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4. Where was the Book of Acts written?

4.1. From all available data, where might Luke have written the Book of Acts?

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4.2. Jerome concludes from the fact that Luke concludes the Book of Acts with Pauls imprison-
ment in Rome that Luke wrote the work in Rome. He writes, He [Luke] also wrote another ex-
cellent volume to which he prefixed the title Acts of the Apostles, a history which extends to the
second year of Pauls sojourn at Rome, that is to the fourth year of Nero, from which we learn
that the book was composed in that same city (de vir. ill. 7). Jeromes inference, however, seems
to be without basis, for two reasons. First, there is no reason that the location of the last event in
the work should be the place where it was written. Second, Luke could easily have written the
Book of Acts in stages, in which case there would be many provenances for the text.

5. What is the Book of Acts?

5.1. Introduction

The Book of Acts is a selective history of the early church told from a Christian point of view; it
focuses primarily on two figures: Peter and Paul. The title Acts of the Apostles was first used
by Irenaeus in the late second century (Adv. Haer. 3.13.3); it has been suggested, however, that
the better title of the work would be Acts of the Holy Spirit, since the events described occur
consequent upon the giving of the Spirit (Acts 2).

5.2. Sources of Book of Acts

5.2.1. There are three passages consisting of ninety-seven verses in which Luke uses the first per-
son plural, rather than the third person as in the rest of the book (Acts 16:10-17; 20:5-21:18; 27:1-
28:16). Although some have disputed it, the best explanation for these we-sections is Lukes
own memory or perhaps short accounts that he himself wrote of events in which he was a partici-
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pant. If one claims, as is sometimes done, that the we-sections are a fraudulent attempt to claim
eyewitness status for the Book of Acts, the question that needs to be addressed is why the whole
document was not written in the first person. Another explanation for the we-sections sometimes
proffered is that the author used a source written by an eyewitness of the events narrated, which
would explain the use of the first person. But why the author did not identify the source or change
the first person into the third person remains a problem. Besides one would need to explain the
linguistic homogeneity of the Book of Acts. The we-sections are linguistically so indistinguisha-
ble from the rest of Acts (and the Gospel of Luke), that it is highly probable that whoever wrote
the we-sections wrote the whole work (Hawkins, Horae Synopticae, 182-89).

5.2.2. Luke had one written source at his disposal: the copy of the letter sent from the Jerusalem
church to Pauls predominately gentile congregations, which he reproduces in Acts 15:23-29. If
Luke made use of other written sources, however, it is impossible to identify them based on vo-
cabulary and style: there is such a linguistic homogeneity in Acts that one must conclude that, if
they existed at all, Luke thoroughly redacted his sources. But, in fact, the hypothesis that Luke
used other written sources is unnecessary. This is because Luke had access to many people who
were eyewitnesses of the events that he described in the Book of Acts, which means that he
would not need written sources, even if they existed. Based on the following passages, what
might Lukes network of eyewitness sources have been?

A. Acts 12:12; Col 4:10, 14

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B. Acts 21:8; 6:5 (see Acts 6:1-8:1)

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C. Acts 21:16

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D. Acts 11:22, 25-26; 13:1; 15:22, 35

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E. Acts 20:4; Col 4:7-17; Phlm 23-24

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5.2.3. There are many speeches in the Book of Acts, constituting about twenty percent of the
work: 1:15-22 (Peter); 2:14-36 (Peter); 3:12-26 (Peter); 4:8-12 (Peter); 4:24-31 (Peter and John);
5:34-39 (Gamaliel); 7:2-53 (Stephen); 10:34-43 (Peter); 11:1-17 (Peter); 13:16-40 (Paul); 15:7-11
(Peter); 15:13-21 (James); 17:22-31 (Paul); 20:18-35 (Paul); 22:1-21 (Paul); 25:14-22 (Festus);
26:1-23 (Paul). Although these are probably not all verbatim accounts, Luke no doubt provides a
accurate summary of what was said by these people on different occasions. He probably adhered
to the same methodological ideal as the Greek historian Thucydides:

As to the speeches which were made either before or during the war, it was hard for me, and for
others who reported them to me, to recollect the exact words. I have therefore put into the mouth of
each speaker the sentiments proper to the occasion, expressed as I thought he would be likely to
express them, while at the same time I endeavored, as nearly as I could, to give the general purport
of what was actually said (Hist. 1.22.1).

Similarly, Luke would have agreed unquestionably with Polybius disapproval of the practice of
inventing speeches, since the task of the historian was to instruct and convince for all time seri-
ous students by the truth of the facts and the speeches he narrates (Hist. 2.56.1012). After all he
promised Theophilus that he would write an orderly account for you...in order you may know
the certainty of the things you have been taught (Luke 1:3-4). Thus the skeptical position that the
author of the Book of Acts created the speeches as expressions of his own theological views is
unjustified. Luke no doubt obtained information about what was said on various occasions from
his sources and then composed his speeches based on that.

5.3. The Book of Acts can be structured in different ways. These are three possibilities.

5.3.1. The Book of Acts can be organized according to a geographical and biographical structure.
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A. 1-12 From Jerusalem to Antioch, focusing on Peter

B. 13-28 From Antioch to Rome, focusing on Paul

5.3.2. The Book of Acts can be organized according to a thematic/theological structure, having as
its mid-point Acts 15:35/36.

A. Part One: The period before the clarification of the gentile question at the Jerusalem council
(Acts 1-15)

B. Part Two: The period after the clarification of the gentile question at the Jerusalem council
(Acts15-28)

5.3.3. The Book of Acts can be organized in accord with another geographical structure based on
the missionary command in Acts 1:8 to bear witness in Jerusalem, in all Judea, in Samaria, and to
the far reaches of the earth. It should be noted that in the two-volume work of Luke/Acts there is
first (Luke) a movement towards Jerusalem where Jesus is crucified and resurrected, which is
followed by a movement away from Jerusalem after the ascension of Jesus (Acts). Related to this
is the movement in Luke/Acts from Jew to gentile. This is the structure that is followed below.

5.4. Outline of the Book of Acts

A. 1:1-5: In the prologue, Luke describes his work as the second volume of a two-volume work,
which he has dedicated to Theophilus.

B. 1:6-26: Jesus ascends to heaven, and the disciples remain in Jerusalem waiting the fulfillment
of the giving of the Holy Spirit. Lots are drawn in order to replace Judas as one of the twelve; the
lot falls to Matthias.

C. 2:1-8:3: The spread of gospel within Jerusalem is described.

1. 2:1-41: The Holy Spirit falls upon those gathered in upper room of a house, and they begin to
speak in other languages, so that all foreigners who have come to Jerusalem for the festival of
Pentecost hear the gospel in their native tongues. Peter explains what is happening as the fulfill-
ment of Joel 2:28-32. He also cites Ps 16:8-11 as fulfilled by Jesus resurrection: God did not al-
low his holy one to see corruption. Peter commands all to repent and be baptized in order that
they may receive the Holy Spirit.

2. 2:42-47: The early Jerusalem church is described as meeting regularly to hear the apostles
teaching, share common life, break bread and pray. The church met in the Temple, and broke
bread in private homes; there was a communal sharing of all things. A sense of awe was upon all,
and many wonders and signs were performed through the apostles. Many were added day by day
to the church.

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3. 3:1-26: Peter heals a lame man in the Temple and explains what he did to those who witnessed
the healing. He explains that he healed the lame man by the power of Jesus, whom they handed
over to Pilate to ne executed, but whom God raised from the dead. Peter exhorts his hearers to
repent, and cites Deut 18, 15, 18-19 as fulfilled in Jesus: he is the prophet like Moses whom God
has raised up.

4. 4:1-22: Because of the healing of the lame man, Peter and John are brought before the Sanhed-
rin. Peter defends his action by saying that it was in the name of Jesus that this lame man was
healed. He cites Ps 118:22 as fulfilled in Jesus: he is the rejected capstone.

5. 4:23-31: Upon their release, Peter and John pray citing Ps 2:1-2 as fulfilled of Jesus: he is the
anointed one installed by God against whom and the Lord the nations rage and the kings and rul-
ers oppose. After the prayer the place where they prayed was filled with the Holy Spirit.

6. 4:32-37: The Jerusalem church is described as living communally, sharing everything in com-
mon.

7. 5:1-11: Ananias and Sapphira die under Gods judgment, because they lied to the Holy Spirit
about the value of some land that they sold.

8. 5:12-16: It is said that the apostles performed many signs and wonders and that the church met
in Solomons portico and was held in high regard by the people. Many were added to the church
and people brought their sick and demon possessed to be healed.

9. 5:17-42: The apostles are arrested by the high priest, but are released by an angel and com-
manded to preach in the Temple. When later told not to teach in Jesus name, Peter replies that
they must obey God rather than men. Gamaliel convinces the Sanhedrin to take a wait and see
attitude towards the Christian movement, because, if it is of man, it will founder, but, if it is of
God, they will be found to be opposing God.

10. 6:1-7: The apostles chose seven men to take care of the daily distribution of food to the wid-
ows. One of these is Stephen.

11. 6:8-7:60: Stephen is brought to the Sanhedrin because he allegedly speaking against the Tem-
ple and the Law. He defends himself in a long discourse, in which he tries to prove from scripture
God does not dwell in houses made with human hands and that Jesus is the Righteous One, whom
his generation put to death. Stephens hearers are enraged and stone him; a certain Saul is com-
plicit in this.

12. 8:1-3: After Stephens martyrdom, a persecution breaks out against the church in Jerusalem.
Many are scattered to other parts of Judea and to Samaria. Unexplainably, only the apostles re-
main behind.

D. 8:4-11:18: The spread of the gospel into Samaria and coastal regions is described.

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1. 8:4-25: Philip preaches the Christ in Samaria with much success, healing and exorcising.
Even Simon the sorcerer believes, who later tries to buy the gift of the Spirit from the apostles,
who arrived in Samaria after hearing of Philips success. Peter rebukes Simon, who repents.

2. 8:26-40: An angel of the Lord commands Philip to go to the road that leads from Jerusalem to
Gaza, where he encounters an Ethiopian eunuch, puzzling over the meaning of Isa 53. Philip ex-
plains that this passage speaks of Jesus, proclaims to the eunuch the gospel about Jesus and then
baptizes him. Philip is snatched away by the Spirit, finding himself at Azotus, where he preaches
the gospel.

3. 9:1-31: Saul (Paul) pursues believers from Jerusalem who fled to Damascus. On his way, he
sees a vision of the risen Christ and hears him ask why Paul is persecuting him. Saul is struck
blind, but continues to Damascus, where a certain Ananias, being commanded by God, reluctant-
ly goes and prays for Saul, whereupon his sight is restored. Paul is said to be Gods chosen in-
strument to bring Gods name before the gentiles. Saul is then baptized and begins to preach that
Jesus is the son of God and the Christ in Damascus. Because of hostility from unbelieving Jews,
Saul must secretly escape from the city and goes to Jerusalem. Because the church still feared
Saul, Barnabas takes Saul to the apostles. Saul disputes with the Hellenistic Jews in Jerusalem
and they plot against him. Thus he escapes to Caesarea.

4. 9:32-42: Peter preaches the gospel in Lydda, Sharon and Joppa. He heals Aeneas in Lydda and
Tabitha in Joppa. In Joppa many believed because of this Tabithas healing.

5. 10:1-11:18: The god-fearing Roman Cornelius receives an angelic command to send to Jop-
pa for Peter. In Joppa, Peter has a vision in which God tells him not to call unclean what God has
called clean. When Corneliuss emissaries arrive Peter understands that the vision refers to gen-
tiles, so he travels to Caesarea, where he preaches the gospel to Cornelius and his household.
While Peter is preaching, the Holy Spirit falls upon Cornelius and others. In amazement, Peter
concludes that he cannot withhold baptism from these gentiles whom God has poured out his Ho-
ly Spirit.

E. 11:19-15:35: The spread of the gospel to Antioch and beyond is described.

1. 11:19-30: The founding of the church in Antioch is described. When news of this came to
them, the apostles in Jerusalem sent Barnabas, who went to Tarsus and brought Saul to Antioch.
The prophet Agabus came to Antioch from Jerusalem and foretold of a severe famine.

2. 12:1-19a: Herod Agrippa martyrs James the apostle. Peter is also arrested and placed in prison
in order to be executed after Passover. Peter escapes, however, from prison by the assistance of
an angel.

3. 12:19b-25: Herod Agrippa dies under the judgment of God because he did not give glory to
God when the people of Sidon and Tyre proclaimed him as a god.

4. 13:1-14:28: Pauls first missionary journey with Silas and John Mark is described.
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a. 13:1-12: Paul and company travel from Antioch to Seleucia to Salamis on Cyprus, where they
preached the gospel in Jewish synagogues. In Paphos in Cyprus, they meet opposition from the
sorcerer Elymas, who tries to turn the proconsul, Sergius Paulus, away from the faith. In the pow-
er of the Spirit, Saul strikes him blind as judgment.

b. 13:13-52: By ship, Saul and his associated go to Perga in the province of Pamphylia, where
John Mark leaves and returns to Jerusalem. From here they go to Pisidian Antioch in the Roman
province of Galatia, where Saul preaches the gospel in the synagogue there. On a Sabbath, Saul
explains that the people of Jerusalem and their rulers did not recognize Jesus, but God raised him
from the dead; he cites Ps 2:7, Isa 55:3 and Ps 16:10 as fulfilled of Jesus. On the next Sabbath,
Paul and Barnabas warn the Jews, who have rejected their message, that they will take the gospel
to the gentiles, citing Isa 49:6 as predictive of this. Paul and Barnabas are forced by the Jews to
leave Antioch.

c. 14:1-20: From Antioch, Paul and Barnabas go to Iconium, where they are also preach in the
synagogue there and forced to leave. They then travel to Lystra and Derbe, cities of Lycaonia. In
Lystra, because of Pauls healing of a lame man, the people acclaim Barnabas and Paul as gods.
But Jews from Antioch and Iconium convince the crowds otherwise and they stone Paul.

d. 14:20-28: Paul and Barnabas trace their steps backwards, travel through the cities in which
they already preached the gospel and return to Antioch in Syria.

5. 15:1-35: A dispute arises in Antioch about whether gentiles must keep the Torah in order to be
saved. Paul and Barnabas travel to Jerusalem to have the issue resolved. After some discussion, it
is decided that gentiles do not have to keep the Torah; only a few conditions are imposed them: to
abstain what has been sacrificed to idols, from blood, from what has been strangled and from
sexual immorality. Peter supports Pauls position by relating the fact that God gave the Holy Spir-
it to uncircumcised gentiles, and James undergirds Pauls view by an interpretation of Amos
9:11-12, which predicts the conversion of the gentiles. The apostles and elders in Jerusalem
choose men to accompany Paul and Barnabas to Antioch, taking along with them a letter confirm-
ing the decision.

F. 15:36-20:6 : The spread of the gospel westward to Macedonia and Greece is described during
Pauls second and third missionary journeys.

1. 15:26-18:22: Pauls Second Missionary Journey

a. 15:36-41: Paul and Barnabas plan to revisit the churches founded during the first missionary
journey, but have a falling out because Barnabas wants to bring John Mark against Pauls better
judgment. Paul joins with Silas and travel through Cilicia and Syria strengthening the churches.

b. 16:1-10: Paul travels to Derbe and Lystra, where he meets Timothy, who joins Paul in his mis-
sionary travels. The group goes through Phrygia and Galatia until they arrive at Troas. Because
Paul has a vision, they decide to sail to Macedonia.
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c. 16:11-40: Paul and his associates sail to Samothrace, to Neapolis and then to Philippi. In Phi-
lippi, Lydia and her household believe the gospel and are baptized; Paul and his associates stay at
Lydias house. On one occasion, Paul drives out a divining spirit from a slave girl, with the result
that her masters are outrage at the loss of potential future earnings from this girls ability to tell
the future. As a result, Paul and Silas are thrown in prison, where during that night an earthquake
shakes the building and their jailer comes to faith and is baptized along with his household. In the
morning they are released.

d. 17:1-15: Paul and Silas travel through Amphipolis and Apollonia and arrive at Thessalonica,
where Paul preaches in the synagogue over successive Sabbaths. Although some Jews believe,
others seek to do harm to Paul and Silas. They leave for Berea, where the Jews there were more
receptive to the gospel. Paul travels to Athens and waits for Timothy and Silas to follow.

e. 17:16-34: In Athens, Paul preaches the gospel at the Areapagus. He tells the Athenians that the
altar to the unknown God is the God whom he wishes to make known to them. This God, Paul
says, calls for repentance, and has appointed a time when he will judge the world by Jesus, whom
he has raised from the dead.

f. 18:1-17: Paul travels to Corinth, where he preaches the gospel in the synagogue there, but expe-
riences resistance and has more success with the gentiles. Paul is joined in Corinth by Timothy
and Silas, and stays in the city for six months. On one occasion, hostile Jews accuse Paul unsuc-
cessfully to Gallio, the proconsul.

g. 18:18-22: From Corinth, Paul sets sail for Syria with Aquila and Priscilla. Landing in Caesarea,
he visits Jerusalem and then returns to Antioch.
2. 18:23-21:14: Pauls Third Missionary Journey

a. 18:23: Paul travels from Antioch through the region of Galatia and Phrygia, strengthening the
churches.

b. 18:24-28: The ministry of Apollos is described. An Alexandrian, Apollos comes to Ephesus
praching the gospel, but has known only the baptism of John. Aquila and Priscilla explain to him
the way more accurately. Apollos continues his preaching in Achaia.

c. 19:1-20: While Apollos is in Corinth, Paul travels to Ephesus, where he finds some disciples
who have not received the baptism of the Spirit, but have only been baptized into Johns baptism.
These disciples are then baptized in the name of the Lord Jesus and receive the Holy Spirit. Paul
spends the first three months speaking in the synagogue, and, after experiencing resistance,
moves to the lecture hall of Tyrannus. Paul spends two years in Ephesus. In Ephesus, God does
works of power through Paul, and many believe, giving up sorcery. In one case, the seven sons of
Sceva attempt to exorcize a man in the name of the Jesus whom Paul proclaims, but the demon
turns on them and gives them a beating, not recognizing their authority.

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d. 19:21-41: Paul resolves to go to Macedonia and Achaia. Before he leaves Ephesus, however, a
riot breaks out, instigated by the silversmiths who manufacture idols of the goddess Artemis; they
are afraid that Pauls evangelistic success will ruin their business. The city scribe calms the mob,
and no harm comes to Paul or any others.

e. 20:1-12: Paul travels to Macedonia and then the Achaia, where he stays for three months. Be-
cause of a plot against his life, he leaves Achaia with several of his associates, eventually meeting
up with them again in Troas. In Troas, Paul heals Eutychus, who falls from a window after falling
sleep.

f. 20:13-38: Paul and his associates set sail from Troas, arriving at Miletus, where he sends a
message for the Ephesian elders to meet with him. He tells them that his destination is Jerusalem,
in spite of the dangers that await him there. He reminds the Ephesian elders of his ministry in
Ephesus and warns them that false teachers will infiltrate their church in the future.

g. 21:1-14: Paul and his associates travel from Miletus to Tyre, where Paul is warned by disciples
through the Spirit not to go the Jerusalem. From Tyre the group travel to Ptolemais and then to
Caesarea, where they stay with Philip, who has four daughters, who are prophetesses. The proph-
et Agabus comes from Judea and warns Paul not to go to Jerusalem, because he will be arrested.

G. 21:15-28:31: The spread of the gospel to Rome is described.

1. 21:15-36: Upon arriving in Jerusalem, Paul visits James and all the elders, relating to them
what God did among the gentiles. In order to allay fears that Paul has forsaken the Law, the elders
recommend that Paul fulfill the Nazarite oath at the Temple. While Paul is in the Temple, some
Jews from Asia start a riot by accusing Paul of bringing gentiles into the Temple. Roman soldiers
quell the riot and arrest Paul.

2. 21:37-22:30: Paul addresses the riotous mob, explaining how he came to be a believer and
apostle. At the point when he says that, while he was in a trance, Jesus told him to go to the gen-
tiles, the mob begins to shout for Pauls death. Paul is taken to the citadel adjacent to the Temple,
and, because he is a Roman citizen, is spared an interrogation by torture. He is released and
brought before the Sanhedrin the next day.

3. 23:1-11: The Sanhedrin is divided in their opinion of Paul: the Pharisees on the council are
sympathetic because of Pauls belief in the resurrection, whereas the Sadducees are hostile. The
disagreement turns violent and Paul is taken back to the citadel for his own protection.

4. 23:12-24:26: Some Jews conspire to kill Paul by ambushing him. Pauls nephew hears of the
plot and tells the tribune, who then transfers Paul in an armed escort to Caesarea, to be under the
protection of the governor Felix. There Paul waits in vain for the Jews from Jerusalem to lay a
complaint against him. While in custody, Paul explains how he became the object of Jewish hos-
tility. Paul also speaks to Felix and his wife, Drusilla, who is Jewish, about faith in Christ Jesus.

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5. 24:27-26:30: Two years after Paul arrives in Caesarea, Felix is replaced by Festus. Pauls Jew-
ish opponents ask Festus to bring Paul to Jerusalem to stand trial, because they are planning to
kill Paul on the way to Jerusalem. Because Festus is inclined to cooperate with Pauls accusers,
Paul appeals to Caesar, to have his case heard in Rome. Before being sent to Rome, Paul is inter-
viewed by Agrippa II and his sister Berenice. Paul explains how he came to be an apostle to the
gentiles and how he came to be in custody in Caesarea. He explains to Agrippa that he proclaims
nothing that Moses and the prophets did not say would happen, that the Messiah must suffer and
be raised from the dead. Paul attempts to convince Agrippa to believe.

6. 27:1-44: Paul sets sail as a prisoner for Rome, but on the way is shipwrecked, and washes up
on the island of Malta. The centurion prevents the soldiers from killing Paul along with the other
prisoners.

7. 28:1-10: On the island of Malta, Paul is bitten by a poisonous snake, but miraculously does not
die. The local inhabitants take him to be a god. Paul also heals the father of Publius, the chief of-
ficial on the island, as well as many others.

8. 28:11-30: Paul is placed upon a ship that has wintered on the island, and lands at Syra-
cuse, Rhegium and then at Puteoli, where Paul is met by some believers. Arriving in
Rome, Paul is put under house arrest, but charges are not forthcoming from Pauls accus-
ers. Paul teaches the Roman Jews about the Kingdom of God, and tries to convince them
from the Law and prophets about Jesus. Some Jews are convinced, but many are not, so
that Paul quotes Isa 6:9-10 as describing their obstinacy. Paul has been in Rome for two
at the end of the Book of Acts.

5.5. Claims of Historical Inaccuracy in the Book of Acts

There are two passages in particular that some point to as historical errors by the author of the
Book of Acts. But there are other ways of explaining the data than saying that the author made a
mistake.

5.5.1. Acts 5:33-39 gives an summary of the speech of the Pharisee Gamaliel, in which he refers a
revolutionary movement led by Theudas (5:36) followed by one under the leadership of Judas the
Galilean. Josephus dates the emergence of Judas to about 6, but refers to a revolutionary move-
ment by a Theudas under the procurator during the time of the procurator Fadus (44-46), after the
time when Gamaliel is speaking (Ant. 20.97-99). Based on this discrepancy with Josephus some
have argued that Luke made a historical error: that he wrongly placed Theudas before Judas. But
it is possible that there were two revolutionary movements led by two separate men named
Theudas, one before Judas the Galilean and one during the time of Fadus.

5.5.2. Acts 23:31 has been interpreted to mean that Paul was brought by military escort (two hun-
dred soldiers, seventy horsemen, two hundred spearmen) from Jerusalem to Antipatris in a single
night, a distance of about forty-five miles. This is said to be an historical mistake because such a
journey would be impossible, since thirty miles a day was about the maximum journey on foot.
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There are other ways of interpreting this verse, however. It is possible to understand the sol-
diers...took Paul and brought him by night to Antipatris to refer to a two-day journey, so that by
night does not refer to one night but two. The point made is not the duration of the journey dur-
ing the period of one night but that they chose to travel at night, as opposed to the much hotter
day time, and to rest during the day. If so then the reference to on the next day does not refer to
the next day after leaving Jerusalem but the day after arriving in Antipatris. The party may have
reached Nicopolis after the first night (c. 22 miles), and then travelled from there to Antipatris
during the next night.


6. Why was the Book of Acts written?

6.1. What does Acts 1:1-5 indicate about Lukes purpose in writing the Book of Acts?

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6.2. What would you describe the purpose of Lukes two-volume work, Luke-Acts, to be?

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