Acts: Believers Church Bible Commentary

By Chalmer E. Faw

Chalmer E. Faw brings Acts to life for our day. He blends thorough biblical scholarship with wisdom from extensive and varied experience in missionary work and Bible teaching. His careful exposition of the book of Acts is supplemented with literary and theological discussion.

The key word in Acts is witness for Jesus Christ, from Jerusalem to the ends of the earth. God’s Spirit anoints the church at Pentecost, leads believers in handling conflicts between converts new and old, and empowers Christians to overcome false beliefs and magic. In Acts, Luke tells this dramatic story with subtle humor.

• Language: English
• Publisher: Herald Press
• Release date: Oct 8, 1993
• ISBN: 9780836198133

Chalmer E. Faw

Chalmer E. Faw, a member of the Church of the Brethren, served as a missionary in Nigeria and as a New Testament professor at Bethany Theological Seminary, Oak Brook, Illinois.

Book preview

Elmer A. Martens and Willard M. Swartley, Editors

BELIEVERS CHURCH BIBLE COMMENTARY

Old Testament

Genesis, by Eugene F. Roop, 1987

Exodus, by Waldemar Janzen, 2000

Judges, by Terry L. Brensinger, 1999

Ruth, Jonah, Esther, by Eugene F. Roop, 2002

Jeremiah, by Elmer A. Martens, 1986

Ezekiel, by Millard C. Lind, 1996

Daniel, by Paul M. Lederach, 1994

Hosea, Amos, by Allen R. Guenther, 1998

Proverbs, by John W. Miller, 2004

New Testament

Matthew, by Richard B. Gardner, 1991

Mark, by Timothy J. Geddert, 2001

Acts, by Chalmer E. Faw, 1993

2 Corinthians, by V. George Shillington, 1998

Ephesians, by Thomas R. Yoder Neufeld, 2002

Colossians, Philemon, by Ernest D. Martin, 1993

1-2 Thessalonians, by Jacob W. Elias, 1995

1-2 Peter, Jude, by Erland Waltner and J. Daryl Charles, 1999

Revelation, by John R. Yeatts, 2003

Old Testament Editors

Elmer A. Martens and Allen R. Guenther (for Jeremiah), Mennonite Brethren Biblical Seminary, Fresno, California

New Testament Editors

Willard M. Swartley and Howard H. Charles (for Matthew), Associated Mennonite Biblical Seminary, Elkhart, Indiana

Editorial Council

David Baker, Brethren Church

Lydia Harder, Mennonite Church Canada

Estella B. Horning, Church of the Brethren

Robert B. Ives, Brethren in Christ Church

Gordon H. Matties, Mennonite Brethren Church

Paul M. Zehr (chair), Mennonite Church USA

Calmer E. Faw

HERALD PRESS

Scottdale, Pennsylvania

Waterloo, Ontario

Library of Congress Cataloging-in-Publication Data

Faw, Chalmer Ernest, 1910-

Acts / Chalmer E. Faw.

p. cm. — (Believers church Bible commentary)

Includes bibliographical references.

ISBN 0-8361-3631-4 (alk. paper)

1. Bible. N.T. Acts—Commentaries. I. Bible. N.T. Acts. English. New Revised

Standard. 1993. II. Title. III. Series.

BS2625.3.F39 1993

226.6’077—dc20

93-17294

CIP

Unless otherwise indicated, Scripture is from the New Revised Standard Version Bible, copyright 1989, by the Division of Christian Education of the National Council of Churches of Christ in the USA. It is used by permission with all rights reserved, as are the following marked: KJV, The Holy Bible, King James Version; NASB, New American Standard Bible,© The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 972, 1973, 1975; NIV, Holy Bible, New International Version*, copyright© 1973, 1978, 1984 by International Bible Society, Zondervan Publishing House; and RSV, from the Revised Standard Version Bible, copyright 1946, 1952, 1971 by the Division of Christian Education of the National Council of Churches of Christ in the USA. The author has made some translations, marked lit. (literally) or CRF (Chalmer Faw). Other abbreviations are explained on pp. 26-27 and in the Bibliography.

BELIEVERS CHURCH BIBLE COMMENTARY: ACTS

Copyright © 1993 by Herald Press, Scottdale, Pa. 15683

Published simultaneously in Canada by Herald Press,

Waterloo, Ont. N2L 6H7. All rights reserved

Library of Congress Catalog Card Number: 93-17294

International Standard Book Number: 0-8361-3631-4

Printed in the United States of America

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To Mary,

for her unfailing love

and encouragement

Contents

Series Foreword

Author’s Preface

Introduction to Acts

Part 1: Beginnings in Jerusalem, 1:1-26

Summary of the Story Thus Far, 1:1-5

Commissioning of the Apostles, 1:6-8

Ascension and Promise of the Lord’s Return, 1:9-l 1

Events in the Upper Room, 1:12-26

Part 2: The Day of Pentecost, 2:1-47

The Outpoured Spirit on the Day of Pentecost, 2:1-13

Peter’s Speech and the Response, 2:14-41

The New Community of Believers, 2:42-47

Part 3: The Witness of the Early Jerusalem Church, 3:1—5:42

Witness of a Great Miracle, 3:1 —4:31

Continuing Life Within the Community, 4:32—5:16

Another Encounter with the Sanhedrin, 5:17-42

Part 4: The Martyr-Witness of Stephen, 6:1—8:1a

Appointment of the Seven, 6:1-6

Continued Growth of the Church, 6:7

Stephen’s Ministry and Arrest, 6:8—7:1

Stephen’s Final Speech, 7:2-53

Stephen’s Witness in Death; Saul Introduced, 7:54—8:1a

Part 5: The Witness of a Persecuted and Scattered Church, 8:1b—9:31

Hellenist Christians Scattered by Persecution, 8:lb-3

Philip’s Witness in Samaria, 8:4-13

Mission of Peter and John to Samaria, 8:14-25

Philip’s Witness to the Ethiopian, 8:26-40

The Conversion of Saul, 9:1-19a

Saul’s Witness in Damascus, 9:19b-25

Saul’s Witness in Jerusalem, 9:26-30

A New Era of Peace and Growth, 9:31

Part 6: The Continuing Ministry of Peter, 9:32—12:25

Healing of Aeneas at Lydda, 9:32-35

Raising of Dorcas at Joppa, 9:36-43

Conversion of Cornelius and Household, 10:1—11:18

The Jew-Gentile Church in Antioch, 11:19-30

Peter’s Imprisonment and Deliverance, 12:1-19

The Death of Herod Agrippa 1, 12:20-23

Church Growth; Return of Barnabas and Saul, 12:24-25

Part 7: First Mission of Witness to the Gentile World, 13:1-15:35

Mission from Antioch and Return, 13:1—14:28

Commissioning of Barnabas and Saul, 13:1-3

Witness of Barnabas and Saul on Cyprus, 13:4-12

Paul and Barnabas at Pisidian Antioch, 13:13-52

Further Witness in the Galatian Highlands, 14:1-23

Return to Syrian Antioch and Report, 14:24-28

The Council of Jerusalem, 15:1—35

Dispute over Circumcision for Gentiles, 15:1-5

Jerusalem Meeting of Church Leaders, 15:6-21

What Seems Good to the Spirit and the Church, 15:22-35

Part 8: The Witness in Macedonia and Athens, 15:36-17:34

From Antioch to Troas, 15:36—16:10

The Witness of Paul and Silas in Philippi, 16:11-40

The Witness in Thessalonica, 17:1-9

The Witness in Berea, 17:10-14

The Witness in Athens, 17:15-34

Part 9: The Witness in Corinth and Ephesus, 18—19

Ministry in Corinth, 18:1-17

Journey Toward Syria; Stopover at Ephesus, 18:18-21

Visit to Jerusalem; Return to Ephesus, 18:22-23

Apollos at Ephesus; On to Corinth, 18:24-28

Paul’s Ministry in Ephesus, 19:1-10

Triumph of Miracles over Magic at Ephesus, 19:11-20

Paul’s Plan to Go to Jerusalem, 19:21-22

Silversmiths Stirring Up Confusion at Ephesus, 19:23-41

Part 10: Journey to Jerusalem and Witness There, 20:1-23:35

From Ephesus to Jerusalem, 20:1—21:16

Farewells in Macedonia, Greece, and Troas, 20:1-16

Farewell to the Ephesian Elders, 20:17-38

Farewells at Tyre, Ptolemais, and Caesarea, 21:1-14

From Caesarea to Jerusalem, 21:15-16

Encounters in Jerusalem, 21:17—23:35

Report to Jerusalem Church; Request of James, 21:17-25

Paul’s Arrest at the Temple, 21:26-40

Paul’s Defense in Jerusalem, 22:1—23:10

A Night Vision of Reassurance, 23:11

Dealing with the Plot Against Paul, 23:12-35

Part 11: Witness in Caesarea, 24—26

Paul’s Trial Before Felix, 24:1-27

Paul’s First Trial Before Festus, 25:1-12

Paul’s Hearing Before Festus and Agrippa, 25:13—26:32

Part 12: Witness—On to Rome, 27—28

Voyage to Rome, 27:1—28:16

From Caesarea to Crete, 27:1-12

The Storm, 27:13-26

The Shipwreck, 27:27-44

Wintering on the Island of Malta, 28:1-10

From Malta to Rome, 28:11 -16

Paul’s Witness in Rome, 28:17-31

First Session with the Jewish Leaders, 28:17-22

Second Meeting with the Jews, 28:23-28

Two Years of Unhindered Witness, 28:30-31

Outline of Acts

Essays

Map of Palestine in New Testament Times

Map of the New Testament World

Bibliography

Recommended Resources for Personal and Group Study

The Author

Series Foreword

The Believers Church Bible Commentary Series makes available a new tool for basic Bible study. It is published for all who seek to understand more fully the original message of Scripture and its meaning for today—Sunday school teachers, members of Bible study groups, students, pastors, or other seekers. The series is based on the conviction that God is still speaking to all who will hear him, and that the Holy Spirit makes the Word a living and authoritative guide for all who want to know and do God’s will.

The desire to be of help to as wide a range of readers as possible has determined the approach of the writers. Since no blocks of biblical text are provided, readers may continue to use the translation with which they are most familiar. The writers of the series use the New Revised Standard Version, the Revised Standard Version, the New International Version, and the New American Standard Bible on a comparative basis. They indicate which of these texts they follow most closely, as well as where they make their own translations. The writers have not worked alone, but in consultation with select counselors, the series’ editors, and with the Editorial Council.

To further encourage use of the series by a wide range of readers, the focus is on illumination of the Scriptures; providing historical and cultural background; sharing necessary theological, sociological, and ethical meanings; and, in general, making the rough places plain. Critical issues are not avoided, but neither are they moved into the foreground as debates among scholars. The series will aid in the interpretive process, but not attempt to provide the final meaning as authority above Word and Spirit discerned in the gathered church.

The term believers church has often been used in the history of the church. Since the sixteenth century, it has frequently been applied to the Anabaptists and later the Mennonites, as well as to the Church of the Brethren and similar groups. As a descriptive term it includes more than Mennonites and Brethren. Believers church now represents specific theological understandings, such as believers baptism, commitment to the Rule of Christ in Matthew 18:15-18 as part of the meaning of church membership, belief in the power of love in all relationships, and a willingness to follow the way of the cross of Christ. The writers chosen for the series stand in this tradition.

Believers church people have always been known for their emphasis on obedience to the simple meaning of Scripture. Because of this, they do not have a long history of deep historical-critical biblical scholarship. This series attempts to be faithful to the Scriptures while also taking archaeology and current biblical studies seriously. Doing this means that at many points the writers will not differ greatly from interpretations which can be found in many other good commentaries. Yet basic presuppositions about Christ, the church and its mission, God and history, human nature, the Christian life, and other doctrines do shape a writer’s interpretation of Scripture. Thus this series, like all other commentaries, stands within a specific historical church tradition.

Many in this stream of the church have expressed a need for help in Bible study. This is justification enough to produce the Believers Church Bible Commentary. Nevertheless, the Holy Spirit is not bound to any tradition. May this series be an instrument in breaking down walls between Christians in North America and around the world, bringing new joy in obedience through a fuller understanding of the Word.

The Editorial Council

Author’s Preface

This book has been several years in preparation, and during that time I have lived in five different locations. While such a protracted effort has presented its problems in terms of continuity and the availability of resource materials, it has also led to certain benefits. For one thing, this has given me more time to live with Acts in the context of the needs and interests of the local church and to try out portions of the commentary on numerous classes during these years.

This has also given me an opportunity to arrive at two or three distinctive features now embodied in this book. One was the decision to write the expository notes of the commentary in the present tense. Though the narratives of Acts are all in the past, the message of the book is so timeless that to make its action really live today, the present tense seemed most fitting.

Another bonus derived from this long production time has been an opportunity to move from a predominance of linguistic, historical, and geographical data, so characteristic of the commentaries of the earlier decades of this century. Instead, this finished work balances such interests with more recent studies in literary patterns and theological motives. As a result, we hope that the commentary combines something of the strengths of both approaches.

Every effort has been made to explore the original history of events and presentation of ideas. To do this, a great deal of attention has been paid to persons in the story, motives, and issues, together with considerable detail of a historical and geographical nature. Then this is set in the larger perspective of the selective processes which eventually gave us Luke-Acts as a unique Gospel-history. I have come to believe that this combination will be of greatest value for the various users of the commentary, whether they be pastors, Bible teachers, or individual students of the Word.

As I collected resource materials and produced this commentary, I have become indebted to more people than I can begin to list by name. Librarians assisted me in securing resource materials, various secretaries labored over my earlier manuscripts, and more recently, the computer word-processing people helped this octogenarian learn to use this wonderful modem device and came to his rescue in time of trouble.

I owe a special debt of gratitude to those who helped me with the text of the commentary as readers and advisers. Howard Charles was the New Testament editor for the first several years and gave both encouragement and expert advice. After he was forced by ill health to give up that responsibility, I have been blessed by the thorough assistance of his successor, Willard M. Swartley. An additional professional reader of great value has been Jacob W. Elias, with the many learned members of the Editorial Council in the background.

My cooperative lay readers have been American housewife Katy Stover, Nigerian evangelist and student Toma Ragnjiya, and Hispanic-American pastor Gilbert Romero. All these have spent hours in perceptive and helpful critiques of the manuscript from their own special backgrounds.

Then, over and beyond them all, I give ceaseless thanks to almighty God, who has given me the strength; the eternal Son, my Lord and Savior; and the Holy Spirit, who has provided the wisdom to complete this task.

Chalmer E. Faw

McPherson, Kansas

Acts

Introduction to Acts

Nature of the Book

When we start reading Acts, we soon discover that it is a continuation of Luke. Acts is dedicated to the same person, refers back to the Third Gospel, briefly overlaps with it, and then carries its story forward. We further note that the style is like that of Luke and its interests are similar. Indeed, Acts is the second half of a two-volume work.

Acts is thus a continuing Gospel, a proclamation of the good news of Jesus Christ that is carried on by a Holy Spirit-empowered church. While historically based, it is not history in the ordinary sense of covering the events of a period or interpreting important developments in a complete fashion. Omitted, for example, are accounts of the rapid growth of the church to the east, across North Africa, or north into present-day Albania (cf. Acts 2:9-11; Gal. 1:17; Rom. 15:19-20; traditions on Thomas and Mark in Eusebius and Jerome). Nor in the carrying of the gospel to Rome is there any attempt to record the whole movement. Instead, Acts provides a selection of narratives showing how God directed key individuals to bear witness to the Lord Jesus and plant churches in a northwesterly direction from Jerusalem to the capital of the Roman Empire.

In early chapters, Peter stands out as the agent of divine action, with John, Stephen, and Philip playing minor roles. Barnabas and Saul-Paul are introduced for their later leadership. They work together for a while and overlap with James in one midpoint story. From chapter 13 to the end of Acts, Paul is the one chosen and endowed to channel the witness, assisted by a variety of associates.

This way of composing the book has suggested a title such as The Acts of Peter and Paul. In view of the commissioning in 1:8, a better name might be The Acts of the Holy Spirit, or perhaps The Spirit-directed Witness from Jerusalem to Rome. The present title, The Acts of the Apostles, was attached to the work about the middle of the second century. It no doubt reflects the mention of the apostles as a group through the first fifteen chapters and the fact that Paul is cast in that role for the remainder of the book.

Author

As with each of the other Gospels, no author’s name is found in either Luke or Acts. Yet the early church from Irenaeus (A.D. 180) onward universally regarded Luke, physician, friend and colleague of Paul (Col. 4:14; Philem. 24; 2 Tim. 4:11), as the writer of both books. No other name was seriously proposed nor was this one disputed until the latter part of the nineteenth century.

This unbroken tradition of Lucan authorship is supported by two lines of internal evidence. First, we have the series of we passages in Acts, in which the author seems to include himself as personally present during the events related in 16:9-18; 21:1-18; 27:1—28:16. Since the last we passage takes the writer to Rome, where Paul’s letters locate Luke, the case is strengthened (Col. 4:14; Philem. 24; cf. also 2 Tim. 4:11). Second, a long list of words and phrases in both Luke and Acts are suitable for a physician such as Luke to use. These include general concern for the sick, incidental remarks about the afflicted, references to symptoms of diseases, and stories of cures. They do not constitute a special medical vocabulary, as once thought, but are touches a concerned doctor would include in his stories.

Scholars rejecting Lucan authorship often do so by suggesting that Luke-Acts reflects a later perspective, idealizing Paul or ministering to other needs of the ongoing Christian movement. Then the we passages may be explained as an editor’s use of a diary of a travel companion of Paul. Such theorists frequently hold that the author/editor shows literary dependence on Josephus, who wrote around A.D. 90-95.

The position of this commentary is that the traditional view of Luke as author of both volumes has more to commend it than any of the alternative explanations. Thus his name will be used throughout.

Date of Writing

Three major considerations affect the dating of Acts. First is the relationship of the Gospel of Luke to Matthew and Mark. If Luke used Mark as one of his sources, as many believe, then his writing can be dated after A.D. 66 and possibly after the destruction of Jerusalem in A. D. 70, the period when Mark’s Gospel likely was written.

A second question is the relation between Acts and the death of Paul. The book closes at the end of Paul’s two-year imprisonment but with no hint of his death or even of his trial before Caesar (ca. A.D. 62-63 [Chronology, p. 309]). Either Luke chooses not to mention these events or they have not yet happened. Was Paul aquitted, arrested again after more missionary work, and executed around A.D. 67, late in the reign of Nero? (This is supported by Clement, 1 Cor. 5; Eusebius, Ecclesiastical History 2.22-25; 3.1; cf. 2 Tim. 4:6-8.)

A third matter is the purpose of the book. If it functions as a defense written in behalf of Paul’s trial before the emperor (in ca. A.D. 63-67), then an earlier date would be in order (so Munck, 1967: xlvi-liv). But if that is not its purpose, then a later date might be indicated: one after the early 60s, the death of Paul, and the destruction of Jerusalem, but within the lifetime of Luke. The balance seems tipped in favor of the latter. This would allow for Luke’s use of Mark and can be reconciled with the silence of the end of Acts about Paul’s death (see notes on Acts 28:30-31).

Purpose

In Luke 1:1-4 the writer states the purpose of producing an orderly account so that Theophilus may know the truth concerning those things of which he has been informed. While this refers primarily to the Gospel of Luke, it would also have relevance for Acts, which continues the story on into the early church.

This has often been interpreted to mean that Luke-Acts is a defense, first of Christianity itself, and then of Paul, who becomes the focus at the end of the second volume. The movement is portrayed as a divinely inspired faith with power to transform individuals and groups and make them loving and law-abiding. Christian leaders, though attacked and even killed, are proved by Roman authorities to be innocent of any real crime. Paul particularly is presented in a favorable light. Hence, this may be a document to be used in connection with his upcoming trial before Caesar, either as general information for the public or as an actual brief at the trial. Such a purpose can neither be proved or disproved; it remains as a real possibility.

Related to such defense is the theory, developed at length, that Luke is writing for the believers of his day who are facing trial. Thus he instructs them as to the nature of true Christian witness by accounts of Jesus and his apostles, including Paul as an outstanding example. Cassidy develops this view at length, calling it the allegiance-witness theory (158-170).

A second proposed aim of Luke-Acts is based primarily on its contents, which suggest an evangelistic goal of winning nonbelievers to Christ and of creating Christian fellowships throughout the empire. Certainly there is much to support this view, especially since there are so many stories dealing with individual and group salvation.

Along with this is the likely purpose of providing guidance for those already Christian. Persons are to be filled with the Holy Spirit (Acts 1:8; 2:4; 6:3-10; 9:17) and to witness to others wherever they go (3:11-26; 8:4-13; 9:20-22). True Christianity is distinguished from false (cf. 4:36-37 with 5:1-11, and 8:14-17 with 8:18-23). Partially instructed Christians are to be nurtured further in faith (18:24-28; 19:1-7). Models of initiative in the founding of churches abound in the exploits of Barnabas and Saul and then of Paul and his various co-workers (chaps. 13-19).

The purpose of the whole Christian movement, and therefore of Luke-Acts which presents it, is a revolutionary one. It confronts individuals, groups, and systems with Jesus, who brought a gospel of love and forgiveness and challenged the very foundations of Roman society. Furthermore, this Jesus died, was raised from the dead, and was enthroned on high as a king above all Caesars. He then baptized his followers in the Holy Spirit and sent them forth as witnesses to proclaim the same revolutionary gospel but to do so without breaking the law or resorting to violence.

For those who believe Acts to have been written after Luke’s time, toward the end of the first century or in the early second, other purposes have been suggested. One is to establish Paul as a great apostle for a generation not acquainted with him. Another is to make a case for Christianity to a hostile Roman society. Still another is to revive the later church by this portrayal of early Christianity.

On the assumption, however, that Luke-Acts was indeed written by Luke, we may conclude that the purpose was first to inform readers of the truth about Christianity. This would serve to evangelize those who were unbelievers, give guidance to believers, and provide a defense of the movement, a defense which may or may not have been used in the trial of Paul. The ultimate aim, however, was the revolutionary one of transforming all life and bringing it under the lordship of Jesus.

The message is first to Jews; some receive it and are saved, but the majority reject it. Then a wholehearted mission to Gentiles is launched. Those of the nations who are won to Christ become the fulfillment of the old covenant’s promises of an Israel that will cover the earth. A new people of God emerges, composed of Jews and Gentiles. This spread of the gospel (the action of euangelizomai throughout Luke-Acts) is the growth of the kingdom of God, a dominant theme of Acts (1:3-4, 8; 8:12; 19:8; 20:25; 28:23, 31). Acts ends by portraying Paul convincing people in Rome, the capital of the Empire, about the kingdom of God and proclaiming its good news without hindrance (28:23, 28). Thus Luke, in his double volume, narrates the spread of God’s good news of peace from its origin in Jerusalem’s temple (Luke 1:5-23) to the center of the Empire.

Sources

It is obvious that Luke was not personally present to witness most of the events described in Acts. He must therefore have had sources on which to depend, especially for the first fifteen chapters. There were the traditions of local churches, of Jerusalem for chapters 1-7 and 15, of Caesarea for 8:26-40 and 9:31—10:48, and of Antioch for the writing of 11:19-30 and 12:25—14:28.

Filling out these sources and adding valuable stories are memories of men like Peter, John, James, Philip, and Cornelius, whom Luke could have consulted. For portions where Paul is the central character, that apostle was a valuable source for this travel companion now turned author. Luke’s reliability in handling his sources is set forth in his own statement about careful investigation (Luke 1:3). This can be checked by noting how he treats his source Mark and the source (often called Q) which Luke has in common with Matthew. In these cases he follows records faithfully but is free to shorten accounts at times and add touches of his own.

Literary Characteristics

Luke’s Greek is among the best in the New Testament. His vocabulary is greater than most, with a wider range of subject matter. Moreover, he is capable of producing near-classical prose when he considers it appropriate. Luke 1:1-4 is a neatly crafted Greek sentence with balance and symmetry on a par with Hebrews 12:1-2. Yet Luke is composing a Gospel history and not a literary treatise. Most of his writing is in the common Greek of the street and marketplace. He is able to adapt his style to the cultural setting of the events he is recording. In Acts 1—12, for example, where the background is largely that of Palestine, he lets first-century Aramaic usage show through his Greek. As a result, this second volume is a document that reflects the mood and language of its changing scenes.

Along with this is his careful attention to historical and geographical detail. Here, as in the Gospel, he gives the names and deeds of the various Herods, carefully portrays their characters, and clearly sets forth the part they play as puppet rulers under Rome. High priests and members of the Sanhedrin, Roman governors and military officers, as well as local magistrates of all kinds—these all are presented with an accuracy that is amazing (see, for example, the use of the technical Greek name for city magistrates in 17:6).

What Luke does with historical information, he also does with his many place names and details of travel. There is no description of the countryside, nor is there the local color that a modern writer might give. Yet the names are there so that everything can be traced on a map or followed by memory.

The Use of Narrative Form

As Tannehill explains in considerable detail (1:2-9), Luke-Acts is an intricately constructed narrative, unified around the revelation of God’s purpose for the salvation of humankind. Material is chosen with this in mind. Divine direction is shown in angel visitations, visions, answers to prayer, Spirit guidance, as well as by scriptural citations and allusions. These are highlighted as integral parts of the history and, with specially chosen characters, help provide narrative unity.

Of particular interest are the ministries of John the Baptist and Jesus in Luke and their continuation, with variations, by the various witnesses in Acts. Connections with them and with certain events and characters of the OT provide internal commentary on the story. Some of the parallels are major and obvious, being consciously emphasized by the repetition of key words and phrases. Type scenes— basic situations which appear several times in the narrative with a set of recognizable characteristics—are among the devices for accomplishing this. Other parallels are more subtle and require a sensitive and disciplined imagination to detect. Readers mostly see and hear what the author wants them to, and in the way he wants them to.

Along with this narrative unity, a recurring feature of Luke’s stories is a touch of the dramatic. He is able to see this dimension in what happens and highlight it with great effectiveness. Omitting items that do not contribute to his purpose, he singles out specific actions and speech to convey the message, painting them with the skill of an artist. Examples of this from the early part of Acts are the falling of the Holy Spirit upon the company in the upper room and the dramatic action that follows (2:2-13), and the interrupting of Peter’s speech by those cut to the heart, followed by spirited dialogue and mass conversions (2:37-41). Then from this point on, one exciting event follows another. Thus mob scenes, lynching parties, narrow escapes, sharp clashes, and surprise appearances enliven a history that might otherwise make heavy reading.

Mixed in with this is the author’s sense of humor. It does not show up everywhere but now and then shines through in the turn of a phrase or the picturing of a situation, a subtle irony for the perceptive reader. In the Gospel is the caricature of the pretentious Pharisee in the temple. He preens himself in public as he pray[s] thus with himself (RSV), only to find that all the praise goes to a despised tax collector, awkward at praying but strong on honest contrition (Luke 18:10-13). Then there is the spectacle of a Jewish prodigal who sinks so low as to hire himself out to feed pigs; he wants to eat their food, but is denied even that (Luke 15:16)! In Acts the careful reader will find a number of such delightful touches, like the seven sons of Sceva who are beaten up by the man they are trying to help and have to run off naked (19:13-16). Another example is the city clerk who publicly chides the multitude for shouting so hard and long about something that everyone already knows (19:35-40)!

Particular Interests

In Luke’s stories special attention is given to persons. They come from every major class and condition of humankind. All are important. There are the rich and the powerful, rulers of every kind, from local magistrates to governors and proconsuls. Kings and two different emperors are mentioned. Figuring in several dramatic stories are the wealthy and politically powerful Sadducees and the Sanhedrin they dominate. Along with them, middle-class people abound: businesspeople, artisans, petty officials, various ranks of the military, and hosts of ordinary church workers—the central core of society. Below them on the social scale of the times are the servants and slaves who figure in Luke’s story. And there are mobs of all kinds. No one is unimportant in this Gospel-history.

Some groups of people are, however, given especially sympathetic treatment by the author. These include otherwise undervalued persons of his day like women, Samaritans, Gentiles, and all who are sick or demon-possessed. Love for these fits in well with a message of salvation for the needy of the world. Women are mentioned by name (Acts 1:14; 9:36-41; 12:12-15; 16:13-15, 40; 17:34; 18:2, 18, 26), and groups of women referred to (6:1; 13:50; 16:13-15; 17:4, 12; 21:5, 9). Samaritans, favorably mentioned in Luke 10:30-37 and 17:16, respond in large numbers to the gospel message of salvation and healing in Acts 8:5-25.

As for Gentiles, they are mentioned near the beginning of Luke-Acts (Luke 4:16-30) as divinely favored over Israelites. At the end of the first volume the mission to all nations (Gentiles) is proclaimed (Luke 24:47). In Acts the nations are implied in the commission of 1:8, are given center-stage prominence in the Cornelius cycle of 10:1—11:18, and figure in the founding of the church at Antioch (11:20-26). From chapter 13 to the end of the book, their conversion is a major theme. In all these cases of women, Samaritans, and Gentiles, the central teaching is that God shows no partiality (10:34).

As to Luke’s interest in the sick and demon-possessed, there is little need for proof. The cases are too numerous to discuss here. Details of Luke’s special touches are found in the notes on each section.

Luke’s interest in persons shows in his concern with urban life. Whether or not he himself is a city man is not clear, but at least his concept of the spread of Christianity from one urban center to another is quite evident. The church grows from Jerusalem to Antioch, with important events in Damascus and Caesarea. Then it goes on to the cities of Asia Minor, Macedonia, Achaia, and back to Asia (Ephesus)—a movement from one urban center to another until it reaches Rome. In these various cities, Luke says a good deal about marketplaces, city streets, and crowds. Lodging becomes a matter of vital importance, and hospitality is a major virtue.

Another of Luke’s interests lies in the area of money and economics. In the Gospel we clearly see this concern in the several parables about stewards, accountings, and the relations of the rich and the poor. In Acts are stories that deal with greed for money (5:1-11; 8:18-24), the economic exploitation of others, and fierce attacks on anyone who interferes (16:19-24; 19:23-41). Bribes are given and taken (24:26), and human life is endangered for profit (27:10-12).

In Acts another noticeable characteristic is the great attention given to travel. This includes both the journeys by land and by sea, with special interest in the latter. The various ports of call are carefully given and time lapses noted. Particularly in the voyage to Rome with the great storm at sea (chap. 27), Luke shows an intimate knowledge of the parts of a ship, the mechanics of sailing, and the handling of a vessel in times of crisis. In fact, his use of the pronoun we at certain points in the story seems to indicate that he is personally involved in some of the action (see commentary on 27:1—28:13).

The Greatest Emphasis

Permeating all these special interests and tying them together is the most basic one of them all: the divine guidance and empowerment provided by the Holy Spirit, with the accompaniment of prayer, signs, wonders, visions, angels, and prophetic utterances. God is at work on every page! To list examples and give references would result in a topical index of almost every paragraph of Acts. This is so central that there are more words for power in the book than there are for love. Concern and compassion are not lacking. Indeed, they are implied in every aspect of the gospel message. But the acts needed to witness to the ends of the earth are primarily manifestations of power, meeting and conquering the authority structures of the pagan world.

The missionary method found in Acts is that of (1) basic preaching and teaching, (2) accompanied by signs and wonders. Again and again people can see the gospel, the inbreaking of the new order (by miracles), as well as hear it (in spoken message). This gives the Christian evangelists two mutually reinforcing forms of witness with which to carry the message from Jerusalem to Rome.

Plan and Outline

The chapters of this commentary reflect the major divisions of Acts, worded in terms of witness, as found in the key verse, 1:8. Under each chapter heading are subdivisions into which the text most naturally divides. These will guide the reader through the movement of action and thought of the book.

A skeleton outline of Acts may be found in 1:8 with its stress on power from the Holy Spirit to witness in a series of areas. These are Jerusalem (found in chaps. 1-7), all Judea and Samaria (chaps. 8-12), and the ends of the earth (the movement in chaps. 13-28). Each successive phase in this series includes returns now and then to earlier areas, but the general direction is toward Rome.

It is the Tale of Three Cities: Jerusalem to Antioch to Rome. The key story is the conversion of the first Gentile in 10:1—11:18. The authorization of the Gentile mission in 15:1-35 is its pivotal narrative. In it are included four major outpourings of the Holy Spirit: the Jewish in chapter 2, the Samaritan in 8:14-17, the Gentile in 10:44-48, and the Johnite or incomplete Christian of 19:1-17. A heartbeat story is the thrice-told account of the conversion of Saul-Paul in 9:1-19; 22:6-21; and 26:12-18.

How to Use This Commentary as a Study Guide

Read the text of Acts itself in more than one translation, a passage at a time, before consulting the comments in this book. Then read the commentary, checking biblical texts mentioned. Cross-references to notes mean the Explanatory Notes on the verses indicated, available in sequence following the order of Acts. The discussion of The Text in Biblical Context (TBC) will give you perspective, and the portion on The Text in the Life of the Church (TLC) will aid you in present-day application. Make use of other commentaries as well, and continue your study of each