Dali098

The Acts of the Apostles, the second volume of Luke’s two-volume work, continues Luke’s presentation of biblical history, describing how the salvation promised to Israel in the Old Testament and accomplished by Jesus has now under the guidance of the holy Spirit been extended to the Gentiles. This was accomplished through the divinely chosen representatives (Acts 10:41) whom Jesus prepared during his historical ministry (Acts 1:21–22) and commissioned after his resurrection as witnesses to all that he taught (Acts 1:8; 10:37–43; Lk 24:48). Luke’s preoccupation with the Christian community as the Spirit-guided bearer of the word of salvation rules out of his book detailed histories of the activity of most of the preachers. Only the main lines of the roles of Peter and Paul serve Luke’s interest.

Peter was the leading member of the Twelve (Acts 1:13, 15), a miracle worker like Jesus in the gospel (Acts 3:1–10; 5:1–11, 15; 9:32–35, 36–42), the object of divine care (Acts 5:17–21; 12:6–11), and the spokesman for the Christian community (Acts 2:14–36; 3:12–26; 4:8–12; 5:29–32; 10:34–43; 15:7–11), who, according to Luke, was largely responsible for the growth of the community in the early days (Acts 2:4; 4:4). Paul eventually joined the community at Antioch (Acts 11:25–26), which subsequently commissioned him and Barnabas to undertake the spread of the gospel to Asia Minor. This missionary venture generally failed to win the Jews of the diaspora to the gospel but enjoyed success among the Gentiles (Acts 13:14–14:27).

Paul’s refusal to impose the Mosaic law upon his Gentile converts provoked very strong objection among the Jewish Christians of Jerusalem (Acts 15:1), but both Peter and James supported his position (Acts 15:6–21). Paul’s second and third missionary journeys (Acts 16:36–21:16) resulted in the same pattern of failure among the Jews generally but of some success among the Gentiles. Paul, like Peter, is presented as a miracle worker (Acts 14:8–18; 19:12; 20:7–12; 28:7–10) and the object of divine care (Acts 16:25–31).

In Acts, Luke has provided a broad survey of the church’s development from the resurrection of Jesus to Paul’s first Roman imprisonment, the point at which the book ends. In telling this story, Luke describes the emergence of Christianity from its origins in Judaism to its position as a religion of worldwide status and appeal. Originally a Jewish Christian community in Jerusalem, the church was placed in circumstances impelling it to include within its membership people of other cultures: the Samaritans (Acts 8:4–25), at first an occasional Gentile (Acts 8:26–30; 10:1–48), and finally the Gentiles on principle (Acts 11:20–21). Fear on the part of the Jewish people that Christianity, particularly as preached to the Gentiles, threatened their own cultural heritage caused them to be suspicious of Paul’s gospel (Acts 13:42–45; 15:1–5; 28:17–24). The inability of Christian missionaries to allay this apprehension inevitably created a situation in which the gospel was preached more and more to the Gentiles. Toward the end of Paul’s career, the Christian communities, with the exception of those in Palestine itself (Acts 9:31), were mainly of Gentile membership. In tracing the emergence of Christianity from Judaism, Luke is insistent upon the prominence of Israel in the divine plan of salvation (see note on Acts 1:26; see also Acts 2:5–6; 3:13–15; 10:36; 13:16–41; 24:14–15) and that the extension of salvation to the Gentiles has been a part of the divine plan from the beginning (see Acts 15:13–18; 26:22–23).

In the development of the church from a Jewish Christian origin in Jerusalem, with its roots in Jewish religious tradition, to a series of Christian communities among the Gentiles of the Roman empire, Luke perceives the action of God in history laying open the heart of all humanity to the divine message of salvation. His approach to the history of the church is motivated by his theological interests.

Acts of the Apostles

16 While Paul was waiting for them in Athens, he was deeply distressed to see that the city was full of idols. 17 So he argued in the synagogue with the Jews and the devout persons, and also in the marketplace[h] every day with those who happened to be there. 18 Also some Epicurean and Stoic philosophers debated with him. Some said, "What does this babbler want to say?" Others said, "He seems to be a proclaimer of foreign divinities." (This was because he was telling the good news about Jesus and the resurrection.) 19 So they took him and brought him to the Areopagus and asked him, "May we know what this new teaching is that you are presenting? 20 It sounds rather strange to us, so we would like to know what it means." 21 Now all the Athenians and the foreigners living there would spend their time in nothing but telling or hearing something new.


22 Then Paul stood in front of the Areopagus and said, "Athenians, I see how extremely religious you are in every way. 23 For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, 'To an unknown god.' What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. 26 From one ancestor[i] he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, 27 so that they would search for God[j] and perhaps grope for him and find him—though indeed he is not far from each one of us. 28 For 'In him we live and move and have our being'; as even some of your own poets have said,


29 Since we are God's offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. 30 While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, 31 because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead."


32 When they heard of the resurrection of the dead, some scoffed; but others said, "We will hear you again about this." 33 At that point Paul left them. 34 But some of them joined him and became believers, including Dionysius the Areopagite and a woman named Damaris, and others with them.


Paul in Athens