Introduction to the Book of Acts Index
Research Material


  • Since ancient times this book has been known as The Acts of the Apostles, but the title does not appear in the book itself. (6BC 113)
  • In the earliest extant (but incomplete) copy of the book, known as Papyrus 45, and in the Codex Sinaiticus the title is given simply as "Acts," with no mention of the apostles. this is reasonable, for the book is not a full history of all these men. A few chapters describe the work of Peter and John, while the remainder of the book records the conversion and ministry of Paul until his first Roman imprisonment. Consequently the book does not completely cover the work of any one of the apostles, and indeed, is silent about most of them. Of the Twelve, only Peter, James, and John play leading parts in the narrative, but much of the book is devoted to Paul, who though as apostle, was not one of the original disciples. The title "Acts" would therefore seem sufficient. (6BC 113)
  • From the 2d century onward there appeared a stream of tales purporting to give the lives and experiences of the apostles. These writings were also called "Acts." I t was perhaps to distinguish the canonical Acts from these apocryphal imitations that the name of the Biblical book was variously elaborated as "Acting of the Apostles," "Acts of All the Apostles, " or "Acts of the Apostles." (6BC 113)


  • The introduction to the book of Acts (Acts 1:1-4) makes it clear that the Gospel of Luke and the book of Acts were written by the same author. (6BC 113)
  • The early church never seriously questioned the canonicity of the book, and it soon gained a secure place among New Testament writings. (6BC 113)


  • The Roman Empire was enjoying its heyday. Augustus had laid a firm administrative foundation on which the better of his successors were able to build, which the lesser were unable to demolish. The benefits that Roman civilization brought to the empire's inhabitants continued to be enjoyed by them even when the ruler himself was weak or tyrannical or both. Thus, during the period covered by the book of Acts (A.D. 31-63), the emperors were Tiberius (A.D. 14-37), Caligula (A.D. 37-41), and Nero (A.D. 54-68). Of these, Tiberius and Claudius used their abilities for the good of their far-flung possessions, whereas Caligula and Nero did little but harm. Yet, in spite of this checkered leadership, the empire maintained conditions that were favorable to the spread of the gospel. Fairly stable government, a common administrative system, Roman justice, an expanding citizenship, peace preserved by disciplined legions, roads pressing into every corner of the then-known world, a language (Greek) that was almost universally understood - these were factors that favored the program undertaken by the apostles. (6BC 113-114)
  • At first the new religion profited from its connections with Judaism. The chosen race had been dispersed to many corners of the empire , and its basic beliefs were eventually tolerated by the Romans. Christianity, as an offshoot of the older faith, shared in this toleration. But Judaism fell into disfavor. Its adherents were expelled from Rome during he reign of Claudius (Acts 18:2), and intense Jewish national aspirations led to rebellion in Palestine and to the disastrous wars of A.D. 66-70 that culminated in the destruction of Jerusalem in the year A.D. 70. As the position of Judaism worsened, the situation of Christianity grew more perilous. It was a religion with no legal standing, and its members were without protection in the eyes of the law. When trouble arose, such as when Rome burned in A.D. 64, it was easy to make a scapegoat of the Christian community, and the subsequent persecution set a terrible precedent that was all too faithfully followed in succeeding years. (6BC 114)
  • It is against this background that Luke prepared his history of the early church, and wrote the Acts of the Apostles. (6BC 114)


  • Luke declares (Acts 1:1) that his "former treatise" dealt with "all that Jesus began both to do and teach." With clear historical insight he recognized that the work of Jesus on earth was but a beginning, which beginning he recorded in his Gospel. But he knew that his history would be incomplete without an account of what Jesus did through the infant church after His ascension. He therefore sets his hand to describe the continuation of Christ's work through the ministry of His disciples. He does this in an orderly way by taking (Acts 1:8) as the theme around which the acts of the apostles are developed. In obedience to their Master's command, the disciples witnessed:
    • 1) in Jerusalem
    • 2) in all Judea
    • 3) in Samaria
    • 4) in the uttermost parts of the earth.
  • As Luke follows their movements, his record falls naturally into those divisions, and his book thus traces the geographical growth of the early church. (6BC 114)
  • He also records another significant development. The church was Jewish in its origin, but it could never fulfil a worldwide mission if it remained within the limits of an exclusive religion like Judaism. It had to free itself from such exclusiveness. Luke outlines the steps that led to freedom. His narrative describes the growth of Christianity from a Jewish sect to an international religion, until the time when Paul could say that the gospel "was preached to every creature which is under heaven" (Colossians 1:23). Luke records that thousands of Jews, including priests, early accepted the gospel (Acts 6:7); and that persecutions soon drove Philip to evangelize the Samaritans and the partly Judaized Ethiopian (Acts 8). He tells how Peter reached the Roman centurion Cornelius (Acts 10). He emphasizes how men of Cyrene and Cyprus preached to non-Jews for the first time (Acts 11); how, the way having been opened, Paul and his associates evangelized the heathen in great numbers (Acts 13; Acts 14); how they were actually able, with the help of Peter and James, to secure for Gentile converts freedom from subjection to Jewish ritual (Acts 15). His record closes with a vivid picture of the gospel's spread throughout the eastern Roman world (Acts chapter 16 thru Acts chapter 28). He sees Christianity becoming largely a Gentile religion. (6BC 114-115)
  • Luke was peculiarly fitted to be the historian of such a movement. He is thought to have been a Gentile. He showed a deep interest in ministry to non-Jews. How appropriate, then, that he should be chosen to relate the story of the proclamation of the gospel to the Gentile world! (6BC 115)
  • The author of Acts fully recognizes the position of the Holy Spirit in the growth of the infant church. From the day when Jesus "through the Holy Ghost had given commandments unto the apostles" (Acts 1:2), the Spirit appears as the counselor of the leaders and their associates. By the miracle of Pentecost "they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). A little later the believers also were "filled with the Holy Ghost, and they spake the word of God with boldness" (Acts 4:31). The seven men chosen as deacons were "full of the Holy Ghost and wisdom" (Acts 6:3), and one of the most prominent of their number, Stephen, was "full of faith and of the Holy Ghost" (Acts 6:5). As the narrative progresses the Spirt continues to guide - in such situations as the ordination of Saul (Acts 9:17), in the acceptance of Gentiles into the church (Acts 10:44-47), in the separation of Barnabas and Saul for missionary work (Acts 13:2; Acts 13:3; Acts 13:4), in the Council of Jerusalem (Acts 15:28), and in Paul's missionary journeys (Acts 16:6; Acts 16:7). The book of Acts may therefore be said to stand as a partial record of the Spirit's accomplishments through the apostles and their followers. (6BC 115)