BACKGROUND
CHAPTERS
ACTS 1 This introductory material (Acts 1:1–2) connects Acts with
the Gospel of Luke, shows that the apostles were instructed by the risen Jesus
(Acts 1:3–5), points out that the parousia or second coming in glory of Jesus
will occur as certainly as his ascension occurred (Acts 1:6–11), and lists the
members of the Twelve, stressing their role as a body of divinely mandated
witnesses to his life, teaching, and resurrection (Acts 1:12–26).
ACTS 2 Luke’s pentecostal narrative consists of an introduction
(Acts 2:1–13), a speech ascribed to Peter declaring the resurrection of Jesus
and its messianic significance (Acts 2:14–36), and a favorable response from
the audience (Acts 2:37–41). It is likely that the narrative telescopes events
that took place over a period of time and on a less dramatic scale. The Twelve
were not originally in a position to proclaim publicly the messianic office of
Jesus without incurring immediate reprisal from those religious authorities in
Jerusalem who had brought about Jesus’ death precisely to stem the rising tide
in his favor. Covers the following: Repent and be baptized; speak in different tongues; At the
right hand of God; Tongues as of fire
ACTS 3 This section presents a series of related events: the
dramatic cure of a lame beggar (Acts 3:1–10) produces a large audience for the
kerygmatic discourse of Peter (Acts 3:11–26). The Sadducees, taking exception
to the doctrine of resurrection, have Peter, John, and apparently, the beggar as
well, arrested (Acts 4:1–4) and brought to trial before the Sanhedrin. The
issue concerns the authority by which Peter and John publicly teach religious
doctrine in the temple (Acts 4:5–7). Peter replies with a brief summary of the
kerygma, implying that his authority is prophetic (Acts 4:8–12). The court
warns the apostles to abandon their practice of invoking prophetic authority in
the name of Jesus (Acts 4:13–18). When Peter and John reply that the prophetic
role cannot be abandoned to satisfy human objections, the court nevertheless
releases them, afraid to do otherwise since the beggar, lame from birth and
over forty years old, is a well-known figure in Jerusalem and the facts of his
cure are common property (Acts 4:19–22). The narrative concludes with a prayer
of the Christian community imploring divine aid against threats of persecution
(Acts 4:23–31).
A loose citation of Dt 18:15, which teaches that the
Israelites are to learn the will of Yahweh from no one but their prophets; The
times of universal restoration; The Lord…and send you the Messiah already
appointed for you, Jesus; Christian prophetic insight into the Old Testament
saw the crucifixion and death of Jesus as the main import of messianic prophecy;
Ignorance of the Jews; The author of life; The Holy and Righteous One; Has
glorified; Servant
ACTS 4 The priests, the captain of the temple guard, and the
Sadducees; Early Christianity applied this citation from Ps 118:22 to Jesus;
cf. Mk 12:10; 1 Pt 2:7; Peter, denies that deliverance comes through anyone
other than Jesus.; Herod: Herod Antipas, ruler of Galilee and Perea from 4 B.C.
to A.D. 39; The place…shook: the earthquake is used as a sign of the divine
presence in Ex 19:18; Is 6:4. Here the shaking of the building symbolizes God’s
favorable response to the prayer; sharing of material possessions continues a
practice that Luke describes during the historical ministry of Jesus (Lk 8:3)
and is in accord with the sayings of Jesus in Luke’s gospel (Lk 12:33; 16:9,
11, 13);
ACTS 5 Deaths of Annanias and Sapphira, Their deaths are ascribed
to a lie to the Holy Spirit (Acts 5:3, 9); Jerusalem community, underscores the
Twelve as its bulwark, especially because of their charismatic power to heal
the sick; cf. Acts 2:42–47; 4:32–37; 5:17–42 A second action against the
community is taken by the Sanhedrin in the arrest and trial of the Twelve; cf.
Acts 4:1–3; Hanging him on a tree: that is, crucifying him (cf. also Gal 3:13);
Gamaliel: in Acts 22:3, Paul identifies himself as a disciple of this Rabbi
Gamaliel I who flourished in Jerusalem between A.D. 25 and 50; The movement
initiated by Theudas actually occurred when C. Cuspius Fadus was governor, A.D.
44–46. Luke’s placing of Judas the Galilean after Theudas and at the time of
the census (see note on Lk 2:1–2) is an indication of the vagueness of his
knowledge of these events.
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