Friday, January 5, 2018
A.F.W.I.S. ~ Gary Miller Ministries: Summary of the Book of Acts
A.F.W.I.S. ~ Gary Miller Ministries: Summary of the Book of Acts: Summary of the Book of Acts This summary of the book of Acts provides information about the title, author(s), date of writing, chronolog...
A.F.W.I.S. ~ Gary Miller Ministries: Summary of the Book of Acts
A.F.W.I.S. ~ Gary Miller Ministries: Summary of the Book of Acts: Summary of the Book of Acts This summary of the book of Acts provides information about the title, author(s), date of writing, chronolog...
Check out our new look.
Check out our new look.
Summary of the Book of Acts
Summary of the Book of Acts
This summary of the
book of Acts provides information about the title, author(s), date of writing,
chronology, theme, theology, outline, a brief overview, and the chapters of the
Book of Acts.
Although the author
does not name himself, evidence outside the Scriptures and inferences from the
book itself lead to the conclusion that the author was Luke.
The earliest of the
external testimonies appears in the Muratorian Canon (c. a.d. 170), where the
explicit statement is made that Luke was the author of both the third Gospel
and the "Acts of All the Apostles." Eusebius (c. 325) lists
information from numerous sources to identify the author of these books as Luke
(Ecclesiastical History, 3.4).
Within the writing
itself are some clues as to who the author was:
- Luke, the companion of Paul. In the description of the happenings in Acts,
certain passages make use of the pronoun "we." At these points
the author includes himself as a companion of Paul in his travels (16:10-17; 20:5 -- 21:18; 27:1 -- 28:16; see notes on 16:10,17; 27:1). A historian as careful with details as this author
proves to be would have good reason for choosing to use "we" in
some places and "they" elsewhere. The author was therefore
probably present with Paul at the particular events described in the
"we" sections.
These "we" passages include the period of Paul's two-year imprisonment at Rome (ch. 28). During this time Paul wrote, among other letters, Philemon and Colossians. In them he sends greetings from his companions, and Luke is included among them (see Col 4:9-17 and notes;Phm 23-24). In fact, after eliminating those who, for one reason or another, would not fit the requirements for the author of Acts, Luke is left as the most likely candidate.
- Luke, the physician. Although it cannot be proved that the author of
Acts was a physician simply from his vocabulary, the words he uses and
the traits and education reflected in his writings fit well his role as a
physician (see, e.g., note on 28:6). It is true that the doctor of the first century did
not have as specialized a vocabulary as that of doctors today, but there
are some usages in Luke-Acts that seem to suggest that a medical man was
the author of these books. And it should be remembered that Paul uses the
term "doctor" in describing Luke (see Col 4:14 and note).
Two dates are possible
for the writing of this book: (1) c. a.d. 63, soon after the last event
recorded in the book, and (2) c. 70 or even later.
The earlier date is
supported by:
- Silence about later events. While arguments from silence are not conclusive,
it is perhaps significant that the book contains no allusion to events
that happened after the close of Paul's two-year imprisonment in Rome:
e.g., the burning of Rome and the persecution of the Christians there
(a.d. 64), the martyrdom of Peter and Paul (possibly 67) and the
destruction of Jerusalem (70).
- No outcome of Paul's trial. If Luke knew the outcome of the trial Paul was
waiting for (see28:30 and note), why did he not record it at the close
of Acts? Perhaps it was because he had brought the history up to date.
Those who prefer the
later date hold that 1:8 (see note there) reveals one of the
purposes Luke had in writing his history, and that this purpose influenced the
way the book ended. Luke wanted to show how the church penetrated the world of
his day in ever-widening circles (Jerusalem, Judea, Samaria, the ends of the
earth) until it reached Rome, the world's political and cultural center. On
this understanding, mention of the martyrdom of Paul (c. a.d. 67) and of the
destruction of Jerusalem (70) was not pertinent. This would allow for the writing
of Acts c. 70 or even later.
The recipient of the
book, Theophilus, is the same person addressed in the first volume, the Gospel
of Luke (see Introduction to Luke: Recipient and Purpose).
The book of Acts
provides a bridge for the writings of the NT. As a second volume to Luke's
Gospel, it joins what Jesus "began to do and to teach" (1:1; see note there) as told in the Gospels with
what he continued to do and teach through the apostles' preaching and the
establishment of the church. Besides linking the Gospel narratives on the one
hand and the apostolic letters on the other, it supplies an account of the life
of Paul from which we can learn the setting for his letters. Geographically its
story spans the lands between Jerusalem, where the church began, and Rome, the
political center of the empire. Historically it recounts the first 30 years of
the church. It is also a bridge that ties the church in its beginning with each
succeeding age. This book may be studied to gain an understanding of the
principles that ought to govern the church of any age.
The theme of the work
is best summarized in 1:8 (see note there). It was ordinary
procedure for a historian at this time to begin a second volume by summarizing
the first volume and indicating the contents anticipated in his second volume.
Luke summarized his first volume in 1:1-3; the theme of his second volume is presented
in the words of Jesus: "You will be my witnesses in Jerusalem, and in all
Judea and Samaria, and to the ends of the earth" (1:8). This is, in effect, an outline of the book
of Acts (see Plan and Outline below).
The main purposes of
the book appear to be:
- To present a history. The significance of Acts as a historical
account of Christian origins cannot be overestimated. It tells of the
founding of the church, the spread of the gospel, the beginnings of
congregations, and evangelistic efforts in the apostolic pattern. One of
the unique aspects of Christianity is its firm historical foundation.
The life and teachings of Jesus Christ are established in the four
Gospel narratives, and the book of Acts provides a coordinated account
of the beginning and spread of the church as the result of the work of the
risen Lord and the Holy Spirit through the apostles.
- To give a defense. One finds embedded in Acts a record of
Christian defenses made to both Jews (e.g., 4:8-12) and Gentiles (e.g., 25:8-11), with the underlying purpose of conversion. It
shows how the early church coped with pagan and Jewish thought, the
Roman government and Hellenistic society.
Luke may have written this work as Paul awaited trial in Rome. If his case came to court, what better court brief could Paul have had than a life of Jesus, a history of the beginnings of the church (including the activity of Paul) and an early collection of Paul's letters? - To provide a guide. Luke had no way of knowing how long the church
would continue on this earth, but as long as it pursues its course, the
book of Acts will be one of its major guides. In Acts we see basic
principles being applied to specific situations in the context of
problems and persecutions. These same principles continue to be
applicable until Christ returns.
- To depict the triumph of
Christianity in the face of bitter persecution. The success of the church in carrying the
gospel from Jerusalem to Rome and in planting local churches across the
Roman empire demonstrated that Christianity was not a merely human work.
It triumphed under the rule of the exalted Christ and through the power
of the Holy Spirit.
- Accurate historical detail. Every page of Acts abounds with sharp, precise
details, to the delight of the historian. The account covers a period of
about 30 years and reaches across the lands from Jerusalem to Rome.
Luke's description of these times and places is filled with all kinds of
people and cultures, a variety of governmental administrations, court
scenes in Caesarea, and dramatic events involving such centers as
Antioch, Ephesus, Athens, Corinth and Rome. Barbarian country districts
and Jewish centers are included as well. Yet in each instance
archaeological findings reveal that Luke uses the proper terms for the
time and place being described. Hostile criticism has not succeeded in
disproving the detailed accuracy of Luke's political and geographical
designations.
- Literary excellence. Not only does Luke have a large vocabulary
compared with other NT writers, but he also uses these words in literary
styles that fit the cultural settings of the events he is recording. At
times he employs good, classical Greek; at other times the Palestinian
Aramaic of the first century shows through his expressions. This is an
indication of Luke's careful practice of using language appropriate to
the time and place being described. Aramaisms are used when Luke is describing
happenings that took place in the Holy Land (chs. 1 - 12). When, however, Paul departs for Hellenistic lands
beyond the territories where Aramaic-speaking people live, Aramaisms
cease.
- Dramatic description. Luke's skillful use of speeches contributes to
the drama of his narrative. Not only are they carefully spaced and well
balanced between Peter and Paul, but the speeches of a number of other
individuals add variety and vividness to the account (see 5 below).
Luke's use of details brings the action to life. Nowhere in ancient
literature is there an account of a shipwreck superior to Luke's with its
nautical details (ch. 27). The book is vivid and fast-moving throughout.
- Objective account. Luke's careful arrangement of material need not
detract from the accuracy of his record. He demonstrates the objectivity
of his account by recording the failures as well as the successes, the
bad as well as the good, in the early church. Not only is the discontent
between the Grecian Jews and the Hebraic Jews recorded (see 6:1 and note) but also the discord between Paul and
Barnabas (see 15:39 and note). Divisions and differences are
recognized (15:2; 21:20-21).
- Effective use of
speeches. One of the distinguishing
features of the book of Acts is its speeches. They may be classified as
follows: (1) evangelistic -- two types: to Jews and God-fearers (2:14-40; 3:12-26; 4:8-12; 5:29-32; 10:34-43; 13:16-41), to pagans (17:22-31); (2) deliberative (1:16-17,20-22; 15:7-11,13-21); (3) apologetic (7:2-52; 22:1-21; 23:1-6; 24:10-21;25:8,10; 26:2-23; 28:17-20,21-22,25-28); (4) hortatory (20:18-35).
The speeches are
obvioiusly not verbatim reports; any of them can be read in a few minutes. We
know, e.g., that Paul at times could be a long-winded preacher (see 20:7,9; 28:23). However, studies of these speeches
(speakers, audiences, circumstances, language and style of writing) give us
reason to belive that they are accurate summaries of what was actually said.
Luke weaves together
different interests and emphases as he relates the beginnings and expansion of
the church. The design of his book revolves around
(1) Key persons: Peter
and Paul;
(2) Important topics
and events: the role of the Holy Spirit, pioneer missionary outreach to new
fields, conversions, the growth of the church, and life in the Christian
community;
(3) Significant
problems: conflict between Jews and Gentiles, persecution of the church by some
Jewish elements, trials before Jews and Romans, confrontations with Gentiles,
and other hardships in the ministry;
(4) Geographical
advances: five significant stages Peter and the Beginnings of the Church in the
Holy Land (chs. 1-12)
- Introduction (1:1-2)
- Christ's resurrection ministry (1:3-11)
- The period of waiting for the Holy Spirit (1:12-26)
- The filling with the Spirit (ch. 2)
- The healing of the lame man and the resultant arrest
of Peter and John (3:1;4:31)
- The community of goods (4:32;5:11)
- The arrest of the 12 apostles (5:12-42)
- The choice of the Seven (6:1-7)
- Stephen's arrest and martyrdom (6:8;7:60)
- The scattering of the Jerusalem believers (8:1-4)
- Philip's ministry (8:5-40)
From the NIV Study
Bible, Introductions to the Books of the Bible, Acts Copyright 2002 ©
Zondervan. All rights reserved. Used with permission.
Thursday, January 4, 2018
John 20 and 21 NLT
Outline
Prologue: The Word Became Flesh (1:1-18)The Beginning of Jesus' Ministry (1:19-51)Jesus' Public Ministry: Signs and Discourses (chs. 2-11)Changing Water into Wine (2:1-11)Cleansing the Temple (2:12-25)Jesus Teaches Nicodemus (3:1-21)John the Baptist's Final Testimony about Jesus (3:22-36)Jesus and the Samaritans (4:1-42)Healing of the Official's Son (4:43-54)Jesus' Visit to Jerusalem at an Annual Feast (ch. 5)Feeding the 5,000 and Jesus' Claim to Be the Bread of Life (ch. 6)Jesus at the Feast of Tabernacles and Disputes over Who He Is (chs. 7-8)Healing of the Man Born Blind (ch. 9)Jesus is the Good Shepherd (10:1-21)Conflict at the Feast of Dedication over Jesus' Identity (10:22-42)The Raising of Lazarus (ch. 11)
The Passion Week (chs. 12-19)The Anointing of Jesus' Feet (12:1-11)Jesus' Entry into Jerusalem as King (12:12-19)Jesus Predicts His Death (12:20-36)Belief and Unbelief among the Jews (12:37-50)Jesus' Farewell Discourses and Prayer (chs. 13-17)Jesus' Betrayal and Arrest (18:1-11)Jesus' Trials before Jewish and Roman Officials (18:12-40)Jesus' Crucifixion (19:1-27)Jesus' Death and Burial (19:28-42)
- Jesus' Resurrection (20:1-29)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
John 20 NLT
1 Early on Sunday morning, while it was
still dark, Mary Magdalene came to the tomb and found that the stone had been
rolled away from the entrance.
2She ran and found Simon Peter and the other
disciple, the one whom Jesus loved. She said, “They have taken the Lord’s body
out of the tomb, and we don’t know where they have put him!”
3 Peter and the other disciple started out
for the tomb.
4 They were both running, but the other
disciple outran Peter and reached the tomb first.
5 He stooped and looked in and saw the
linen wrappings lying there, but he didn’t go in.
6 Then Simon Peter arrived and went
inside. He also noticed the linen wrappings lying there,
7 while the cloth that had covered Jesus’
head was folded up and lying apart from the other wrappings.
8 Then the disciple who had reached the
tomb first also went in, and he saw and believed—
9 for until then they still hadn’t
understood the Scriptures that said Jesus must rise from the dead.
10 Then they went home.
11 Mary was standing outside the tomb
crying, and as she wept, she stooped and looked in.
12 She saw two white-robed angels, one
sitting at the head and the other at the foot of the place where the body of
Jesus had been lying.
13 “Dear woman, why are you crying?” the
angels asked her. “Because they have taken away my Lord,” she replied, “and I
don’t know where they have put him.”
14 She turned to leave and saw someone
standing there. It was Jesus, but she didn’t recognize him.
15 “Dear woman, why are you crying?” Jesus
asked her. “Who are you looking for?” She thought he was the gardener. “Sir,”
she said, “if you have taken him away, tell me where you have put him, and I
will go and get him.”
16 “Mary!” Jesus said. She turned to him
and cried out, “Rabboni!” (which is Hebrew for “Teacher”).
17 “Don’t cling to me,” Jesus said, “for I
haven’t yet ascended to the Father. But go find my brothers and tell them, ‘I
am ascending to my Father and your Father, to my God and your God.’”
18 Mary Magdalene found the disciples and
told them, “I have seen the Lord!” Then she gave them his message.
19 That Sunday evening the disciples were
meeting behind locked doors because they were afraid of the Jewish leaders.
Suddenly, Jesus was standing there among them! “Peace be with you,” he
said.
20 As he spoke, he showed them the wounds
in his hands and his side. They were filled with joy when they saw the
Lord!
21 Again he said, “Peace be with you. As
the Father has sent me, so I am sending you.”
22 Then he breathed on them and said,
“Receive the Holy Spirit.
23 If you forgive anyone’s sins, they are
forgiven. If you do not forgive them, they are not forgiven.”
24 One of the twelve disciples, Thomas
(nicknamed the Twin), was not with the others when Jesus came.
25 They told him, “We have seen the Lord!”
But he replied, “I won’t believe it unless I see the nail wounds in his hands,
put my fingers into them, and place my hand into the wound in his side.”
26 Eight days later the disciples were
together again, and this time Thomas was with them. The doors were locked; but
suddenly, as before, Jesus was standing among them. “Peace be with you,” he
said.
27 Then he said to Thomas, “Put your finger
here, and look at my hands. Put your hand into the wound in my side. Don’t be
faithless any longer. Believe!”
28 “My Lord and my God!” Thomas
exclaimed.
29 Then Jesus told him, “You believe
because you have seen me. Blessed are those who believe without seeing
me.”
30 The disciples saw Jesus do many other
miraculous signs in addition to the ones recorded in this book.
31 But these are written so that you may
continue to believe that Jesus is the Messiah, the Son of God, and that by
believing in him you will have life by the power of his name.
John 21 NLT
1 Later, Jesus appeared again to the
disciples beside the Sea of Galilee. This is how it happened.
2 Several of the disciples were
there—Simon Peter, Thomas (nicknamed the Twin), Nathanael from Cana in Galilee,
the sons of Zebedee, and two other disciples.
3 Simon Peter said, “I’m going fishing.”
“We’ll come, too,” they all said. So they went out in the boat, but they caught
nothing all night.
4 At dawn Jesus was standing on the beach,
but the disciples couldn’t see who he was.
5 He called out, “Fellows, have you caught
any fish?” “No,” they replied.
6 Then he said, “Throw out your net on the
right-hand side of the boat, and you’ll get some!” So they did, and they
couldn’t haul in the net because there were so many fish in it.
7 Then the disciple Jesus loved said to
Peter, “It’s the Lord!” When Simon Peter heard that it was the Lord, he put on
his tunic (for he had stripped for work), jumped into the water, and headed to
shore.
8 The others stayed with the boat and
pulled the loaded net to the shore, for they were only about a hundred yards
from shore.
9 When they got there, they found
breakfast waiting for them—fish cooking over a charcoal fire, and some
bread.
10 “Bring some of the fish you’ve just
caught,” Jesus said.
11 So Simon Peter went aboard and dragged
the net to the shore. There were 153 large fish, and yet the net hadn’t
torn.
12 “Now come and have some breakfast!” Jesus
said. None of the disciples dared to ask him, “Who are you?” They knew it was
the Lord.
13Then Jesus served them the bread and the
fish.
14 This was the third time Jesus had
appeared to his disciples since he had been raised from the dead.
15 After breakfast Jesus asked Simon Peter,
“Simon son of John, do you love me more than these? ” “Yes, Lord,” Peter
replied, “you know I love you.” “Then feed my lambs,” Jesus told him.
16 Jesus repeated the question: “Simon son
of John, do you love me?” “Yes, Lord,” Peter said, “you know I love you.” “Then
take care of my sheep,” Jesus said.
17 A third time he asked him, “Simon son of
John, do you love me?” Peter was hurt that Jesus asked the question a third
time. He said, “Lord, you know everything. You know that I love you.” Jesus
said, “Then feed my sheep.
18 “I tell you the truth, when you were
young, you were able to do as you liked; you dressed yourself and went wherever
you wanted to go. But when you are old, you will stretch out your hands, and
others will dress you and take you where you don’t want to go.”
19 Jesus said this to let him know by what
kind of death he would glorify God. Then Jesus told him, “Follow me.”
20 Peter turned around and saw behind them
the disciple Jesus loved—the one who had leaned over to Jesus during supper and
asked, “Lord, who will betray you?”
21 Peter asked Jesus, “What about him,
Lord?”
22 Jesus replied, “If I want him to remain
alive until I return, what is that to you? As for you, follow me.”
23 So the rumor spread among the community
of believers that this disciple wouldn’t die. But that isn’t what Jesus said at
all. He only said, “If I want him to remain alive until I return, what is that
to you?”
24 This disciple is the one who testifies
to these events and has recorded them here. And we know that his account of
these things is accurate.
25 Jesus also did many other things. If
they were all written down, I suppose the whole world could not contain the
books that would be written.
Subscribe to:
Posts (Atom)