The Book of Acts

Courtney J. P. Friesen explores shifting boundaries of ancient religions by way of the reception of a popular tragedy, Euripides’ Bacchae . As a play staging political crises provoked by the arrival of the “foreign” god Dionysus and his ecstatic cult, audiences and readers found resonances with their own cultural moments. This dramatic deity became emblematic of exuberant and liberating spirituality and, at the same time, a symbol of imperial conquest. Thus, readings of the Bacchae frequently foreground conflicts between religious autonomy and political authority, and between ethnic diversity and social cohesion. This cross-disciplinary study traces appropriations and evocations of this drama ranging from the fifth century BCE through Byzantium not only among “pagans” but also Jews and Christians. Writers variously articulated their religious visions over against Dionysus, often while paradoxically adopting the god’s language and symbols. Consequently, imitation and emulation are at times indistinguishable from polemics and subversion.

Recently while browsing the internet I came at an article in jw.org by the name “What is the Holy Spirit”. I have read it with interest. As a Christian believing in the Holy Trinity I decided to analyze the article. Contrary to the position of Jehovah’s Witnesses that “the holy spirit is God’s power in action, his active force”, I shall argue and defend the position that the Holy Spirit is a divine Person. For this my task is to use only their New World Translation. So all Bible verses unless in Greek are from the New World Translation of the Holy Scriptures (Study Edition). The Greek version I have used is Nestle 1904.

I shall now place the main question: Is God Jehovah the Person that is behind the “holy spirit” as an impersonal power of Jehovah? With other words does the Holy Spirit have a separate personality as the God Jehovah and the Son have?

Abstract Nearly every scholarly investigation of Luke—Acts today must address the question of unity. It is a hermeneutical hinge and the answer to the question has wide-ranging interpretive implications. The call to dissolve the unity of Luke and Acts—and thehyphen' ...

The life of the first Christian community in Jerusalem was a pattern
of true church life. This pattern should be seen in the modern
church. The pattern is found through the method of exegesis in Acts
2: 42-47. As a result there are four characteristics of the spiritual
life of the early church community: strong in the Word of God,
living concistantly in fellowship, having a lifestyle of prayer and
caring for others.

Kehidupan jemaat mula-mula di Yerusalem adalah sebuah pola
(pattern) dari kehidupan gereja yang sejati. Pola seperti ini
seharusnya terlihat di dalam gereja modern. Penggalian terhadap
pola itu ditemukan melalui metoda eksegesa di dalam Kisah Para
Rasul 2:42-47. Sebagai hasilnya terdapat empat ciri kehidupan
rohani jemaat mula-mula, yakni: berakar kuat di dalam Firman,
hidup di dalam persekutuan, memiliki gaya hidup doa dan peduli
terhadap sesama.

Among the people of Israel in the first century, there was a rich variety of belief and practice. Most historians speak of the “judaisms” of this period in order to reflect this diversity. They are often referred to as “sects,” and others have argued that it is better to speak of different “schools of thought.” Since they can be seen as political parties, social movements, and schools of thought, the more general term “groups” will be used. They each had roots in earlier periods, yet some acquaintance with each group as they appear in the first century sheds light on the Gospels.
This article seeks to describe the Pharisees, Scribes, Sadducees, Priests, Zealots, Essenes, Samaritans, and Jewish believers in Jesus.

This essay addresses two main questions: Why does the author of Acts invoke the Noahide laws in chapters 15 and 21, and what is the significance of their redundancy? By implementing a methodology that makes use of intertextuality theory and literary stylistics within the framework of Systemic Functional Linguistics, this essay argues that the Noahide laws were used in first-century Jewish contexts to promote the separation of Jews and gentiles. However, the author of Acts directly opposes this Jewish social value, which is evidenced in the book of Jubilees, and establishes a new use for the Noahide laws within Christian communities, which is to promote ecumenism between Jewish and gentile believers.

The separation of Paul and Barnabas in Acts 15 is often used as a ground of foundation for the occurrence of separation or precisely, division, in the church and ministry. This article attempts to review the root causes of the conflict between Paul and Barnabas as a reflection for the church in dealing with and managing conflict. The separation of Paul and Barnabas as a biblical foundation for supporting church division / service for the noble purpose of evangelism is not right and out of biblical paradigm. The ongoing conflict between Paul and Barnabas was not a conflict that gave rise to hostility, rivalry or an attitude of attack as the phenomenon commonly encountered in church or ministry. The separation of Paul and Barnabas is a strategic decision that results in expanding the range of the spread of the gospel of Christ. Abstrak Perpisahan Paulus dan Barnabas di dalam Kisah Para Rasul 15 sering menjadi alasan bagi terjadinya permisahan, atau tepatnya perpecahan, di dalam gereja dan pelayanan. Artikel ini mengulas akar masalah konflik Paulus dan Barnabas sebagai refleksi bagi gereja dalam menghadapi dan mengelola konflik yang mengarah pada perpecahan. Menggunakan perpisahan Paulus dan Barnabas sebagai patron alkitabiah untuk mendukung perpecahan gereja atau pelayanan dengan alasan demi pekabaran Injil, rasanya kuranglah tepat. Konflik yang berlangsung antara Paulus dan Barnabas bukanlah konflik yang melahirkan sikap permusuhan, persaingan atau sikap saling serang sebagaimana fenomena yang umum ditemui di dalam perpecahan gereja/pelayanan. Perpisahan Paulus dan Barnabas adalah sebuah keputusan strategis yang menghasilkan perluasan jangkauan penyebaran Injil Kristus.

The book of Acts tells the story of the primitive Church as it moved away from Judaism and established itself as an independent community. The transition of the church to become a distinct body with a mission for Gentiles was not without difficulties. The apostles played a major role in providing leadership when the Church was confronted with fresh challenges. This paper discusses the universalism and inclusive nature of the Church, as well as the transition from sect to a distinct body and the meaning of the word apostle as seen in the Book of Acts.

Οι πιστές και ευαίσθητες ψυχές πολλές φορές σκέπτονται το φρικτό μαρτύριο της σταυρώσεως του Χριστού και σε κάποιο βαθμό συμπάσχουν με τον Κύριο, ιδιαιτέρως δε κατά τη Μεγάλη Εβδομάδα, και ιδιαίτατα κατά τη Μεγάλη Παρασκευή. Διερωτάται δε και ερωτά κάθε ευαίσθητη ψυχή: Δεν υπήρχεν άλλος τρόπος, ανώδυνος, για τη σωτηρία του ανθρώπου; Έπρεπεν οπωσδήποτε να υποστή το φρικτό μαρτύριο ο Χριστός; Πολλές φορές έθεσα και εγώ αυτό το ερώτημα, το έθεσαν δε και άλλοι σε μένα ως θεολόγο, ζητώντας απάντησι. Αλλ' η απάντησι είνε δύσκολη. Προβληματιζόμενος και ερευνώντας το θεόπνευστο κείμενο, την Αγία Γραφή, επισήμανα ένα χωρίο, το οποίο φαίνεται να δίνη απάντησι στο δύσκολο ερώτημα. Είνε το Εβρ. 9:22, «χωρίς αιματεκχυσίας ου γίνεται άφεσις». Χωρίς έκχυσι αίματος, χωρίς αιματηρή θυσία, δεν γίνεται άφεσι αμαρτιών. Η αμαρτία ως προσβολή του Θεού είνε φοβερώτατο πράγμα. Και με ανώδυνο τρόπο, όπως φαίνεται, δεν ήταν δυνατό να εξαλειφθή. Η αγάπη του Θεού απαιτούσε τη σωτηρία των ανθρώπων. Αλλ' ο Θεός δεν είνε μόνον αγάπη. Είνε και δικαιοσύνη. Η δε δικαιοσύνη του Θεού απαιτούσε την τιμωρία των ενόχων. Δικαστής, ο οποίος απαλλάσσει τον ένοχο, δεν είνε καλός δικαστής. Δικαστής, ο οποίος τιμωρεί τον ένοχο, αυτός είνε καλός δικαστής, άξιος της ιδιότητός του. Επρεπε λοιπόν για λόγους δικαιοσύνης οι άνθρωποι να τιμωρηθούν. Αλλά προς άφεσι των αμαρτιών και σωτηρία μας υπέστη τιμωρία ο Χριστός, έγινεν ιλασμός, εξιλαστήριο θύμα. Αυτό υπαγόρευσε η αγάπη και η ευσπλαγχνία του Θεού προς εμάς τους αμαρτωλούς ανθρώπους. Η καλλίτερη θεολογική απάντησι στο ερώτημα, γιατί σταυρώθηκε ο Χριστός, περιέχεται στο χωρίο Ρωμ. 3:23-26. Σ' αυτό το χωρίο φαίνεται ολοκάθαρα η σχέσι προς τη θυσία του Χριστού της αγάπης, ειδικώς της ευσπλαγχνίας, του Θεού και της δικαιοσύνης αυτού. Παραθέτουμε το χωρίο: «Πάντες ήμαρ τον και υστερούνται της δόξης του Θεού, δικαιούμενοι δωρεάν τη αυτού χάριτι δια της απολυτρώσεως της εν Χριστώ Ιησού, ον προέθετο ο Θεός ιλαστήριον δια της πίστεως εν τω αυτού αίματι εις ένδειξιν της δικαιοσύνης αυτού δια την πάρεσιν των προγεγονότων αμαρτημάτων εν τη ανοχή του Θεού, προς ένδειξιν της δικαιοσύνης αυτού εν τω νυν καιρώ, εις το είναι αυτόν δίκαιον και δικαιούντα τον εκ πίστεως Ιησού».Μεταφράζουμε το χωρίο: «Όλοι αμάρτησαν και στερούνται της δόξης, που δίνει ο Θεός. Και δικαιώνονται δωρεάν λόγω της ευσπλαγχνίας του με την απολύτρωσι (από την αμαρτία), που ενήργησεν ο Ιησούς Χριστός. Αυτόν ο Θεός προώρισε να γίνη με το αίμα του μέσον εξιλασμού κατόπιν πίστεως. Έκανε τούτο (για τις αμαρτίες μας δηλαδή θυσίασε τον Υιό του) για ν' αποδειχθή η δικαιοσύνη του (που ήταν δυνατό να αμφισβητηθή), επειδή έμειναν ατιμώρητα τα αμαρτήματα του παρελθόντος λόγω της ανοχής του Θεού. Έκανε τούτο για ν αποδειχθή η δικαιοσύνη του στον παρόντα καιρό, ώστε να είναι δίκαιος, αλλά και να δικαιώνη εκείνον, που πιστεύει στον Ιησού». Ο Χριστός είνε «ιλαστήριον... εν τω αυτού αίματι», μέσον εξιλασμού με το αίμα του. Στην Παλαιά Διαθήκη ο νόμος του Θεού διέτασσεν αιματηρές θυσίες ζώων. Αλλ' «αδύνατον αίμα ταύρων και τράγων αφαιρείν αμαρτίας» (Εβρ. 10:4). Είνε αδύνατο, το αίμα ζώων να αφαιρή αμαρτίες. Αλλ' αφού το αίμα ζώων δεν αφαιρεί

Author: N. T. Wright
Publisher: CBE International

First, some preliminary remarks about this sort of debate. I have read through some of CBE’s literature with great interest, but also with a sense that the way particular questions are posed and addressed reflects some particular American subcultures. I know a little about those subcultures—for instance, the battles over new Bible translations, some using inclusive language and others not. In my own church, the main resistance against equality in ministry comes, not so much from within the Evangelical right (though there is of course a significant element there), but from within the traditional Anglo-Catholic movement for whom Scripture has never been the central point of the argument, and indeed is often ignored altogether.

Acts 10:1–15:35 is a central section in the Book of Acts focusing mainly on a major development in the early Christian movement—namely the reception of Gentile Christians in the church. Undoubtedly, a vital aspect of the process is the use of Scripture. Most evidently Scripture verses are quoted by missionaries and leaders of the church in order to support certain arguments. But there is more: Events are portrayed by the narrator in conformity with certain narratives of the Old Testament and characters are shown in contrast and harmony with well-known figures of the ancient holy narratives. The Holy Scriptures of Israel play a crucial role in framing the dilemmas and offering solutions. The challenge lies not so much in identifying the right words, phrases, narratives, themes, or books of the Old Testament that are evoked in Acts but much rather in defining patterns of textual correlations. To this effect Barta applies French literary theorist Gérard Genette's map of transtextuality to enumerate in order to group and to evaluate patterns of intertextual connections in Acts 10:1–15:35. The textual correlations of individual passage are examined along a continuum beginning with the most implicit ones (genre, styles, etc.) and moving toward the most explicit ones (allusion, quote, etc.). Special attention is paid to the most complex intertextual practices (hypertextuality and metatextuality). The primary aim of this work is to highlight the rich intertextual character of the narratives of Acts in orderly manner without reducing textual plurality.

The Acts of the Apostles: An Exposition. Updated and Revised Edition. Electronic Christian Media. 2016.
Through the years there have been many Commentaries on the Book of Acts published, but few have endured in popularity and readability as this work. Gaebelein, a noted Methodist pastor, has carefully crafted a doctrinally sound and reliable commentary on the book of Acts, that will provide invaluable insight into the life and work of Peter, and Paul. It was first published in 1912, and translated into many foreign languages, but has now been updated and revised, leaving the majority of the original material intact. It is easy to see why this work has seen continued success.
    Photocopies of this work have been published in the past, but this work has included a completely new typeface and page layout that makes it easier to read. The language and format was updated for modern readers, and the English Standard Version (ESV) has been used for a modern translation of scripture. Maps, timelines, and many photographs have been added to provide the most recent scholarly research. An updated bibliography and index of subjects is also provided to assist the user in accessing the material.

7X10 format, 285 Pages. Available soon from CreateSpace estore, Amazon and others.

Given the disparate details of Luke’s report on early conversion practices, some scholars have sought to deliver their readers from the difficulty of determining normativity. However, the complication which excites such re-exegesis, at least in terms of the ordo salutis, is often overstated. Indeed, once the intrinsic dependency of conversion-initiation’s constituent elements is considered, a general (and essen­ tial] order emerges. Even the seemingly mutable moment of regeneration is fixed given a concrete set of conditions. Thus, the only controversy remaining concerns the particulars, specifically which conditions initiate regeneration.

From the book of Acts, on the Passover one year after the cross of Jesus, a conversation between the Apostles and the Pharisees, 

Otherwise named the Ascents of James, the document is perhaps the antithesis to the conflagration of Stephen, the obscure disciple that fed the poor. .

This paper examines the speaking of the Holy Spirit in the book of acts in light of a wider prophetic tradition present in the Hebrew Bible. The research suggests that the phrase "the Holy Spirit said" found in Acts refers to the interpretative technique used by individuals who's inner disposition is correctly disposed to perceive and mentally interpret surrounding stimuli into messages which correspond to the revelation of God. This research would suggest that prophetic reception as depicted in the book of Acts rests on the choice and disposition of a person and not on the monergistic activity of God.
In this context, textual sources for Acts concepts are examined, the literary goal of Acts is properly discussed, and the place and purpose of "Pneuma" in Acts is analysed, in order to more exactly determine what is meant when the author describes the Holy Spirit as "speaking".

In his recent study on Ionia A. Greaves adopts an Annaliste approach following the pioneering work of F. Braudel. Greaves attempts to move beyond a text-based understanding of sites and events by also considering the related landscape and geographical data. This study adopts Greaves’s methodology in examining a text in Acts related to the Ionian cities of Ephesus and Miletus. Acts 20:15-18a records that Paul bypassed Ephesus, but later summoned the Ephesian elders to meet him in Miletus. This summons sets up one of Paul’s most important speeches and the only one in Acts delivered to a Christian audience. This study will examine the landscape and geography related to this stage of Paul’s third journey as well as the journey of the Ephesian elders to Miletus. It will also look at how recently published Bible atlases have incorrectly illustrated this segment of Paul’s journeys. An Annaliste reading will bring fresh insights into Paul’s travel habits and his decision making related to ministry as depicted in this pericope in Acts.

Facing today’s political, cultural, social and religious changes, the church finds itself in a missionary field in many respects similar to that of the early church. Christians need to bear witness and have their answer ready for people who ask them the reason for the hope that they have. In such conditions, the kerygmatic discourses found in the book of Acts are a wellspring of inspiration for the preaching, catechetical activity and the testimony of the contemporary church.
In this article I shall examine some of these speeches in an attempt to emphasize those Christological ideas that appear to be of paramount importance for the evangelistic endeavors of the Apostles. Due to the constraints of this article, in what follows I shall approach only the kerygmatic discourses found in the book of Acts. I will go on the quest of emphasizing and finally sistemathizing those ideas about Jesus that occur most frequently in the kerygmatic sermons, ideas that made up the Christological core of the apostolic preaching. In the pursuit of this objective I will survey these five texts from the book of Acts approaching exegetically especially the verses in which Christological statements are found.
We shall see that Jesus Christ is the central figure of all the sermons recorded by Saint Luke. Almost all of them proclaim the death, resurrection and ascension of Christ. But the Lord Jesus is preached so as the listeners make a decision based on what they were hearing. Thus, preaching expressed the invitation of God to man that he should repent in order to receive forgiveness of sins, the gift of the Holy Spirit and salvation.

Given the disparate details of Luke’s report on early conversion practices, some scholars have sought to deliver their readers from the difficulty of determining normativity. However, the complication which excites such re-exegesis, at least in terms of the ordo salutis, is often overstated. Indeed, once the intrinsic dependency of conversion-initiation’s constituent elements is considered, a general (and essential) order emerges. Even the seemingly mutable moment of regeneration is fixed given a concrete set of conditions. Thus, the only controversy remaining concerns the particulars, specifically which conditions initiate regeneration.

The Life of Saint Paul: Updated and Revised Edition. Electronic Christian Media, 2016.ISBN–13: 978-0-9948060-5-5 ISBN–10: 0994806051.

This updated and revised edition of Stalker’s classic work, first published in 1884,  has left the majority of the original material intact. The language and format was updated for modern readers, and the English Standard Version (ESV) has been used for a modern translation of scripture. Maps and timelines have been added to provide the most recent scholarly research. An updated bibliography and index of subjects is also provided to assist the user in accessing the material. Includes a new “Chronology of Paul's Life” by Graves in Appendix A.

    “Mr. Stalker gives a masterly miniature and thousands will see more of Paul in it than in the life-sized portraits.”  — Charles H. Spurgeon, “Prince of Preachers.”

    “It is the best brief life of Paul of which I know.” — Wilbert W. White, D.D.

    “It is remarkable for its originality of method, clearness of style, comprehensiveness of view and suggestiveness of matter.” — William M. Taylor, D.D.

    "Should be in the hands of every student of Paul; it is brief, clear, and concise; it traces the growth of Paul’s gospel, and reveals the mind and heart of the great Apostle to the Gentiles.”  — Arthur G. Leacock.

    “Dr. Stalker writes clearly because he sees clearly. . . . His book is a miracle of condensation, a miniature masterpiece.” — George Jackson, PhD.

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*WORLD PREMIERE OF FILM IN UNIVERSITY OF MICHIGAN IN FALL 2018*

Have you ever wondered about the true story about Christianity’s emergence?
What was its relationship with Judaism or with other cultures in the Graeco-Roman World?
Were you ever curious about what life was like in Ancient times?

BE PREPARED TO QUESTION WHAT YOU WERE TAUGHT

University of Michigan’s Professor Yaron Eliav follows the Apostle Paul's adventures in Athens and seeks to understand how one man had such a huge impact on world history and culture. In a provocative documentary film, shot among the magical ruins of Athens and its beautiful museums, Eliav explores the truly remarkable way in which Paul - one of the most misunderstood characters in history - planted the seeds of what will one day grow into Western Civilization.

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Paul in Athens will be screened for the first time ever in Fall 2018.

You can learn more about the film and the team behind it at https://paul-in-athens.nes.lsa.umich.edu/

Acts: An Exegetical Commentary, vol. 4: 24:1-28:31 (Grand Rapids, Michigan: Baker Academic, 2015), xxxvi + 1109. Page count starts at p. 3,350. Commentary ends at p. 3780. The rest of the volume is occupied by the Bibliography and indexes. Included is a CD-ROM with all indexes and works cited for vols 1 to 4.