What Happened to Verse 37 in Acts 8?

If you’re reading the NIV, ESV, or other modern English translation of the New Testament (NT), you will notice that Acts 8:37 is either omitted or bracketed. There will be a footnote saying that early manuscripts do not contain this verse. So what’s going on here? How could there be a verse 37 that once existed, but now has been deleted?

The first thing to understand is that verse numbers were not assigned to the biblical texts until the year 1551. One hundred years earlier, the printing press had been invented, and there was a subsequent explosion in printed copies of the Bible. At that time, the scholars who were producing printed Greek NT’s or translating the Greek NT into other languages only had a small number of ancient manuscripts to use in their translation, and these documents were primarily dated from the ninth through twelfth centuries.

These manuscripts from the ninth to twelfth centuries contained the text that was assigned to Acts 8:37. Here is the reading: “Philip said, ‘If you believe with all your heart, you may.’ The eunuch answered, ‘I believe that Jesus Christ is the Son of God.’” For the next five hundred years, verse 37 was included in most Bibles.

As we fast-forward to the twentieth century, archaeologists began discovering much older Greek NT manuscripts dating as far back as the second century. The older documents dated from the second through fourth centuries did not contain the text from Acts 8:37 (the text first shows up in a Coptic translation dated to the late fourth and fifth century). So, given the discrepancies between the earlier and later manuscripts, scholars must decide which variant most likely represents the original Book of Acts written in the first century. The consensus seems to be that the original version did not contain the words from verse 37.

Darrell Bock explains that verse 37 “appears to be a scribal addition, likely motivated by the fact that the original text of Acts does not recount the eunuch making a confession of faith.” Bruce Metzger adds that the phrase “Jesus Christ” is not a Lukan expression and thus must have been added by someone else.

Even though scholars don’t believe Luke wrote these words, they do believe that the contents of verse 37 likely reflect the practice of second century Christians.

Commentary on Acts 8 (Philip and the Ethiopian Eunuch)

In chapter 8 of Acts, Stephen’s death sparks an intense persecution against the church in Jerusalem. Many of the believers must flee the city, but the apostles decide to stay. It seems likely that the persecution was targeted more toward the Greek-speaking Christians, as they were more closely associated with Stephen. However, the persecution may have spread to the Hebrew Christians as well. Saul tracks down Christians and has them arrested and thrown in prison. Some brave Christians give Stephen a proper burial, even though it was prohibited by Jewish law.

The attacks on the Christians in Jerusalem have an unintended consequence, however. As they flee the city and travel to other towns and villages, the believers start to spread the story of Jesus to the surrounding region, something they hadn’t done for the first several years after Pentecost.

Luke focuses on Philip. Recall that he was one of the seven chosen to ensure the Hellenist widows were cared for. As a Hellenist Christian, he was probably one of the first to leave Jerusalem. He travels to a city in Samaria and preaches “the Christ.” It is unclear which city Philip visits first, although Darrell Bock suggests Sychar (see map below). Sychar is the religious center of Samaria, so it would make sense that Philip would go there first.

Philip performs miraculous exorcisms and healings, all of which cause the Samaritans to listen to what he has to say about Jesus. Luke reports that a significant number receive the message and that there is great joy in the city.

In verses 14-17, Luke reports that Peter and John travel from Jerusalem to see for themselves what is happening in Samaria. When Peter and John arrive, they pray for the Samaritan converts and lay hands on them. Immediately, the Holy Spirit manifests himself in the new believers. We are not sure what occurs, but we can speculate that they were able to speak in foreign languages just as the disciples were able to do at Pentecost. In fact, some scholars refer to this event as the Samaritan Pentecost.

A question arises, however, as to why the Samaritan believers did not immediately receive the Holy Spirit when they professed and were baptized in Jesus’ name. Only after Peter and John lay hands on them does this occur.

As mentioned in a previous lesson, there is not a set pattern in the Book of Acts for baptism and receipt of the Holy Spirit, so we must not take this particular story and try to make it normative for the church. It seems that the addition of the Samaritans to the early church required apostolic confirmation to keep the church from dividing. We need to remember that the Jews and Samaritans actively dislike each other. Clinton Arnold, in John, Acts: Volume Two (Zondervan Illustrated Bible Backgrounds Commentary), recounts the history of the Samaritans:

The Samaritans viewed themselves as Israelites, true remnants of the tribes of Ephraim and Manasseh, who maintained a monotheistic faith and upheld the Torah as holy scripture. They kept the rite of circumcision, regularly observed the Sabbath and the Jewish festivals, and honored Moses as the greatest of the prophets. The Jews, however, viewed the Samaritans as ‘half breeds’—descendants of Mesopotamian (Gentile) colonists who settled in the area and intermarried with the Jews remaining there after the Jewish exile by Assyria (2 Kings 17:24-31).

At the heart of the schism between Jews and Samaritans in the first century was the fact that Samaritans rejected the Jewish temple worship. Three centuries earlier, they had constructed their own temple on Mount Gerizim. They also rejected all of the Hebrew Bible except the first five books of Moses. The hostility intensified in the century before Christ when John Hyrcanus destroyed their temple (107 B.C.) and devastated many of their cities. Under the Syrian ruler Antiochus Epiphanes (167 B.C.), they had requested that their temple be dedicated to Zeus Hellenios, thus identifying Zeus with Yahweh.

The Jewish rabbi Ben Sira refers to the Samaritans as ‘the foolish people that live in Shechem.’ Jews regarded Samaritans on the same level as Gentiles in ritual and purity matters. Not only did Jews prohibit intermarriage with Samaritans, but they did not even allow a Samaritan to convert to Judaism. The apostle John summarizes the situation well when he says, ‘Jews do not associate with Samaritans’ (John 4:9).

If the apostles did not personally visit the new Samaritan converts and confirm that they were truly added to the church by the indwelling of the Holy Spirit, there would likely have been a schism. The bad blood between the Samaritans and Jews would have caused considerable damage to the movement. But with the Holy Spirit coming to the Samaritans, all doubts are erased, and church unity is preserved.

In verse 26, an angel instructs Philip to leave Samaria and go down south of Jerusalem onto the road that leads past Gaza (see map above). As Philip is walking on the road, an Ethiopian official is riding in a chariot and reading aloud from an Isaiah scroll. Clinton Arnold explains that in the

Greco-Roman period, ‘Ethiopia’ referred to the land south of Egypt—what is today the Sudan and modern Ethiopia. In Old Testament times, this was the land of Cush (see Est. 1:1; 8:9; Isa. 11:11). The term ‘Ethiopia’ has come to mean the land of the ‘Burnt-Faced People,’ indicating their black skin. The man whom Philip encounters is most likely from the kingdom of Nubia located on the Nile River between Aswan and the Fourth Cataract (a waterfall-like area of rapids). The capital of this region is Meroe.

Since the Ethiopian had come to Jerusalem to worship, he would have been called a God-fearer. God-fearers are people who worship the God of Israel, but who are not official converts to Judaism (proselytes). In this case, because the Ethiopian is a eunuch, Jewish law forbids him from becoming a proselyte. Arnold surmises, “As a Gentile God-fearer, he could not have taken part in the temple services in Jerusalem. At the most, he could be admitted into the Court of the Gentiles. Perhaps the Ethiopian came for one or more of the three great pilgrim festivals (Passover, Pentecost, or Tabernacles).”

The Holy Spirit directs Philip to engage with the eunuch, so Philip asks him if he understands what he is reading. The eunuch tells him no and invites Philip into his chariot to explain the words (Isaiah 53:7-8) to him. Philip explains that the sheep led to slaughter is none other than the Messiah, Jesus of Nazareth. From there, Philip expands upon how the Scriptures all point toward Jesus as the promised Messiah.

As the chariot passes by water, the eunuch asks Philip to baptize him because the eunuch has understood and believed what Philip has said about Jesus. Philip baptizes the eunuch and then disappears, taken by the Holy Spirit to a city just north called Azotus. Philip continues his missionary work up the coast of Judea and Samaria until he reaches Caesarea, where he resides for at least 20 years (see Acts 21).

Why would Luke spend so much time on the conversion of a single man? First, the Greco-Roman world regarded Ethiopia, which was south of Egypt, as the “end of the earth.” Luke wanted to show that the command to take the gospel to the ends of the earth in Acts 1:8 is being accomplished. Second, Luke is recording the first conversion of a black man, a man who belongs to a non-Semitic ethnic group. All ethnic groups are to be included in the kingdom of God. Third, the eunuch is the first example of a God-fearer coming to believe in Jesus. God-fearers were excluded from becoming full Jews, but in Jesus’ church, they were not excluded. They are full members, along with all other converts.

Commentary on Acts 6-7 (Stephen Martyred)

A few years after Pentecost, the apostles are continuing to grow the church in Jerusalem, but they have not yet left Jerusalem to proclaim the gospel anywhere else. This would soon change.

In chapter 6, verses 1-7, Luke tells us that the Hellenists started complaining about their widows being neglected in the daily charitable distributions. Hellenists are Jews who speak Greek as a first language, and who probably understand very little Hebrew or Aramaic. These are Jews who lived outside of Palestine but then moved to Jerusalem at some point in their adult lives. Jews who grew up in Palestine (Judea, Samaria, Galilee) spoke primarily Aramaic and Hebrew, with Greek as a second language.

In that day, devout, Greek-speaking, Jewish men would often move with their wives to Jerusalem, or the surrounding area, so that they could live their final years in the Holy Land, near the temple. The husbands would frequently die first and leave behind widows who had no nearby family to care for them.

Jews took very seriously the biblical commands to care for widows. There were weekly and daily distributions to widows. According to Clinton Arnold, in John, Acts: Volume Two (Zondervan Illustrated Bible Backgrounds Commentary), “The daily distribution (tamûy) typically consisted of bread, beans, and fruit. The weekly distribution (quppā) consisted of food and clothing.” The early church was likely implementing the same sort of system.

We are not told why the Hellenist widows are being ignored, but it probably was due to church growth. The apostles are dealing with thousands of people, and they are not as familiar with the Greek-speaking widows as they are with the Hebrew widows, so they accidentally omit them from the distributions.

In any case, the apostles need to focus on prayer, preaching, and teaching, and the added burden of administering charity to the Hellenist widows would be too much for them to handle. They wisely ask the Hellenists to nominate, from within their group, seven men who could take over administration of the daily distribution to the Hellenist widows. They had to be men of “good repute, full of the Spirit and of wisdom.” The Hellenists choose Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus. Both Stephen and Philip will be featured in subsequent chapters of Acts.

Luke notes that the number of converts continued to increase in Jerusalem and that Levitical priests were included in that number. Darrell Bock, in The Gospels and Acts (The Holman Apologetics Commentary on the Bible), notes that the

conversion of a ‘large group of priests’ has important apologetics value. The priests came to Jesus as previous opponents, so they must have assessed the claims of the apostles and found them convincing. Second, they would have checked the Scriptures carefully before deciding that the claims the apostles made about Jesus and God’s salvation program were true. Third, they would have been aware of the harsh view Jewish officials took on Jesus, and so their daring to come to faith indicates their conviction was strong enough that they were willing to suffer the scorn their conversion would invite. Finally, in converting from the camp of opposition, the priests were able to supply the faith community with insider information on the official priestly assessment of Jesus and his followers. Such information supports the conclusion that the NT accurately represents what the Jewish leadership thought of Jesus and the church.

Starting in verse 8, Luke writes that Stephen is performing miracles and preaching at a particular Hellenist synagogue whose members included former Roman slaves and Jews from other parts of the Roman Empire. Some members of the synagogue argue with Stephen and attempt to discredit his teaching, but Stephen’s words are irrefutable because he is filled with the Spirit. Since they cannot silence Stephen with argumentation, they accuse him of blasphemy. Stephen is arrested and brought before the Sanhedrin to defend himself.

Witnesses at the council hearing stand up and say about Stephen, “This man never ceases to speak words against this holy place and the law, for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us.” The holy place is the temple, so Stephen is accused of speaking against the temple and the Law given by Moses.

Stephen’s response to the charges against him stretches from chapter 7, verse 2 to verse 53. Due to time constraints, we must summarize the speech before picking up the narrative in verse 51. At first glance, Stephen seems to be merely reciting biblical history. However, his recitation is meant to highlight at least two major themes. John Polhill, in Acts, vol. 26, The New American Commentary, explains:

Two recurring themes stand out. The first is that God can never be tied down to one land or place and correspondingly that his people are closest to him when they are a ‘pilgrim people,’ a people on the move. The second major theme is that of Israel’s pattern of constantly resisting and rejecting its God-appointed leaders. The second theme has accompanying it a subtle Christological emphasis, which is ultimately the main goal of the speech. Israel’s past points to the present. The pattern of rejection in the past foreshadows the ultimate rejection of God’s appointed Messiah in the present. Other themes are related to this major one, even the explicit temple critique in vv. 47–50. The fulfillment of Israel’s true worship is in the Messiah, and in rejecting him they were rejecting what ultimately the temple was all about.

Related to these two themes is Stephen’s thoughts about the temple. Stephen is accused of denigrating the temple, but that is a misunderstanding. Polhill writes:

Stephen did not reject the temple as such but the abuse of the temple, which made it into something other than a place for offering worship to God. His view is thus closely linked to that of Jesus, who also attacked the abuses of the temple cult and stressed its true purpose of being a ‘house of prayer’ (Luke 19:46).

The particular abuse that Stephen addressed was the use of the temple to restrict, confine, and ultimately to try to manipulate God. This seems to have been the significance in his contrast between the tabernacle in vv. 44–46 and the temple in vv. 47–48. The tabernacle was designed (v. 44) and approved by God. It was a ‘dwelling place’ for God, but not a ‘house’ of God. It is the concept of ‘house’ to which Stephen objected. As a ‘house’ the temple was conceived as a man-made edifice in which God was confined: ‘This is his house—here and nowhere else.’

In verses 51-53, Stephen directly challenges his audience: “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you.  Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it.”

The Jews accusing Stephen are acting exactly as their ancestors did. Their ancestors persecuted and killed God’s prophets, and now they have killed the very Messiah whom the prophets predicted. It is likely that Stephen has more to say, but he never gets the chance. Sensing the rage of his audience, Stephen pauses his speech and receives a vision from God. In the vision, he sees Jesus, the Son of Man, standing at the right hand of God the Father, and he tells the assembly what he has seen.

Darrell Bock writes, in Acts, Baker Exegetical Commentary on the New Testament:

When Stephen proclaims that he sees the Son of Man, Jesus, standing at the right hand of the Father, it is too much (vv. 55–56). In their view, Stephen is attacking the very uniqueness of God by suggesting that there is one standing next to him in heaven. They see this as a clear act of blasphemy. This difference over Jesus and all that grows out of it is the key to the conflict and parting of the ways between Jews and the new community.

The crowd from the synagogue grab him and drag him outside the city walls to be stoned to death. As the synagogue witnesses remove their cloaks so that they can stone Stephen, Luke tells us that a young man named Saul guards the cloaks. Here we have our first introduction to the man who would ultimately write most of the letters contained in the New Testament, the apostle Paul. But before Saul would become Paul, he would persecute the Jerusalem church. The martyrdom of Stephen would precipitate a full-blown conflict between the church and the Jews of Jerusalem. The conflict would finally force some church members to leave Jerusalem and spread the gospel to Judea and Samaria.

Bock summarizes the story of Stephen’s death:

In sum, this unit looks at someone who paid the ultimate price for faith: martyrdom. Stephen dies not only seeing Jesus standing in heaven to receive him but also praying for those who killed him. Stephen dies as Jesus did and follows his example. Death is frightening, but martyrdom for Jesus, though not sought, is an honorable death. Other believers can draw strength from the way in which Stephen bears his cross.

The scene also portrays what is dividing the new faith from Judaism: the honor Jesus receives. What is glorious to Stephen is blasphemy to his audience. The two views cannot be more divergent. The vision of God’s glory reinforces the conclusion that Stephen’s view of things is the truth. A second appearance by Jesus to Saul will convince the model persecutor of the church that Stephen is right about Jesus.

Does Acts 4:32-35 Describe an Early Christian Experiment in Community Ownership?

The book of Acts describes the early church in Jerusalem in the following way: “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common” (Acts 4:32). Does this describe an early experiment in compulsory community ownership of all property? John Polhill, in vol. 26, Acts, The New American Commentary, argues that it is not:

Repeated attempts have been made to see this as an early Christian experiment in community ownership. Sometimes a specific pattern has been suggested, such as the common ownership practiced by the Qumran covenanters. There are many reasons to reject such suggestions. Every evidence is that the early Christian practice was wholly voluntary.

First, there was no transfer of ownership, no control of production or income, no requirement to surrender one’s property to the community. The voluntary nature of the Christian practice is evidenced by the consistent use of the iterative imperfect tense throughout vv. 34b–35. This is how they ‘used to’ do it. They ‘would sell’ their property and bring it to the apostles as needs arose.

Second is the example of Barnabas in vv. 36–37. His sale of property would hardly be a sterling example if surrender of property were obligatory.

Third, in the example of Ananias and Sapphira, Peter clarified for Ananias that his sin was in lying about his charity. The land remained his to do with as he pleased; he was under no obligation to give the proceeds to the church (5:4).

Fourth, the picture of the central fund for the widows in 6:1–6 is clearly not an apportioning of each one’s lot from a common fund but a charity fund for the needy.

Finally, there is the example of Mary in 12:12f. She still owned a home and had a maid. The Christians enjoyed the hospitality of her home. This was clearly no experiment in common ownership.

But what of the practice of laying the proceeds at the apostles’ feet? The gesture was one of submission to another. At this point the Twelve were the representatives appointed by Christ as the foundation of the true people of God. The submission was not to them but to the one they represented. To lay one’s gift at their feet was to offer it to Christ. The apostles certainly did not consider this an enviable role. They were all too glad to turn the responsibility over to others (cf. 6:2).

Darrell Bock adds, in The Gospels and Acts (The Holman Apologetics Commentary on the Bible),

This sharing of material things was not a required communalism but a voluntary, caring response to need, as the end of verse 45 shows. The verbs for ‘sell’ (epipraskon) and ‘distribute’ (diemerizon) are iterative imperfects. The implication is that this sharing was repetitive. That a community is really functioning with appropriate love and compassion is evident when material needs are being met.

Peter’s rebuke of Ananias in Acts 5:4 makes it clear that donation of material goods and money was not a requirement among early Christians, in contrast to the requirement at Qumran among the Essenes (1QS 1.11– 12; 5.1– 3; 6.2– 3; CD 9.1– 15; 1QS 9.3– 11). That the later church did not keep the communal practice confirms the voluntary nature of the practice witnessed in Acts 2. Possessing all things in common was often seen as an ethical virtue in ancient culture (Philo, Good Person 12 § 86; Hypothetica 11.10– 13; Abraham 40 § 235; Josephus, Antiquities 18.1.5 § 20 [of the Essenes]). The Greeks held that friends share things in common (Plato, Republic 4.424A; 5.449C; Critias 110C– D; Aristotle, Nicomachean Ethics 1168B. 31; Iamblichus, Life of Pythagoras 30.168). Later rabbinic Judaism argued against it (m. ’Abot 5.10; Johnson 1992, 9).

The practice of communal living in Acts 2 was not driven by eschatological views. Rather, it was motivated by the intimate presence of God as proven by the ‘many wonders and signs [that] were being performed through the apostles’ (v. 43). The fitting response was that each member of the growing community show concern for needy members (chreian, need; perhaps as Jesus taught in Luke 6: 30– 36 or from the OT and Deut 15: 4– 5; Polhill 1992, 121). Jesus’ teaching about not hoarding material provisions from God also may provide background (Luke 12: 13– 21). The same motivation appears in Acts 4:35, and failure to meet such needs in 6:3 among Hellenist widows leads to a complaint and resolution in the church (20:34 and 28:10 complete the uses of the term ‘need’ in Acts). All of this shows we are not dealing with a command here, but a heartfelt response of deep faith. As such, the passage neither authorizes that such behavior is required, but neither does it preclude it from being done in any era as an expression of meeting community needs.

Commentary on Acts 4-5 (Ananias and Sapphira)

The verses of Acts 4:32-35 describe the situation of the small, but growing, church in Jerusalem. The community is united in “heart and soul,” and this unity causes them to freely share their material possessions with each other. There is nobody who is lacking the essentials of food, clothing, or shelter. As the wealthier members of the church see the needs of the poorer members, they sell their houses and land and give the proceeds to the apostles so that the apostles can distribute the money to the poor in the Jerusalem church.

In addition, the apostles continue preaching the resurrection of Jesus to the people of Jerusalem. Because of this preaching, God showers grace on the entire community of Christians in Jerusalem.

As an example of the generosity that characterizes the early church, Luke introduces us to Barnabas. Barnabas, a Levite from Cyprus, sells a piece of land and brings the funds the apostles to be distributed. Barnabas, the Son of Encouragement, is an important character in the book of Acts. John Polhill, in vol. 26, Acts, The New American Commentary, fills in some details:

He was the encourager, the advocate, the paraklete par excellence of all the characters in Acts. When the Christians in Jerusalem shied away from Paul after his conversion, Barnabas interceded and introduced him to them (9:26f.). When Paul refused to take Mark on his second missionary journey, Barnabas took up for Mark (15:36–39). When the Christians of Jerusalem became concerned over the orthodoxy of the Antiochene Christians in their witness to Greeks, Barnabas again served as intercessor, saw the gracious work of the Antiochene Christians, and encouraged them (11:20–23). Indeed, 11:24 well sums up the portrait of this ‘Son of Encouragement’: ‘He was a good man, full of the Holy Spirit and faith.’

We also learn that Barnabas was a Levite from Cyprus. Levites were officials in the temple cultus, subordinate in rank to the priests. Prohibited from offering sacrifices and barred entrance to the holy place, they served in such capacities as policing the temple grounds, keeping the gates, and providing the music at sacrifices and on ceremonial occasions. According to ancient provisions (Deut 10:9; Num 18:20, 24), Levites were not supposed to own land, but that no longer seemed to apply in Barnabas’s day. (Indeed, Jeremiah, a priest, owned land [Jer 32:6–15].)

We are not told where the field was located, whether in Judea or his native Cyprus. Nothing was made of Barnabas’s Levitical status in Acts. He may never have served as a Levite. Such service was in no way compulsory for one of Levitical lineage. Just how strong were Barnabas’s Cypriot roots we also are not told. Luke simply said here that he was a Cypriot by birth. His family may have moved to Jerusalem when he was quite young, and it is in and around Jerusalem where we find Barnabas active in the early chapters of Acts. On the other hand, it is probably not by chance that Paul and Barnabas’s mission work together began on the island of Cyprus.

In chapter 5, Luke reveals that not everyone in the Jerusalem church is united in heart and soul. Specifically, a man named Ananias and his wife, Sapphira, sell a piece of land and promise to give all the proceeds to the apostles. Instead, they keep some of the money for themselves without telling anyone.

Peter confronts Ananias and accuses him of being influenced by Satan and of lying to the Holy Spirit. Peter reminds Ananias that Ananias freely committed to selling his land and then freely committed to giving all the proceeds to the church. There was no coercion involved. So, when Ananias pretends to give all the proceeds to the church, but in actuality only renders a portion of the proceeds, he is attempting to deceive God.

Immediately after hearing Peter’s words, Ananias falls to the ground and dies. The implication seems to be that God has judged Ananias for his sin by taking his life. Similar judgments occurred in the Old Testament: Leviticus 10:2 (fire consumes Nadab and Abihu), Joshua 7:1, 19–26 (with Achan), and 1 Kings 14:1–18 (Abijah’s death). Some young men hastily take his body away and bury him. Luke remarks that great fear came upon those that heard about Ananias’ death.

After three hours had passed, Sapphira comes to see Peter. She does not know what has happened to her husband. Peter gives Sapphira a chance to tell him the truth about the profits from the land sale, but she sticks to the lie that she and Ananias concocted. Peter accuses her, just like he did with Ananias, of lying to the Holy Spirit. He then tells her that she is about to face the same punishment as her husband, death.

When she falls down and dies, the same young men carry her away and bury her beside her husband. Luke closes the story with another statement about the great fear that came upon all those who heard about what happened.

Why did Ananias and Sapphira lie about the money they received from the land sale? We can speculate that there were at least a couple of motivations. First, they desired to receive praise from the apostles and community by selling the land and giving all the proceeds to them. Second, they apparently wanted to hold on to some of their wealth, despite their commitment to give it away. They were not “all in.” Darrell Bock, in Acts, Baker Exegetical Commentary on the New Testament, explains what we can learn from this tragic story:

In sum, this is a difficult passage because the judgment against Ananias and Sapphira is instantaneous and direct. This judgment indicates, however, how serious sin is to God and how gracious God is in often deferring such judgment. Most sin is not treated so harshly, but at this early stage, such a divine act serves to remind the community of its call to holiness and its loyalty to God. God sees and knows all. Sin is dealt with directly. The resulting fear that the judgment creates is exactly what the passage seeks to engender—respect for God and for righteousness as well as a recognition that sin is destructive and dangerous. There is honesty in this report as well. The church is not a place of perfect people (Fernando 1998: 198).

The sequence of sin is never isolated. The desire for praise and perhaps a desire to hang on to possessions led to lying. Fernando (1998: 201–3) calls the sin of the couple primarily one of pride and deceit. Manipulating their reputation was more important than allegiance to God and God’s reputation. Abuse of possessions can undergird a manipulated reputation. Lying led to deceit and an offense against God. Sin almost never comes in a single package; it begets more sin.

The passage has another lesson: sin will be dealt with. The passage emphasizes a path of honesty and integrity, as Ananias and Sapphira are counterexamples, standing in contrast to the earlier Barnabas (Stott 1990: 109).

What Is the Meaning of Peter’s Exclusive Claim in Acts 4:12?

In Acts 4:12, the apostle Peter boldly tells the Jewish Supreme Court about the name of Jesus Christ, “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” We moderns are offended by exclusive religious claims because we’re confident that nobody has the truth about spiritual matters. So what do we make of Peter’s statement? Was he just speaking to the people of his time and place?

Darrell Bock, in The Gospels and Acts (The Holman Apologetics Commentary on the Bible), tackles the issue of Peter’s intentions:

Since Peter, just like anyone else among the early Christians, could not have known the sheer size of Earth or the number of its people groups and how long it would take to reach the whole world with the gospel, it has been suggested that ‘under heaven’ ought not to be taken to mean that Jesus is the only way people can be saved. Might it just be that Jesus is the only means of salvation among the Jews and the people groups his ministry touched?

Witherington (1998, 194) correctly observes, ‘Peter is no advocate of modern notions of religious pluralism’ (also John 14: 6; 1 Tim 2: 5; Heb 2: 3). The consistent message throughout the NT is that Jesus is the only Savior for humanity. Human ignorance about the size of Earth’s landmass and human population has no bearing on the central facts of humanity’s need for redemption and the one means of redemption that is provided. Of course the exclusiveness claim offends many readers, and they seek to avoid it by noting the primitive geographical understanding of biblical times. Two considerations speak against such an argument.

First, the Roman Empire was like a sponge when it came to religion. Romans accepted all kinds of gods and religious ideas that came from the far corners of their vast empire. A trip to Caesarea Philippi, a locale where Jesus did some of his ministry, shows the presence and awareness of many of these gods. So Peter and the other apostles were well aware of the plurality of religions, and they understood that many of these originated in faraway places they would never visit. They preached the exclusivity of Christ within the context of the religious melting pot that was the Roman Empire, and so the fact that there were other world religions about which they were ignorant does not mitigate their claims about the exclusivity of Christ.

Second, and more importantly, the claim was that Jesus meets an internal need all people everywhere have. Their claim was not that other people did not seek to be pious; they knew that virtually all people are religious. Their claim was instead that Jesus alone can remedy what is wrong with us. The disciples were so committed to this idea and its exclusiveness that they devoted themselves to getting the word out as far and wide as they could. The claim of there being no other such saving name under heaven indicates how comprehensive a solution Jesus is in the apostle’s view.

Bock, in , addresses the fear that people today have of exclusive religious claims:

There is an exclusiveness to Jesus’s work that is not popular today. It is seen in our culture as a blow against religious diversity as well as the cause of great religious and political strife throughout history, especially in European history up to the Enlightenment. But a key point is often missed. It is when religion is imposed that it does damage. Here we see apostles making an appeal and leaving the decision and consequences to individual response. There is no effort to impose the faith, only to inform about it and to stress the responsibility every creature ultimately has to be responsive to the living God.

In addition, the offer of Jesus is made to all without discrimination. Thus the exclusiveness of the benefit is directly related to one’s willingness or unwillingness to be connected to the benefits. The church’s call is to be loyal to God in sharing the message and doing so in such a way that its impact on believers’ lives is evident. The call is not to impose the gospel on others. Some will not welcome such a testimony. They are left to go their own way with its tragic consequences. To others, however, the gospel will supply the sweet savor of real life and will open new vistas to how one can live and have fellowship with God.

Commentary on Acts 3-4 (Peter and John Arrested)

Sometime after Pentecost, Peter and John, who have been living in Jerusalem, walk to the temple around 3 pm for one of the daily prayer times. John Polhill, in vol. 26, Acts, The New American Commentary, observes that it

was also the time of the evening Tamid, one of the two sacrifices held daily in the temple. These had become prescribed times of prayer, and people would come to the temple at the sacrifice times to observe the ceremony and pray. The largest crowds would thus have been found at the times of sacrifice, as Peter and John must have been well aware; for they went to the temple for prayer and for witness.

As they approach one of the massive gates that connect an outer court to an inner court of the temple complex, a crippled man is begging for money. The text informs us that the man has been disabled since birth and we later learn that he is forty years old.

The gate at which the man begs is called the Beautiful Gate in the text. Polhill provides background on the gate:

Josephus spoke of ten gates in the sanctuary. Nine, he said, were overlaid with silver and gold; but the tenth ‘was of Corinthian bronze and far exceeded in value those plated with silver and set in gold.’ So massive was this gate that when it was closed each evening, it ‘could scarcely be moved by twenty men.’ This seems to be the same gate identified in the rabbinic literature as the Nicanor gate.

There is some discrepancy between the sources about the exact location of this gate. Josephus placed it at the far eastern access to the sanctuary, leading from the court of the Gentiles (the outer courtyard) into the court of the women. The rabbinic sources place it at the eastern access to the court of the men of Israel, thus between the court of the women and that of the men. Many scholars see Josephus as giving the correct location, since he was writing from living memory, whereas the rabbinic writings date from a period long after the destruction of the temple. This seems to be the most likely spot for Peter’s encounter with the lame man. He lay at the beautiful gate with its magnificent doors of Corinthian bronze, begging at the entrance to, but still definitely outside, the sanctuary.

When the crippled man asks Peter and John for money, they stop and ask him to look at them. Peter tells the man that they do not have money to give him, but they have something else. Peter heals the man and performs the healing in the name of Jesus Christ of Nazareth. Peter pulls the man up from the ground on his newly strengthened feet, and the man follows Peter and John into the inner court of the temple. Since disabled people are not allowed into the inner court of the temple, the man had never been here before (see Lev 21:17–20; 2 Sam 5:8). Luke reports that he walked, leaped, and praised God. All the people in the temple courts were amazed at the miracle that had just occurred.

We skip now to chapter 4.  Peter and John have been preaching and teaching about the resurrection of Jesus in the inner courts of the temple, and they have attracted a large crowd because of the miraculous healing of the lame beggar.  While they are preaching, some Levite priests, the Levite captain in charge of security in the temple, and some members of the Sadducees confront and arrest them. They leave them in prison overnight because the Sanhedrin is not allowed to convene until daylight. Luke notes that at this point in their ministry five thousand Jewish men have come to believe in Jesus.

Why would the Sadducees arrest Peter and John? Polhill explains that the

Sadducees were clearly the powers behind the arrest of the two. Josephus listed them as one of the three ‘schools of thought’ among the Jews of the first century, along with the Pharisees and Essenes (Ant. 13.171). The origin of their name is disputed but may go back to Zadok, the high priest in Solomon’s day. The Sadducees of the first century represented the ‘conservative’ viewpoint. They rejected the oral traditions of the Pharisees and considered only the written Torah of the Pentateuch as valid. They considered the concepts of demons and angels, immortality and resurrection as innovations, believing in no life beyond this life.

More important than their theology, however, was their political orientation. Coming largely from the landed aristocracy, they were accommodationists with regard to the Roman occupation of Israel. Possessing considerable economic interests, their concern was to make peace with the Romans, preserve the status quo, and thus protect their own holdings. In return the Romans accorded the Sadducees considerable power, invariably appointing the high priest from their ranks, who was the most powerful political figure among the Jews in that day. The prime concern of the Sadducean aristocracy, of whom the high priest was the chief spokesman, was the preservation of order, the avoidance at all costs of any confrontation with the Roman authorities.

But the question remains: how does the preaching of Peter and John threaten peace with the Romans? Polhill continues:

Note the wording in v. 2: not ‘they were proclaiming the resurrection of Jesus’ but ‘they were proclaiming in Jesus the resurrection of the dead.’ The idea of a general resurrection was an apocalyptic concept with all sorts of messianic overtones. Messianic ideas among the Jews of that day meant revolt, overthrow of the foreign overlords, and restoration of the Davidic kingdom. There had been such movements before (cf. 5:36–37), and the Romans had put them down. There would be many more in the future. In fact, the worst fears of the Sadducees were indeed realized when war broke out with the Romans in a.d. 66, with terrible consequences for the Jews. Here, with the large crowds surrounding Peter and John, their fears were aroused. The notes of Peter’s sermon alarmed them: resurrection, Author of life, a new Moses. These were revolutionary ideas. The movement must not spread. It must be nipped in the bud.

The next morning the Sanhedrin gathers together to question Peter and John. They ask them by what power or name they healed the lame beggar. Peter’s response is bold and confident because the Holy Spirit is guiding him, just as Jesus promised (see Matt. 10:19–20; Luke 12:11–12; 21:15).

Rulers of the people and elders, if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed, let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead—by him this man is standing before you well.  This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone.  And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.

Peter proclaims that the name by which the lame beggar was healed is the name of Jesus, the very man they had sent to Pilate for crucifixion. Peter then refers to Psalm 118:22, “The stone that the builders rejected has become the chief cornerstone.” Jesus is the chief cornerstone and the Jewish leadership are the builders. Craig Keener, in The IVP Bible Background Commentary: New Testament, notes that “Peter learned this use of Psalm 118:22, cited here in verse 11, from Jesus; see Luke 20:17.”

Finally, Peter’s speech climaxes with an exclusive claim. Not only was Jesus’ name responsible for the healing of the beggar, but Jesus’ name is the only name by which any person can be saved from the day of judgment.

The Jewish council members are astonished that men with no formal religious education are speaking so openly and boldly about the things of God. Given the fact that the forty-year-old man was clearly healed by Peter and John, the council members are unable to say anything in response.

Their only recourse is to threaten Peter and John if they continue to preach about Jesus. Peter and John, however, respond that given a choice between obeying the Sanhedrin and following God, they must choose to obey God. Given the public nature of the healing miracle, the Sanhedrin cannot hold Peter and John any longer, for they are simply too popular. The council dismisses them.

Is Baptism Essential for Salvation?

In Peter’s Pentecost sermon, Peter tells the assembled crowd, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Some Christians have taken this verse to mean that baptism is essential for salvation. If a person repents, but does not get baptized, they are not saved.

Stanley Toussaint, in The Bible Knowledge Commentary, analyzes three different views biblical scholars have proposed for the command to be baptized in Acts 2.

A problem revolves around the command ‘be baptized’ and its connection with the remainder of 2:38. There are several views: (1) One is that both repentance and baptism result in remission of sins. In this view, baptism is essential for salvation. The problem with this interpretation is that elsewhere in Scripture forgiveness of sins is based on faith alone (John 3:16, 36; Rom. 4:1–17; 11:6; Gal. 3:8–9; Eph. 2:8–9; etc.). Furthermore Peter, the same speaker, later promised forgiveness of sins on the basis of faith alone (Acts 5:31; 10:43; 13:38; 26:18).

(2) A second interpretation translates 2:38, ‘Be baptized … on the basis of the remission of your sins.’ The preposition used here is eis which, with the accusative case, may mean ‘on account of, on the basis of.’ It is used in this way in Matthew 3:11; 12:41; and Mark 1:4. Though it is possible for this construction to mean ‘on the basis of,’ this is not its normal meaning; eis with the accusative case usually describes purpose or direction.

(3) A third view takes the clause and be baptized, every one of you, in the name of Jesus Christ as parenthetical. Several factors support this interpretation: (a) The verb makes a distinction between singular and plural verbs and nouns. The verb ‘repent’ is plural and so is the pronoun ‘your’ in the clause so that your sins may be forgiven (lit., ‘unto the remission of your sins,’ eis aphesin tōn hamartiōn hymōn). Therefore the verb ‘repent’ must go with the purpose of forgiveness of sins. On the other hand the imperative ‘be baptized’ is singular, setting it off from the rest of the sentence. (b) This concept fits with Peter’s proclamation in Acts 10:43 in which the same expression ‘sins may be forgiven’ (aphesin hamartiōn) occurs. There it is granted on the basis of faith alone. (c) In Luke 24:47 and Acts 5:31 the same writer, Luke, indicates that repentance results in remission of sins.

Darrell Bock, in The Gospels and Acts (The Holman Apologetics Commentary on the Bible), also argues that baptism is not essential to salvation:

Despite later controversy about whether one must believe and be baptized in order to be saved, what Peter says here and in his own later epistle shows that the key is the response to God, not the rite per se. This response and its cleansing effect are what the rite signifies, not what the rite accomplishes. The act of baptism portrays a washing and signifies what faith produces, cleansing. Peter explains this in 1 Peter 3: 21: ‘Baptism, which corresponds to this, now saves you (not the removal of the filth of the flesh, but the pledge of a good conscience toward God) through the resurrection of Jesus Christ.’ The rite is not magical but symbolizes what repentance is asking God to do, to give forgiveness (Acts 5: 31; 10: 43; 13: 38; 26: 18). To undertake baptism is to affirm in public what the heart has privately done to come into relationship with God. ‘Baptism is a natural part of the much more important conversion’ and a ‘self-evident expression of conversion’ (Schweizer, TDNT 6: 413– 14). Thus, baptism is the representation of the cleansing that belongs to salvation.

Commentary on Acts 2 (Peter’s First Sermon)

As the crowd of Jews listens to the disciples of Jesus praise God in a dozen different languages, some of the crowd accuse the disciples of being drunk. Peter then stands up, with the eleven, and begins to explain to the crowd what exactly is happening.

Peter calls out to the crowd to listen carefully to what he is about to say. As it is only 9 am, the accusation of drunkenness is nonsensical. Instead, what the crowd is witnessing was predicted long ago by the prophet Joel. Peter then quotes Joel 2:28-32, where God promises that He will pour out His spirit on all of Israel – men, women, sons, daughters, and even slaves. The reason that the disciples of Jesus are miraculously able to speak in foreign languages, proclaiming the glory of God to the assembled crowds in Jerusalem, is because God has poured out the Holy Spirit on them.

Joel’s prophecy indicated that the pouring out of the Spirit would occur before God would bring judgment on the world for her sins. That judgment day is known as the “day of the Lord.” Those who are proclaimed not guilty before God on judgment day would then populate the ensuing messianic kingdom.

Peter is telling the crowd that the pouring out of the Holy Spirit has initiated the “last days.” The clock has started ticking on the “last days.” At the end of the last days, God will come in judgment, and then the messianic kingdom will begin. Joel 2:30-31 (cited in Acts 2:19-20) refers to the future cosmic signs that will manifestly herald the day of the Lord. Pay close attention to Acts 2:21 where Peter, quoting Joel, reminds the crowd that only those who call on the name of the Lord will be saved from God’s judgment and enter the messianic kingdom. More on this later.

Now that Peter has explained that the Holy Spirit has been poured out on Jesus’ disciples, Peter quickly moves to the person of Jesus. First, Peter reminds the crowd that they all witnessed for themselves the public miracles that Jesus performed. These miracles were the evidence that Jesus was commissioned by God.

Jesus was killed by the Jewish leadership, Pilate, and indirectly Herod. The Jews in Jerusalem who shouted for him to be crucified by Pilate were also culpable. It is likely that many of those Jews were standing in the crowd listening to Peter. Jesus’ death was not a surprise to God, but was part of God’s plan all along. What was also part of God’s plan was to raise Jesus from the dead, and that is exactly what He did.

Peter then quotes Psalm 16:8-11, where David is speaking of a person who would not be abandoned to Hades (death) and whose body would not see corruption. It was commonly thought in first century Palestine that David was talking about himself in Psalm 16, but Peter offers a corrective.

Peter argues that David did not escape Hades because his body is still in the tomb where he was buried one thousand years prior. David’s tomb was located in Jerusalem and was well-known by all who lived there. So, Psalm 16 could not be talking about David. Instead, David, when he was prophetically writing Psalm 16, was writing about his descendant, the Messiah, who was promised to David in 2 Samuel 7.

So who did escape Hades? Whose body did not see corruption? Jesus of Nazareth. The disciples of Jesus, Peter argues, were eyewitnesses of his bodily resurrection, so Jesus must be the Messiah whom David wrote about in Psalm 16.

This same Jesus, whom Peter has shown is the promised Messiah, is also Lord. Peter tells the crowd that Jesus ascended into heaven and was exalted to a unique position of power at the right hand of God the Father. Jesus then sent the Holy Spirit, as promised by the Father, to his followers on that very day.

Peter notes that David never ascended to heaven, but instead wrote about someone who would be given all authority by God the Father in Psalm 110:1: “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool.’” The Lord to whom David refers in this Psalm is none other than Jesus of Nazareth. Not only is Jesus Messiah, but Jesus is also Lord.

Psalm 110:1 is the most cited Old Testament verse by New Testament writers. John Polhill, in Acts, vol. 26, The New American Commentary, explains that

Psalm 110:1 was a favorite text for the early church. According to Mark 12:35–37, it was first used of the Messiah by Jesus himself to attack the usual political understanding of a Davidic Messiah. It reappears throughout the New Testament, in 1 Cor 15:25; Heb 1:13; 10:13 and with strong allusions in Rom 8:34; Eph 1:20, 22; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1 Pet 3:22. Originally it may have been an enthronement psalm acknowledging the earthly king as God’s representative. For the early Christians it became the basis for the affirmation that Jesus has been exalted to God’s right hand. For Peter it served as a natural transition from the confession of Jesus as Messiah, the dominant concept to this point, to the ultimate confession that Jesus is Lord.

The climax of Peter’s sermon is verse 36: “Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.” Clinton Arnold writes, in John, Acts: Volume Two (Zondervan Illustrated Bible Backgrounds Commentary): “As Messiah, he is the fulfillment of Israel’s expectations for a descendant of David to come and sit on the throne. As Lord, Jesus is at the right hand of God and is the sovereign.”

Remember that Peter cited Joel, who said that those who call on the name of the Lord would be saved from God’s judgment. All Jews had understood the Lord to be God the Father. Peter has now argued that the Lord, the name to be called upon, is instead Jesus. Jesus has the same authority as God the Father!

Thousands of people in the crowd are shocked into the reality of their guilt before God. They have been a party to the murder of the Lord and Messiah, the one who was sent by God Himself, the One who is God. The crowd asks Peter and apostles what they are to do?

Peter responds with a four-part answer that would be become the basis for all conversions to Christianity: 1) repentance, 2) baptism in the name of Jesus Christ, 3) forgiveness of sins, and 4) receipt of the Spirit. John Polhill warns, however, that we are not to read this four-part answer as a mechanistic pattern:

These four generally form a single complex throughout Luke-Acts. They are the normative ingredients of conversion. There is no set, mechanistic pattern by which the various components come into play, particularly baptism and the receipt of the Spirit. The connection of the Spirit with baptism is depicted in various sequences through Acts. Here the Spirit seems to be promised immediately following or as a concomitant of baptism, whereas in 10:44–48 the coming of the Spirit seems to have preceded water baptism. The Ethiopian eunuch was baptized, but receipt of the Spirit was not mentioned (8:38), though his resulting joy was a gift of the Spirit. Baptism and the gift of the Spirit are separated by some interval of time for the Samaritans (8:12, 17). The disciples of John at Ephesus were rebaptized and immediately received the Spirit (19:5–6). The Spirit cannot be tied down to a set pattern. Clearly, however, both baptism and receipt of the Spirit are normative to the experience of becoming a Christian believer.

Repentance is the critical first step to conversion, for without repentance a person is not saved. Clinton Arnold explains what repentance is:

Repentance (metanoia) involves primarily a radical change in a person’s central affections, convictions, and life direction. It signifies a recognition that one’s life has been oriented around self and sinful pursuits and an embracing of God’s will and priorities. The call to repent is a continuation of Jesus’ own ministry introduced by John the Baptist with his call to repentance (Luke 3:3) and repeatedly urged by Jesus himself in his earthly ministry (Luke 13:3, 5; 24:47).

Peter also adds that this four-fold pattern applies to future generations and to anyone whom God calls from that day forward. As the church spread in the early years, this would even come to include Gentiles. This conversion process was to become universal across time and place.

Luke records that Peter’s sermon included many more words of exhortation, but Luke’s purpose – capturing the highlights of the address – has been accomplished. Peter’s first sermon attracts three thousand souls to Jesus. When Jesus told the disciples they would do greater works than him, this is exactly the kind of thing to which he was referring!

Darrell Bock, in , summarizes the importance of Peter’s Pentecost sermon:

The speech thus shows how God’s activity through Jesus stands at the core of the Christian message. Jesus’s resurrection means far more than merely that there is life after death. It is a vindication of Jesus’s life and mission, a demonstration that Jesus lives and still rules, and a reflection that Jesus is a unique person, sharing the precious presence and glory of God in a unique way. Christ’s death led to Christ’s victory and rule (Fernando 1998: 108–9). The reality of the resurrection transformed the apostles from those who were timid to those who were bold to share Jesus with others. Peter also makes clear that the sin of rejecting God’s unique messenger stands at the base of why Jesus had to die and that forgiveness and the Spirit are what the gospel offers, as the next unit will show. The Spirit’s central place in the promise of God also is highlighted here. The Spirit is the evidence that Jesus is raised and reigns with God. The believer’s changed life is a testimony to Jesus’s current activity in the world and enables the mission. So God works through the Son and gives the Spirit. Undergirding the salvation message is the united work of Father, Son, and Spirit.

Did Luke Write the Book of Acts?

The testimony of the early Christian church is virtually unanimous in ascribing the authorship of Acts to Luke, the companion of Paul and writer of the third Gospel. Some skeptics, however, claim that Luke is probably not the author of Acts because the theology of Paul, as presented in Acts, does not agree with the theology of Paul, as presented in Paul’s own letters. If Luke was Paul’s companion, how could he have so badly misrepresented Paul’s theology?

Darrell Bock, in, presents the skeptical case and then argues why the skeptical case is, in fact, not convincing.

The mismatch is said to involve issues of natural law, Jewish law, Christology, and eschatology (Vielhauer 1966). First, some pit Acts 17 and its openness to seeing God in creation against Romans 1, which seems to imply the revelation of God in creation is only enough to form a basis of our guilt before God. Second, they contrast Luke’s lack of discussion about the role of the cross in salvation with Paul’s emphasis on it. Third, critics say Luke has an adoptionistic Christology, where Jesus becomes Son of God during his earthly life. Fourth, some note how little Luke speaks about the end times, in contrast to Paul who emphasizes it.

Responses to this line of argument are plentiful (Ellis 1974, 45– 47; Bruce 1976; Fitzmyer 1998, 145– 47). First, Romans 1 no less than Acts 17 says creation testifies to God, but the issue is that Romans 1 points out that people (in this case, polytheists) resist this testimony and refuse to glorify God or show him gratitude (Rom 1: 21). The different settings of these two passages are important; Acts 17 represents Paul’s reaching out in an evangelistic setting, asking people to consider God, while in Romans 1 he is concerned with explaining the rejection of God and humanity’s guilt.

Second, Luke does note the cross briefly in two texts (Acts 20: 28; Luke 22: 18– 20). The second text is disputed in terms of textual criticism, but the disputed portion is likely original.

Third, Luke’s Christology is not adoptionistic (Moule 1966, 159– 86; Gathercole 2006). Jesus appears as Son from the very start of Luke (Luke 1: 30– 35).

Fourth, Luke has an end-time theology, as the Acts 3 speech shows.

Finally, the issue of how the law is viewed between Luke-Acts and Paul’s writings is more complex, but the key is to see what Paul himself says, namely that he is a Jew to the Jews and a Greek to the Greeks (1 Cor 9: 19– 23). So his approach varied depending on the circumstance, and this may account for different approaches seen between these bodies of writing.

Bock notes that there are also non-theological differences between Acts and Paul’s letters that are used to argue against Lucan authorship.

“One such challenge to Lucan authorship notes that Paul presents himself as an apostle (e.g., Rom 1: 1), while Luke does not name him in this light (Haenchen 1987, 112– 6). Another says Luke presents Paul as a miracle worker and great orator, whereas Paul does not present himself as either of these things. However, Paul is a miracle worker according to his own material (Rom 15: 18– 19; 1 Cor 5: 4– 5; 2 Cor 4: 7; 12: 9, 12; 1 Thess 1: 5). While he lays no claims to being an orator, his letters are evidence of his rhetorical skills. In addition, Heanchen’s description of Luke’s portrayal of Paul as an orator is exaggerated; Luke has Paul failing to persuade the Athenians (Acts 17), failing to keep Eutychus awake (20: 7– 12), and giving Festus the impression that he has lost his mind (26: 24). Paul’s hesitancy about his own gifts in spots reflects his humility (Eph 3: 1– 9).

Finally, critics claim that the cause of Paul’s persecution differs between Acts and the Pauline epistles. They say that in the book of Acts, Paul is persecuted over the issue of resurrection, while in the Gospel of Luke it is because he rejects the Law. However, this ignores the cause of Paul’s arrest in Acts 20 and also reflects a reductionism that highlights only one key reason from each work. Also, the different emphases may indicate a difference between the point Paul most wanted to stress and the point an interested observer (Luke) most wanted to stress. These differences of emphasis give depth to the portrait of Paul and his ministry and do not indicate a contradiction. In his letters Paul focuses on how Jesus saves through justification by faith, while Luke focuses on who does the saving in Acts. Nonetheless, Luke clearly has Paul speak of salvation through faith in Christ during his Pisidean speech (see Acts 13: 13– 41, esp. vv. 38– 39).

One final issue is the lack of citation of Paul’s letters in Acts. Bruce (1990, 52– 59) argues that Acts was written too close to the time of Paul’s letters for them to have been used, and that the issues about missions that are prevalent in Acts are distinct from the issues treated in Paul’s letters. Two issues that do overlap are circumcision and Paul’s relationship to the community in Jerusalem. These accounts also can be reconciled, especially if one sees Acts 15 taking place after Galatians 2 (Witherington 1998, 88– 97).

So, given these arguments, is there substantial doubt as to Luke’s authorship of Acts? Not in Bocks’ opinion.

In conclusion, the strongest point in the case for Luke being the author of Luke-Acts is the evidence of early church testimony. The issues that arise from a comparison of Luke-Acts to the Pauline letters do not reach the level of overturning this testimony. In fact, explaining how the early church came to mention Luke consistently as the author when other, better-known candidates existed suggests it must have had a strong reason for identifying him as author.

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