Witnessing Christ Saves You and the World-Acts 1

September 13, 2022 Acts of the Apostles, Sermons

Bible study questions on Acts 1. Can I/we live up to what Acts teaches?
Are you continuing what Jesus BEGAN in you (Ac 1:1)? What did Jesus begin in you?
Once you accept Christ, is that the entire work of God in you? What’s next?
What is the evidence that you have the Holy Spirit (Ac 1:8)? [power—dynamis; witness—martys]

SALVATION [what Jesus began in you] is the central motif in Luke’s theology, both in the Gospel [where it is accomplished] and in Acts [where it is proclaimed]. “Salvation” which means deliverance is 1st seen in the Bible in Israel’s exodus / deliverance from Egypt. But salvation is just the beginning. In Exodus, after the Israelites were delivered [saved] from slavery in Egypt by the grace of God, it was not the end but just the beginning of their journey to the promised land. Likewise in Acts, after Jesus saved us by the grace of God (Eph 2:8-9), it is not the end but just the beginning of our journey that doesn’t end until we leave this world.

Continue what Jesus began in you. Acts explains what the Holy Spirit did and how Christians lived after Jesus’ death, resurrection and ascension. I thought Christianity was “accept Jesus to be saved.” But through the Cross God compelled me to live for Christ and his kingdom all my days (Eph 2:10; 1 Cor 15:10; Ac 20:24). How do I do that (Phil 2:12-13)?

Luke–Acts is a single work with 2 parts. The theology of Acts is the salvation history in the life and story of Jesus that continues in the life and story of the church. The events in Luke-Acts [~ 1/4 of the NT] changed our world forever, as it’s the most significant, most deeply theological period in human history, for without it there’d be no future/no salvation for humanity. Luke the theologian of salvation is essentially an evangelist. His inclusion in Acts of many sermons and addresses, especially by Peter and Paul, not only preach to their original hearers, but also to us who, centuries later, listen to them (Ac 2:39). [24 speeches in Acts making up about 1/3rd of verses {365 out of ~ 1,000}, 8 by Peter (1, 2, 3, 4, 5, 10, 11, 13), 2 by James (15, 21), 1 by Stephen (7), 9 by Paul (13, 14, 17, 20, 22, 23, 24, 26, 28), 4 by non-Christians: Gamaliel (Ac 5:35-39), Ephesus town-clerk (Ac 19:35-40), Tertullus (Ac 24:2-8), Festus (25:14-21, 24-27).]

“Salvation history” is God the Holy Spirit performing His works in human history, which is the redemption of lost, sinful people. In Jesus [birth, life and death], and then in the new Israel/the church, salvation entered the world in a new way. God enters the world 1st in the incarnation (Jn 1:14) and 2nd at the coming of the Holy Spirit (Ac 1:4, 8; 2:1-4), which transformed human history. Temporally and geographically the new salvation expands to include all of sinful humanity [uniting the diverse peoples of earth into a single people, the family of God],

from Jerusalem (Acts 1-7),
to Judea (Acts 8:1-3) and Samaria (Acts 8), to Syria and especially Antioch (Acts 9-11),
to Asia Minor (Acts 13-14), to Macedonia and Achaia (Acts 16-19), and
then to the ends of the earth (Acts 20-28).

Luke the historian, theologian–evangelist. Theologians conscientiously select, arrange and present their material in order to serve their particular pastoral purpose. As a theologian Luke was concerned that his message about Jesus and the early church be based upon reliable history. History serves his theology. For to know theology you must know history, for theology deals with what God is doing within history.

Luke’s theology of salvation is adumbrated/outlined in the “Song of Simeon.”

Salvation has been prepared by God: “your salvation, which you [God] have prepared in the sight of all people” (Lk 2:30-31). It had been planned and promised for centuries [not an afterthought]. In the sermons of Peter, Paul, even Stephen’s defence, Jesus’ death, resurrection, reign and Spirit-gift are all seen as the culmination of centuries of prophetic promise.
Salvation is bestowed by Christ. “For my eyes have seen your salvation” (Lk 2:30) is the baby Jesus whom Simeon held in his arms (Lk 2:28) and who had been born a “Savior” (Lk 2:10). To Luke, Jesus came “to seek and to save the lost” (Lk 19:10), illustrated by his 3 famous parables of human lostness (Luke 15). After his death and resurrection his apostles declared that forgiveness of sins was available to all who would repent and believe in Jesus (Ac 2:38-39; 13:38-39). Indeed, “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Ac 4:12). For God had exalted Jesus to his right hand “as Prince [Leader/Head] and Saviour that he might give repentance and forgiveness of sins…” (Ac 5:31).
Salvation is offered to all peoples, “prepared in the sight [presence] of all nations [the peoples]” (Lk 2:31) is “a light for revelation to the Gentiles, and the glory of your people Israel” (Lk 2:32). Where Matthew and Mark quote from Isaiah 40 in reference to John the Baptist, Luke continues where they stop to include “And all people will see God’s salvation” (Lk 3:6; Isa 40:5). Luke’s Gospel shows Jesus’ compassion for those whom others despise: women, children, the poor, sick, sinful, outcast, Samaritans and Gentiles. In Acts Luke explains how Paul came to turn to the Gentiles, and describes the gospel’s triumphal progress from Jerusalem the capital of Jewry to Rome the capital of the world.

The origins of Christianity. Why did Luke write Luke-Acts? He wrote as a Christian historian, diplomat and theologian–evangelist.

Luke the historian. Luke 1:1-4 is the real preface to Acts and to the Gospel. The ground of Christian faith and assurance were and are based on the events/stories that were:

Accomplished. The historical events. “…things that have been fulfilled among us” (Lk 1:1). These things/events were not random or unexpected, but took place in fulfilment of OT prophecy.
Witnessed and transmitted. Contemporary eyewitnesses. The things fulfilled were “handed down to us by those who from the first were eyewitnesses and servants of the word” (Lk 1:2). The eyewitnesses of the historical Jesus “handed down” to others [the meaning of “tradition“] “from the first,” i.e., the apostles–but not Luke who was an eyewitness only of much that he will record in the 2nd part of Acts as Paul’s friend, doctor and travelling companion.
Investigated. Luke’s own personal research. Although Luke received the “tradition” about Jesus from the apostolic eyewitnesses, he did not accept it uncritically, but had “carefully investigated everything from the beginning” (Lk 1:3a).
Written. The writing came after the events, the eyewitness apostolic tradition and the careful investigation. “Many have undertaken to draw up an account” (Lk 1:1)–undoubtedly includes Mark, and now “it seemed good also to me to write an orderly account” (Lk 1:3b).
Read. Among the readers was Theophilus, “so that you may know the certainty of the things you have been taught” (Lk 1:4).

Prologue (Ac 1:1-2): Luke’s 2 volume master work is on the history of Jesus and the early church. Acts 1 is a 10 day long transition from the ascension of Jesus [a watershed moment] to the coming of the Spirit at Pentecost. Jesus appeared to his followers over a 40 day period (Lk 1:3) before being taken up in a cloud (Ac 1:9). Pentecost [meaning “50 days“] took place 50 days after Passover. Thus, they waited for 10 days until they were “clothed with power from on high” (Lk 24:49). The period of waiting is described in Acts 1.

Luke’s 2–volume work? Vol. 1–the story of Jesus from his birth, sufferings, death, resurrection and ascension. Vol. 2–the story of the church from its birth in Jerusalem, sufferings, persecution to its triumphal conquest of Rome some 30 years later. No. The parallels are not a contrast between Christ and his church, but between 2 stages of the ministry of the same Christ. “…all that Jesus began to do and to teach” (Ac 1:1) was “powerful in word and deed before God and all the people” (Lk 24:19). “All that Jesus began” he continues “to do and to teach” after his ascension, especially through the apostles’ sermons and authenticating “signs and wonders,” which are faithfully recorded by Luke. Thus, Jesus’ ministry on earth, exercised personally and publically, was followed by his ministry from heaven, exercised through his Holy Spirit by his apostles. [The ascension concludes vol. 1 (Lk 24:51) and introduce vol. 2 (Ac 1:9).]

Title. The Acts of the Holy Spirit [{over}emphasizes the divine, overlooks the apostles as the chief characters through whom the Spirit worked]. The Acts of the Apostles [{over}emphasizes the human element]. The Acts of Jesus ruling from heaven. The Acts of the Holy Spirit through his apostles. The most accurate [though cumbersome] title, which does justice to Luke’s own statement (Lk 1:1-2): “The Continuing Words and Deeds of Jesus by his Spirit through his Apostles“!

Jesus is both the historical Jesus who LIVED and the contemporary Jesus who LIVES. Jesus had only just began his ministry with his life [while all other religions regard their founder as having completed their ministry during their lifetime]. Yes, Jesus finished the work of atonement, yet that end was also a beginning. After his resurrection, ascension and gift of the Spirit, Jesus continues his work through his chosen apostles (Jn 17:18; Mt 28:19; Ac 1:8) and subsequently through the church. The Jesus of history began his ministry on earth; the Christ of glory has been active and continues it through his Spirit ever since “to the very end of the age” (Mt 28:20).

How Jesus made provision for the continuance of his ministry (Ac 1:3-6). The ascension was a watershed [turning point] moment between the 2 phases—earthly and heavenly–of the ministry of Jesus. But before “the day he was taken up to heaven” (Ac 1:2a), he gave “instructions through the Holy Spirit to the apostles he had chosen” (Ac 1:2b). Before ending his personal ministry on earth, Jesus deliberately made provision for its continuace, still on earth (through the apostles) but from heaven (through the Holy Spirit). Luke outlines 4 stages/the 4-fold equipment of the apostles of Christ.

Jesus chose them (Ac 1:2, 24; Lk 6:13; Jn 6:70), as the Risen Christ subsequently chose Paul (Ac 9:15; 22:14-15).
Jesus showed himself to them, giving “many convincing proofs that he was alive…over a period of 40 days” (Ac 1:3).
Jesus commanded/commissioned them (Ac 1:4), likely with the great commission (Lk 24:47; Ac 1:8). Apoltolos was an envoy, delegate or ambassador, sent out with a message and carrying the authority of the sender. Jesus sent them out to preach and teach in his name.
Jesus promised them the Holy Spirit (Ac 1:5, 4b; Joel 2:28; Isa 32:15; Eze 36:27).

Waiting for Pentecost (1 6:-26). The now-exalted Lord Jesus performed the last work of his saving career (until his coming again) by pouring out the Holy Spirit on his waiting people. Just as the Spirit came upon Jesus to equip him for his public ministry (Lk 3:21-22; 4:14, 18), so now the Spirit would come upon his people to equip them for theirs. The Spirit was not just for their salvation achieved by Jesus’ death and resurrection, but would impel them to proclaim the good news of salvation. Salvation is given to be shared.

40 days between the ressurrection and ascension (Ac 1:3) + 10 more days between ascension and Pentacost = 50 days of [not inactive] waiting. For emphasis Luke repeats Jesus’ instructions (Lk 24:49; Ac 1:4). Luke records 4 important events, which are the constitutive elements of the Christian mission, namely the mandate to witness, the ascended Lord who directs the mission from heaven, the centrality of the apostles in this task, and the coming of the Spirit to empower them. Only when these 4 elements were in place could the mission begin.

They received their commission (Ac 1:6-8).
They saw Christ go into heaven (Ac 1:9-12).
They persevered together in prayer for the Spirit to come (Ac 1:13-14).
They replaced Judas with Matthias as the 12th apostle (Ac 1:21-26).

Jesus’ 2 main topics of teaching between his resurrection and ascension were “the kingdom of God” (Ac 1:3) and the Holy Spirit (Ac 1:4-5), and relating them to each other as the prophets had often associated them (Isa 32:15; 35:6; 43:19; 44:3; Eze 11:19; 36:26-27; 37:11; 39:29; Joel 2:28-29).

The disciples misunderstood both the nature of the kingdom and the relation between the kingdom and the Spirit (Ac 1:6), which must have filled Jesus with dismay. Calvin says, “there are as many errors in this question as words.” The verb (restore), noun (Israel) and adverb[ial phrase] (at this time) of their sentence betray doctrinal confusion about the kingdom:

they expected a political and territorial kingdom (restore);
they were expecting a national kingdom (Israel);
they were expecting its immediate establishment (at this time).

Jesus corrected their mistaken notions of the kingdom’s nature, extent and arrival.

Nature. The kingdom of God is spiritual in character (transforming one’s lives and values). A “kingdom” is a territorial place located on a map. But the kingdom of God is not territorial. It’s not found on any map. The apostles confused the kingdom of God with the kingdom of Israel, like the Emmaus couple who had become disillusioned because of the cross (Lk 23:51). But though the spostles’ hope was rekindled by the resurrection, they’re still dreaming of political dominion, of re-establishing the monarchy, of Israel’s liberation from the colonial yoke of Rome.
- Jesus’ reply to their question about the kingdom reverts to the Holy Spirit, who will come upon them and give them power to be his witnesses (Ac 1:8). The exercise of power is inherent in the concept of a kingdom. But power in God’s kingdom is different from power in human kingdoms. The difference is the Holy Spirit. It is spread by witnesses, not by soldiers, through a gospel of peace, not a declaration of war, by the work of the Spirit, not by force of arms, political intrigue, or revolutionary violence. But beware the opposite extreme of super-spiritualizing it, as though God’s rule operates only in heaven and not on earth. It must NOT be identified with any political ideology though it has radical political and social implications.
Extent. The kingdom of God is international (Gentiles and Jews). Like them, we cherish narrow, nationalistic aspirations. We love and care more for “our own kind” than others. Jesus broadened their horizons. The Holy Spirit would empower them to be his witnesses beginning right where they were–Jerusalem, where Jesus was condemned and crucified, and continue in the immediate regions of Judea, and radiate first to despised Samarai, and then far beyond Palestine to Gentile nations, extending to the ends of the earth (Ac 1:8). [Acts 1:8 is a kind of “Table of Contents” for the book:
1. Acts 1-7: Jerusalem,
2. Acts 8-12: Judea and Samaria [disciples “scattered throughout Judea and Samaria” (Ac 8:1), evangelization of a Samarian city by Philip (Ac 8:5-24)], Syria and especially Antioch (Acts 9-11) [9: Paul’s conversion].
3. Acts 13-28: to the ends of the earth. Paul’s missionary expeditions to Rome. Christ’s kingdom, while not incompatible with patriotism, tolerates no narrow nationalisms. Jesus rules in an internationality where race, rank, nation and sex are no barriers to fellowship (Rev 7:9).
Arrival. The kingdom of God is gradual in its expansion (beginning at once in Jerusalem, and then growing / expanding to the end of both time and earthly space). During Jesus’ public ministry the expecation was that “the kingdom of God was going to appear at once” (Lk 19:11). Jesus’ response to “at this time” (Ac 1:6) was 2-fold.
1. “it is not for you to know the times [chronoi] or dates [kairoi] the Father has set by his own authority” (Ac 1:7). The “secret things” belong to God, not for you to pry and to be content about the “revealed things” (Dt 29:29).
2. what they should know was that they would “receive power” to be his witnesses (Ac 1:8) between the Spirit‘s coming and the Son‘s coming again. Between Pentecost and the Parousia would be filled with the world-wide mission of the church in the power of the Spirit–through them. Christ followers are to both announce what he had achieved at his 1st coming, and to summon people to repent and believe in prepoaration for his 2nd coming. They are to be his “witnesses…to the ends of the earth” (Ac 1:8).

Jesus gives clear direction to the disciples’ and to us today. But before the Spirit could come, the Son must go (1:9-12).

Looking into the sky (Ac 1:9-12). What is the value of the ascension story? It hinges on what “the 2 men dressed in white” said (Ac 1:10). Who were they? Their shining dress and authoritative tone indicates that they’re angels. Luke records the ministry of angels at crucial moments: Jesus’ birth (Lk 1:26; 2:9-10, 13-15), at Gethsemane to strengthen Jesus (Lk 22:43), proclaiming his resurrection to the women (Lk 24:4, 23) and now to interpret his ascension. They asked the apostles a searching question and made an assertive statement (Ac 1:11). The phrase “into the sky” and “into heaven” is repeated 4 times in 2 verses (Lk 1:10-11), which imply reproof to not be sky gazers. What’s their point?

Jesus will come again (Ac 1:11b). Gazing into the sky won’t bring Jesus back. “This same Jesus” means his coming will be personal and that the Eternal Son still possess his glorified human nature and body. “In the same way” means that his coming will be visible and glorious. They saw him go; they’ll see him come (Lk 21:27). Yet there’ll be differences between his going and his coming.
1. Though it will be personal, his coming will not be private with only 11 apostles seeing him go, for “every eye will see him” (Rev 1:7).
2. Though he returned alone, millions of holy ones–both human and angelic–will form his retinue/entourage (Lk 9:26; 1 Th 4:14; 2 Th 1:7).
3. And in place of a localized coming, it will be “like the lightning, which flashes and lights up the sky from one end to the other” (Lk 17:24).
Be Jesus’ witnesses (Ac 1:8) until he comes. Keep witnessing, for that was their mandate. Don’t be preoccupied with [gazing into] the sky, but focus on the earth. They’re to be witnesses not stargazers. Their vision shouldn’t be upwards in nostalgia to the heavens which received Jesus, but outwards in compassion to the lost world which needed him. Our God–given mission should not be distracted by curiosity about heaven, speculation about prophetic fulfilment, or an obsession with “times and dates” (Ac 1:7). Jesus will come personally, visibly, gloriously. Meanwhile we have work to do in the power of the Spirit. Understand this non-negotiable order of events in the divine program. [Between 1 and 4 stretches a period of unknown leanth which is to be filled with the church’s world-wide, Spirit-empowered witness to him. Hear “You have seen him go. You will see him come.” But between the going and coming there must be another: The Spirit must come, and you must go–into the world for Christ.]
1. Jesus returned to heaven(Ascension).
2. The Holy Spirit came (Pentecost).
3. The church goes out to witness (Mission).
4. Jesus will come back (Parousia).

2 opposite errors/visions.

Too earthly. Hoping for political power [earthly preoccupation–restoration of the kingdom to Israel (Ac 1:6)]; dreaming of establishing Utopia on earth [politicist].
Too heavenly. Gazing up to the sky [heavenly preoccupation]; dreaming of heavenly bliss [pietist].

The Twelve are reconstituted: Judas replaced with Matthias as an apostle (1:12-26).

Praying and waiting (Ac 1:12-14). Told to wait in Jerusalem (Ac 1:4), the disciples obeyed and returned “from the hill called the Mount of Olives, a Sabbath day’s walk from the city” (Ac 1:12)–the distance a Jew was allowed to walk on the Sabbath, traditionally about 3/4 or 5/8 of a mile. The Mount of Olives is the site for Gethsemane as well as the ascension just across the Kidron Valley from Jerusalem. It was where Jesus and his disciples had stayed during passion week.

They obeyed (Ac 1:12, 4).
They were together/united (Ac 1:13-14).
They were praying (Ac 1:14; 2:42; 4:24, 31).

“In those days” (Ac 1:15) is a transition to a new section (Ac 6:1; 11:27; Lk 2:1). “Peter stood up” assuming his leadership role in the early chapters of Acts. In view of Peter’s denial of Christ, Jesus appeared to him personally and restored him (1 Cor 15:5; Lk 24:34; Jn 21:15-17).

The first time Peter quoted Scripture (Ac 1:20). “The Scripture had to be fulfilled” (Ac 1:16) is the idea of divine necessity. Peter is referring to the plan of God set forth in the Holy Scriptures, which must be fulfilled. It is not some hidden inscrutable design of a deity, but about the revealed will of God. In Luke-Acts 2 particular events are emphasized as occurring within the plan of God: the crucifixion and the mission to the Gentiles. Here Peter is using Scripture to explain the surprising outcome of Judas’ life (Ac 1:17-19) and the divine justification for his replacement (Ac 1:20).

The story of Judas shows that though he was chosen by Jesus and though he ministered as one of the Twelve, it in no way guaranteed his eternal salvation.

They needed to make a decision (1:21-26).

The filling up of the Twelve. The role of the Twelve is as witnesses about the risen Jesus to Israel (Ac 2:14), and at the eschaton as Israel’s judges. Though the place left vacant by Judas has been filled by Matthias, the place left vacant by Jesus has not yet been filled by the Spirit.

References:

Witherington III, Ben. The Acts of the Apostles. A Socio-Rhetorical Commentary. 1998.
Stott, John. The Message of Acts. 1990.
Peterson, David G. The Acts of the Apostles. The Pillar NT commentary. 2009.
Osborne, Grant. Acts. Verse by Verse. 2019.
Marshall, I. Howard. Acts. Tyndale NT commentaries (TNTC). 1980.
Guzik, David. Jesus ascends to heaven, a new apostle chosen (Acts 1).
Barclay, William. The Acts of the Apostles. The Daily Study Bible Series. 1976.
Fernando, Ajith. The Message of Jesus in Action. 2010.

Witness to Jerusalem (1:1-8:3). Preliminary event to the world mission.

Prologue and the anticipation of the church (1:1-26).
- A new end and a new beginning (1:1-11). Promised power.
  - Prologue (1:1-2).
  - The commissioning of the apostles (1:3-8).
  - The ascension of Jesus (1:9-11). The glory of departure and the glory of return.
- Reconstituting the Twelve (1:12-26). The rhetoric of replacement.
  - The 10 days in the upper room (1:12-14). The centrality of prayer.
  - The end of Judas (1:15-20). The fate of the traitor.
  - The replacement of Judas with Matthias (1:21-26). The qualifications of an apostle.
The founding of the church (2:1-47). Pentecost and the coming of the Spirit. The medium, the message, and the manifestations.
- Power at Pentecost (2:1-13). The breadth of God.
  - The setting: Pentecost in Jerusalem (2:1).
  - The descent of the Spirit (2:2-4).
  - The reaction of the crowds (2:5-13).
- Preaching at Pentecost (2:14-41). Peter’s sermon. The first Christian preaching.
  - Introduction (2:14-15).
  - The fulfillment of Joel (2:16-21; Joel 2:28-32).
  - The basis: the death and resurrection of Jesus (2:22-36).
    - Introduction: Jesus of Nazareth (2:22).
    - The death and resurrection and Jewish guilt (2:23-24).
    - OT prophecies fulfilled (2:25-35).
    - Conclusion: Lord and Messiah (2:36).
  - Call to repentance (2:37-41).
- The people of Pentecost (2:42-47). Life in the Jewish Christian church.
  - 4 pillars of the church (2:42).
  - Results in the life of the church (2:43-47).
The growth of the church (3:1-8:3).

Judea and Samaria (8:4-12:25)

The gospel to the Samaritans (8:4-25).
The conversion of a Gentile (8:26-40).
The conversion of Saul (9:1-31).
The gospel to Judea (9:32-43).
The gospel to the Gentiles (10:1-11:30).
The persecution by Herod (12:1-25).

To the end of the earth (13:1-28:31)

Paul’s 1st missionary journey (13:1-14:28). The door for the Gentiles open.
The Jerusalem council (15:1-35).
Paul’s 2nd missionary journey (15:36-18:22).
Paul’s 3rd missionary journey (18:23-21:16).
Paul’s Jerusalem and Caesarean trials (21:17-26:32).
Paul’s journey to Rome (27:1-28:31).

Deliverance from slavery in the Exodus is a type of the greater deliverance / exodus achieved by Jesus on the cross, a liberation that is eternal in nature and effect.

Benjamin Toh

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