Author, Purpose, and Time of Writing
The book of Acts is authored by Luke, as stated in Acts 1:1. Luke, a physician and companion of Paul (Colossians 4:14), remained with Paul during his final imprisonment (2 Timothy 4:11) and was likely a Gentile. His first account focused on what Jesus did and taught. Luke addressed his writings to Theophilus, meaning "friend of God" (Luke 1:1-4), and the book of Acts picks up where the Gospel of Luke ends.
The purpose of writing Acts is to continue the historical narrative from Luke’s first account, providing a detailed history of the Church's beginnings. The book is believed to have been written in 63 AD, as it does not mention key events like the fall of Jerusalem in 70 AD, the death of Paul in 67–68 AD, or Nero's persecution of Christians in 64 AD. The persecutions described in Acts primarily involve the Jews rather than Gentile authorities.
The Historical Significance of Acts
The historical accuracy of Acts has been hotly debated. Critics like F.C. Baur, a professor of Church History at Tubingen, sought to remove supernatural elements from the New Testament and accused the author of manipulating historical facts. Critics even pushed the writing date to the second century. However, extensive research has vindicated Luke as the author. His historical records in Acts, such as the use of the term "Politarchs" in Thessalonica (Acts 17:6-8), were confirmed through archaeological evidence. Seventeen inscriptions containing the term "Politarchs" have been found, five of which are in Thessalonica, validating Luke's accuracy. Luke’s titles for leaders and provinces have also been proven historically accurate, supporting the early dating of the book.
The Apostles are Instructed to Wait in Jerusalem (Acts 1:1-26)
Luke begins Acts by continuing where his Gospel left off (Acts 1:1-3). The history of the Church starts just before Christ's final ascension. For forty days after His resurrection, Jesus revealed Himself to the Apostles, including His third appearance to them (John 21:14). Jesus opened the disciples' minds (Luke 24:13-31), restored Peter (John 21:15-17), and proved His resurrection by appearing in the flesh (John 20:27; Luke 24:39-42).
Jesus commanded the Apostles to remain in Jerusalem to await the promise of the Father (Acts 1:4-5; John 14:17). The Holy Spirit, who was with the Apostles, would now indwell them, marking a new relationship and the beginning of the Church. The Apostles would be immersed by the Holy Spirit, forming one body in Christ (1 Corinthians 12:12-13), a new creation (2 Corinthians 5:17). There is only one immersion by the Holy Spirit (Ephesians 4:4-6).
The Restoration of the Kingdom to Israel (Acts 1:6-8)
The Apostles questioned Jesus about the restoration of the Kingdom to Israel (Acts 1:6), referring to the Kingdom of the Heavens and the promises of the Messiah. Jesus responded that the timing of the Kingdom's restoration was under the Father’s authority (Acts 1:7). The Apostles were instead tasked with being witnesses of Jesus’ death, burial, and resurrection (Acts 1:8), beginning with the Jews, then the Samaritans, and finally the Gentiles. This witnessing would be through their transformed lives, not just through testimony.
The Importance of Understanding Dispensations
Scripture identifies seven dispensations, two of which are explicitly named (Ephesians 1:10; Ephesians 3:2), while a third is implied (Hebrews 3:5). Dispensations are periods during which God reveals truths about human nature, characterized by:
A Master (always God) (Hebrews 3:6).
A Steward (one per household) (Hebrews 3:5).
A Household (Ephesians 2:19).
Each dispensation ends in judgment, such as:
Expulsion from Eden (Genesis 3:24),
The flood (Genesis 6:17),
Confusion of languages (Genesis 11:7),
The giving of the Law (Exodus 19:8),
The Tribulation (Daniel 9:26),
The Rapture (2 Thessalonians 2:3), and
The destruction of the universe (Revelation 20:9).
When judgment comes, no members of the dispensation's household remain. For example, the dispensation of the Law ended with Christ’s death (John 19:30; Romans 10:4). Similarly, the Rapture will conclude the dispensation of grace, and no additional saints will be added to the Church.
The dispensation of grace, unique and unrevealed in the Old Testament, transitions from the Law. Although judgment for the Law is delayed, it will be fulfilled once the dispensation of grace ends.
