The book of Acts is part of the New Testament. It tells the story of the early church. It continues the story that began in the Gospel of Luke. In the New Testament, Acts comes after the four Gospels and before the Letters.
Preview
- Who Wrote the Book of Acts?
- When and Where Was the Book of Acts Written? Who Was It Written For?
- What Is the Story and Message of the Book of Acts?
- What Is the Purpose of the Book of Acts?
Who Wrote the Book of Acts?
The book of Acts does not state clearly who its writer is. Most scholars believe Luke wrote the book of Acts. Early church tradition from the second century says that a traveling companion and fellow worker of the apostle Paul wrote Acts (as well as the Gospel of Luke). Colossians 4:14 calls him “Luke, the beloved physician.“ He is mentioned among Paul’s coworkers (Colossians 4:10–17; see also 2 Timothy 4:11; Philemon 1:24).
Strong evidence for Luke being the author of Acts comes from sections where he writes about Paul's travels using "we" and "us." This shows the writer was there with Paul during these events. Here are examples from Acts:
“During the night, Paul had a vision of a man of Macedonia standing and pleading with him, “Come over to Macedonia and help us.” As soon as Paul had seen the vision, we got ready to leave for Macedonia, concluding that God had called us to preach the gospel to them.” (Acts 16:9–10).
“These men went on ahead and waited for us in Troas...we sailed from Philippi, and five days later we rejoined them in Troas, where we stayed seven days.” (Acts 20:5–6).
“When it was decided that we would sail for Italy” (Acts 27:1).
These “we” sections found in Acts 16:9–18; 20:5–21:18; and 27:1–28:16 sound like a travel narrative or diary written by an eyewitness who joined Paul on his travels:
from Troas to Philippi during Paul's second missionary journey
from Philippi to Miletus during Paul's third missionary journey
from Miletus to Jerusalem
from Caesarea to Rome
The writing style and vocabulary of these sections are similar to the rest of the book. So, it is likely that the author of the travel sections was also the author of the rest of the book.
Two things strongly suggest that Luke was a non-Jewish convert to Christianity:
The skilled writing style and careful use of Greek in the book.
The fact that it is addressed to someone called Theophilus (who might have been an important Roman official).
His regular and frequent use of the Greek Old Testament could mean that he was a gentile (non-Jewish person) who respected Jewish beliefs before he converted to Christianity. People like this were called “God-fearers.”
When and Where Was the Book of Acts Written? Who Was It Written For?
Scholars continue to debate when and where the book of Acts was written. The book itself does not give clear information about this. However, Luke makes it clear who he wrote the book for. In the first verse, he addresses someone named Theophilus. Luke had already written an earlier book to Theophilus about Jesus’s life. This earlier book is what we now call the Gospel of Luke.
In the introduction to that Gospel, Luke clearly states why he wrote and addressed his account to the “most honorable Theophilus” (Luke 1:1–4). It is unclear who Theophilus was. Theophilus means “dear to God” or “lover of God.”
Some people think that Theophilus might represent Christians in general rather than a specific person. However, calling him “most honorable” suggests otherwise. This title was commonly used to show respect. It usually referred to someone with an official position in Roman society (similar to how it was used for Felix in Acts 23:26; 24:2; and for Festus in 26:25). Luke likely wrote his two-volume work for an official in Roman society.
When was Acts written? Some scholars believe it was written in the last quarter of the first century. Luke's Gospel was written first, and Luke based his story of Jesus on eyewitness accounts and other sources (possibly including the Gospel of Mark, which was probably written in the 60s). So, Acts is generally thought to have been written around AD 85.
Those who support this later date argue that the theology in Acts reflects a Christian church that is settling into history and adjusting to the idea that Jesus’s return might be a long way off. This idea makes sense considering the excitement about Jesus’s return that followed the Jewish revolt and the fall of Jerusalem in AD 70. It would have taken time for that excitement to fade.
Other scholars suggest that Acts was written around AD 70 or soon after. From AD 66 to 70, there was a Jewish revolt that ended with the Romans destroying Jerusalem. This revolt hurt the reputation of Judaism, which until then had been legally recognized by the Roman Empire. As a result, Christianity, which had been seen as a Jewish sect, started to be viewed with suspicion.
A close look at Acts shows that Luke may have been trying to defend Christians against accusations of being enemies of Rome. He showed how Roman officials said many times that Christians, and especially Paul, had done nothing wrong and were innocent of any crimes (Acts 16:39; 18:14–17; 19:37; 23:29; 25:25; 26:32). Luke also makes it clear that Paul was allowed to continue his mission. Paul had the full approval of Roman officials in the very center of the capital of the Roman Empire (Acts 28:16–31).
Some scholars suggest an even earlier date for Acts, closer to Paul’s Roman imprisonment in the early 60s. They have two main reasons:
Acts ends abruptly, with Paul still preaching in Rome before his trial had started. This could mean that Luke was writing during this time. If Luke had already written about Paul’s defense before Caesar, he probably would have included it. The sudden ending suggests that Luke might have finished his account before Paul’s trial concluded.
The period that best fits Luke’s defense of Christianity against various accusations is before the start of widespread persecutions under Emperor Nero in AD 64. During this time, Christianity was becoming suspicious but was not yet illegal. An early date fits with the idea that Luke was with Paul during his imprisonment in Rome and wrote his history while waiting for Paul’s trial. It is possible Luke wanted to influence the trial's outcome by presenting a positive view of Christianity and Paul. He wanted to help Paul continue his mission among the gentiles.
What Is the Story and Message of the Book of Acts?
Luke sets his account of how Christianity grew quickly within the history of the Roman Empire and Palestine from AD 30 to 60. Understanding some basic facts about this time period and region will help readers better understand Luke's account.
Early Christianity in Roman Syria
Acts 1–12 describe the early Christian movement in the Roman province of Syria, which included Judea and Samaria. In the first century AD, these regions were typically governed by Roman governors (called procurators) or puppet kings (kings who ruled under Roman control).
Around AD 30, when Jesus died and rose from the dead. At this time, Pontius Pilate was the procurator of Judea and Samaria. He ruled from AD 26 to 36. Herod Antipas was king of Galilee. He ruled from 4 BC to AD 39. Tiberius was the emperor of the Roman Empire. He ruled from AD 14 to 37. The events described in Acts 1–12 happened between AD 30 and 44.
Paul's Conversion and Early Ministry
Saul likely became a follower of Jesus around AD 33 (Acts 9). After Saul’s conversion her returned to his hometown of Tarsus. During this time, the church had peace and grew stronger as more people became believers (Acts 9:31–11:26). We learn from Galatians 1:18–21 that Saul was busy during the next ten years. We also know this because Paul and Silas later visited Christian communities during their second missionary journey (Acts 15:40–41). (After Acts 13:9, the name "Saul" is no longer used.)
In AD 41, Claudius became the emperor of Rome. He made Herod Agrippa I the king of the Jewish people. (Before this, Pontius Pilate had been the governor of the region, but he was removed because he did not lead the area well.) Agrippa I was the grandson of Herod the Great and his Jewish wife, Mariamne. Because his grandmother was Jewish, the Jewish people liked him more than they had liked other rulers from the Herod family.
Agrippa I wanted to become even more popular with the Jewish people and their religious leaders. This desire led him to attack the Christian church in Jerusalem. Acts 12 tells us that he killed James (who was the brother of the apostle John) and put Peter in prison. The account of Agrippa I’s death in Acts 12:20–23 is also recorded by the Jewish historian Josephus, who dates the event to AD 44.
The book of Acts tells us about another important event in the early church. The Christians in Antioch collected food and supplies to help Christians in Judea who were suffering from a severe famine (Acts 11:27–29). This event helps us understand when these things happened.
Luke mentions that a severe famine occurred during the reign of Emperor Claudius from AD 41 to 54 (Acts 11:28). Josephus wrote about this time period in his book Antiquities at the end of the first century. He reported that there was a terrible famine in Palestine between AD 44 and 48. Acts 12:25 indicates that Barnabas and Paul completed their work helping Christians in Judea who were impacted by the famine after Agrippa I died. This suggests that their mission took place around AD 45.
Paul's First Missionary Journey
At this point in Acts, Paul officially begins his mission of sharing the good news about Jesus with the gentiles (Acts 13:1–3). The Roman Empire, which ruled most of the known world at that time, provided three important things that helped Paul travel and teach in many places:
The Romans allowed people to practice their own religions freely.
People throughout the empire spoke the Greek language, which meant Paul could talk with people in many different places.
The Romans had built good roads and established safe sea routes, which made it easier for Paul to travel to many cities.
Paul's first missionary journey took place from AD 46 to 47. Paul and Barnabas traveled through Cyprus, an island province in the northeastern Mediterranean. Then they went into Galatia in Asia Minor. They established churches in several southern Galatian cities: Antioch of Pisidia, Iconium, Lystra, and Derbe. The Black Sea, the Aegean Sea, and the Mediterranean Sea bordered Galatia. These cities were key Roman outposts with diverse populations, including large Jewish communities. Paul began his missionary work in their synagogues, often facing significant opposition (Acts 13–14).
The Jerusalem Council and Paul's Second Missionary Journey
In AD 48, church leaders met in Jerusalem to discuss how Jewish and non-Jewish Christians should live together. This meeting is called the Jerusalem Council (chapter 15). After this, Paul went on his second journey to share the good news about Jesus. He traveled through places he had visited before, including his homeland Cilicia, Galatia, and through Troas on the Aegean coast to Macedonia and down into Achaia, the Greek Peninsula (15:40–18:22). Paul started new churches in the important Macedonian cities of Philippi, Thessalonica, and Beroea.
Paul's stayed in Corinth for about a year and a half. This was likely around AD 51–52. (Acts 18:11). archaeologists found an ancient stone inscription in the ruins of Delphi (a city in central Greece). This inscription tells us that a man named Gallio became the Roman governor of Achaia (the region where Corinth was located) in AD 51.
Acts 18:12–17 tells us that some Jewish people who were against Paul brought him to Gallio for judgment. They probably thought that since Gallio was new to his job as governor, they could convince him to punish Paul. This helps us know that Paul was in Corinth when Gallio first became governor.
Paul's Third Missionary Journey
Luke’s account of Paul’s return to Palestine and the start of his third missionary journey raises an interesting historical question about the followers of John the Baptist (Acts 13:13–19:7). When Paul arrived in the city of Ephesus, he found Apollos there (Acts 18:24–28). Apollos was a Jewish teacher who knew a lot about the Scriptures. He was teaching people about Jesus in the synagogue.
However, Apollos had only received John the Baptist's baptism (the baptism of repentance). After Apollos went to Corinth to help the church Paul had established there, Paul traveled to Ephesus. There, he met several disciples of Jesus who had received John’s baptism of repentance but had not been baptized as Christians.
Luke’s mention of Apollos and those disciples, along with several passages in the Gospels, shows that John the Baptist’s movement did not end when Jesus began his ministry. John continued to baptize until he died (John 3:22–24). Many of his followers continued his work afterward.
Both Apollos and the disciples Paul met in Ephesus likely learned about God through these followers of John.
Later, these people learned more about Jesus and his teachings (what Luke calls "the way of the Lord" in Acts 18:25). However, they did not know about Christian baptism or the Holy Spirit (Acts 19:2–4). This suggests that in the early days of Christianity, different groups of believers had different understandings and practices of the faith.
Paul's Arrest and Trials
At the beginning of Paul’s third missionary journey, he spent three years teaching in Ephesus (Acts 19:1–20:1). He then visited churches he had established on his previous journey (Acts 20:2–12). His third missionary journey ended with his arrest in Jerusalem (Acts 21).
This journey took place in the mid-50s AD, from 53 to 57. Paul’s arrest in Jerusalem and his trial before the provincial governor Felix in Caesarea likely occurred around 57 AD (Acts 23:23–24:23). Felix kept Paul under house arrest for two years, hoping to please the Jewish leaders. After this, Felix was replaced by Porcius Festus, who was governor from AD 59 to 60. Josephus wrote that Felix was removed from his position because he badly handled fights between Jewish and non-Jewish people in Caesarea.
When Festus became the new governor, he was unsure what to do with Paul. The Jewish leaders saw this as a chance to influence him since new governors often wanted to make their people happy (Acts 25:1–9). To protect himself, Paul appealed his case to the highest court in the empire, which was overseen by Caesar himself (Acts 25:10–12).
Festus had a difficult task ahead of him. As governor, he needed to send a detailed report to the emperor explaining the charges against Paul. However, Festus did not fully understand the religious issues in the case (Acts 25:25–27). He decided to ask for help from King Herod Agrippa II, who had come to Caesarea with his sister to welcome Festus as the new governor of Palestine (Acts 25:13).
Herod Agrippa II was an important leader in Palestine from AD 50 to 100. He was the son of Herod Agrippa I and, although he ruled over parts of Palestine, he was also considered Jewish. The emperor had given him the authority to choose the Jewish high priests. Because Agrippa II knew Jewish laws and religious customs, he could better understand why the leaders in Jerusalem were against Paul.
When Paul spoke before Festus and Agrippa, they agreed that Paul was innocent (Acts 26:1–29; 26:31). However, because Paul had already asked to have his case heard by the emperor in Rome, they had to follow the law and send him there (Acts 26:32).
For two years, Paul had a surprising amount of freedom in Rome while waiting for his trial (Acts 28:30). This kind of freedom was common for Roman citizens who had asked to have their case heard by the emperor. The story in Acts ends around AD 61–62, but this was probably not when Paul died.
A few years later, in AD 64, a great fire burned much of Rome. After this fire, the Roman emperor Nero began to hurt and kill many Christians. Paul was likely freed after his case was dismissed since both Festus and King Agrippa had found no fault with him. Later, Paul probably continued his work of sharing the good news about Jesus for a few more years. According to Eusebius (who wrote about church history in the fourth century AD), Paul was eventually killed during Nero's attacks against Christians.
What Is the Purpose of the Book of Acts?
In the beginning (or preface) of his Gospel, Luke told Theophilus (and the audience he represented) that he wanted to provide a clear and accurate account of the beginnings of the Christian movement through the ministry of Jesus of Nazareth (Luke 1:1–4). In Acts, Luke tells how the message about Jesus spread from the land of Palestine all the way to Rome, the capital city of the Roman Empire (Acts 1:1–8).
Defending Christianity
In Acts, Luke tries to defend Christians against false ideas people had about them. There were several wrong beliefs about Christianity when it first began and grew.
One wrong idea was about how Christianity related to Judaism. Many people, including some in the church and Roman officials, thought Christianity was just a small group within Judaism. But Luke showed in his two books that Christianity was meant for all people. His Gospel shows that Jesus came as the Savior for everyone in the world (Luke 2:29–32). In the book of Acts, Luke gives three important examples that show Christianity was not just for Jewish people:
Another problem was that people thought Christianity was just like the many other religious groups in the Roman Empire. These groups had their own special gods and secret ways of worship. People wrongly thought Christians were the same as these other groups. He gives two examples to show this
The early church opposed Simon, who practiced magic (Acts 8).
Paul and Barnabas refused when people tried to worship them as gods in the city of Lystra (Acts 14).
Luke also wanted to show that Christianity was not like the secret religious groups of that time. These groups had special ceremonies that only members could see. Instead, Luke explained that Christianity was based on real events that many people saw. Jesus lived in Palestine, where he did things openly in front of everyone. Both Peter and Paul talked about this in their speeches to people (Acts 2; 10; 13).
Luke wrote his account to show that Christianity was not a threat to the Roman Empire. Some Roman officials thought Christianity caused problems for their government. They had reasons to be suspicious. Jesus, who started the movement, had been killed on a cross by a Roman governor named Pilate. The governor said Jesus was trying to cause trouble against Rome. Also, whenever Christianity spread to new places, there seemed to be arguments and public disturbances.
Luke explained these events carefully in his writings. In his Gospel, he showed that Jesus's trial was unfair. Both Pilate and King Herod Antipas found no real evidence that Jesus had done anything wrong (Luke 23:13–16; Acts 13:28). Throughout the book of Acts, Luke shows Roman officials treating Christians positively:
Sergius Paulus, the Roman governor of Cyprus, welcomed Paul and Barnabas and accepted their message (Acts 13:7–12).
In the city of Philippi, the leading official said he was sorry for wrongly putting Paul and Silas in prison (Acts 16:37–39).
Gallio, the governor of Achaia, declared that Paul had not broken any Roman laws (Acts 18:12–16).
In Ephesus, a city official protected Paul and his friends from an angry crowd (Acts 19:35–39).
A Roman military commander in Jerusalem helped Paul escape from people who wanted to hurt him. The commander wrote to Governor Felix that Paul was innocent (Acts 23:26–29).
Later, when Paul appeared before Governor Felix, Governor Festus, and King Herod Agrippa II, they all agreed: “This man has done nothing worthy of death or imprisonment” (Acts 26:3).
Luke ended his account by describing how Paul was able to teach about Jesus in Rome itself, the capital city of the empire. Paul did this while under guard but with permission from the Roman authorities (Acts 8:30–31).
These instances demonstrate that the unrest surrounding Christianity was more due to Jewish opposition than any threat posed by the movement itself.
The Holy Spirit in the Book of Acts
Luke also focuses on key theological themes. He presents the story of God's plan to save people in three main parts. The first part is about Israel (Luke 1–2). The second part is about Jesus's life. The third part is about the early church, when the good news about Jesus spread from Israel to all nations.
Throughout both books, Luke shows how God works through the Holy Spirit. In his Gospel, Luke presents Jesus as someone filled with the Holy Spirit. The Spirit gave Jesus power for his work (Luke 3:22; 4:1, 14, 18). In the book of Acts, Luke shows how Jesus's followers became a community guided by the Holy Spirit (Acts 1:8; 2:1–8). The work that Jesus started with the Spirit's power continued through the church, also with the Spirit's power.
In Luke's writings, the presence of God’s Spirit is shown as essential for the church's power, integrity, and perseverance. God's presence was essential for several key aspects of the church's life and mission:
The Holy Spirit helped believers tell others about Jesus with confidence (Acts 1:8).
The Holy Spirit also created true community among believers, who shared everything they had (Acts 2:44–47; 4:32–37).
The Holy Spirit gave Peter and others courage to defend their faith (Acts 2–5).
The Holy Spirit gave power to believers to serve others (Acts 6).
The Holy Spirit helped believers overcome their prejudices, as shown when they shared the message about Jesus in Samaria (Acts 8).
The Holy Spirit broke down barriers between different groups of people, as seen in the story of Peter and Cornelius (Acts 10–11).
The Holy Spirit sent believers to tell others about Jesus in different places (Acts 13).
The Resurrection of Jesus in the Book of Acts
Luke makes Jesus's resurrection a central theme in his narrative, using it as a foundation for Christian faith. Luke, like Paul, believed that without Jesus's resurrection, there would be no Christian faith (1 Corinthians 15:12–21). The resurrection showed that God approved of Jesus's life and work, proving that everything Jesus said was true.
Luke’s emphasis on the resurrection is evident from the beginning of Acts. He notes that to replace Judas as an apostle, the new person needed to have seen Jesus alive after his death, just like the other disciples. Throughout the book of Acts, the early church kept telling people about Jesus's resurrection. They explained how God had changed everything by raising Jesus from the dead. Peter talked about this at Pentecost and when he spoke to the Jewish leaders (Acts 2:22–24, 36; 3:14–15; 5:30–31; 10:39–42). Later, Paul also spoke about it when he talked to Felix and Agrippa, who were Roman leaders.
Structure
The book of Acts can be divided into two main parts: chapters 1–12 and 13–28. The first part tells mostly about Peter's work, while the second part focuses on Paul's work.
Acts 1–12 describe the “acts of Peter” where Peter plays the main role in several important events:
Peter leads the selection of Matthias as Judas Iscariot’s replacement (Acts 1).
Peter delivers the sermon at Pentecost, marking the beginning of the church (Acts 2).
Peter interprets the healing of a lame man as a sign of Jesus's role as God's chosen one, the Messiah (Acts 3).
Peter defends the apostles’ teachings before the Jewish council (Acts 4).
Peter leads the apostles in healing people and speaks on their behalf (Acts 5).
Peter confronts Simon the magician, a man who practiced magic in Samaria (Acts 8).
Peter starts sharing the good news with non-Jewish people (gentiles), beginning with a man named Cornelius (Acts 10–11).
Peter is put in prison by King Herod during a time when the king was attacking the church, but God helps Peter escape in an amazing way (Acts 12).
Acts 13–28 describe the “acts of Paul” and focuses on how Paul shared the good news about Jesus with non-Jewish people. This section tells about three main missionary journeys. During each journey, Paul traveled to new places where people had not yet heard about Jesus, and he also strengthened the work that had been done in earlier visits.
The story of Paul's work reaches its most important part with three major events:
Paul is arrested in Jerusalem (Acts 21–22).
Paul is imprisoned in Caesarea (Acts 23–26).
Paul travels by ship to Rome (Acts 27–28).
Thematic Structure
Acts can also be organized based on how the message about Jesus spread to different places. This follows Jesus's words in Acts 1:8: "But you will receive power when the Holy Spirit comes upon you, and you will be My witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” This statement is often called the Great Commission because it gives Jesus's followers their main task.
The book of Acts shows how the followers of Jesus carried out this task in three main stages:
They shared the good news about Jesus with Jewish people (Acts 1–7). They started in Jerusalem. They spread the message to the surrounding area of Judea. They also went north to the region of Galilee
Next, they shared the message in Samaria (Acts 8:1–9:31). This work was done by Philip, Peter, and John.
Finally, they shared the good news with non-Jewish people (Acts 9:32–12:25; Acts 13–28). This began slowly with Peter. It then began happening quickly through Paul's work.