By Nick Bibile
Although the author does not explicitly mention his name, we know with strong certainty that the book of Acts was written by Luke. In the Gospel of Luke, he wrote an eyewitness account of the life and ministry of Christ concerning the Kingdom of God, addressed to Theophilus (Luke 1:1–3). Theophilus, whose name means “lover of God,” is mentioned again in Luke’s second volume, the book of Acts (Acts 1:1–3).
Luke refers to Theophilus as “most excellent,” a title often used for a person of rank, possibly a Roman official.
Luke was a Gentile. Eusebius of Caesarea (263–339 AD), bishop of Caesarea, stated that Luke was a native of Antioch. Some scholars believe he may have been from Philippi. It is likely that Luke was converted in Antioch during the ministry of Barnabas and Paul the Apostle.
Luke was a physician, a fellow worker of Paul, and one of his traveling companions.
Colossians
4:14
“Luke
the beloved physician greets you, as does Demas.”
Philemon
1:23–24
“Epaphras,
my fellow prisoner in Christ Jesus, sends greetings to you, and so do
Mark, Aristarchus, Demas, and Luke, my fellow workers.”
Some traditions suggest that Luke was close to Mary, the mother of Jesus, and that he died at the age of 84 in Bithynia, a province of Asia Minor.
The book of Acts closes with Paul under house arrest in Rome for two years.
Acts 28:30–31
“He
lived there two whole years at his own expense, and welcomed all who
came to him, proclaiming the kingdom of God and teaching about the
Lord Jesus Christ with all boldness and without hindrance.”
Paul was martyred in Rome around AD 66, about four years before the destruction of Jerusalem in AD 70. Since Acts does not record Paul’s death, it is likely that the book was written before AD 66.
Most scholars agree that Acts was written after Paul arrived in Rome but before his martyrdom.
Earlier, the book of Acts was sometimes called The Gospel of the Holy Spirit or The Gospel of the Resurrection, before becoming commonly known as The Acts of the Apostles.
Yet among the apostles, the focus is mainly on Peter and Paul. John is mentioned only a few times, and James the son of Zebedee is mentioned primarily in connection with his execution.
Luke was both a historian and a theologian. Acts is not merely a historical narrative—it is filled with theology embedded within history. It also serves as the historical framework for understanding the Epistles.
In Acts we see:
The ascension of Jesus
The necessity of waiting for the Holy Spirit
The apostolic witness
The expansion of the Kingdom of God
The fulfillment of Old Testament promises in Christ
The risen Lord Himself explained the Old Testament in light of the New Testament.
Luke 24:44–49 teaches that everything written in the Law, Prophets, and Psalms concerning Christ must be fulfilled, and that repentance and forgiveness of sins must be preached to all nations.
Luke 24:50–53 records that Jesus led His disciples to Bethany, blessed them, and was carried up into heaven.
Acts 1:6–11 gives greater detail. The disciples asked whether Jesus would restore the kingdom to Israel. Instead, Jesus redirected them to their mission:
Acts 1:8
“But
you will receive power when the Holy Spirit has come upon you, and
you will be my witnesses in Jerusalem and in all Judea and Samaria,
and to the end of the earth.”
This is the key verse of the entire book of Acts.
Acts 1:8 provides the outline:
The church in Jerusalem
The church in Judea and Samaria
The gospel reaching Rome and the known world
Compare this with:
Colossians
1:5–6
“…the
gospel… has come to you, as indeed in the whole world it is bearing
fruit and growing…”
In Acts 1:15, about 120 believers were gathered in the upper room. However, special attention is given to the apostles in verses 13–14.
Only eleven apostles remained because Judas Iscariot had died.
Peter explains the qualifications for replacing Judas:
Acts 1:21–22
An
apostle had to be:
Someone who had accompanied Jesus during His earthly ministry
A disciple from the beginning, starting from John’s baptism
A witness of Christ’s resurrection
In addition, an apostle must be chosen by Christ Himself.
Two men were proposed:
Acts 1:23
“Joseph
called Barsabbas… and Matthias.”
They prayed:
Acts 1:24
“You,
Lord, who know the hearts of all, show which one of these two you
have chosen…”
Then they cast lots, and Matthias was chosen.
This reflects cooperation between human responsibility and divine sovereignty.
Because Scripture says:
Proverbs 16:33
“The
lot is cast into the lap, but its every decision is from the Lord.”
I believe it was.
After Pentecost, we never again see the church making decisions by casting lots. Once the Holy Spirit was poured out, such a method was no longer necessary.
Also, Matthias is never mentioned again, while Paul becomes the major apostolic figure in Acts.
This strongly suggests that Paul—not Matthias—was God’s appointed replacement in the broader apostolic mission.
Paul did not follow Jesus during His earthly ministry, yet the risen Christ personally called him.
Acts 9:17–18 records how Ananias of Damascus baptized Paul after the Lord appeared to him.
Paul also writes in 1 Corinthians 15 that Christ appeared to him.
Paul was uniquely appointed by Christ as the apostle to the Gentiles. This was an extraordinary event in redemptive history and should not be treated as the ordinary pattern for ministry today.
The word Pentecost means “fiftieth.”
It occurred on the fiftieth day after Passover and was also called:
The Feast of Weeks
The Feast of Harvest
It marked the beginning of the harvest season.
On the Day of Pentecost, fifty days after Christ’s resurrection, the Holy Spirit was poured out upon the disciples.
This marks:
the fulfillment of God’s redemptive promise
the beginning of the New Covenant church
the harvest of souls through gospel preaching
Under Peter’s sermon, thousands were converted in Jerusalem (Acts 2).
Acts 2:1–4 records the coming of the Spirit with:
a mighty rushing wind
tongues as of fire
speaking in other languages
This event must be understood historically and redemptively.
Pentecost was not merely a personal spiritual experience—it was a once-for-all event in salvation history, like the death and resurrection of Christ.
Peter and the disciples were already believers in Christ before Pentecost.
However, they were brought into union with Christ as members of His body through the baptism of the Holy Spirit at Pentecost.
1 Corinthians
12:13
“For
in one Spirit we were all baptized into one body…”
Romans 8:9
“Anyone
who does not have the Spirit of Christ does not belong to him.”
Before Pentecost, they were believers of Christ. After Pentecost, they were believers in Christ in the full New Covenant sense.
This distinction is crucial.
They believed the gospel through Philip’s preaching, but the Holy Spirit came when Peter and John arrived and prayed for them.
Cornelius was a devout man, but while Peter preached, the Holy Spirit fell upon him and his household.
They also received the Holy Spirit in an extraordinary way.
These were transitional events in redemptive history.
It is incorrect to pray for “a new Pentecost.”
Pentecost was a once-for-all historical event, just like Christ’s atoning death.
To pray for a new Pentecost would be like praying for a new crucifixion.
Today, people become Christians through:
repentance
faith in Christ
receiving the indwelling Holy Spirit
Acts 2:38
“Repent
and be baptized… and you will receive the gift of the Holy Spirit.”
This is how Lydia and the Philippian jailer were converted.
2 Corinthians
5:17
“If
anyone is in Christ, he is a new creation…”
Luke records that his first book (the Gospel of Luke) focused on what Jesus began to do and teach.
Acts continues that work through the apostles.
Acts 2:42
“They
devoted themselves to the apostles’ teaching…”
There is no contradiction between Jesus’ teaching and the apostles’ teaching.
Jesus taught the apostles, and the apostles faithfully taught the church.
John 14:26
“The
Holy Spirit… will teach you all things and bring to your
remembrance all that I have said to you.”
The apostles were custodians of Christ’s doctrine.
There are three major stages of missionary outreach in Acts:
To the Jews
To the Samaritans
To the Gentiles
The apostles were present in all three stages.
Peter is central in each:
Pentecost in Jerusalem
Samaria with John
Cornelius’ house among the Gentiles
This shows apostolic authority in the expansion of the church.
Philip first preached to the Samaritans.
This was not Philip the apostle, but Philip the evangelist.
The Samaritans believed the gospel, but Peter and John were sent from Jerusalem.
Why?
Because the visible unity of the church required apostolic presence during this major covenant transition.
The Holy Spirit was not given because of the apostles themselves, but in connection with their God-appointed authority.
Acts contains 28 chapters.
Paul’s conversion is recorded three times:
Acts 9 (Luke’s historical account)
Acts 22 (Paul’s testimony)
Acts 26 (Paul before Agrippa)
Paul’s first missionary journey begins in Acts 13.
From that point onward, Paul becomes the dominant figure in Acts, with nearly half the book devoted to his missionary work and gospel expansion among the Gentiles.
This demonstrates the movement of the gospel from Jerusalem to Rome—from the Jews to the nations.