Acts 1
The Beginnings
Jesusā farewell statement to his disciples and his commissioning narrated by Luke seem to imply the intention to display the empowered witness starting from Jerusalem. Though the gospel was destined also for the Gentiles, it had to be announced to the Jews first. Hence, Jesus, while staying with his disciples, ordered them not to depart from Jerusalem. Lukeās Gospel depicts the development of Jesusā ministry, which starts from Galilee (Luke 4ā9) then to Judea and Samaria (10ā19) and culminates in his crucifixion in Jerusalem (20ā24); the account of the missions under the power of the Holy Spirit reveals that the spread of the gospel following Jesusā resurrection was to progress in a different manner: 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 (Acts 1:8). Acts 1ā5 are concerned with the disciplesā ministry to the Jews in Jerusalem. The next four chapters, Acts 6ā9, report on their ministry in Judea and Samaria. From this geographical development, one already sees the fulfillment of the ministry envisioned by Jesus in Acts 1:8. As Luke elaborates in the subsequent chapters, we are introduced to the impact of the gospel beyond the horizons of the regionāin Syria, Asia Minor, and Europe. However, the first followers of Jesus and those who had first received and believed in the witness of the apostles were the Jews, especially those who held an eschatological and messianic faith.
It may be of paramount importance to outline the setting and political situation of the time of Jesusā life and ministry. History informs us that Jesus grew, ministered, died, and resurrected during the tumultuous time of Roman control over Palestine. This was during the reign of King Herod the Great, his son Herod Antipas, and others according to their rise to the throne. Several factors resulting from this unpredictable political setting made the Jews uneasy about various aspects of their social and religious lives. On the one hand, their discomfort was due to the rough rule of the Roman imperial despots who had little regard for the Jewish national sentiment. On the other hand, Greek influence probably rendered the maintenance of purity of the Jewish race, religion, and cultural practices almost impossible. In addition, the vulgar language spoken then was not purely and consistently Hebrew even among Jews themselves. Such was the social environment in which the apostles were to witness. The good news of the resurrected Jesus would eventually cut across the entire region and through those cultural differences. It had to penetrate the diversity of social, religious, and political strands. As we will see later, the witnessing of the apostles aimed not only at announcing personal salvation of those who would believe in Christ but also at bringing a thorough social transformation at the same. The purpose of the Lord, communicated in his commissioning instruction, was therefore a new era for Jews, Samaritans, and even Gentiles to become a unified humanity by faith.
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The first two verses, dubbed the āprologue,ā or the first five, considered as the āintroduction,ā are eloquent about many things that display how Acts is a continued narrative of the story that started with the former book (logos). Whether we consider these verses a prologue or introduction, the truth is that their double role of being prefatory and resumptive remains evident. Luke prefaces the acts of the apostles (Acts 1:2) as a second episode of āthe things that have been accomplished among usā (Luke 1:1) not by Jesus himself this time but by his apostles. The verses are at the same time a summary because they are a concise recapitulation of the episode concerning what Jesus had accomplished while he was with them during his earthly ministry and after his resurrection. The question on how Jesusā ministry impacted his contemporaries finds its answer in his witness by word and deeds. The same sort of ministry is implied in the commission statement in which he promised power to the disciples that would qualify them as witnesses. This implication will be discussed further in detail later in this section.
Many scholars agree on the possibility that Lukeās prefacing formula within his prologue or introduction is not his own invention. Several other contemporary works used a similar prefacing formula. The Greek writer Herodotus, known as the āfather of history,ā Thucydides, the first Greek scientific historian, and Flavius Josephus, a first-century Romano-Jewish historian, are just a few of those who used this formula; despite the lengthy period that separated their respective generations, they all contributed toward a convention found in Greek historical writers. Though the writer of Acts may not have regarded these writers as his role models, a certain sustained tradition can be however seen, at least in the prefacing wording. Nonetheless, the idea of writing in sequences is unique to Luke; even if Luke follows the existing convention in addressing his work to a named reader, the intended readers would also be able to identify with Theophilus, who needed a clarification of Jesusā words and deeds. While Lukeās writings reflect certain characteristics of his contemporaries, he still remains unique by the fact that his writings show particularities in many senses.
In Acts 1:1ā8, Luke focuses on Jesus Christ instructing and commissioning his disciples. Essentially two things matter for the resurrected Jesus during a particularly important period (post-resurrection and pre-ascension) of his earthly works:
1. Enhancing his followersā faith as a way of establishing strategies for his Kingdom manifestation
2. Defining the mission of the Kingdom messengers
The first two verses (1ā2) set a refreshing background of Jesusā earthly ministry episode: all that Jesus began both to do and teach until the day in which he was taken up, after he through the Holy Spirit had given instructions to the apostles whom he had chosen. Luke then connects this past episode to the next, the post-resurrection one. Here, three facts in 1:1ā3 combined historically and spiritually display irrevocable prerequisites that the disciples would possess; these would be essential for them to be qualified as witnesses of the messianic Kingdom. During this time, therefore, Jesus would address serious questions of the ministry that he had to continue in absentia.
For the disciples to be witnesses with a firm faith that they would live by or die for, they first needed Jesus to present himself to them alive after his sufferings by many convincing proofs (Acts 1:3). Jesusā arrest, prosecution, co...