History of The Church – An Overview of The Book of Acts
by Jim Laws

    There have been many books written on church history, but none compares to God's divine book, the book of Acts. It includes such valuable material regarding God and his people that it has to be the greatest book on the subject of the history of the church that we have. One really cannot understand New Testament Christianity properly without it; we can never get too much of it. This does not mean that Acts is exhaustive in its treatment of every event and detail that took place. However, the details presented are sufficient to accomplish the purpose the Holy Spirit had in revealing the book: that purpose being to teach man of the beginning and growth of the church.

    At the very outset the reader sees that a close relationship exists between Acts and the book of Luke. It is certainly true that Luke is the writer of both, however, in addition to this, one will find that there are a number of other elements, which show a close relationship. For instance, the opening statement Luke gives the book serves as a good purpose statement and links the two books together, "The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach" (Acts 1:1, see also Luke 1:3). Luke tells his readers what Jesus did while here on earth, then in Acts he continues to tell them what Jesus did through the Holy Spirit, through the Apostles, and through the church. Acts becomes a type of sequel to the mighty acts of God found for us in the four accounts of the life of the Lord. The close relationship between the two books may be seen again, when one considers the fact that Luke ends with the ascension of Jesus, while Acts begins with the ascension scenes of the Lord. Luke reveals the Lords instructions to the apostles that "repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem" (Luke 24:47). In addition to this, Jesus tells them that they are to tarry in Jerusalem until they receive power from on high (v. 49). As the book of Acts opens, we see the apostles doing as they have been instructed. It can be seen, then, that in the book of Acts Luke is continuing the story for the reader and he is explaining how the great commission of Jesus Christ (Matt. 28:18-20; Mark 16:15:16) was executed and put into action.

    An important passage to consider is Acts 1:3. Here Luke records the fact that Jesus "shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of God." As the reader will see, much of the book of Acts is the preaching of Peter, Stephen, Paul, and others with emphasis being given to the matter of the kingdom. Peter emphasizes that Jesus is now reigning as king of his kingdom, the church, both in his sermon on Pentecost (Acts 2),as well as, his sermon on the temple porch (Acts 3). The common elements in all of their preaching are: (1) The promises of God in the Old Testament are now fulfilled, (2) The Messiah has come in Jesus of Nazareth, (3) He did mighty works by the power of God, (4) He was crucified according to the purpose of God, (5) He was raised from the dead by the power of God, (6) He now reigns as king at the right hand of God, (7) He will come again and judge the world; (8) therefore, all men everywhere need to hear this message, repent of their sins, and be baptized for the remission of sins. One will see these elements throughout the book.

    Another important passage is found in Acts 1:8, which proves itself to be a valuable outline for the rest of the book. Luke states, "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." Here Jesus tells them that they would receive the promised Holy Spirit, and that they are to be witnesses for him. This charge will prove to mean much more than to give a casual acknowledgment of having known Jesus once upon a time. It will mean that they will declare the resurrected Christ and his kingdom the church with boldness and great power. They will carry this message far and wide. That is much of what the book of Acts is about, the preaching of the Gospel message. Therefore, this article will take Luke's outline (Acts 1:8) and use it as the means of presenting the salient elements of the book of Acts.

Jerusalem (Acts 1-7)

    The first seven chapters of Acts may be summed up well as the church in Jerusalem. All the events in these first chapters of the book take place either in the upper room, the temple, the public jail, or the synagogue. The events of the first chapter took place in the ten days that elapsed from the day of the ascension to the day of Pentecost (a Jewish festival that came fifty days after Passover). It was during this time that the disciples prayed in the upper room (Acts 1:14), and that they filled the office of Judas (vv. 15, 26). By chapter two the great day, that both John and Jesus had promised, actually came. The apostles were promised that they would be baptized in the Holy Spirit (1:5), and that they would receive power when the Holy Spirit came upon them (1:8). We see the fulfillment of this promise in Acts 2:1-5. Acts 2 is significant for other reasons, as well. During the time of his early ministry, Jesus had promised to build his church (Matt. 16:18 ekklesia - a calling, to call, Vine, p. 85, 86). It is on this day, the day of Pentecost (Acts 2) that this event took place. It was on this day that men and women would hear the gospel message and learn of the specific commands of the gospel regarding entrance into the kingdom of God. As the minds and hearts of the apostles were immersed in the Holy Spirit, they were given the power to speak in foreign languages (the grammatical construction of 1:26 and 2:1 points to the apostles as the only ones who received the Holy Spirit). It was indeed a great day, as this large company of Jews assembled could hear and understand the apostles, as they were given the ability to speak and thus preach the gospel in the languages and dialects of the day. The sermon that Peter delivered by inspiration is one of the greatest of the entire Bible (vv. 14-36). What was happening was the fulfillment of prophecy (vv. 14-16; see Joel 2:28-32). This fulfillment of prophecy served as a springboard for Peter to launch into a presentation of the facts about Jesus, whom they had crucified. God had raised him from the dead, as death could not keep him (v. 23); God had planned these matters (vv. 25-32); and now Jesus, the one you have crucified is both Lord and Christ (v. 33). He reigns as king over his kingdom, the church, and has sent the Holy Spirit, as he has promised. This is what they were seeing and hearing. The conclusion comes in verse 36 with the result recorded in verses 37-42. The conscious stricken audience are convinced of their need for forgiveness, and they are told to repent and be baptized for the remission of their sins (v. 38). It is in verse 40 where we learn that Peter testifies and exhorts them further, regarding these matters pertaining to their sin and their need of salvation. Those who gladly received this message of salvation, repented of their sin, and were baptized (v. 41). They continued to meet together to study and learn, worship and pray (v. 42). They were united in their fellowship (v. 44); benevolent in their attitudes toward each others needs (v. 45), as well as, having hearts filled with joy (v. 46); being fruitful in their work for the Lord (v. 47). Acts chapter two ends with the affirmation that the Lord himself "added to the church daily such as should be saved."

    Acts 3:1-4:31 continues the discussion of the spread of the gospel in Jerusalem with the work of Peter and John. With the miraculous healing of the lame man at the gate called beautiful, Peter launches into another inspired sermon (Acts 3:11-26). The power to heal this lame man came from God, the divine power that raised Jesus from the dead. He is the fulfillment of Old Testament prophecy regarding the one who was to come and suffer (v. 18); yet the apostles themselves stand as witnesses to his resurrection. The sermon calls upon the audience to repent and be converted (see his sermon in Acts 2). Arrest and trial would naturally be the lot of those who would preach and teach so boldly in the name of Christ (4:1-12). When faced with such opposition, Peter responds under the guidance of the Holy Spirit (vv. 8-12). The council members go into secret session (vv. 15-20); they can not deny that a miracle has occurred (the healing of the lame man), yet they try to stop any further preaching in the name of Jesus. Peter's answer is classic, "For we cannot but speak the things which we have seen and heard " (v. 20). Peter's response is a statement of obedience to God, but, in addition to that, it is a statement that stresses the apostles' first hand knowledge of the matters that they were teaching.

    In the last portion of chapter four the reader learns something of what life was like in the church of the first century (vv. 32-37). Luke's use of words, such as "heart" and "soul", reveals the unity and fellowship, which the church at Jerusalem enjoyed toward each other, as well as, to God. The sharing of goods, which was a voluntary matter and not a new economic order being established, is but a reference to the love and concern early Christians had for each other (see Acts 2:42-47). By chapter five Luke reveals the judgment of God upon the wickedness of Ananias and Sapphira, which passage possesses a distinct contrast to the generosity we read of at the end of chapter four.

    By the later portion of chapter six one learns of the work of Stephen, a powerful preacher of the gospel. The Jews are beaten in argument by him, so they resort to persecution, and it is severe. Stephen is martyred (7:58), and Christians are driven out of Jerusalem (8:1). Later, we learn of James, who was put to death by the sword by orders of Herod Agrippa I (12:2); Peter is arrested (12:3-4). Yet, Christians continue to teach and preach, and the gospel message spreads even further.

Judea and Samaria (Acts 8-12)

    Due to persecution the church is scattered from Jerusalem with Philip going into Samaria (Acts 8). Philip was a man of Christian character (see Acts 6:3), who laid aside his duties of serving tables and begins preaching the gospel (v. 5). The word "preach" comes from a Greek word, which means to proclaim or publish (kerusso-to be a herald, or, in general, to proclaim, Vine, p. 883). Philip preached Christ to the people of Samaria and saw great results in doing so (v. 6, 7). Luke informs us that preaching Christ to the Samaritans included the commands of Christ relative to his law of pardon (v. 12), as well as, preaching about the kingdom of God or the church (see Matt. 16:18, 19). The results of Philip's work saw the Samaritans believing and being baptized, as there was great joy in the city over both the physical, as well as, the spiritual blessings to be found in the gospel.

    It was during this time that Luke records the matter of Simon, his conversion (vv. 8-13), and his falling from grace (vv. 18-25). Luke records the fact of thousands obeying the gospel (the Samaritans), as well as, the conversion of one individual (the treasurer, a man of Ethiopia (vv. 26-40)). The message is clear that God indeed wants all men every where to be saved (I Timothy 2:4). So much so, that even the conversion of one is an important matter to him and it should be to us.

    Saul of Tarsus, the persecutor of Christ (Acts 9:1,2), becomes the focus of our interest at this point. He was a man who was aggressive in his persecution of the Way (Acts 22:4). However, he is struck down on the way to Damascus (vv. 3-9) by the bright light from heaven. By means of a vision God instructs Ananias of Damascus (vv. 10-18) regarding Saul and God's plan for him. Though Ananias is fearful of Saul (v. 13-14), Ananias follows God's instruction and commands Saul, the penitent believer, to be baptized (v. 18; see Acts 22:16 for the purpose of Saul's baptism). Saul preaches in the synagogue that Jesus, the one whom he had once persecuted, is the Son of God (v. 20). Saul goes to Arabia (Gal. 1:15-17), then returns to Damascus to preach God's saving message for three years (Gal. 1:18). Disciples, who once feared him, now as brothers, aid his escape (v. 25) from Jews who plot to take his life (vv. 23, 24). The power of the gospel message to change a man's life can be easily seen in Saul, the persecutor; now a soldier of Christ (Rom. 1:16).

    Another watershed incident from this section takes place in Acts 10. Here the reader is introduced to Cornelius, the moral centurion (vv. 1-8). Living in Caesarea (v. 1) he is a Roman soldier of rank. He is, also, a religious man, who is devout and worships God; he is benevolent and prayerful (v. 2). However, Cornelius is a Gentile, who is lost due to sin and in need of the Gospel. Cornelius is instructed by the angel to send for Peter (v. 5-7). As Peter comes, he once again preaches by inspiration, and his sermon is remarkable. First, God would have all men to be saved, as he is "no respecter of persons" (vv. 34, 35). Second, Peter speaks of the lordship of Christ (vv. 36, 37). Third, he gives evidence for the deity and lordship of Christ (v. 38) , and fourth, he teaches the fact of the resurrected Christ, who is judge of all (vv. 42-43). Luke records that the Holy Spirit came upon his hearers (v. 44). This happened as Peter began to speak (see Acts 11:15). The Holy Spirit came upon unbelievers, as Cornelius could not have believed, until he had heard Peter's sermon about Christ (see Acts 15:7). The purpose of the Holy Spirit's coming was to prove to the Jews God's intention for the Gentiles to hear and believe (Acts 11:17; cf. 2:39). In light of this Peter commands Cornelius and the other Gentiles to be baptized in water (v. 48). As one reads Acts 11, he learns that Peter defended his actions at the house of Cornelius to Jewish brethren. He tells them of how the Holy Spirit had been given to the Gentiles (v. 15), and that to refuse them would be rebelling against God's will (v. 17). The Jewish brethren upon hearing this laid their contentiousness aside, and they glorified God in that the Gentiles have been granted "repentance unto life."

Unto The Uttermost Part Of The Earth (Acts 13-28)

    Luke now moves our attention to the carrying of the gospel message to the world, as the need for evangelism to take place on a greater scope is seen. Chapters 13 and 14 relate the first of three missionary tours of Paul. The Holy Spirit said, "Separate me Barnabas and Saul for the work whereunto I have called them" (13:2). It was persecution that had caused the disciples to carry the gospel from Jerusalem into the regions of Judea and Samaria; it was the Holy Spirit that told them to go from Antioch to the rest of the world. In both cases one can see God's hand in having the gospel message carried to others and not just to a select few. The church at Antioch sends out Paul and Barnabas along with John Mark. They go to the island of Cyprus, and there they preach first at Salamis. They go on to Paphos; then they sail to Asia Minor. In some instances, they meet with receptive hearts, however, in many cases they face hearts that are filled with jealousy and strenuously oppose the gospel message. It is at Antioch of Pisidia, when Paul faces Jewish opposition, that he makes an important statement, "Lo, we turn to the Gentiles" (13:46). Luke records the fact that this was part of God's plan, that is, that the Gentiles hear the gospel and have the opportunity to receive the blessings that are to be had by obeying it (v. 47). Upon his return to Antioch of Syria he reports to the church the things God had done through them, mentioning, particularly, that he had been given opportunity for reaching the Gentiles with the gospel.

    The second missionary journey begins at 15:36 and continues through 18:22. It is during this time that Paul writes I and II Thessalonians. Due to a disagreement over John Mark, Paul and Barnabas do not travel together, rather, Paul took Silas and according to 15:41 they went through Syria and Cilicia; then they come to Derbe and Lystra (16:1). Paul found Timothy at Lystra; Timothy goes with Paul and Silas, as they continue on the journey. Paul receives the plea to go into Macedonia (16:9), and by 16:10 Luke shifts to the first person plural in writing about his details of the journey. This indicates that the writer himself has become a part of the missionary group. Chapter 17 tells of activities in Thessalonica, Berea, and Athens. Paul then goes on to Corinth, and it is in chapter 18 that we learn of his labors there. It is here at Corinth that Paul works with Aquila and Priscilla.

    The third missionary journey begins at 18:23 and ends at 21:16. Paul returns to Ephesus, where he had left Aquila and Priscilla. Here he scripturally baptizes twelve men, who had known only the baptism of John. He remains in Ephesus for three years during which time the gospel is spread to the surrounding areas. In chapter 20 Paul leaves Ephesus headed for Macedonia; he spends three months in Greece, as he is determined to return to Syria. As they sail from Philippi, they arrive at Troas. It is at Troas that the disciples came together on the first day of the week to break bread, that is, to partake of the Lords' supper (20:7). Chapter 21 tells of Paul's trip to Jerusalem. It is likely that Paul wrote Galatians, either at the beginning of the third missionary tour, or during it. We can be more certain that he wrote I and II Corinthians and Romans while on the third tour.

    Luke records the opposition Paul faced by the Jews in Jerusalem beginning at 21:17. He tells of his rescue from the Jews by the Roman captain, of his subsequent trials, and his journey as a prisoner to Rome. Chapter 22 contains Paul's defense before the Jews. Chapter 23 tells of Paul's defense before the Sanhedrin. Paul is removed to safety at Caesarea. Chapter 24 tells of Paul's defense before the governor, Felix. Paul is left as a prisoner in Caesarea, as Felix is succeeded by Festus. Chapter 25 tells of Paul's defense before Festus and of his appeal to Caesar. Chapter 26 relates Paul's defense before Agrippa. Chapter 27 and 28 describe the voyage to Rome by ship. While in Rome, though a prisoner, Paul continues to preach. In fact, for two years Paul preaches to all that will come to hear him. During this time Paul wrote Ephesians, Philippians, Colossians, and Philemon. So ends the book of Acts--the history of the church.

    Some might think this to be an abrupt way to end this book of history. However, inspiration has an important point in this, that being, that the preaching and teaching of the gospel message is a never-ending process. Each new generation must be about the work of proclaiming the message of Christ, as we have seen it done in the book of Acts. Therefore, even though the history of the church of the Lord, as recorded by inspiration, ends with Acts 28:31, in another sense, the work of preaching and teaching goes on and on into subsequent generations.

End Notes

    The book of Acts itself has been the primary reference for this study, however, there are a number of works that are helpful in understanding both the language that is used, as well as, the background to the book. I suggest that the reader consult the New Bible Dictionary edited by J. D. Douglas, (Wheaton, IL: Tyndale House Publishers, Inc., 1982). Another helpful reference would be the New Illustrated Bible Dictionary, edited by Ronald F. Youngblood, (Nashville: Thomas Nelson Publishers, 1995). For a more scholarly treatment of the issues based on Acts, one would look to Donald Guthrie's New Testament Introduction, (Downers Grove, IL: Inter-Varsity Press, 1966); also, a very helpful volume would be Everett F. Harrison's, Introduction to the New Testament, (Grand Rapids, MI: Wm. B. Eerdman's Publishing Co., 1971). Irving L. Jensen has produced Jensen's Survey of the New Testament. Jensen's book presents a number of charts outlining the books of the Bible, which may prove to be particularly helpful.

    The interest that we have shown regarding the book of Acts is truly historical. Campbell first produced his Acts of the Apostles, in 1858, J. W. McGarvey's Commentary on Acts came out in 1863 with his New Commentary on Acts of Apostles in 1892. David Lipscomb produced his Commentary on Acts of the Apostles in 1896. In more recent times H. Leo Boles wrote his commentary in 1941, and Don DeWelt's Acts Made Actual came about in 1958. In my mind McGarvey's earlier work, Commentary on Acts, produced in 1863, is unsurpassed in dealing with the biblical text.

This item originally appeared at Laws Publishing