When should the book of Acts be dated? This article argues that the way Acts refers to people like Nero leaves the impression that it expects Nero to hear and acquit Paul. Acts is interpreted as a missionary sequel to Luke's Gospel.

This article gives thought to why Acts should be studied.

Was early Christianity characterized by internal division? This study wants to identify different groups to be found in the church in Jerusalem as reflected in the book of Acts.

The sovereignty of God rules out the possibility of chance. Acts 8 shows through the encounter between Philip and the eunuch how God is in control of all things.

The background to this article is the view sometimes still promoted that Paul was not converted, and that the Damascus Road experience was only a call to ministry. However, the way Luke portrays Paul in Acts 8-Acts 10 shows Saul to lack a right relationship with God. Luke accomplish this picture in part by contrasting the pre-conversion Saul with Stephen, the Ethiopian eunuch, and Cornelius.

What is the significance of the conversion of Simon the magician that Luke recounts in Acts 8:4-13? This article considers this question in the light of other material in Acts.

Was it compulsory for the earliest Christians in the book of Acts to share their possessions? This article considers this question in the light of passages like Acts 2:44-45 and Acts 4:32-35, which speak of sharing of possessions among the earliest believers. This article is a response to the view that Luke presents this practice as mistaken.

This article looks at how Ananias in Acts 9 responded to what appeared to be the worst job description ever: go to the house of Saul.

There are times in the Christian life where your faith is weak and you have low expectations regarding answers to your prayers. In Acts 12 we are shown how God works in the midst of weak faith and little prayers.

Working from Acts 13:42-52, this article shows that preaching the gospel with perseverance involves making use of every opportunity, expecting opposition, being faithful, and knowing that God's purpose will always prevail. God will give confidence and joy to those who discharge their work faithfully.

This article considers the way Paul and Barnabas engaged with the Lycaonians in Acts 14:1-20. It shows that evangelism that begins with God as Creator is the point of contact to common human experience, for no one can deny that they were created. Paul argues that all men are already in the debt of a gracious God, and so are to repent of sin and place their faith in Christ. Preaching is to proclaim the Creator and Redeemer of all things.

In considering Acts 14:3, this article encourages us to be bold in our testimony to others about Christ.

How should we resolve conflict among Christians? This article looks at the disagreement between Paul, Barnabas, and Mark, recorded in Acts 15:36-41. Looking at possible causes of disagreement, this article draws lessons for Christians today on conflict resolution.

This is a study of the main ethical points found in the decision of the Jerusalem council in Acts 15:4-29. It proposes that the council members attitudes of mutual trust, honoring God and his Word, and responding with some concession toward the others form important parts of the ethical teaching. The situation of the council is described in terms of the historical background and the flow of the narrative.

What was the nature of the ethnic conflict in early Christianity? Bennema examines how the early church approached one instance of ethnic conflict, that of admitting Gentiles into the people of God—the Antioch crisis (Galatians 2) and the Jerusalem council (Acts 15).

In this paper the author argues that there is a reference to infanticide in Acts 15. The reference to the condemnation of smothering is interpreted as a description of infanticide. Instone-Brewer surveys the practice in the Graeco-Roman world, as well as the significance of the reference.

One aspect of hermeneutics which has provided no lack of scholarly discussion is the question of the interpretation and use of the Old Testament scriptures with regard to New Testament doctrine and practice. Discussion of this topic must consider the way in which the New Testament authors understood and applied the Old Testament.

The Macedonian call as recorded in Acts 16:9-10 has three lessons for the church in relation to doing mission work.

This article investigates, from an archaeological and historical perspective, the route of Paul's travels through Galatia to Troas, described in Acts 16:6-8. It begins with a brief analysis of the text. Next, it surveys the evidence about the ancient sites along the route from Dorylaeum to Troas. It ends with some additional observations about the transportation system.

This article is the second part of a two-part article. This article argues for the authenticity of the Areopagus speech in Acts 17 as Pauline rather than a reconstruction of Luke. It responds critically to the views of Dibelius.

This essay examines the Greek conventions surrounding a "herald’s" official introduction of a new god into the Pantheon in Athens. It wants to throw light on Paul's Areopagus address and suggest an alternative translation of Acts 17:19-20.

This article gives close attention to the technique of Luke in his composition of Acts 17:16-34. This reveals the ways in which the Areopoagus narrative is not aimed at a Gentile audience but rather engages multiple implied readers or audiences. The way Paul is portrayed and the responses of the Athenians to his message are suggestive of how Luke answers for his readers the question, "What hath Athens to do with Jerusalem?"

in this article about Acts 17:28, the author also discusses the relation of Paul to the Stoic philosophy.

A Jewish inscription from Aphrodisias is used to reflect on who the God-fearers were. The relevance of Acts 18:7 for this problem is indicated.

This article wants to understand the nature of the case against Paul in Acts 18:12-17, Gallio legal reasons for rejecting it, the implication of the ruling for early Christians, and the defense Paul brought in subsequent Roman criminal proceedings.

This article examines the speech of the apostle Paul in Acts 20:17-38. It offers a good prospect of direct comparison between the Paul of Acts and the Paul of his letters.

This article is an exposition of the apostle Paul's farewell speech to the Ephesians in Acts 20.

Paul's final statement in Acts 26:29 is a remarkable example of Christian zeal and genuine Christian courtesy. You don't find anything abrasive, over-zealous, obnoxious or repugnant here.

This article reflects on the overall purpose and contribution of the voyage and shipwreck narrative of Acts 27:1-Acts 28:18 to the overall purpose of Luke.

Does the apostle Paul in Romans 11 differ from how he is represented in Acts 28:16-31 on how he views the response of Jews to the gospel? This essay argues that the differences do not contradict each other but rather are complementary. In both cases Paul sees a mixed response among Jews, the developing of a faithful remnant, and the matter of "provoking to jealousy" as a critical element.

Looking at Acts 28:17-31, this article looks at the speculation around why Luke ended the book of Acts in the way that he did. Here the author suggests that Luke wanted to show that with the completion of Paul's ministry, a once-for-all foundation had been laid for the Word of God to continue without hinderance.

Looking at Acts 28:17-31, this article looks at the speculation around why Luke ended the book of Acts in the way he did. Here the author suggests that the reason is because Luke wanted to show that Paul's two years in Rome represent the completion of the Pauline mission.

This article addresses the nature of Jewish Christianity and the legitimacy of the Gentile mission. This essay makes use of the Cornelius narrative in Acts 10:1-Acts 11:18 and the reference to it in Acts 15:7-9 to reflect on the development of the early church's self-understanding and identity.

This article is a Bible study on Acts 1.

How should the phrase "to the end of the earth" in Acts 1:8 be interpreted? In this essay, the author wants to show how both the location of the verse in Acts and the background of Isaiah determine its significance.

This article is a Bible study on Acts 1:12-26.

The coming of the Holy Spirit at Pentecost as recorded in Acts 2 was accompanied by the sound from heaven, tongues of fire, and the speaking of different languages. This article explains the significance of these signs.

In this article Beale argues that some Old Testament and early Jewish references to a heavenly temple in the latter-days have contributed to the depiction of the Holy Spirit appearing as fire and other associated features in Acts 2.

This article continues the argument that certain Old Testament and early Jewish references to a temple form the background for the Holy Spirit appearing as of fire and associated features in Acts 2. It examines a number of Old Testament citations in Acts 2 in order to determine whether or not they relate to a temple theme.

The early believers did not sell all their property; their sharing was voluntary, and the texts of Acts 2, Acts 4 and Acts 5 are descriptive in nature. Therefore, to claim that these texts teach socialism is a fallacy. This article explains why.

This article is a Bible study on Acts 2:1-13.

This article is a Bible study on Acts 2:14-41.

The purpose of Peter's sermon on Pentecost is reflected in Acts 2:37-42. His audience is exhorted to call upon the name of Jesus Christ to be saved from a perverse generation. This study wants to examine Luke's theological method. The article reflects on how Peter attains his stated missiological purpose and confessional goal as reflected in the Pentecost sermon. He accomplishes this by arguing in the salvation-historical pattern of the traditional kerygma.

This article looks at the relationship between circumcision and baptism, with a focus on the baptism of children under God's covenant promise. This paedobaptism is supported by Peter's appeal in Acts 2:38-39.

This article is an exposition of two texts, Acts 2:42 and 1 Thessalonians 5:14.