Acts 1
- 1:1
The first book I wrote, Theophilus, concerned all that Jesus began to do and to teach,
One of the New Testament’s oddities is splitting up Season 1: Luke and Season 2: Acts with a totally made-up gospel.
The structure of the New Testament awkwardly splits up Luke's two-part history by inserting a completely different Gospel. What structural or theological purpose did the early church have for interrupting this continuous sequence by placing the Gospel of John between them?
- 1:2
until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen.
If Jesus is alive in heaven today, you wonder when he last checked in on things in Zimbabwe.
Modern theology claims that Jesus is currently alive and present everywhere in the world at all times. If he physically ascended into the sky from one specific hill as a human being, at what point did he become a disembodied spirit that can be everywhere at once?
- 1:3
After his suffering he presented himself alive to them and gave many convincing proofs. He appeared to them over a period of forty days and spoke about the kingdom of God.
Jesus would’ve been more convincing if he included a couple of mathematical proofs. For example, if X = Messiah and Y = resurrection, then X x Y = new world religion. QED.
Ancient writers relied on personal stories and eyewitness accounts instead of scientific or mathematical proof. How does faith change for modern people who expect hard evidence instead of ancient stories?
- 1:4
While he was staying with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about.
Christianity pioneered the conceptually redundant phrase “free gift” and deployed it as its central marketing strategy—whereas other religions stupidly charge admission.
Church tradition uses the concept of a "free gift" as a core part of its message. How does the idea of the Holy Spirit as a free promise challenge the typical religious mindset where people feel they have to earn God's favor?
- 1:5
For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.”
The Holy Spirit is a solid free gift, though less immediately marketable than a free weekend in Sicily.
The Holy Spirit was promised as a life-changing source of power. What challenges does a church face when trying to explain the value of spiritual growth without making it sound like a promise for other types of material success and prosperity?
- 1:6
So when they had come together, they asked him, “Lord, are you now restoring the kingdom to Israel?”
Of all the people in the world, no one had disappointed and angered God more than Israel. If anyone, the kingdom should be restored to the Canadians.
The disciples' question shows they expected God to favor their specific group. What does this text suggest about the human tendency to assume God's blessings belong exclusively to our own nation or culture?
- 1:7
He said to them, “It isn’t for you to know the times or seasons which the Father has set by his own authority.
When Jesus doesn’t know the answer to a question, he just says, “You’re not supposed to know.” Which is also what your preacher says when you ask him if heaven includes an upgraded wife.
Jesus shuts down the disciples' curiosity about the future by telling them that they are not supposed to know the timeline. Where is the line between an authority figure keeping secrets for a valid reason and simply using their power to dodge a fair question?
- 1:8
But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.”
Jerusalem, Judea, and Samaria are within ten miles of each other, and the world’s other 1.9 million towns are simply the “uttermost parts.” You get the feeling Jesus didn’t even know about Manitoba.
This command lists a tiny cluster of local neighborhoods before jumping vaguely to the rest of the planet. What does this progression suggest about whether the early church understood the true size of the globe or just saw the world from their own local viewpoint?
- 1:9
After he said this, as they were looking, he was taken up, and a cloud took him out of their sight.
Jesus should know a cloudy day is no time for a hot air balloon ride.
Ancient writers used clouds as a classic symbol for God's mysterious presence. Does understanding this poetic symbol change how we read the Ascension compared to viewing it as a literal, physical liftoff?
- 1:10
They were gazing intently up into the sky as he was going, when suddenly two men dressed in white stood beside them.
In his first volume (Luke 24:50-53), Luke reported the magical ascension. But there he mentioned nothing about these two Backstreet Boys.
Luke's Gospel completely leaves out the sudden appearance of the two figures in white garments that he adds later in the book of Acts. What does this change suggest about how the author developed and expanded the story over time?
- 1:11
They said, “You men of Galilee, why do you stand looking into the sky? This Jesus who has been taken up from you into heaven, will come back in the same way you have seen him going into the sky.”
Jesus just levitated into the clouds, and you ask why I’m still staring up in amazement? I’ll tell you why: Because I’m looking for the wires.
The angels tell the disciples to stop staring into the sky. What does this moment suggest about the shift in mindset needed to move people away from watching for miracles and toward actually doing the work?
- 1:12
Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day’s walk away.
It’s sort of rude they didn’t invite the two dudes dressed in white to join them. But then again, they were wearing pointy white hoods.
The disciples immediately head back to Jerusalem, completely leaving behind the two unnamed men in white who had just delivered a message from God. What does the sudden disappearance of these mysterious figures suggest about how the early church valued the divine message over the actual identity of the messengers?
- 1:13
When they arrived, they went up into the upper room where they were staying, Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.
Apparently, all eleven disciples were living in the same one-bedroom apartment, which explains why they were eager to start a multi-level marketing scheme—I mean, religion.
The story crowds eleven distinct, strong-willed leaders into a single room for an extended period of time. Does this situation frame the intense unity needed to get a new movement off the ground?
- 1:14
They all joined together constantly in prayer, together with certain women and Mary the mother of Jesus, as well as his brothers.
Mary definitely had a lot to pray about. She survived delivering in a manger, a drunken wedding feast, and a crucifixion, just to end up babysitting eleven unemployed fishermen.
Mary goes from being the central figure in the nativity story to a participant in a prayer cirle. What does this shift show about how the early church valued spiritual community over traditional family roles?
- 1:15
In those days, Peter stood up in the middle of the disciples (a group numbering about a hundred and twenty) and said,
It’s hard to believe that after feeding 5,000 people at lunch, another 4,000 at dinner, and doing countless exorcisms, the total number of Jesus’ followers could fit inside a Starbucks.
Despite attracting massive crowds for free meals and miracles, the number of followers who stayed loyal shrank down to a tiny group. Does this drop suggest something about the difference between casual fans of miracles and committed disciples, or does it cast doubt on the reality of the miracles themselves?
- 1:16
“Brothers, the Scripture had to be fulfilled in which the Holy Spirit spoke through David concerning Judas, who served as guide for those who arrested Jesus.
Peter calling Judas a “guide” is such a polite way of saying what really happened. In fact, Peter invented the line, “It’s not you, it’s me.”
Peter uses very polite language to describe Judas’s betrayal by calling him a "guide" for the arrest party. What does this soft phrasing suggest about the church's need to spin a horrible betrayal into something that was part of God's plan all along?
- 1:17
For he was counted as one of us and shared in our ministry.
He “shared in our ministry” is a reminder that Jesus' recruitment process didn’t include a background check, a credit history, or a Google search for “is this man named after a traitor.”
Judas was treated as a full team member and handled the money despite his lack of integrity. What does it suggest about Jesus's overall mission that he intentionally included someone (he knew?) would fail?
- 1:18
(Now Judas acquired a field with the payment for his wickedness; and falling headlong, he burst open in the middle and all his bowels gushed out.
It’s easy to be fascinated by this odd verse in which Judas is mysteriously disemboweled. But don’t overlook the hidden gem of financial wisdom: Judas was a real estate investor.
The graphic details of Judas's body bursting open often draw the most attention from readers looking for a gruesome spectacle. How does the text's focus on the "purchase of the field" serve as a warning about the ultimate value of money gained through betrayal?
- 1:19
This became known to everyone who lived in Jerusalem, so that the field was called in their language Hakeldama, that is, Field of Blood.)
When you think about it, the Field of Blood would be a great place to host a Eucharist picnic.
The name "Field of Blood" turned a national scandal into a permanent spot on the local map. What does anchoring a public betrayal to a specific piece of land do to the way a community remembers its history?
- 1:20
Peter said, “For it is written in the book of Psalms, ‘Let his habitation be made desolate. Let no one dwell in it.’ And, ‘Let another take his office.’
If you actually believe random verses in Psalms were a specific prophecy about Judas, Peter also wants you to know he needs ten million dollars to free his royal uncle from prison in Nigeria.
Peter acts as if random lines from the book of Psalms were a targeted text message specifically predicting Judas's demise. What does this suggest about the way the early church reinterpreted old poetry to prove that current events were predicted?
- 1:21
Thus it is necessary to choose one of the men who have been with us the whole time the Lord Jesus was living among us,
With eleven male Jews on the team, they should select a female Gentile—like maybe a lesbian Korean.
The early church insisted on choosing another insider Jewish male instead of creating a diverse leadership team that represented the wider world. What does this choice show about their immediate priority to keep the organization stable and familiar—and what, if anything, is lost with that approach?
- 1:22
beginning from the baptism of John to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection.”
Why only beginning with the baptism? How about choosing a lifelong friend? Like Gary, the kid who covered for him when he accidentally burned down the carpentry shop freshman year.
The disciples required the new leader to be someone who had only been around since the beginning of Jesus’ public ministry. What does it suggest about the early church's priorities that they preferred someone who had known Jesus for only a few years over someone who had known him his entire life?
- 1:23
So they proposed two, Joseph called Barsabbas, who was also called Justus, and Matthias.
It’s unknown how he was listed on the ballot: Joseph, Barsabbas, or Justus. A guy with three aliases would be a perfect disciple for Jesus, Christ, Son of Man, Son of God, King of Kings, Prince of Peace, and Big Man in Judea.
The finalist Joseph used three different names and titles, reflecting the mixed cultural identity of the region. How does this fluid use of multiple aliases mirror the way the early church stacked different titles onto Jesus himself?
- 1:24
They prayed and said, “Lord, you who know everyone’s heart. Show us which one of these two you have chosen
Another idea would be a live preaching demonstration to see who could pull in the most female converts. And the tiebreaker could be a best-of-three thumb war.
The disciples bypassed a tryout of public speaking and charisma, opting out of any talent competition to pick their next leader. What does their reliance on prayer and rolling dice suggest about how they viewed God's choice versus human talent?
- 1:25
to take part in this ministry and apostleship from which Judas turned aside to go to his own place.”
You wonder how the history of Christian ministry might be different if the Lord told them to elect a CEO of Global Operations.
The disciples prayed for God to pick between just two of their own local guys to take over a movement meant for the entire world. What does this reveal about how early church leaders struggled to think globally—as we use the term—from the very beginning?
- 1:26
They drew lots for them, and the lot fell on Matthias; and he was added to the eleven apostles.
Scholars believe Matthias rolled a Yahtzee, while Justus only had a pair of twos.
The final selection of Matthias came down to a process that looks exactly like random gambling. How does one explain the idea of God's perfect control when the actual selection method relies entirely on rolling dice?