Reading the Book of Acts: A Detailed Companion to Understanding the Book of Acts

A book filled with the rigorous annotation of a biblical scholar and the heart of a pastor who cares for the needs and religious benefit of the church.
The author, Professor Jae-Cheon Cho, divides the entire book of Acts into 51 short paragraphs, and describes each paragraph in the following structure: “Overview-Commentary-Theology and Application.”
The “Overview” section focuses on the narrative flow of the Acts of the Apostles and adds an overview of the internal structure of the subsections themselves.
The “Commentary” section provides a step-by-step explanation of the text, concisely addressing even the most important difficulties.
The “Theology and Application” section provides points that can be applied to each of us and the Korean church today, from a perspective that sees the forest rather than the trees, thereby helping us to unfold the journey, testimony, and fulfillment of the Book of Acts in our lives today.

Despite the principle of "self-evident truth" (claritas scripturae) advocated by the Reformers, the Bible remains a difficult book for most readers, from the early church to the Reformation.
The difficulties of reading the Bible are complex and multi-layered.
These include the difficulties arising from the loss or non-existence of the original Bible, the difficulties arising from the process of translating the original Hebrew and Greek texts into Korean, the difficulties arising from missing the complexly connected flow of thought through the context, and the difficulties arising from our lack of understanding of the cultural background and theological premises of ancient Greek society.
The Book of Acts also contains various exegetical difficulties like this.
In this commentary, I have attempted to address and analyze the major difficulties in the text of Acts as fully as possible and to present them concisely.
---From "Introductory Remarks"

The book of Acts consists of two words: 'apostles' and 'Acts'.
'Acts' is the Korean translation of the Greek word 'actions'.
The genre of 'acts' already existed in ancient Greek culture before the 1st century (see "Genres").
For example, writings that recorded the heroic deeds of famous historical or mythological figures, such as the Acts of Alexander or the Acts of Pompey, were called 'Acts.'
In today's terms, it would be a kind of biography or life story.
But the title “Acts of the Apostles” does not quite fit the content of this book.
The book of Acts contains not only 'acts' but also words, that is, speeches given by the apostles.
And the volume is considerable (see “Literary Character”).
The majority of the speeches are evangelistic or missionary sermons, which play a very important role in organizing the theme and theology of the entire book.
Strictly speaking, the Acts of the Apostles should be called 'The Acts and Sayings of the Apostles.'
---From the Introduction to the Acts of the Apostles

After Jesus was taken up into heaven, the apostles returned to Jerusalem.
Eleven men and women, Jesus' mother and brothers, gathered in the upper room and prayed.
They were eyewitnesses of the resurrection (1 Corinthians 15:6, “about five hundred brothers”) and were to be witnesses.
By recording who they were, how many there were, where they were, and what they did, Luke reveals that the church did not begin haphazardly.
All the twelve whom Jesus had called aside were there, except Judas.
Many of the 120 people had known and followed Jesus for a long time.
Faith, like love, takes time.
No matter how intense an experience, it takes time for the habit and inclination to trust in God to become ingrained in us.
But quantity cannot replace quality.
Going to church for a long time does not automatically deepen your faith.
There are moments of crisis, when we slip to the edge of suspicion and betrayal, and moments of despair and emptiness.
In the meantime, by experiencing the irresistible light of God's grace, the believer returns to the place of prayer.
---From "Rebuilding the Community of Disciples (1:12-26)"

It is necessary to carefully reflect on the apocalyptic and eschatological motifs contained in Joel's prophecy.
The 'in the last days' in the first part corresponds to 'after that' in the Book of Joel.
For Joel it also meant the end times.
On the day Peter and his audience lived, on the day of Pentecost in the early 30s AD, the 'end times' began to dawn.
From that day on, God's power and glory will be revealed and will gradually advance toward perfection.
Prophecies, visions, and dreams are evidence of the activity of God's Spirit and signals the coming of the end times.
If you hold an eschatological faith, how should you approach contemporary politics, economics, and culture? Should you feel total disillusionment, living a cynical and escapist life? Or should you, with a conviction in ultimate values, become dynamic citizens who engage, communicate, and bring about change with a more responsible attitude than those who don't? The Christians of the "early church" depicted in the Book of Acts chose the latter path.
---From "Peter's Pentecost Sermon (2:14-40)"

The apostles entrust the work of 'relief' or 'hospitality' to seven others, and say that they will devote themselves to the 'ministry' of prayer and the word (verse 4).
Although the Revised Version translates it differently, the Greek word that corresponds to these translations is actually the same (diakonia).
Whether serving at the table or teaching the word, both are service and ministry.
Both are indispensable roles for the church community.
It should also be remembered that nowhere in the Acts of the Apostles are the seven men called 'deacons' (diakonoi, the origin of the English word deacon).
---From “Appointing Seven Workers (6:1-7)”

Simon the Magician was a unique person the apostles had never met before.
On the one hand, his conversion would have been a powerful testimony to others about the power of the gospel.
If Simon “believed and was baptized and followed Philip with all his heart” (8:13), he must have repented of his former sins and decided not to practice magic anymore.
However, his reaction to seeing the Holy Spirit descend through the laying on of hands by Peter and John clearly shows his side as a professional religious person.
Even if Simon's attitude was born of ignorance, Peter's diagnosis that his "heart was not right" is accurate.
Like Ananias and Sapphira, Simon was nearly swayed by his desire for money and recognition.
There is a tradition among the Church Fathers that Simon later became the founder of the Gnostic heresy, but ultimately heresy is a fungus that thrives on doctrinal errors and the desire for life, especially money and fame.
As important as orthodox, or even more important than orthodox doctrine, is orthodox practice (orthopraxy).
---From "Evangelizing Samaria (8:4-25)"

Peter sees the dynamic leading of the Holy Spirit as a key element of the newly born disciple community.
It is God who gives the Holy Spirit and preaches the word of salvation to the uncircumcised.
Above all, he gave them the same gift of the Holy Spirit that he had given to the Jewish disciples.
If so, then God judged the uncircumcised as clean in their uncircumcised state.
In the past, only those who were circumcised were considered brothers and sisters.
Now those who have the same Holy Spirit upon them become brothers and sisters to one another.
Peter fellowshipped with the brothers and sisters in Caesarea and ate together, just as the brothers and sisters in Jerusalem broke bread together.
By changing the angle from which we view the issue and questioning the standards for judgment, 'illegal' is no longer considered illegal.
Peter didn't change his thinking on his own.
God did it.
Peter accepted Cornelius as his brother according to the new standard and new law set forth by God.
---From "Explanation of the Cornelius Incident (11:1-18)"

James's unique leadership and problem-solving style can also be seen in the way he led the apostolic council to its conclusion.
His arbitration proposals are a proper blend of theological principles and practical considerations.
It was wise for him to refer to Peter's statement without mentioning the views of Paul and Barnabas or the opposing Pharisees.
He is not taking sides now.
We must examine God's will through His works and determine the direction in which the church should proceed.
Peace and unity in the church are fundamental.
No matter how right a path may be, it is not right enough to be chosen at the cost of division and fighting.
From our current perspective, James's proposal might seem like a compromise.
The four prohibitions come from the Holiness Code, which stipulated the "holiness" of the Israelites.
Like the 'ger' in the Holiness Code, it seems that James regarded Gentile Christians as neighbors and brothers with whom he had no choice but to coexist.
The practical concerns of James and the early Christian leaders may have played a role in the virtual abolition of circumcision while leaving some dietary laws (kosher) in place.
As described in verse 21, since the writings of Moses were read in the synagogues every Sabbath even in Gentile lands, these four prohibitions would have been necessary at least as a transitional measure for Jewish Christians, as well as for their brothers who had previously participated in synagogue services as God-fearing people, and for new believers who were attending synagogue services with the community.
Because a faith community is not a place where right and wrong alone reign, but a place where love, acceptance, compassion, and encouragement work together.
---From “The Jerusalem Apostolic Council (15:1-21)”

The church is a gathering place for people from all walks of life.
The sight of Lydia and the demon-possessed girl worshipping together is not much different from the appearance of churches today.
The church has always been and should always be that way.
It is a place where people who are different in every way, and who would never have met, talked, or prayed with each other outside of church, welcome and treat each other as brothers and sisters.
The only bond that binds us 'one' is the name of Jesus Christ.
No matter how wealthy and noble Lydia was, if she did not have the word of God, her life would essentially be no different from that of a slave girl possessed by a fortune-telling spirit.
We are all comrades on the path to salvation, which we have found by the grace of the Most High God.
---From "Preaching in Philippi (16:11-40)"

Paul left Antioch and traveled through the region of Galatia and Phrygia, strengthening all the disciples.
This area has already been active during two missionary trips.
At this point (verse 24), Paul's story suddenly stops.
A new protagonist, Apollo, has appeared.
He passionately preached the knowledge and faith he had acquired about the Bible and Jesus in Ephesus.
Priscilla and Aquila, a couple who happened to be staying in that city, nurtured Apollos in the more complete 'way of God.'
After this, Apollos went to Corinth on the recommendation of the Ephesian disciples, and there he brought much benefit to the believers.
As a result, the appearance and activities of Apollos were not separate from those of Paul.
Priscilla and Aquila, a couple influenced by Paul, took over Paul's role, and Apollos, who grew up through them, was able to carry out a full ministry in Corinth.
Looking back, Apollos was also a participant in God's third missionary journey through Paul.
Our ministry involves working with others and influencing them to help others.
Ultimately, it is God's work, not 'our' work, that must be done.
---From "The Beginning of the Third Missionary Journey (18:18-28)"

Paul served the God of his ancestors and believed everything written in the Law and the Prophets.
He also, along with many Jews, had hope in God and looked forward to the resurrection of both the righteous and the wicked.
A Jew did not have to renounce his Jewishness to become a Christian.
Likewise, a Gentile did not have to become a Jew to become a Christian.
Of course, as a Jew, when you come to believe in Jesus, you will have to critically reform many of the "human" elements that the Jewish tradition has borne through its long history of interpreting the Old Testament, such as formalism, authoritarianism, and the detailed norms and doctrines that have taken the place of God's Word.
However, the backbone of the Jewish faith—faith and devotion to the one and only God, boundless respect for the words of the Bible, and a fervent effort to live by them—must be empathized with, accepted, and inherited by Christians.
In today's Korean church context, there seems to be no need to worry about the critical succession of Jewish tradition itself.
We must continue to critically examine the many shells that appear Christian but are actually 'Judaic', the forms, systems, and norms that arose from 'human' needs rather than from biblical principles.

---From "Paul's Defense in the Court of Felix (24:1-27)"