In him we live and move and have our being. (Acts 17:28)
The Book of Acts records the earliest proclamations of the gospel after the time of Jesus. Peter, Paul and others preach to Jews, Greeks, philosophers, politicians, kings and foreigners all around the Middle East. Extraordinarily, Peter and John were “ordinary, uneducated men” (4:13), working in the face of intense opposition from political and religious leaders.
In his famous sermon on the Areopagus, Paul preaches to the Epicurean and Stoic philosophers, the through-leaders in first century Athens (17:23-31). Paul tries to contextualize the gospel for intellectuals who “spend their time simply and solely in telling and hearing the latest novelty” (17:22). Academic discussions often veer into obscure topics, of interest to only a few people. How does the gospel enter into these spaces? The sermons in Acts affirm a multi-faceted gospel message, expressed in different ways for different people.
Contemporary Christians have often shortened gospel message to “Jesus died for your sins.” While calls for repentance are an important part of the gospel (3:13), this statement fails to capture the breadth of the message of Jesus found in the gospels, especially as it pertains to Old Testament history and prophecy (7:1-53). Gospel preaching in Acts reveals more details about The Way (18:24, 26) and the extent to which “Jesus Christ is Lord of all” (10:34).
In Acts, the Gospel message is deeply rooted in the Hebrew Bible and the expectation of a messiah to rule over God’s people: “the God of Abraham, the God of Isaac, and the God of Jacob, the God our ancestors has glorified his servant Jesus” (3:13). For example, Peter discusses the hope of God’s personal presence in Psalm 16 (2:25-28) and the hope of God’s spirit in Joel 2 (2:17-21). This means that the gospel is a continuation of the covenant made with the God who created of the universe (14:15, 18:24) and liberated the Israelites from Egypt (7:35-36, 13:17). Along with forgiveness of sins (5:31, 13:38-39), the messianic reign brings God’s Spirit to all flesh (2:17, 2:33), healing for the oppressed (10:33) and the resurrection of the dead (17:18, 23:6, 24:15). The expansive good news found in King Jesus establishes an entirely new way of being human: by living in the kingdom of God.
Several conflicts with authorities in Acts are a reaction to the proclamation that Jesus is king. The believers’ prayer for boldness (4:24-30) recognizes that “the kings of the earth took their stand, and the rulers have governed together against the Lord and against his Messiah.” When ordered by the chief priests not to preach in the name of Jesus, the believers proclaim “we must obey God rather than any human authority” (5:29). Later earthly authorities fall Herod Agrippa dies suddenly he flaunts his charisma in front of a crowd (12:20-23). While earthly authorities see the Jesus movement as a threat to their power, Christians recognize that Jesus used his royal power to be a servant (Phil 2:6-7).
The Book of Acts also demonstrates that there is room for everyone in the kingdom: disabled people (3:2), the sick (5:16) and sexual minorities (8:26-40). As Peter exclaims, “I truly understand that God shows no partiality” (10:34). As much as we like to believe that “Christian values” inform our policy making and interactions with other people, our modern societies sill fail to support the same groups of people that early followers of Jesus embraced.
My hope is that church will return to the vision of the blessed community that shares their possessions (2:44), breaks bread (2:46), confronts unjust authorities (3:14-15, 5:29-30) and appoints servant leaders (6:3-5). The “acts of the apostles” demonstrate that a sense of solidarity and community rooted is at the heart of the Gospel. We live in the kingdom of God and the reign of Christ and await the “restoration of all things announced long ago” (3:21).
– Mitchell Eithun, campus pastor intern.