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LUKE - ACTS
MINISTRY OF THE CHURCH
In this study we look at the ministry of the church in the Acts of the
Apostles. The presence and authority of Jesus is very evident in the
early Christian community, as B.Gerhardsson says:
The Twelve... form the nucleus of those who were present
"during all the time that the Lord Jesus went in and out among us"
(1:21), and subsequently devoted themselves to "the ministry of the
word" (diakonia tou logou,
6:4). They preach and teach and heal "in Jesus' name" (3:6; 4:10,18;
5:28,40, etc.). They appear as Jesus' "witnesses", witnessing above all
to his resurrection. It is the apostles' teaching (tē didachē tōn apostolōn, 2:42)
which holds the congregation together. [1]
So, the ministry of the church is characterised by "the preaching of
the word" and ministry "in the name of Jesus". Through these
Gerhardsson senses the authority of Jesus in the earliest church.
1. "IN THE NAME OF JESUS"
We have argued that Jesus continues his mission in and through
his church in Acts. This belief has been questioned. The phrase "in the
name" or "in the name of Jesus" has been variously interpreted - it may
simply intimate the Lord's presence in Acts. We need to study these two
subjects.
The presence of the Lord Jesus
It has been maintained that the prominence given by Luke to the Spirit
in the Acts excludes the presence of Jesus, and that he tries to
establish his presence by a number of devices, including the use of the
"concept of the name of Jesus" or his "name". [2] J.A.Ziesler rejects
this premise, arguing that Luke does not use the "concept of the name
of Jesus" either to convey the presence of an otherwise absent Lord nor
to substitute for that presence. He indicates that the use of the
"name" are diverse. [3]
In the OT, "name" is sometimes used as a periphrasis for God, and as
such represents his divine reality. To "glorify God" and to "glorify
his Name" are synonymous expressions. The Name is the reality which can
be used to convey God's power and authority. In Acts, "the name"
represents the presence and power of the risen Jesus, who is Lord. [4]
As F.F.Bruce notes, the term kuriou
of Acts 2:20 stands for the Yahweh of Acts 2:21 (cf. Joel 2:32). [5]
The use of "the name" in
healings
The significance of the "name" in healings may be ascertained from the
story of the paralysed man and the events surrounding his deliverance
(see Acts 3:1-4:22. Note especially 3:6,16; 4:7,10). F.F.Bruce
considers Peter's command, "In the name of Jesus Christ of Nazareth,
walk" (3:6), and comments on en tō
onomati:
"That is 'by the authority', 'with the powers'". The power of Jesus
healed the paralytic. Luke pictures the resurrected Lord continuing his
saving work through the apostles. "Faith in the name" (v.16) takes on a
personal sense, in that faith is called for. "Faith in the name"
implies faith in Jesus Christ. The faith of the apostles and the lame
man led to the divine healing. The healing is seen as a manifestation
of Christ's salvation (the word sōzō
is used). [7]
After opposition because of the healing, the apostles prayed: "Lord...
stretch out your hand to heal and perform miraculous signs and wonders
through the name of your holy servant Jesus" (4:30). H.Conzelmann
observes the theology of Luke here. [8] The subordination of Jesus is
taught in that the miracles are characterised as acts of God through
Jesus.
Exorcisms in the name
In Acts 19 Luke pictures the apostle Paul ministering in the "occult
centre of the Mediterranean", Ephesus. An example of the extraordinary
miracles that "God did" through Paul, included healings and exorcisms
through handkerchiefs and aprons which had touched his person. From the
context it may be inferred that the name of Jesus was involved, for
when the sons of Sceva sought to exorcise demons using the name of
Jesus they were unsuccessful - the demons attacked them! (19:13-16).
This caused the name of the Lord Jesus to be venerated (v.17). Here, as
in the story of Philip and Simon Magus (8:4-25), Luke sees the new
faith in conflict with the occult and makes a distinction between
miracles wrought by the power of God and magic. [9]
Parallel miracle stories
J.M.Hull, in his work Hellenistic
Magic and the Synoptic
Tradition,
[10] maintains that the Synoptists were influenced by Hellenistic
magical ideas - and Luke more than Matthew and Mark, especially in his
accounts of exorcisms and healings. In magic, for example, to know and
use the name of a god was to have a claim on its power, so that the
magician could exercise that power at will. Hull takes Acts 19:11-20 to
support this view as the name of Jesus is wrongfully used by the sons
of Sceva, and was subsequently held in awe. [11]
The views of J.M.Hull can be countered. We must pay attention to the
use of the term "name" in both parts of Luke's work, commencing with
the Gospel. In the mission of the Twelve Luke records that Jesus "gave
them power and authority to drive out all demons and to cure diseases,
as he sent them out to preach the kingdom of God and to heal the sick"
(Lk.9:1-2). Later, in the mission of the Seventy (or Seventy-two)
(Lk.10:1ff.) Jesus gave his disciples authority with the command, "Heal
the sick who are there and tell them, 'The kingdom of God is near
you'". The success of the mission(s) is reported in the words: "Lord,
even the demons submit to us in your
name"
(v.17, italics mine). Jesus replied that he saw Satan fall (imperfect
tense) like lightning from heaven. The mission was one of front line
confrontation with the devil, and the disciples had overcome. The
parallel to Acts 19:11ff is Lk.9:lff. The confrontation with the powers
of darkness, the use of the "name" in healing and exorcisms, together
with the account that "the word of the Lord spread widely and grew in
power" supports this point of view. [12]
Again, in Acts 19:11-20, Luke may well be illustrating the fulfilment
of the Lord's commission to Paul when he said: I am sending you to open
their eyes and turn them from darkness to light, and from the power of
Satan to God, so that they may receive forgiveness of sins and a place
among those who are sanctified by faith in me" (Acts 26:17-18). This
compares with Jesus' mission statement in Lk.4:18-19.
Further, in response to Hull, rather than using magical forms, Luke
may, in comparison, compare
the power of the gospel with the superstitious belief of the
Hellenistic religious world. This may be seen in the words "Repentance
and forgiveness of sins will be preached in his name" (Lk.24:47). "In
the name" indicates both the power and authority of Jesus being
exercised by the apostles. The observation that the healing of Aeneas
took place as Peter said, "Jesus Christ heals you" (9:34) has been
taken as a clue to its meaning - it is not the formula but the Person
that heals. [13]
Preaching in the name of Jesus As in the case of Jesus, preaching and
miracles went hand in hand. In Acts, preaching, teaching and speaking
"in the name of Jesus" is featured as an active part of the church's
witness. A sense of power and authority goes with the preaching as with
the healings (4:17,18; 5:28,40; 9:27-28). The two activities go
together, as in the case of the healing of the paralytic - the healing
is a sign of the power of the message (4:18 22). [14]
2. THE KINGDOM AND SALVATION
We have said about the Gospel, "Wherever the king [Jesus] is
there is the kingdom". We may say of the Acts, "Wherever the Spirit is
there is the kingdom". In Luke's second work the prominent figure is
the Spirit. He is the mediator of the kingdom of God. Luke interprets
the role of the Spirit in the church as being similar to his role in
Jesus' pre-resurrection mission: the Spirit constitutes a continuing
presence of the kingdom of God in the post-resurrection church. [15]
Preaching the kingdom
Throughout Acts it is reported that the early disciples of Jesus
preached the kingdom (Acts 8:12; 14:22; 19:8; 20:25; 28:23) In these
references the term has a different shade of meaning. The kingdom is
linked with "the name of Jesus" in 8:12; 28:23. It is synonymous with
the gospel of the grace of God in 20:25. It is depicted as preached
both to Jewish and Gentile congregations in 19:8 and 28:23. The
reference in 14:22 has an element of realisation. The basic idea of the
kingdom preached by Jesus is continued, only now Jesus is seen as the
Lord working through his church, bringing salvation to people as a
present possession and a future hope.
Miracles as an evidence of the
kingdom
We have seen that "the mighty works of Jesus were the reign of God in
action, outgoings in power to sick and sinful people of the love which
is central to the kingdom of God". [16] In Acts:
Philip went down to a city in Samaria and proclaimed Christ.
When the crowds heard Philip and saw the miraculous signs he did, they
paid close attention to his message. With shrieks, evil spirits came
out of many, and many paralytics and cripples were healed. Luke reports
that there was great joy in the city (Acts 8:5 8).
The passage illustrates the thought that, "like Jesus' miracles, those
in Acts indicate that the messianic kingdom is on the very threshold;
the strong one, Satan, is bound and despoiled of his goods". [17]
3. THE GOOD NEWS PROCLAIMED
The full account of Philip's ministry in Acts 8:4 40 must be
significant, and invites examination. It affords an example of
salvation from sin and Satan and the offering of forgiveness and joy.
Jesus is proclaimed as the good news of the kingdom. [18] The admixture
of preaching with miraculous signs is a strong Lucan point: "They all
paid close attention to what he said" emphasises the importance of the
message, but it was the sēmeia
that caught the peoples' attention (v.6). The Lucan balance between
miracles and teaching is maintained, and the true nature and function
of the sēmeia is explained.
[19] Exorcisms are an indication that the kingdom of God is still
involved in a conflict with Satan's kingdom. "Joy" is expressed as a
result of the salvation experienced.
The confrontation with Simon Magus (Acts 8:9-24) demonstrates that the
power of the gospel is greater than that found in the occult or in the
practice of magic. The "great signs and miracles" more than matched
Simon's sorcery. Many of his followers became Christian converts Simon
himself was baptised (v.13), but the nature of his belief is a matter
of dispute. [20]
Philip's encounter with the Ethiopian official (Acts 8:26-40) confirms
that his gospel is Christ-centred. The evangelist uses the Scriptures
as his reference point. The Lucan interest in Isaiah is seen in that
the scroll the official was reading contained Isaiah 53. The official
believed without any miraculous manifestation.
Salvation from sin, Satan and
death
Keynotes from the apostolic kerygma
may be gathered from Acts chapter eight, and compared with those
considered from the Gospel. These are repentance (v.22), faith (v.37),
the remission of sin (v.22), baptism (vv.13,37), the reception of the
Spirit (vv.15-17) and evidential works (v.21). The message of the
kingdom is the good news of salvation.
The experience of the Spirit
The experience of the Spirit is important. B.M.Metzger argues that the
prayer, "Your kingdom come" in the Lucan form of the Lord's Prayer
(Lk.11:2ff.) is actually a petition for the Holy Spirit. He suggests
that it could read, "Let your Holy Spirit come upon us and cleanse us".
[21]
"Grace and power" (another Lucan doublet) are experienced through the
Spirit (6:8). We have noted the dynamic nature of charis in reference to Jesus
earlier. J.Nolland, in his article "Luke's use of Charis", mentions the
work of J.Gupont and notes:
In his study of Acts 20:24 and 32 he finds that the Christian
message is not only about the grace of God, but grace is actually
present in the preaching, and working through it. Indeed grace is at
times in Acts clothed with a kind of existence of its own, almost
personified. [22]
4. SALVATION IN JESUS
An early stress is placed on salvation "in the name of Jesus"
in Acts. On the day of Pentecost Peter preached, "Repent and be
baptised, every one of you, in the name of Jesus Christ so that your
sins may be forgiven. And you will receive the gift of the Holy Spirit"
(2:38).
The healing of the paralysed man at the temple gate occasioned the
word, "It is Jesus' name and the faith that comes through him that has
given this complete healing to him, as you can all see" (Acts 3:16).
This statement was strengthened by the witness before the Sanhedrin:
"Salvation is found in no one else; for there no other name under
heaven given to men by which we must be saved" (4:12). In Acts chapter
nine the raising of Dorcas by Peter resulted in many people believing in the Lord (9:36-42).
Jesus the Saviour, who is Christ and Lord, is the message of salvation
in Acts.
Salvation in Acts does not entail joining any organisational Christian
church Luke elaborates no doctrine of the church - only once does the
word ekklēsia (9:31) have a
meaning beyond "local congregation" and then it simply covers the
church in Judea, Galilee and Samaria. [23] Salvation rather means
becoming a disciple and follower of him who is the Way (Acts 9:1-2; cf.
Jn.14:6). Again, in dynamic terms, it means trusting Jesus, the Saviour
of mankind, and as a believer experiencing his love and forgiveness -
and the eschatological life of the kingdom through the Spirit
(4:32-35). [24]
5. THE FULFILMENT OF SCRIPTURE
In his Gospel Luke interprets the ministry and mission of
Jesus from the perspective of the OT, and from Isaiah in particular.
C.K.Barrett sees the early church's mission being seen from the same
viewpoint in the Acts. For example, the "striking events" of the gift
of the Holy Spirit and the healing of the lame man are the fulfilment
of purposes that God had declared through Joel (Acts 2:17-21; Joel
2:28-32) for the glorification of his servant (3:13; Isa.52:13).
Luke's christology focuses on the resurrection foretold by David (Acts
2:25-28; Psa.16:8-11). Jesus is exalted as kurios
(2:34f.; Psa.110:1). He was the promised prophet (3:22; Dt.18:15-20).
God's fulfilment of his promises (prophecies) meant the offer of
salvation to everybody, as had been promised to Abraham (3:25;
Gen.22:18; 26:4) and foretold by Joel (2:21; cf. Acts 2:39). [25]
The place of Scripture in
apostolic preaching
The term "the word" has two meanings in the Acts. The phrase "preached
the word" often signifies the fact that the church preached the gospel.
This was the word (message) that is said to spread (e.g., in Acts 6:7).
Preaching, as we have seen, was vehicle by which the Spirit moved in
people's lives. In this sense "the word" is given an evangelistic
context. (The term "word" may also apply to the Scriptures, the written
Word of God.) The Jerusalem church thrived on the apostles' teaching
(2:42), which involve the exposition of the OT (LXX). Peter said, "[We]
will give our attention to prayer and the ministry of the word" (6:4).
Of course, the core of the gospel message involved the Scriptures too.
This is clearly illustrated by the mission of Paul in Berea. Paul
preached, and the Bereans "examined the Scriptures every day to see if
what Paul said was true" (17:11). The Jewish and Hellenistic churches
grew as God ministered his grace through the word (Word) (Acts 20:32).
Notes on the preaching the gospel
In closing this section we note:
The early Christians preached Christ. The message was proclaimed in the
power of the Holy Spirit. Miraculous signs followed the preaching of
the gospel.
6. QUESTIONS
1. What insights have you gleaned from reading The Apostolic
Preaching and its Developments by C.H.Dodd?.
2. What do you understand by the "gospel" or "good news"?
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