REIGN OF GOD

Topic: Kingdom of God in Acts of the Apostle

Course Facilitator: Rev. Dr. Lalramchhana

Submitted by: Seiminlun Baite

INTRODUCTION: The concept of the Kingdom of God, primarily referring to God's reign,
serves as a central theme throughout both the Old and New Testaments. Jesus emphasized the
proclamation of the Kingdom of God during his earthly ministry, and his disciples continued this
mission, establishing it as a core focus of their preaching. The Acts of the Apostles, often
referred to simply as "Acts," documents the activities and deeds of Jesus' disciples, highlighting
their commitment to this central theme. In Acts, the early Church's preaching consistently centers
on the Kingdom of God, reflecting and upholding key aspects of Jesus’ vision. This essay will
explore the representation of the Kingdom of God as it appears in the Acts of the Apostles.

1. THE BOOK OF ACTS

The Book of Acts continues the narrative of the early Christian movement following the
death of Christ. It serves as a vital link between the nascent church formed by Jesus and the
Apostles and the expanded church addressed in the epistles. 1 Unique within New Testament
literature, Acts stands out for its literary style and distinct theological purpose, distinguishing it
from other early Christian writings and historical works. 2 The book is traditionally attributed to
Luke, the author of the third Gospel and a companion of Paul, known for being a physician. It is
commonly accepted that Acts was written for a figure named Theophilus (1:1), a name meaning
“lover of God,” which may refer to a Roman official or to those who love and fear God and have
received instruction in the Christian faith.3 The book of Acts it has been written around 65-70 CE
or 85-95 CE.4
The literary relationship of Acts to the Gospel of Luke, a majority of scholars assign
these books to two different genres: Luke is traditionally viewed as a biography of Jesus, and
Acts as a history of the early church. The early Church in the first-century was within the

1
Weldon E. Viertel, Early Church Growth: A Study of the Book of Acts (Texas: Carib Baptist Publication,
1973), 13.
2
Weldon E. Viertel, Early Church Growth: A Study of the Book of Acts (Texas: Carib Baptist Publication,
1973), 13.
3
D.A. Carson and Douglas J. Moo, An Introduction to the New Testament (Michigan: Zondervan, 2005),
296.
4
Carson and Douglas J. Moo, An Introduction to the New Testament…, 296.

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Judaism context as well as the larger Greco-Roman context.5 Therefore Acts is the history of the
Church, Jesus and his disciples. Acts also depict the historical shift from Jewish Christianity to
Gentile Christianity. Hence, Luke in Acts shows that the Kingdom of God is universal and
inclusive which included Jews, Gentiles and the world.

2. KINGDOM OF GOD IN ACTS

The book of Acts was a second volume of the gospel of Luke. The theme of the Kingdom
of God in Acts is the continuity of the gospel of Luke, since it was written by the same author for
the same purpose. As S. Kim rightly said that, “Luke appears to indicate that his central theme in
the second volume is the kingdom of God in continuation with that in his first volume, the gospel
of Luke.” The phrase h[ basileia qeou (Kingdom of God), was used by Luke in Gospel and
Acts more than 38 times.6
The Book of Acts begins and ends with the Kingdom of God. The centrality of the
Kingdom of God is evidenced in the book of Acts, right from the beginning till the end; the
prologue (Acts 1: 3), the main body (Acts 8:12; 19:8; 20:25; 14:22; 17:7), and the epilogue (28:
23, 31).7 Therefore, the Kingdom of God is the dominant theme in the book of Acts, God’s
purpose was to spread the good news about Jesus and the Kingdom. Jesus in Acts was portrayed
as the Lord of the Kingdom of God, he is designated as the Messiah or the Christ.8 In the
following we will discuss some of the concept and relationship portrays for the Kingdom of God
in Acts.

2.1. Concept of the Reign of God: The disciples and the early Church hoped that the reign of
God would ultimately supplant the rule of priestly aristocracies and the Roman Empire. In Acts,
the Kingdom of God is inextricably linked to the risen King, who reigns from heaven. Although
Jesus is in heaven, he is not absent from earth, as he has sent the Holy Spirit to continue his
work. He remains the active ruler of his Kingdom. The apostles and other disciples in Acts were

5
Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids,
Michigan: William B. Eerdmans, 1998), 2-3.
6
S. Kim, “Kingdom of God,” in Dictionary of the Latter New Testament and its Development,
edited by Ralph P. Martin and Peter H. Davids (Illinois: InterVasrsity Press, 1997), 629.
7
The prologue, Acts 1: 3 “After his suffering he presented himself alive to them by many
convincing proof, appearing to them during forty days and speaking about the Kingdom of God,” the main body
Acts 8:12 “But when they believed Philip, who was proclaiming the good news about the kingdom of God and the
name of Jesus Christ, they were baptize both men and women,” epilogue Acts 28: 31 “Proclaiming the Kingdom of
God and teaching about the Lord Jesus Christ with all boldness and without hindrance.” See Kim, “Kingdom of
God”…, 629.
8
Kim, “Kingdom of God,”…, 629.

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acutely aware of God's sovereign power, significantly influenced by their experience of the risen
Lord and the proclamation that it was through God’s power that Jesus was raised. Luke also
depicts the disciples experiencing God’s power through healings and miracles. The power and
sovereignty of God were also experience by the faith community through many wondrous
miracle and sign done through the apostles.” Luke provides two other notices concerning God’s
sovereignty when he describe two interventions by the angel of the Lord, first to deliver all the
apostles from prison and later Peter alone (Acts 5: 19-21; 12: 6-11).9

2.2. Kingdom of God and Jesus: The Kingdom of God also belongs to Jesus, he is to
receive the throne of David and reign in the house of Jacob forever (Lk 1: 32-33), for instance as
he enters Jerusalem, his disciple shout “Blessed the King who comes in the name of the Lord”
(Lk 19:38). According to the Pentecost speech, Jesus is the one who sit on David’s throne at the
right hand of God (Acts 2: 30-35). Luke speak of Jesus and the Kingdom of God together (Acts
8:12; 28:23, 32) to refer to the whole Gospel message as Jesus alone (Acts 5:42; 8:35; 11: 20) or
as the Kingdom of God (Acts 1:3; 19:8; 20:25).10

2.2.1. Jesus as universal Lord: Luke in Acts present Jesus as Lord of both the Jews and
Gentiles. The Jewish Christian tried to restrict the Lordship of Jesus to the Jewish nation.
However Luke show that the Kingdom of God is to all nations of the earth. Salvation of God is
universal everyone who beliefs in Jesus as Lord will be saved and enter the Kingdom of God. 11
Jesus in Acts was portrayed as the Lord of the Kingdom of God, he is designated as the Messiah
or the Christ. In the OT it is YHWH as the Kyrios who forgive the sins of his people and save
them, but now it is Jesus the Kyrios who exercises this divine privilege. As emphasize by Kim,
God’s exaltation of Jesus at his right hand through his exaltation God the Father made Jesus his
ruler to exercise his Kingship or Lordship on his behalf. The Lord Jesus Christ in his second
coming he will come and Judge the whole creations and restore all things (Acts 3:19-21), for the
Kingdom of God on earth.12

2.3. Kingdom of God and the Holy Spirit: Luke portrays a special relationship between the
Holy Spirit and the Kingdom of God. Acts 2:30-36, the Pentecost speech speaks of the oath to

9
Richard J. Cassidy, Society and Politics in the Acts of the Apostles (New York: Orbis Books, 1987), 21-
22.
10
Robert O. Toole, “The Kingdom of God in Luke-Acts,” The Kingdom of God in 20th-Centuryn
Interpretation, edited by Wendell Willis (Massachusetts: Hendrickson Publication, 1987), 150-151.
11
Viertel, Early Church Growth: A Study of the Book of Acts..., 13.
12
Toole, “The Kingdom of God in Luke-Acts,”…, 150-151.

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David that there would be descendant on his throne; this Davidic descendant is the risen Jesus
and exalted at God right hand as Lord and Christ, he has received from the father and poured out
the promise of the Holy Spirit. The Kingdom of God is not limited only to the Jews but by the
Holy Spirit it also open the door for the Gentile, as Peter preach to the Gentile the Holy Spirit
poured out to them also (Acts 10: 44-47). 13 The Kingdom may be define as God rule over his
people through the indwelling of Holy Spirit. The Holy Spirit is portrays the presence and power
of God.
Jesus during his earthly existence actualized God’s saving reign through his exorcism and
healing ministry by the power of the Holy Spirit (Lk 11:20; Matt 12: 28; Acts 2: 22, 10: 38).
Now as the exalted Lord, he has poured out the Holy Spirit to his Church (Acts 2:33) and all who
baptized in his name are given the Holy Spirit (Acts 2: 38; 9: 17-18; 10: 43-44; 11: 16-17; 19: 5-
6). In Acts 1: 7-8 Jesus dispensing the Holy Spirit to his Apostles empowering them to proclaim
the Kingdom of God and Jesus Christ the King. This is Lucan understanding the connection
between the Kingdom and the Holy Spirit.14

2.4. Kingdom of God and the Kingdom of Caesar: The Kingdom of God differs from the
Kingdom of Caesar. The Jews of Thessalonica accuse Jason and those with him of acting against
the decrees of Caesar because they say, that “there is another King Jesus” (Acts 17:7). Luke in
Acts is displaying the compare and contrasts of the Kingdom of God with the Kingdom of
Caesar (Acts 17:7).15 The decree of Caesar were oath of loyalty which local magistrate had to
administer and enforced. The motto Caesar is Lord prevailed throughout the Roman Empire. 16 As
it was true the early Christians acclaimed not Caesar but Jesus as Lord, and all the apostles
preached the coming of the Kingdom of God, an inclusive and a class less society. 17 The
Kingdom of God in Acts is a new concept it is no longer express in term of military and political
power which would defeat other nation like the Kingdom of Caesar, but it is the power of God to
overcome the force of Satan. The Kingdom of God is the rule of God in the hearth of the people
without geographical or spatial limitations.18 Therefore, the Kingdom of Caesar is inaugurated as
political but the Kingdom of God is Spiritual.

13
Toole, “The Kingdom of God in Luke-Acts,”…, 149.
14
Kim, “Kingdom of God,”…, 660.
15
Karl Allen Kuhn, The Kingdom according to Luke and Acts: A Social, Literary, and Theological
Introduction (Michigan: Baker Academic, 2015), 64.
16
Simon J. Kistemaker, “Acts”, in New Testament Commentary (Michigan: Baker Books House, 2002),
618.
17
Kistemaker, “Acts”, in New Testament Commentary…, 617-618.
18
Viertel, Early Church Growth: A Study of the Book of Acts..., 13.

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2.5. Kingdom of God as Present Aspect: The present aspect of the kingdom of God in Acts
can be seen through the exalted Christ and the coming and centeredness of the Holy Spirit. Jesus
during his earthly ministry performed many signs and wonders, so also these wonders and signs
are continually seen in the disciples of Jesus. Many miracle performed by the Apostles (Acts 2:
43; 5: 12-16), Peter heal the lame man in the temple (Acts 3: 7-11), Stephen formed great
wonders and sign (Acts 6: 8), in Samaria Philip did great wonders and signs (Acts 8: 6, 7, 13),
Ananias heal Paul blindness (Acts 9: 17-18), Paul heal a crippled man (14: 8-18), women
possessed of evil spirit (Acts 16: 18), etc. The miracle is the sign of the Kingdom of God. 19 This
present aspect of the Kingdom is clearly seen in the divine exercise of Christ. Jesus exercises his
divine Lordship, Jesus Christ uses the intervention and power of the Holy Spirit and the ministry
of his apostles.20 In Acts as highlighted above, the title Lord is applied to Jesus with the
implication that Jesus Christ now exercises God’s Lordship on his behalf, he is active.

2.6. Kingdom of God as Future Aspect: The final kingdom of God in Acts is expected to be
in the future event, as Jesus responses, we are not to be anxious to know its “times or dates the
father has set in his authority” (Acts 1:6-7). Again in another passage of Acts it says, It will be
the “times of refreshing” or the “times of restoration of all things,” and it will take place with the
second coming of Christ when all Israel repent (Acts 3:19-21). So the kingdom of God represents
the consummation of salvation to be in the future event, but one must maintain faith and bear
suffering patiently “to enter the kingdom of God” (Acts 14:22).21
The Kingdom of God in some sense is the present reality. However, for Luke it is still
eschatological because the final comings of the Kingdom, the Parousia, mark the last events of
the end-times. It regards the kingdom of God as a future event. Acts 1:6-7 Jesus said to them
before ascension “The Kingdom of God is coming, but only the father knows when.” The
Kingdom of God brings the eschatological judgement.22 Therefore, the Kingdom of God has both
present and future aspect.

2.7. Kingdom of God as Inclusive Community: The Kingdom of God in Acts is an

Inclusive community. The faith community in Acts includes both Jews and Gentiles. The
inclusiveness of the kingdom in Acts is seen right from the start of the book, the sending of
Jesus’ disciples to all nations. The disciples approached and ask Jesus about the Kingdom; Jesus

19
Kim, “Kingdom of God”…, 630.
20
Kim, “Kingdom of God”…, 630.
21
Kim, “Kingdom of God”…, 629-630.
22
Toole, “The Kingdom of God in Luke-Acts,”…, 158-159.

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instead said to them that they will be his witnesses in Jerusalem, in all Judea and Samaria and to
the ends of the earth (Acts 1:6-8). It was also seen that the Kingdom of God was also extended to
Gentiles, and the outside of Judea through the missionary work of Paul and his companions. Paul
preaches the Kingdom of God beyond the Palestine to length and breadth of the Roman
Empire.23
Luke in Acts first he give emphasize to the Jews in many instances and then the gentiles,
but concluded to aim for a wider context, to constitute the new Israel, who were the inheritors of
the Kingdom of God. Luke remove the barriers and gaps between Jewish and non-Jewish. We
see also that Luke portray the inclusivity of Jesus in his ministry in Luke 4:43 Jesus says, “I must
preach the good news of the Kingdom of God to other cities also, for I was sent for this
purpose.” As in Acts 1: 8 also the resurrected Christ command his disciple “to preach the
Kingdom of God to all nations.” Therefore, Luke opens up new opportunities for everyone,
irrespective of race, color, region and class, and even gender to have access to Jesus Christ and
the new community of the Kingdom of God.

2.8. Kingdom of God and the Church: Under the leadership of the twelve apostles and the
guidance of the Holy Spirit, the Church serves as the primary representative of the Kingdom of
God, or Christ, in the present age. The Kingdom of God continues to expand through the
Church's missionary activities. Jesus fulfilled his promise by establishing a new people of God,
with the Twelve serving as the nucleus, reflecting the typological correspondence with the
twelve tribes of Israel. Through this new covenant, he constituted a new people under God's
reign. The risen Christ provided instruction and teaching about the Kingdom of God to the
apostles (Acts 1:3),24 empowered them with the Holy Spirit and commissioned them to bear
witness to the Kingdom of God (Acts 1:8; 2:1-36). 25 The Church is not the actual Kingdom of
God but to reflect and to live out the value of the Kingdom of God in this world: faith, love,
hope, joy, peace and righteousness.26

2.8.1. The Role of the Church: the Church plays a crucial role in representing the Kingdom of
God on earth. Through the dedication and commitment of members such as Stephen, Philip,
Paul, Barnabas, and Peter, the Church fulfills its mission by proclaiming the Kingdom of God

23
Toole, “The Kingdom of God in Luke-Acts,”…, 152.
24
David E. Garland, “Acts,” in Teach the Text Commentary Series, edited by Mark L. Strauss and John H.
Walton (Michigan: Baker Books, 2017), 14.
25
Thomas Vendad S. J, Spirit, Word and Community in Acts: A Paradigm for Christian Life and Witness
(Delhi: ISPCK, 2011), 143.
26
Charles Colson, Kingdom in Conflict (Morrow: Zondervan Publishing house, 1987), 93.

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and the Lordship of Christ worldwide. These early Christians demonstrated the salvation of the
Kingdom through "signs and wonders," including exorcisms and healings. Those who responded
to their Gospel message with repentance and faith were incorporated into the sphere under the
Lordship of Jesus Christ. Consequently, the Church is tasked with carrying out the work of the
Kingdom, preaching and teaching the faith community to live as citizens of the Kingdom of God
and to fulfill the Lord's commission with the power of the Holy Spirit. 27 Thus, the Church is not
static but dynamic, actively participating in proclaiming the Kingdom of God and continuing to
multiply and expand throughout the world.

3. THE KINGDOM OF GOD IN ACTS AND ITS CHALLENGES

The Kingdom of God lay in the heart of Jesus teaching it had continuity with OT promise
as well as with Jewish apocalyptic thinking but differ from them in important aspect. Such as it
denoted God’s eternal rule rather than earthly Kingdom, its scope is universal rather than limited
to the Jewish nation.28 In the following we will discuss briefly the challenge of proclaiming the
Kingdom of God and Jesus Christ the King in early Christianity.

3.1. Misunderstanding of the Jews concerning the Kingdom of God: The concept of the
Kingdom of God in early Judaism was shaped principally by three factor. The basic was the OT
idea of Yahweh’s eschatological epiphany in judgement to punish the wicked and reward the
just. This was coupled with the idea of God reign through his Messianic King of Davidic
descent. Secondly, Apocalypse of Daniel new understanding of the Kingdom and its agent is
transcendental, heavenly realities. Thirdly, was centuries-long Gentile rule over Palestine and
intensified the longing for liberation.29
The Jew expectation of Messiah was the future King from Davidic line, and rule the
Jewish people. Messiah is not consider to be God or pre-existence divine Son of God. He is
consider to be a great political leader to free the Jews from the Empire. The Jews do not consider
Jesus as a Messiah ‘anointed one’. The Kingdom of God they expected is like the Kingdom of
Caesar. Therefore, the Jews misunderstood the real concept of the Kingdom of God which is
spiritual not political construct.

27
Viertel, Early Church Growth: A Study of the Book of Acts..., 37.
28
C.C. Caragounis, “Kingdom of God I: Gospels,” in The IVP Dictionary of the New Testament: A One-
Volume Compendium of Contemporary Biblical Scholarship, edited by Daniel G. Reid (Illinois: InterVarsity Press,
2004), 641.
29
Caragounis, “Kingdom of God I: Gospels”…, 642.

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3.2. The lack of understanding of the Gentiles concerning the Kingdom of God: E,.qnoj
(ethnos) is a noun translated as “Gentiles” or “nations,” in NT, they refer to all ethnics group
besides Jews. The word Gentile has Latin roots and the word Jew is related to Hebrew. In Latin,
gentiles means belonging to a tribe or clan. In NT uses of ethnos clearly means non-Jews, Paul
sometimes uses “Greek” to mean non-Jews.30 The term Gentile denotes pagan people in (Matt 4:
15; Lk 22: 25; Acts 14: 2; Rom 2: 14; 1 Cor 5: 1; Gal 2: 2; 1 Pet 4: 3). Gentiles are the object of
divine mercy and saving revelation in Luke 2:32 and Acts 21: 19ff, this is the most basic social
ethnic distinction between Jews and non-Jews.31
Therefore, the Gentile nations, lacking knowledge and understanding of the Kingdom of
God, did not have the same access to the knowledge of God's laws, redemption, and the
Kingdom of God as the Jews did. Consequently, Gentile Christians were often confused and did
not fully understand the concept of the Kingdom of God. They were frequently misled and
criticized by Jewish Christians. The Jewish Christians considered themselves the true citizens of
the Kingdom of God because they adhered to the Law of Moses and sought to influence the
Gentile Christians, insisting that they must follow the Mosaic Law to be part of God's people.
This created conflict within the early Church, prompting Paul to challenge his opponents in his
epistles, arguing for "justification by faith, not by law."

3.3. The danger of being charged with sedition for preaching the Kingdom of God in
Roman Empire: The early Christian acclaimed not Caesar but Jesus as Lord (1 Cor 12: 3), and
the apostle preach the coming of God’s Kingdom.32 Paul and Silas were accused of anti-imperial
troublemaking after their brief imprisonment in Philippi. The Jews come before the city official
accusing them that they were disturbing the world, by proclaiming the Kingdom of God and
Jesus Christ as King changing people’s lives and societal structure. They are trying to create the
impression that Paul and Silas were responsible for social disorder. 33 This incident matches the
previous trial scene in Philippi where Paul and Silas face imprisonment including beating and
binding but in Thessalonica they are attacked indirectly. A local resident Jason and other
30
Richard B. Vinson, “Gentiles,” The New Interpreters Dictionary of the Bible D-H, Volume 2, edited by
Katharine Doob Sakenfeld (Nashville: Abingdon Press, 2007), 556.
31
Expository Dictionary of Bible Words, edited by Stephen D. Renn (Massachusetts: Hendrickson
Publisher, 2005), 428.
32
In Paul Epistle to Thessalonica teach the coming of the day of the Lord, during which the man of
Lawlessness is slain (1 Thess 4: 16; 2 Thess 2: 8) these verse can be interpret as allusions to change in ruler. See
Kistemaker, New Testament Commentary: Acts..., 618.
33
David G. Peterson, The Acts of the Apostle (Grand Rapids, Michigan: William B. Eerdmann Publishing
Company, 2009), 480.

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member of faith community are dragged before the authority as they offered them hospitality,
they charge them of sedition against the Caesar (Acts 17:6-7).34
Declaring Jesus as King was a political statement that challenged the authority of the
Roman Emperor, disrupting the social and political status quo. Acknowledging any king other
than Caesar was considered a serious crime in the Roman Empire, often leading to execution.
Thus, proclaiming the Kingdom of God and Jesus as King was a significant challenge for the
early Church, as it directly contrasted with the imperial concept of kingship. 35 Despite
persecution and martyrdom, many first-century Christians sacrificed their lives for the Gospel.
Nevertheless, such threats could not deter the faith community from proclaiming the Kingdom of
God and the rule of Jesus, as some proclaimers were spared while many were martyred.

CONCLUSION: The focus of the Book of Acts is predominantly on the Kingdom of God. Luke
presents this Kingdom as standing in stark contrast to that of Caesar. According to Acts, the
Kingdom of God is both a present and future reality. It is present because Jesus exercises His
Lordship through the work of the Holy Spirit within the Church, and it is future because it
anticipates the final consummation at Jesus Christ’s second coming. As a result, the Kingdom as
depicted in Acts is inclusive and inspiring. The Church plays a crucial role in the growth and
expansion of God’s Kingdom. Thus, the Kingdom of God in Acts holds profound theological and
spiritual significance, serving as both a foundation for the early Church's mission and a vision for
its ultimate fulfillment. The book emphasizes the transformative power of the Kingdom in the
lives of believers and underscores the Church's responsibility to embody and proclaim this
Kingdom until Christ returns.

BIBLIOGRAPHY

Carson, D.A. and Douglas J. Moo. An Introduction to the New Testament. Michigan: Zondervan, 2005.
Cassidy, Richard J. Society and Politics in the Acts of the Apostles. New York: Orbis Books, 1987.
Colson, Charles. Kingdom in Conflict. Morrow: Zondervan Publishing house, 1987.

34
F. Scott Spencer, Journeying through Acts: A Literary-Cultural Reading (Massachusetts: Hendrickson
publication, 2004), 180-181.
35
John MacArthur, New Testament Commentary: Acts 13-28 (Chicago: Moody Press, 1996), 124. Cff Van
Thanh Nguyen, “Acts,” The Jerome Bible Commentary for the twenty first Century, edited by John J. Collins, Gina,
Barbara and Donald (London: Bloomsbury, 2020), 1503.

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Caragounis, C.C. “Kingdom of God I: Gospels.” In The IVP Dictionary of the New Testament: A One-
Volume Compendium of Contemporary Biblical Scholarship. Edited by Daniel G. Reid Illinois:
InterVarsity Press, 2004.
Dibelius, Martin. The Book of Acts: Form, Style and Theology. Edited by K.C. Hanson
Minneapolis: Augsburg Fortress, 2004.
Expository Dictionary of Bible Words. Edited by Stephen D. Renn. Massachusetts: Hendrickson
Publisher, 2005.
Garland, David E. “Acts.” In Teach the Text Commentary Series. Edited by Mark L. Strauss and John H.
Walton. Grand Rapids, Michigan: Baker Books, 2017.
Kim, S. “Kingdom of God.” In Dictionary of the Latter New Testament and its Development. Edited
by Ralph P. Martin and Peter H. Davids. Illinois: InterVasrsity Press, 1997.
“Kingdom of God III: Acts, Hebrews, General Epistles and Revelation.” In The IVP Dictionary of the
New Testament: A One-Volume Compendium of Contemporary Biblical Scholarship. Edited by Daniel
G. Reid. Illinois: InterVarsity Press, 2004.
Kuhn, Karl Allen. The Kingdom according to Luke and Acts: A Social, Literary, and Theological
Introduction. Michigan: Baker Academic, 2015.
Kistemaker, Simon J. “Acts.” In New Testament Commentary. Michigan: Baker Books House, 2002.
MacArthur, John. New Testament Commentary: Acts 13-28. Chicago: Moody Press, 1996.
Nguyen, Van Thanh. “Acts.” The Jerome Bible Commentary for the twenty first Century. Edited by John
J. Collins, Gina, Barbara and Donald. London: Bloomsbury, 2020.
Peterson, David G. “The Acts of the Apostles.” In The Pillar New Testament Commentary. Edited
by D. A. Carson. Michigan: William B. Eerdmans Publishing Company, 2009.
Spencer, F. Scott. Journeying through Acts: A Literary-Cultural Reading. Massachusetts:
Hendrickson publication, 2004.
Toole, Robert O. “The Kingdom of God in Luke-Acts.” The Kingdom of God in 20th-Century
Interpretation. Edited by Wendell Willis. Massachusetts: Hendrickson Publication, 1987.
Viertel, Weldon E. Early Church Growth: A Study of the Book of Acts. Texas: Carib Baptist
Publication, 1973.
Vendad S. J, Thomas. Spirit, Word and Community in Acts: A Paradigm for Christian Life and
Witness. Delhi: ISPCK, 2011.
Vinson, Richard B. “Gentiles.” The New Interpreters Dictionary of the Bible D-H, Volume 2. Edited
by Katharine Doob Sakenfeld. Nashville: Abingdon Press, 2007.
Witherington III, Ben. The Acts of the Apostles: A Socio-Rhetorical Commentary. Grand Rapids,
Michigan: William B. Eerdmans, 1998.

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