LIBERTY UNIVERSITY
Thematic Analysis Essay 3
Submitted to Dr. Paul Brewer Sr.
in partial fulfillment of the requirements for the completion of
BIBL 364
Acts
by
STUDENT’S NAME
August 14th, 2021
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Introduction
As Luke continues to follow the roadmap laid out in chapter 1, verse 8, he finally begins
to trace the Gospel's movement into the region that Dr. Raspberry labeled the "remotest part of
the earth." The movement that Jesus kicked off through His death and subsequent resurrection
has exploded, and there are now followers of Jesus throughout Jerusalem, Judea, and Samaria.
Luke does a fantastic job in tracing that advancement throughout the known world. Through this
advancement, his readers can see and know that God is powerful, His word will advance even in
the face of persecution, and that God embraces using ordinary people to accomplish His goals.
This final act of Luke's record of the Acts of the Apostles is the crescendo of the entire show,
demonstrating that Jesus of Nazareth is the Son of God incarnate, the Messiah come to save
humanity.
Geographical & Ethnic Advance Of The Gospel
Jesus' new stable of missionaries is canvassing the world bringing the Gospel to new
cities and towns. The transition from Jew-centric to Gentile-focused ministry was slow until
Cypriot and Cyrenaic Jews witnessed the Gentiles at Antioch (Acts 11:19-21). Saul and Barnabas
returned to Antioch after their aid mission for the Judean church during a famine (Acts 12:25-
13:1). Their companions give an insight into the ethnic diversity of the first-century church and
its leadership. Barnabas is from Cyprus; Simeon's nickname was Niger, which most likely
referred to his African descent; Lucius was from Cyrene; King Antipas brought up Manaen; Saul
was from Tarsus (Acts 13:1). The leadership of Saul's sending church reflects a wide assortment
of ethnicities and social standings. Saul and Barnabas were "Set apart" for a specific work by the
Holy Spirit, although they had already performed missionary work to the Jewish converts (Acts
13:2). This separation indicates that the region they were entering into God held to be very
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important. Saul begins to be called Paul, and his pre-Christ name is officially retired (Acts 13:9).
Toward the end of chapter 13, Paul and Barnabas leave Pisidian Antioch to go to Iconium. Luke
details the pair's focus shifting from Jews to Gentiles even more as more and more Gentiles
believe, and the Jewish crown continues to become more militant toward the Gospel of Jesus.
Paul and Barnabas continue south, and their encounter in Lystra is one of the first purely
gentile audiences that the missionary duo encounters. The event in Lystra is pivotal as it
demonstrates Paul and Baranabas' inexperience in presenting the Gospel to a people group that
had no biblical foundation. They encountered a language barrier that ultimately resulted in
confusion and hysteria from the crowd. The missionaries' refusal to accept the worship offered
by people in Lystra and the inability of the apostles to understand their dialect resulted in mass
confusion that the visiting Jews capitalized upon to facilitate the stoning of Paul. This event in
Lystra was the final central pivoting point where Paul turned his primary focus from Jews to
Gentiles.
Paul and Barnabas went through Pisidia, Pamphylia, Perga, Attalia and finally sailed back
to Syrian Antioch (Acts 14:24-26). Upon their arrival in the Antiochian church, they officially
concluded their first missionary journey by reporting all God had done through them and how He
had given faith to the Gentiles (Acts 14:27). God had been preparing for the Gospel to go unto
the Gentiles for some time (Acts 10:45; 11:1, 18). Paul's focus continued to incline more and
more Gentile-focused throughout his remaining missionary journeys. However, he often
leverages his Jewish training and credentials to present the Gospel to Jewish audiences.
Thematic development of Acts 13:1–28:31
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Luke continues outlining the geographic and ethnic advance of the Gospel by
concentrating on the theme that the Kingdom of God is inclusive. Luke continues to show that
people of all nationalities, races, and creeds are welcome in the Kingdom, and His missionary
force has now come to realize and implement this truth. Paul is honored to have the opportunity
to reach across the socio-economic spectrum of both the Jewish and Gentile cultures. Paul and
his proteges preach in various Jewish temples and business centers and in front of crowds
seeking to assassinate him. The Philippian examples of Lydia, the business person, the slave-girl,
and the jailer all accepting Jesus demonstrates how God actively removes barriers and unites all
under the banner of inclusivity in the Kingdom. This theme begins at Pentecost, and God
threaded it throughout the entire book of Acts.
Prayer again is a common theme in the third act of the book of Acts. Luke demonstrates
that prayer is how the will of God unfolds in the life of His followers. From the sending of Paul
and Barnabas on their First Missionary Journey in chapter 13 to Paul praying as he healed a man
in Malta in chapter 28 verse 8. Prayer is an active part of the believer's life throughout the entire
book of Acts, the final portion of the book, and Luke's whole work.
Luke is meticulous in pointing out that none of the characters in the book of acts violate
the law, neither the Jewish or Roman law. This abiding of the law theme is present throughout
this final portion of the book of Acts. It is critical to mention because even under pressure from
many fronts, the believers developed intense faith and did not succumb to the temptation to break
the law to advance the Gospel. The Pharisees and the Sanhedrin found Paul guiltless in chapter
23, verse 9. Festus and Agrippa agreed that Paul was not worthy of death or imprisonment in
chapter 26, verse 31. The disciples were not rebelling in that they were lawless vagabonds. The
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apostles were successful in disseminating the Gospel within the confines of the Jewish and
Roman laws.
The theme of suffering is also seen, especially in the life of Paul. Although all apostles
suffered for Jesus and the Gospel, Paul was the most vocal and the most sought and persecuted.
Paul was stoned in Lystra (14:19), Paul and Silas were placed in jail in Philippi (16:22-30), Paul
was beaten in Jerusalem (21:31-32), among many other examples. Paul affirms that suffering is
an inherent part of his unique apostolic ministry (9:15-16; 14:22; 20:23), and Paul later went on
to write that "we suffer with him in order that we may also be glorified with him" (Romans
8:17).
As the book concludes, all of the interlaced themes throughout the book of acts converge
in a beautiful crescendo as the tempo picks up and God's masterpiece takes shape. The bookend
of the Kingdom of God comes back into focus, and Luke shows his readers how the Kingdom
has been triumphant in the face of intense suffering. God's inclusivity extends, welcoming more
of His creation than ever before. The believers are praying harder than ever while suffering new
levels of intense scrutiny from harsher enemies, all while living within the laws of the religious
leaders and the political occupation. In chapter 28, Luke unites all of the main themes that he
describes throughout the book as he lands the narrative of the Acts of the Apostles. One can feel
the triumphant satisfaction in Paul's voice when he states, "And so we came to Rome (28:14).
There is finality and completion in the tone as Paul is winding down many years of ministry to
Jesus and His new church.
Comparison of elements of Paul's evangelistic preaching
Paul was able to bring the Gospel to many thousands of people while alive and countless
billions since his death. Paul stated that had "become all things to all people, that by all means I
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might save some (2 Corinthians 9:22). This desire to reach the most people explain the variance
demonstrated in his sermons throughout the book of acts. The sermon delivered in the synagogue
in Pisidian Antioch is the only complete sermon delivered to a Jewish audience. This is the only
one recorded because Luke most likely wanted to record an example and not the entirety of
Paul's sermons. This sermon demonstrated God's dealings with Israel (13:17-23) and how God
provided Jesus, a descendant of David, to be the Messiah (13:23). In his messages to a Jewish
audience, Paul focuses on how they were guilty of crucifying Jesus. However, Jesus overcame
death and is offering forgiveness, freedom from sin, and freedom from the inequitable mosaic
law (13:38-39).
When Paul speaks to Gentiles, he switches gears and focuses on God as the creator
(14:15c; 17:24a). Paul explains that God, as the creator, is good and that all good things come
from God (14:17; 17:26-29). Paul commands both audiences to repent from their sins and trust in
Jesus (14:15; 17:30). Paul adjusts the method of presenting the Gospel depending on his
audience, yet the message remains the same - God sent Jesus to save humankind and offer eternal
salvation. Paul insists upon repentance for both Jews and the Gentiles. Finally, he proclaims that
the resurrected Jesus Christ is the light for Jews and Gentiles (26:20-23).
Pattern and progression of the Jewish response to the Gospel
As the theme of a Dual-Israel develops throughout the book of Acts, the Nation of Israel
is increasingly hesitant to the message of Jesus as delivered by the Apostle Paul. Although often
there are many Jewish converts to Christianity, there is vigorous opposition to the Gospel. Some
of the notable reactions of Paul to the Jewish rejection of the Gospel are in Chapters 13, 18, and
28 (13:46–47, 18:6, and 28:25–28). As the Jewish rejection becomes increasingly more fervent,
it turns from simple denial of the message to fierce opposition and persecution of the new
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Christian church (Acts 5:17; 13:45; 17:5). As the Jewish rejection became passionate, so did
Paul's response. In chapter 18, Paul shows anger and disappointment in his countrymen not
accepting Jesus' Gospel. He, almost angrily, says that their blood is not on his head and
immediately goes to the Gentile demographic and begins to witness there. Then again, in the
final chapter, Paul continues to exploit the fact that access to God was no longer limited to the
Jews but also available to the Gentiles. This fact angered the Jews but confirmed to Paul that he
had been faithful to Jesus' mandate from the beginning of the book, to evangelize even the
uttermost potions of the world.
Summary
The third portion of the book of Acts is impressive in that it traces the advancements of
the Gospel despite intense persecution and opposition. The early parts are vital, but they are the
preparation for this final act. As God actively demonstrates His sovereignty, He accomplishes
His will through the Holy Spirit working in His lineup of missionaries. Paul stays faithful to the
taking the Gospel to the Jewish people, despite their repeated rejection and hostility toward him
and his disciples. This opposition is vital for advancing the Gospel throughout the known world,
as is still valid today. Paul stayed true to bringing the Gospel message to those who have not
heard about Jesus. The example to modern believers is prudent and applicable still today. Above
all else, we need to help people find and follow Jesus.
