Bullet Point Bible

Prologue and Jesus' Final Instructions

¹ I wrote the former account, Theophilus, about all that Jesus began to do and teach² until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen.³ To the same apostles also, after his suffering, he presented himself alive with many convincing proofs. He was seen by them over a forty-day period and spoke about matters concerning the kingdom of God.⁴ While he was with them, he declared, "Do not leave Jerusalem, but wait there for what my Father promised, which you heard about from me.⁵ For John baptized with water, but you will be baptized with the Holy Spirit not many days from now."

Luke, the author, explicitly links Acts to his previous work, the Gospel of Luke (Acts 1:1), addressing the same recipient, Theophilus.
The focus shifts from what Jesus *began* to do and teach (in his earthly ministry) to what he *continues* to do through the Holy Spirit and the church.
Jesus' post-resurrection appearances over forty days provided "convincing proofs" (Acts 1:3) of his victory over death, solidifying the apostles' faith.
The central theme of Jesus' post-resurrection teaching was the "kingdom of God" (Acts 1:3), a concept whose understanding would be expanded beyond earthly political expectations.
Jesus commanded the apostles to remain in Jerusalem (Acts 1:4), the historical center of God's dealings with Israel, which would become the launching point for the global mission.
The "Father's promise" (Acts 1:4) refers to the outpouring of the Holy Spirit, foretold in the Old Testament (e.g., Joel 2:28-29, Isaiah 44:3) and promised by Jesus (John 14:16-17, 26; 15:26; 16:7).
Jesus contrasts John's water baptism with the imminent baptism "with the Holy Spirit" (Acts 1:5), signifying a new era of empowerment and divine indwelling for believers.
The phrase "taken up" (Acts 1:2) anticipates the detailed description of the Ascension later in the chapter.

The Question of the Kingdom and the Ascension

⁶ So when they had gathered together, they began to ask him, "Lord, is this the time when you are restoring the kingdom to Israel?"⁷ He told them, "You are not permitted to know the times or periods that the Father has set by his own authority.⁸ But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth."⁹ After he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.¹⁰ As they were still staring into the sky while he was going, suddenly two men in white clothing stood near them¹¹ and said, "Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven."

The apostles' question (Acts 1:6) reveals their lingering expectation of a political restoration of Israel's kingdom, reflecting common Jewish messianic hopes of the time.
Jesus redirects their focus from speculative timelines ("times or seasons," Acts 1:7) to their immediate mission and empowerment. The timing of eschatological events remains under the Father's sovereign control.
The promise of "power" (Greek: *dunamis*) through the Holy Spirit (Acts 1:8) is directly linked to their role as "witnesses" (Greek: *martures*). This power enables effective testimony about Christ.
Jesus outlines the geographical expansion of the gospel witness: starting locally (Jerusalem), moving regionally (Judea and Samaria), and extending globally ("farthest parts of the earth," Acts 1:8). This verse serves as a programmatic outline for the book of Acts.
The Ascension (Acts 1:9) marks the culmination of Jesus' earthly ministry, his exaltation to the Father's right hand, and the transition to his heavenly reign. The cloud signifies the divine presence and glory (cf. Exodus 13:21, Daniel 7:13).
The "two men in white clothing" (Acts 1:10) are angels, messengers confirming the reality and significance of the event, similar to angelic appearances at the resurrection (Luke 24:4).
The angels' message (Acts 1:11) provides assurance of Christ's literal, visible return in the future, mirroring the manner of his departure. This reinforces the hope of the Second Coming.
The term "Men of Galilee" (Acts 1:11) emphasizes the apostles' origins and perhaps their initial bewilderment, reminding them of their identity and mission.

The Upper Room Gathering

¹² Then they returned to Jerusalem from the mountain called the Mount of Olives (which is near Jerusalem, a Sabbath day's journey away).¹³ When they had entered Jerusalem, they went to the upstairs room where they were staying. Peter and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there.¹⁴ All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers.

The disciples obeyed Jesus' command (Acts 1:4) by returning to Jerusalem from the Mount of Olives, the site of the Ascension.
A "Sabbath day's journey" (Acts 1:12) was a distance permitted for travel on the Sabbath, roughly three-quarters of a mile, indicating the proximity of the Mount of Olives to the city.
The "upstairs room" (Acts 1:13) may be the same location as the Last Supper (Luke 22:12), serving as the initial headquarters for the nascent church.
Luke lists the eleven remaining apostles (Acts 1:13), highlighting the core leadership group chosen by Jesus. The order differs slightly from Gospel lists, possibly reflecting Peter's prominence.
The believers were united ("with one mind") in persistent prayer (Acts 1:14), demonstrating their dependence on God as they awaited the promised Holy Spirit.
The inclusion of "the women" (likely those who followed Jesus, Luke 8:2-3; 23:49), "Mary the mother of Jesus," and "his brothers" (who had come to faith after the resurrection, cf. John 7:5, 1 Corinthians 15:7) shows the broader composition of the early believing community.
This period of waiting and prayer was crucial preparation for the events of Pentecost.

Peter Addresses the Need to Replace Judas

¹⁵ In those days Peter stood up among the believers (a gathering of about 120 people) and said,¹⁶ "Brothers, the scripture had to be fulfilled that the Holy Spirit foretold through David concerning Judas-who became the guide for those who arrested Jesus-¹⁷ for he was counted as one of us and received a share in this ministry."¹⁸ (Now this man Judas acquired a field with the reward of his unjust deed, and falling headfirst he burst open in the middle and all his intestines gushed out.¹⁹ This became known to all who lived in Jerusalem, so that in their own language they called that field Hakeldama , that is, "Field of Blood.")²⁰ "For it is written in the book of Psalms, ' Let his house become deserted, and let there be no one to live in it ,' and ' Let another take his position of responsibility .'²¹ Thus one of the men who have accompanied us during all the time the Lord Jesus associated with us,²² beginning from his baptism by John until the day he was taken up from us-one of these must become a witness of his resurrection together with us."

Peter emerges as the leader and spokesperson for the apostolic group, addressing the assembled believers (about 120, Acts 1:15).
Peter interprets Judas's betrayal and death not as a random tragedy, but as a fulfillment of Old Testament scripture (Acts 1:16), specifically citing Psalms spoken "through David."
Judas had been a legitimate apostle ("counted as one of us," Acts 1:17), making his betrayal particularly heinous.
Luke includes a parenthetical note (Acts 1:18-19) describing Judas's gruesome death and the naming of the field purchased with the betrayal money ("Hakeldama," Field of Blood). This account differs slightly from Matthew 27:3-10 but likely describes the same event from different perspectives or stages.
Peter quotes two Psalms (Psalm 69:25 and Psalm 109:8) to provide scriptural justification for replacing Judas (Acts 1:20). This demonstrates the early church's reliance on the Old Testament to understand current events.
The criteria for the new apostle were specific (Acts 1:21-22): a man who had been with Jesus throughout his entire public ministry, from John the Baptist's ministry until the Ascension.
The primary role of the replacement apostle was to be a "witness... of his resurrection" (Acts 1:22), underscoring the centrality of the resurrection message for the apostles.
The number twelve held symbolic significance, representing the twelve tribes of Israel, indicating the foundation of the new community of God's people.

Matthias Chosen by Lot

²³ So they proposed two candidates: Joseph called Barsabbas (also called Justus) and Matthias.²⁴ Then they prayed, "Lord, you know the hearts of all. Show us which one of these two you have chosen²⁵ to assume the task of this service and apostleship from which Judas turned aside to go to his own place."²⁶ Then they cast lots for them, and the one chosen was Matthias; so he was counted with the eleven apostles.

Two candidates meeting the established criteria were nominated: Joseph Barsabbas (Justus) and Matthias (Acts 1:23). Both were evidently respected members of the group who had witnessed Jesus' ministry.
The community turned to prayer, acknowledging God's omniscience ("you know everyone's heart," Acts 1:24) and seeking his divine guidance in the selection process.
The prayer explicitly asks God to reveal His choice for the apostolic ministry vacated by Judas (Acts 1:24-25). The phrase "to go to his own place" is a euphemism for Judas's damnation.
Casting lots (Acts 1:26) was an Old Testament method used to determine God's will in important decisions (e.g., Leviticus 16:8, Numbers 26:55, Proverbs 16:33). It reflected trust in God's sovereignty over the outcome.
This is the last recorded instance of casting lots in the New Testament; after the coming of the Holy Spirit at Pentecost, guidance was typically sought through the Spirit's direct leading, prophecy, or counsel.
Matthias was chosen and officially added to the apostolic group (Acts 1:26), restoring the number to twelve before the outpouring of the Spirit on Pentecost.
The selection process highlights the community's commitment to following perceived divine guidance and maintaining the foundational structure Jesus had established.

The Bullet Point Bible

Acts 1