The book of Acts tells the story of what happened after the death and resurrection of Jesus. The book is filled with adventure and entertainment as Acts narrates God's activity among his people and the world. In this book I explore one way of reading Acts that attends closely to the plotline of the book and seek to invite readers into the story that Acts tells. Along the way, I examine some of the most important themes of Acts, including divine activity, the extension of the gospel to surprising people in surprising ways, conflict and congruence between the gospel and the broader world, and the ongoing importance of Israel as God's people. While there are many excellent reasons to read Acts, I reflect too upon the theological and ethical vision of Acts for those who read this book as Christian Scripture.

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Answers to the usual introductory questions do not yield sufficient harvest to enable an intelligent reading of Acts. The approach of Reading Acts is to ask how ancient Mediterranean auditors would have heard Acts when it was read in their presence. To be successful Talbert divides this approach into two parts- how Acts would have been heard in its precanonical context and in its canonical context.

A senior New Testament scholar and teacher helps students understand the historical, literary, and theological issues of the book of Acts and introduces key concepts in the field of narrative criticism. This volume captures the message of the book of Acts by taking seriously the book's essential character as a powerful story through which Luke communicates profound theological truth. While giving attention to historical background, its purpose is to lead readers through a close reading that yields fresh insights into passages throughout Acts.

No longer can Acts be seen as a simple apologia that articulates Christianity's harmlessness vis-à-vis Rome. Rather, in its attempt to form communities that witness to God's apocalypse, author Kavin Rowe argues that Luke's second volume is a highly charged and theologically sophisticated political document. Luke aims at nothing less than the construction of a new culture - a total pattern of life - that inherently runs counter to the constitutive aspects of Graeco-Roman society.

Did Jesus claim to be the "bridegroom"? If so, what did he mean by this claim? When Jesus says that the wedding guests should not fast "while the bridegroom is with them" (Mark 2:19), he is claiming to be a bridegroom by intentionally alluding to a rich tradition from the Hebrew Bible. By eating and drinking with "tax collectors and other sinners," Jesus was inviting people to join him in celebrating the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several texts in Isaiah, Jeremiah, and Hosea. By claiming that his ministry was an ongoing wedding celebration he signaled the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. This book argues that Jesus combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.