Joshua Noble focuses on the rapid appearance and disappearance in Acts 2 and 4 of the motif that early believers hold all their property in common, and argues that these descriptions function as allusions to the Golden Age myth. Noble suggests Luke's claims that the believers “had all things in common” and that “no one claimed private ownership of any possessions”-a motif that does not appear in any biblical source- rather calls to mind Greek and Roman traditions that the earliest humans lived in utopian conditions, when “no one ... possessed any private property, but all things were common.” By analyzing sources from Greek, Latin, Jewish, and Christian traditions, and reading Acts 2:42-47 and 4:32-35 as Golden Age allusions, Noble illustrates how Luke's use of the motif of common property is significant for understanding his attitude toward the Roman Empire. Noble suggests that Luke's appeal to this myth accomplishes two things: it characterizes the coming of the Spirit as marking the beginning of a new age, the start of a “universal restoration” that will find its completion at the Second Coming of Christ; and it creates a contrast between Christ, who has actually brought about this restoration, and the emperors of Rome, who were serially credited with inaugurating a new Golden Age.

The Holy Spirit, being given as a gift in the opening chapters of Acts, initiates and sustains the early Jesus community, empowering their teaching, unity, meals, sharing of possessions and worship.

The Pauline collection for the poor in Jerusalem is the most famous example of financial support for geographically distant groups in early Christianity. Recent assessments of the Pauline collection have focused on patronage to explain the social relations between Jerusalem and the Pauline groups and the strategies adopted by Paul. Through a comparison with the Greco-Roman world and a close reading of the texts, this study challenges the recent approach and proposes that other factors shaped Paul’s stance. Paul was interested in reassuring the Corinthians about the financial outcome of the collection and dispelling doubts that he might take advantage of them. The collection was an action modeled on divine generosity and an exchange within a reciprocal relationship between Christian groups. This study also surveys intergroup support between Christian groups in the first three centuries CE. This practice involved churches from most of the Mediterranean Basin and was known even outside of Christian circles. Transfers of money were organized according to a consistent pattern modeled on local charitable practices. The Pauline collection had similar characteristics and can be seen as part of this widespread economic practice.

The Acts of the Apostles joins the Gospel of Luke with the ministry of Paul. The author shows how this masterful storyteller worked his magic, drawing on first-century literary techniques of narration and characterization.