One book in the New Testament that plays as indispensable role in evaluating the resurrection of Jesus is the book of Acts. It is within Acts that we see the resurrection was part of the early apostolic preaching and the evidence given that Christianity is true (Acts 2:25-32; 3: 15; 10:39-41; 17:2-3, 18, 31). It is also within Acts that records Paul’s testimony to the resurrection of Jesus (Acts 9:1-9; 22: 1-11; 26: 9-19). So given the importance of Acts, here are some resources on the historical reliability of Acts. Keep in mind, we must also establish what we mean by ‘historical.’ That is discussed in Mike Licona’s article here.
Second, here is a pdf from Apologetics 315 called: The Historical Reliability of Acts: Support from Extra-Biblical Primary Sources
Third, In his monumental work called The Book of Acts in the Setting of Hellenistic History, classics scholar Colin Hemer has shown that Luke has also done his work as an historian.On pp. 108-58, Hemer chronicles Luke’s accuracy in the book of Acts almost verse by verse. Here is a list of eighty-four facts in the last 16 chapters of Acts that have been confirmed by historical and archaeological research. I should note that I am thankful to Dr. Tim McGrew for adding some additional research to these 84 points.
As you read the following list, keep in mind that Luke did not have access to modern-day maps or nautical charts.
Luke accurately records:
1. A natural crossing between correctly named ports. (Acts 13:4-5) Mt. Casius, which is south of Seleucia, is within sight of Cyprus.
2. The proper port (Perga) along the direct destination of a ship crossing from Cyprus (13:13)
3. The proper location of Iconium in Phrygia rather than in Lycaonia. (14:6) This identification was doubted because it challenges some sources reflecting boundary changes from a different date, but the ethnic inclusion of Iconium in Phrygia is confirmed by the geographical distribution of Neo-Phrygian texts and onomastic study.
4. The highly unusual but correct heteroclitic declension of the name Lystra. (14:6) This is paralleled in Latin documents.
5. The Lycaonian language spoken in Lystra. (14:11) This was unusual in the cosmopolitan, Hellenized society in which Paul moved. But the preservation of the local language is attested by a gloss in Stephanus of Byzantium, who explains that “Derbe” is a local word for “juniper.” Hemer lists many other native names in the Lystra district.
6. Two gods known to be so associated—Zeus and Hermes. (14:12) These are paralleled epigraphically from Lystra itself, and the grouping of the names of Greek divinities is peculiarly characteristic of the Lystra district.
7. The proper port, Attalia, which returning travelers would use. (14:25) This was a coasting port, where they would go to intercept a coasting vessel, by contrast with Perga (13:13), a river port.
8. The correct order of approach (Derbe and then Lystra) from the Cilician Gates. (16:1; cf. 15:41)
9. The form of the name “Troas,” which was current in the first century. (16:8)
10. The place of a conspicuous sailors’ landmark, Samothrace, dominated by a 5000 foot mountain. (16:11)
11. The proper description of Philippi as a Roman colony, and the correct identification of its seaport as Nea Polis, which is attested both in manuscripts and in numismatic evidence. (16:12)
12. The right location of the Gangites, a small river near Philippi. (16:13)
13. The identification of Thyatira as a center of dyeing. (16:14) This is attested by at least seven inscriptions of the city.
14. The proper designation for the magistrates of the colony as strategoi (16:22), following the general term archontes in v. 19.
15. The proper locations (Amphipolis and Apollonia, cities about 30 miles apart) where travelers would spend successive nights on this journey to Thessalonica. (17:1)
16. The presence of a synagogue in Thessalonica. (17:1) This is attested by a late 2nd AD inscription. (CIJ 693)
17. The proper term (“politarchs”) used of the magistrates in Thessalonica. (17:6) See Horsley’s article in the Anchor Bible Dictionary, in loc.
18. The correct implication that sea travel is the most convenient way of reaching Athens, with the favoring “Etesian” winds of the summer sailing season. (17:14-15)
19. The abundant presence of images in Athens. (17:16)
20. The reference to a synagogue in Athens. (17:17) See CIJ 712-15.
21. The depiction of philosophical debate in the Agora, which was characteristic of Athenian life. (17:17)
22. The use of the correct Athenian slang word for Paul (spermologos, “seed picker,” 17:18) as well as for the court (Areios pagos, “the hill of Ares,” 17:19)
23. The proper characterization of the Athenian character. (17:21) This, however, might be attributed to common knowledge.
24. An altar to an “unknown god.” (17:23) Such altars are mentioned by Pausanias and Diogenes Laertius. Note also the aptness of Paul’s reference to “temples made with hands,” (17:24), considering that Paul was speaking in a location dominated by the Parthenon and surrounded by other shrines of the finest classical art.
25. The proper reaction of Greek philosophers, who denied the bodily resurrection. (17:32) See the words of Apollo in Aeschylus, Eumenides 647-48.
26. The term “Areopagites,” derived from areios pagos, as the correct title for a member of the court. (17:34)
27. The presence of a synagogue at Corinth. (18:4) See CIJ 718.
28. The correct designation of Gallio as proconsul, resident in Corinth. (18:12) This reference nails down the time of the events to the period from the summer of 51 to the spring of 52.
29. The bema (judgment seat), which overlooks Corinth’s forum. (18:16ff.)
30. The name “Tyrannus,” which is attested from Ephesus in first-century inscriptions. (19:9)
31. The shrines and images of Artemis. (19:24) Terracotta images of Artemis (= Diana) abound in the archaeological evidence.
32. The expression “the great goddess Artemis,” a formulation attested by inscriptions at Ephesus. (19:27)
33. The fact that the Ephesian theater was the meeting place of the city. (19:29) This is confirmed by inscriptional evidence dating from AD. 104. (See OGIS 480.8-9.)
34. The correct title “grammateus” for the chief executive magistrate in Ephesus. (19:35) This is amply attested in inscriptional evidence.
35. The proper title of honor “neokoros,” commonly authorized by the Romans for major cities that possessed an official temple of the imperial cult. (19:35) See Wankel, Die Inschriften von Ephesus, 300.
36. The term “he theos,” the formal designation of the goddess. (19:37) See the Salutaris document, passim.
37. The proper term (“agoraioi hemerai”) for the assizes, those holding court under the proconsul. (19:38)
38. The use of the plural “anthupatoi,” (19:38), a remarkable reference to the fact that at that precise time, the fall of AD 54, two men were conjointly exercising the functions of proconsul at this time because their predecessor, Silanus, had been murdered. See Tacitus, Annals 13.1; Dio Cassius 61.6.4-5. This is one point where Ramsay’s work has been superseded in a way that reflects great credit on Luke’s accuracy.
39. The “regular” assembly, as the precise phrase is attested elsewhere. (19:39) The concept is mentioned repeatedly in the Salutaris inscription, IBM 481.339-40 = Wankel 27, lines 468-69.
40. The use of a precise ethnic designation, “Beroiaios.” (20:4) This is attested in the local inscriptions.
41. The employment of the characteristic ethnic term “Asianos,” meaning “Greeks in Asia.” (20:4) Cf. IGRR 4.1756, where the Greeks honor a Sardian citizen with this designation (lines 113, 116).
42. The implied recognition of the strategic importance assigned to the city of Troas, where Paul spent as long as his tight schedule would permit. (20:7ff.)
43. The naturalness and geographic feasibility of Paul’s decision to travel twenty miles overland, rejoining the ship’s company at Assos, while they doubled Cape Lectum (modern Cape Baba), the westernmost point in Anatolian Turkey. (20:13) The ship’s trip, though only about 40 miles, was somewhat precarious; the west coast of the Troad south of Troy has many miles of low exposed cliffs with no good natural harbour north of Cape Lectum, and the alternative harbor at the offshore island of Tenedos affords poor shelter.
44. An entirely natural sequence of places—Assos, Mitylene, Kios, Samos, Miletus—for the next leg of the return trip. (20:14-15)
45. The correct name of the city, “Patara,” as a neuter plural. (21:1) This is confirmed in the local epigraphy.
46. The appropriate route passing across the open sea south of Cyprus favored by persistent northwest winds. (21:3)
47. The distance from Ptolemais (Akko) to Caesarea, which is 30 miles, a suitable day’s journey by either sea or coastal road. (21:8)
48. a characteristically Jewish act of piety (21:24)
49. The Jewish law regarding Gentile use of the temple area (21:28) (Archaeological discoveries and quotations from Josephus confirm that Gentiles could be executed for entering the temple area. One inscription reads: “Let no Gentile enter within the balustrade and enclosure surrounding the sanctuary. Whoever is caught will be personally responsible for his consequent death.”2)
50. The permanent stationing of a Roman cohort (chiliarch) at Antonia to suppress any disturbance at festival times (21:31)
51. The flight of steps used by the guards (21:31, 35)
52. The common way to obtain Roman citizenship at this time (22:28)
53. The tribune being impressed with Roman rather than Tarsian citizenship (22:29)
54. Ananias being high priest at this time (23:2)
55. Felix being governor at this time (23:34)
56. The natural stopping point on the way to Caesarea (23:31)
57. whose jurisdiction Cilicia was in at the time (23:34)
58. The provincial penal procedure of the time (24:1-9)
59. The name Porcius Festus, which agrees precisely with that given by Josephus (24:27)
60. The right of appeal for Roman citizens (25:11)
61. The correct legal formula (25:18)
62. The characteristic form of reference to the emperor at the time (25:26)
63. The best shipping lanes at the time (27:5)
64. The common bonding of Cilicia and Pamphylia (27:4)
65. The principal port to find a ship sailing to Italy (27:5-6)
66. The slow passage to Cnidus, in the face of the typical northwest wind (27:7)
67. The right route to sail, in view of the winds (27:7)
68. The locations of Fair Havens and the neighboring site of Lasea (27:8)
69. Fair Havens as a poorly sheltered roadstead (27:12)
70. a noted tendency of a south wind in these climes to back suddenly to a violent northeaster, the well-known gregale (27:13)
71. The nature of a square-rigged ancient ship, having no option but to be driven before a gale (27:15)
72. The precise place and name of this island (27:16)
73. The appropriate maneuvers for the safety of the ship in its particular plight (27:16)
74. The fourteenth night – a remarkable calculation, based inevitably on a compounding of estimates and probabilities, confirmed in the judgment of experienced Mediterranean navigators (27:27)
75. The proper term of the time for the Adriatic (27:27)
76. The precise term (Bolisantes) for taking soundings, and the correct depth of the water near Malta (27:28)
77. a position that suits the probable line of approach of a ship released to
run before an easterly wind (27:39)
78. The severe liability on guards who permitted a prisoner to escape (27:42)
79. The local people and superstitions of the day (28:4-6)
80. The proper title protos t’s nsou (28:7)
81. Rhegium as a refuge to await a southerly wind to carry them through the strait (28:13)
82. Appii Forum and Tres Tabernae as correctly placed stopping places on the Appian Way (28:15)
83. appropriate means of custody with Roman soldiers (28:16)
84. The conditions of imprisonment, living “at his own expense” (28:30-31)
One more thing. Cambridge New Testament scholar G.M. Stanton has discovered that the grammar, literary style, theological motifs and emphases, tone and use of the Hebrew Bible/Old Testament are different from Acts 1-12 than those in chapters 13-28. Also, the speeches in Acts 1-12 contain a number of Semitic phrases and other features that indicate that it is a Greek translation from an early Aramaic source. This is what we should expect if these speeches were historically accurate. Since Peter is the speaker in Acts 12, he is addressing Jewish audiences in Aramaic. But since Paul is speaking in Acts 13-28, he is addressing a Gentile audience. Hence, he is speaking in Greek. ((see J.P. Moreland, The God Question: An Invitation to a Life of Meaning. Eugene, Oregon: Harvest House Publishers, pg110).
So these issues only strengthen our confidence in these speeches as being historically reliable.