Luke/ Acts PDF Script-

GOSPEL OF LUKE

WRITER: Luke was the “beloved physician” of Colossians 4:14.

He used more medical terms than Hippocrates, the father of medicine. The choice of Luke by the Holy
Spirit to write the third

Gospel reveals that there are no accidental writers of Scripture. There was a supernatural selection of
Luke. There were “not many wise” called, but Luke belongs to that category. He and Paul were

evidently on a very high intellectual level as well as a spiritual level. This partially explains why they
traveled together and obviously became fast friends in the Lord.

Dr. Luke would rank as a scientist of his day. He wrote the best Greek of any of the New Testament
writers, including Paul. He was also an accurate historian. According to Sir William Ramsay, Dr.

Luke was a careful historian of remarkable ability.

A great deal of tradition surrounds the life of Dr. Luke, which is needless for us to examine in a brief
analysis. He writes his Gospel from Mary’s viewpoint, which confirms the tradition that he got his

information for his Gospel from her. Surely he conferred with her. Also there is every reason to believe
that he was a Gentile. Most scholars concur in this position. Paul, in Colossians, distinguishes

between those “who are of the circumcision” (Colossians 4:11) and the others who are obviously
Gentiles. Luke is in the list of Gentiles (Colossians 4:14). Sir William Ramsay and J. M. Stifler affirm

without reservation that Luke was a Gentile.

References to Luke: Colossians 4:14; 2 Timothy 4:11; Philemon 24; also the “we” section of Acts — Acts
16:10-17; 20:6; 21:18; 27:1; 28:16.

THEME: “Behold the Man”

Jesus is the second man but the last Adam (1 Corinthians 15:45, 47). God is making men like Jesus (1
John 3:2), therefore Jesus is the second man — for there will be the third and even the

millionth. He is the last Adam, as there will not be another head of the human family. Jesus was “made
like his brethren” (Hebrews 2:17) that His brethren might be made like Him.
THE SCIENTIFIC APPROACH: Each Gospel presents Jesus from a different viewpoint. Matthew
emphasizes that Jesus was born the Messiah. Mark emphasizes that Jesus was the Servant of

Jehovah. Luke stresses the fact that Jesus was the perfect Man. John presents the fact that God became
a man, but not from the scientific approach.

Dr. Luke states that he examined Jesus of Nazareth, and his findings are that Jesus is God. He came to
the same conclusion as John, but his procedure and technique were different.

SPECIAL FEATURES: Although the Gospel of Luke is one of the synoptic Gospels, it contains many
features omitted by Matthew and Mark.

• Dr. Luke gives us the songs of Christmas.

• Dr. Luke has the longest account of the virgin birth of Jesus of any of the Gospels. In the first two
chapters he gives us an unabashed record of obstetrics, and a clear and candid statement of the virgin

birth is given. All the way from Dr. Luke to Dr. Howard Kelly, gynecologist of Johns Hopkins, there is a
mighty affirmation of the virgin birth, which makes the statements of pseudo-theologians

seem rather puerile when they unblushingly state that the virgin birth is a biological impossibility.

• Dr. Luke gives us 20 miracles, and 6 of them are recorded in no other Gospel.

• He likewise gives us 23 parables, and 18 of them are found nowhere else. The parables of the prodigal
son and the good Samaritan are peculiar to the third Gospel.

• He also gives us the very human account of the walk to Emmaus of our resurrected Lord. This proves
that Jesus was still human after His resurrection. Dr. Luke demonstrates that the resurrection

was not of the spirit but of the body. Jesus was “sown a natural body…raised a spiritual body” (1
Corinthians 15:44). A definite human sympathy pervades this Gospel, which reveals the truly

human nature of Jesus as well as the big-hearted sympathy of this physician of the first century who
knew firsthand a great deal about the suffering of humanity.

COMMENT:

Chapter 1 — Historically, Dr. Luke begins his Gospel before the other synoptic Gospels. Heaven had been
silent for over 400 years when the angel Gabriel broke through the blue at the golden altar of prayer to
announce the birth of John the Baptist. Luke gives us the background as well as the births of John and
Jesus. Neither Joseph nor Mary was God’s accidental choice. They both possessed certain noble human
character traits. Joseph was an unselfish, humble and dependable man of high ideals. Mary possessed
the same character traits. She was obedient and uncomplaining, with a definite knowledge of the Old
Testament. Long before medical science gave any attention to heredity, Dr. Luke placed a great
emphasis upon it. Dr. Luke makes it abundantly clear that Jesus is virgin born. No

other conclusion can be drawn from the definite, direct, and dogmatic statements of the angel Gabriel
to Mary. Until man knows more about the origin of life, he is in no position, scientifically, to
refute dogmatically the statement of Dr. Luke. A true scientific approach is that of humble inquiry and
patience.

Three songs are in this chapter:

(1) Elisabeth’s greeting of Mary, vv. 42-45;

(2) The magnificat of Mary, vv. 46-55;

(3) The prophecy of Zacharias, vv. 67-79.

Chapter 2 — This is the careful historical record of the birth of Jesus tied into the record of the Roman
government. The simple record of the visit of the shepherds is tied into the sublime record of

the visit of the heavenly host. Jesus was brought to the temple when 8 days old to be circumcised
according to Mosaic Law: But, when the fullness of the time was come, God sent

forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we
might receive the adoption of sons. (Galatians 4:4, 5) As a result of this visit to Jerusalem, we have the
songs of Simeon and Anna. The one isolated incident from the boyhood of Jesus is recorded

by Dr. Luke to let us know that Jesus had a normal human childhood (see vs. 52).

(1) Jesus increased in wisdom (mental),

(2) in stature (physical),

(3) in favor with God and man (spiritual).

Chapter 3 — Luke, with a true historian’s approach, dates the ministry of John the Baptist with secular
history (see vv. 1, 2). Luke places the emphasis upon John’s message of repentance as

the condition for the coming of the Messiah. From the Mosaic system of washing in water, which was a
common custom of immersion in that day, John baptized those who came to him as merely a

preparation — a moral reformation — for the coming of Christ. Jesus would baptize by the Holy Spirit —
a real transformation. The genealogy in this chapter is Mary’s, which reveals two facts.

First, it goes back to Adam, the father of the human family. Jesus was truly human. Matthew, in
presenting Jesus as king, traces the genealogy back only as far as Abraham. Luke, in presenting Jesus

as man, goes back to Adam. In the second place, Mary was descended from David through another than
Solomon; that is, from David’s son Nathan (v. 31; compare 1 Chronicles 3:5).

Chapter 4 — Jesus is tempted as a man by Satan. They were human temptations such as come to all of
us. They cover the entire spectrum of human temptations, and are threefold:

(1) Make stones into bread to satisfy needs of the body. There is nothing wrong with bread; it is the staff
of life. The body has need of bread and Jesus was starving. What is wrong? To use His great

powers to minister to Himself would be selfish. He must demonstrate the truth of the great principle,
“Man shall not live by bread alone” (Matthew 4:4). This is contrary to the thinking of this crass
materialistic age that lives only to satisfy the whims of the body. Modern man in our secular society
says, “Eat, drink and be merry, for tomorrow we die.” And as far as man is concerned, that ends it

all. Selfishness is the curse of a creedless secular society. Our Lord, in meeting this temptation, refuted
the popular philosophy of the world.

(2) The nations of the world derive their power through brute force and political intrigue. War is a way
of life. Hate and fear are the whips that motivate the mob. This is satanic, and Satan offers the kingdoms
of the world on these terms. Men must be changed to enter God’s kingdom: “Jesus answered and said
unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see

the kingdom of God” (John 3:3). The answer of Jesus has a note of finality, “Thou shalt worship the Lord
thy God, and him only shalt thou serve” (Luke 4:8; see Deuteronomy 6:13).

For though we walk in the flesh, we do not war after the flesh (for the weapons of our warfare are not
carnal, but mighty through God to the pulling down of strongholds), casting down imaginations, and
every high thing that exalteth itself against the knowledge of God, and bringing into captivity every
thought to the obedience of Christ. (2 Corinthians 10:3-5)

(3) The temptation to cast Himself down from the temple seemed a logical procedure for Jesus to
impress the crowd as to His person and mission. But Jesus followed no easy way to the throne. He had

to wear the crown of thorns before He wore the crown of glory. Stifler states succinctly, “There are two
ways of despising God, one is to ignore His power, the other is to presume upon it.” Both are sin. It is
easy to do nothing and then mouth pious platitudes about God providing for the sparrows and that He
will take care of us. But God says, “In the sweat of thy face shalt thou eat bread” (Genesis

3:19). The missionary to a foreign land will have to study to learn the language, and then God will help
him. We are partners of God, not puppets. Dr. Edward Judson, after considering what his father,
Adoniram Judson, suffered in Burma, said, “If we succeed without suffering, it is because others have
suffered before us. If we suffer without success, it is that others may succeed after us.” Jesus rejected a
false and phony spiritual stance. His answer was devastating: “Ye shall not put the LORD your God to the
test, as ye tested him in Massah” (Deuteronomy 6:16). Actually, Jesus began His public ministry in His
hometown of Nazareth where He was rejected and ejected. It was in the synagogue where He
announced the fulfillment of Isaiah 61:1, 2. He broke off the reading before He came to “the day of
vengeance of our God” (compare Isaiah 61:1, 2 with Luke 4:18-20).

Chapter 5 — Dr. Luke carefully records the cleansing of the leper and the healing of the paralytic.

Chapter 6 — He records in detail the healing on the sabbath of the man with the paralyzed hand. He
repeats the so-called Sermon on the Mount down on the plain (see v. 17). Jesus must have repeated His
most important teachings again and again.

Chapter 7 — This chapter opens with another meticulous record of healing. In this case it is the
centurion’s servant. Although Jesus had no personal contact with the servant, he was made well. Dr.

Luke alone records the raising from the dead of the son of the widow of Nain. He is the only Gospel
writer who records Jesus’ raising of two persons from the dead, the other being Jairus’ daughter (8:54,
55).
Also in this chapter is the first of 18 parables that Luke alone records. It grew out of Jesus’ visit to the
home of a Pharisee where a woman anointed His feet with ointment. The simple parable of the

two debtors reveals that this woman of the street was better in God’s sight than Simon, the Pharisee.

Chapter 8 — This chapter records events that are in the other synoptic Gospels.

Chapter 9 — This chapter also records events found in Matthew and Mark. All three record the
transfiguration. John does not record it, as the transfiguration sets forth the perfect humanity of Jesus

rather than adding proof to His deity, and John emphasizes the deity of Jesus. Verse 29 may give the
impression that the light was shining upon Him as a spotlight, but that is not Luke’s intention. Mark

9:3 reads, “And his raiment became shining, exceedingly white like snow, as no fuller on earth can
whiten them.” The light came from within. This was probably the original condition of Adam and Eve.

The word for transfigured is from the Greek metamorphoom. The English derivation is metamorphosis.
Metamorphosis can be upward or downward:

(1) Upward — the ugly larva in the cocoon that became a beautiful butterfly,

(2) Downward — death.

In the transfiguration it is upward.

There are three steps in the life of Jesus:

(1) Innocent and holy — born without sin;

(2) Holy in the sense that He met temptation and overcame it (Adam did not meet this test);

(3) Transfigured — this is the goal for humanity. In the transfiguration of Jesus we see the hope of
humanity.

Dr. Luke alone elaborates upon this detail, as he does upon the contrasting condition — the demon-
possessed boy at the foot of the mountain (vv. 37-43). What a contrast! Dr. Luke also gives much
attention to demon possession. In chapter 8 he records Jesus’ visit to Gadara and the man in the tombs

possessed with demons. This man and the boy at the foot of the mount are extreme cases. He also
records other cases, and from these we can draw certain conclusions:

• Casting out a demon is the first miracle recorded by Luke (4:31-35).

• Demons recognized Jesus (4:41).

• Demonism is distinguished from diseases (4:40, 41).

• Demonism is a reality, as real as cancer or fever.

• Demons disturb men physically, mentally, emotionally, and spiritually.

• They destroy the lives of men and bring about inevitable eternal

doom.
• Demonism is synonymous with unclean spirits.

• They control the lives of those whom they possess. Victims do not abide by rules and customs of
society.

• A demon-possessed person cannot discipline himself — the will is destroyed, leading to strange
conduct (e.g., nudity).

• He is abnormal but not necessarily insane.

• The personality is degraded and debased. Ultimately he will be caused to do frightful and terrifying
acts (8:27-29; 9:39, 42).

• Demons belong to the spiritual world, not the physical.

• They are behind false religion (1 Corinthians 10:20).

• Demons desire to inhabit persons. Many occupy one person.

• They dread the bottomless pit — would rather go into pigs — pigs would rather die.

• Only Christ can deliver from the power of demons, as it is the power of Satan (8:28; 9:42, 43).

There is evidence of demon possession today. After World War II, with its bloodbath and atrocities in
which the finer sensibilities of men had been degraded and deadened, demonism moved into

this vacuum. Dr. Kurt Koch, who made a special study, gives many case histories. Verse 51 is the turning
point in the ministry of Jesus. He begins His march to Jerusalem and the cross.

Chapter 10 — Luke alone records the familiar parable of the good Samaritan. The final interpretation is
that Jesus is the Good Samaritan who found mankind wounded by sin on the side of life’s highway
where religion and the Law went by, indifferent and incapable of helping.

Chapter 11 — The two parables on prayer are recorded only by Luke. Most parables illustrate by
comparison. These illustrate by contrast. The insistent friend and the sleepy neighbor who would

not answer his door at midnight certainly do not illustrate the reluctance of God to answer prayer. God
is willing to answer, and He is not asleep; it is we who are not insistent and persistent in prayer. In

the second parable, a human father never gives his son a stone as substitute for bread, and surely God is
as good as a human father. He is much better! These parables illustrate by contrast.

Chapter 12 — Luke alone gives us the parable of the rich fool who built bigger barns in this life but made
no provisions for his soul in the next life. The parable of the steward, who abused his servants because
his lord seemed to delay his return, also is unique in this Gospel.

Chapter 13 — Luke alone records the incident of Jesus healing the crippled woman in the synagogue on
the sabbath.

Chapter 14 — Luke alone records the delightful occasion of Jesus going to dinner at the home of one of
the chief Pharisees. He gave His host and guests a lesson in etiquette in the devastating parable of the
ambitious guest. There are two other parables in this chapter that are in no other Gospel — the building
of a tower and a king preparing to make war.

Chapter 15 — Luke alone records the most famous parable of all, labeled the prodigal son. Actually,
there are three parables in one:

• The parable of the lost sheep — the work of God the Son in restoring a sinning son;

• the parable of the lost coin — the work of God the Holy Spirit; and

• the parable of the lost son — the work of the Father in restoring a sinning son.

Chapter 16 — There are 2 parables here that are not found elsewhere. The parable of the steward who
used his position to further his selfish ends is another parable by contrast. The children of this world are
clever and crooked in the use of money. They do it for their own selfish purposes. In contrast, the
children of light do not exercise the same wisdom in the use of money for the cause of

Christ in the world. The story of the rich man and Lazarus is not a parable but an actual happening. The
name of the poor man is given here, and it is highly unlikely that our Lord would have made up a name
and then, in the same account, introduced Abraham by name. Perhaps all His parables are actual
incidents. Our Lord follows these two men from this life through the doorway of death and gives a
record from the other side — after death.

Chapter 17 — Luke alone records the two parables here: the brief story of dedicated service that
belongs to the master, and the healing of the 10 lepers with the attendant thanklessness of the 9.

Chapter 18 — The parable of the unjust judge is another teaching on prayer by contrast. God is not an
unjust judge who has to be prodded into action by the insistent pleadings of a widow who

makes herself a nuisance. The parable of the Pharisee and publican who went up to the temple to pray
shows the different attitudes of people when they pray.

Chapter 19 — Jesus detours through Jericho to reach a man in a sycamore tree. Luke alone records this
account of Zacchaeus, the publican of Jericho. (See author’s booklet, The Fruit of the Sycamore Tree.)

Chapter 20 — Luke records the incident (as do Matthew and Mark) of the encounter of Jesus with the
religious rulers in the temple area in Jerusalem.

Chapter 21 — Luke records the answer to the first of the three questions asked by the disciples, “When
shall these things be?” (v. 7). And when ye shall see Jerusalem compassed with armies, then know that
its desolation is near. (Luke 21:20)

This section was fulfilled when Titus, the Roman, besieged and destroyed Jerusalem in A.D. 70.

Chapter 22 — Luke records the Passover, Garden of Gethsemane betrayal, arrest and trial of Jesus
before the Sanhedrin, and the denial of Simon Peter. (See notes on Matthew and Mark

regarding these events.)

Chapter 23 — Luke follows the other synoptic Gospels in giving the account of Jesus before Pilate, the
crucifixion and burial of Jesus (see notes on Matthew and Mark). Luke alone includes the record of
Jesus being sent to Herod by Pilate. Jesus’ silence before Herod is startling. Jesus is the final issue of
Jacob; Herod is the final issue of Esau. Jesus had no word for Herod. He formerly had called him

“that old fox” (see Luke 13:32).

Chapter 24 — Luke records the resurrection of Jesus as Matthew, Mark, and John do. But Luke alone
records the journey of the resurrected Jesus down the Emmaus road and His encounter

with two disciples. Although Jesus is in a glorified body, He is still human. He walked with these two
down a dusty road and ate with them. Jesus also appears to His disciples in an upper room and eats with

them. He is still human, though glorified. Behold my hands and my feet, that it is I myself; handle

me, and see; for a spirit hath not flesh and bones, as ye see me have.… And they gave him a piece of a
broiled fish, and an honeycomb. And he took it, and did eat before them. (Luke 24:39, 42, 43)

The most important highlight in both instances is His reference to the Scriptures to substantiate His
death and resurrection.

OUTLINE:

I. Birth of the Perfect Man and His family, Chapters 1 — 3

A. Announcement of the births of John and Jesus; the birth of John, Chapter 1

1. Purpose of Gospel, vv. 1-4 (Periodic sentence)

2. Gabriel appears to Zacharias and announces the birth of John, vv. 5-25

3. Gabriel appears to Mary and announces the virgin birth of Jesus, vv. 26-38

4. Mary visits Elisabeth, vv. 39-56 (Hail Mary and Magnificat)

5. Birth of John (Zacharias’ Benedictus), vv. 57-80

B. Birth of Jesus; His reception; His circumcision; His journey to Jerusalem at twelve years of age,
Chapter 2

1. Birth of Jesus at Bethlehem in a stable, vv. 1-7

2. Reception of Jesus: angels announce His birth to shepherds; shepherds visit stable, vv. 8-20

3. Circumcision of Jesus and purification of Mary, vv. 21-24

4. Incident in temple concerning Simeon, vv. 25-35 (Nunc Dimittis, vv. 29-32)

5. Incident in temple concerning Anna; return to Nazareth, vv. 36-40

6. Visit of Joseph, Mary, and Jesus to Jerusalem when Jesus was twelve, vv. 41-52 (Dr. Luke says He was

growing normally in body, mind, and spirit — v. 52)

C. Ministry of John the Baptist; baptism of Jesus; genealogy of Mary, Chapter 3

1. Ministry of John, vv. 1-20

3. Genealogy of Mary, vv. 23-38 (Mary was also descended from David, v. 31 — see Matthew 1)

II. Testing of the Perfect Man; rejection by His hometown,

Chapter 4 (“Tempted like as we are,” Hebrews 4:15)

A. Temptation of Jesus, vv. 1-13

B. Jesus returns to Galilee and Nazareth; rejected by His hometown, vv. 14-30 (Jesus quotes from Isaiah
61:1-2 in v. 18)

C. Jesus moves His headquarters to Capernaum; continues His ministry, vv. 31-44

III. Ministry of the Perfect Man in area of Galilee, Chapters 5 — 9

A. Jesus calls disciples for the second time; cleanses lepers; heals man with palsy; calls Matthew; gives
parables on new garment and wine skins, Chapter 5

B. Jesus defends disciples for plucking grain on sabbath; heals paralyzed man on sabbath; chooses
twelve; gives Sermon on the Plain, Chapter 6

C. Jesus heals centurion’s servant; restores to life son of widow of Nain; commends John the Baptist;
goes to dinner at Pharisee’s house; gives parable of two debtors,

Chapter 7

D. Jesus gives parables: sower, lighted candle, personal relationships; stills storm; casts out demons at
Gadara; heals woman with issue of blood; restores to life daughter of

Jairus, Chapter 8

E. Jesus commissions and sends forth the twelve; feeds 5000; announces death and resurrection;
transfigured; casts out demons from an only son; sets His face toward Jerusalem; puts down test for
discipleship, Chapter 9

IV. Ministry of the Perfect Man on way to Jerusalem,

Chapters 10 — 18

A. Jesus sends forth the seventy; pronounces judgment on Chorazin, Bethsaida, and Capernaum; gives
parable of Good Samaritan; enters home of Mary and Martha,

Chapter 10

B. Jesus teaches disciples to pray by using parables of the persistent friend and a good father; accused of
casting out demons by Beelzebub; gives parables — unclean spirit leaving a man, sign of Jonah, lighted
candle; denounces

Pharisees, Chapter 11

C. Jesus warns of leaven of Pharisees; gives parables of rich fool, return from wedding, testing of
servants in light of coming of Christ; states He is a divider of men, Chapter 12
D. Jesus teaches men not to judge but repent; gives parable of fig tree; heals woman with infirmity;
gives parables of mustard seed and leaven; continues to teach as He goes toward Jerusalem; weeps over
Jerusalem, Chapter 13

E. Jesus goes to dinner at home of Pharisee; gives parables of impolite guests, the great supper, building
a tower, king going to war, salt that loses its tang, Chapter 14

F. Jesus gives parable of lost sheep, lost coin, two lost sons (prodigal son), Chapter 15 (The obedient Son
is the One giving the parable.)

G. Jesus gives parable about unjust steward; answers covetous Pharisees; speaks on divorce; recounts
incident of rich man and Lazarus (poor man),

Chapter 16

H. Jesus instructs His disciples on forgiveness, faithful service; heals ten lepers (one Samaritan returns to
give thanks); speaks on spiritual nature of kingdom and His coming again,

Chapter 17

I. Jesus gives two parables on prayer; blesses little children; confronts rich young ruler with five of Ten
Commandments; heals blind man on entering Jericho,

Chapter 18

V. Ministry of the Perfect Man in Jericho and Jerusalem,

Chapters 19 — 21

A. Jesus enters Jericho and home of Zacchaeus; conversion of Zacchaeus; gives parable of ten pounds;
enters Jerusalem; weeps over city; cleanses temple,

Chapter 19

B. Jesus’ authority challenged; gives parable of vineyard; questioned about paying tribute to Caesar;
silences Sadducees about resurrection; questions scribes,

Chapter 20

C. Jesus notes how people give, commends widow; answers question in Olivet Discourse, “When shall
these things

be?” Chapter 21

VI. Betrayal, trial, and death of the Perfect Man, Chapters 22, 23 (Our Kinsman-Redeemer)

A. Judas plots with chief priests to betray Jesus; Jesus plans for last Passover and institutes Lord’s
Supper; announces His betrayal, position of apostles in future kingdom; Peter’s denial; warns disciples of
future; goes to Gethsemane; betrayed by Judas; arrested and led to high priest’s house; denied by Peter;
mocked, beaten, brought before Sanhedrin,

Chapter 22
B. Jesus brought before Pilate and Herod; Barabbas released; Jesus foretells destruction of Jerusalem
and prays for His enemies; Jesus crucified; mocked by rulers, soldiers, one thief; other thief turns to
Jesus and is accepted by Him; dismisses His spirit; placed in new tomb of Joseph of Arimathaea,

Chapter 23

VII. Resurrection of the Perfect Man, Chapter 24:1-48

A. Jesus raised from the dead; leaves Joseph’s tomb, vv. 1-12

B. Jesus goes down road to Emmaus, reveals Himself to two

disciples, vv. 13-34

C. Jesus goes to the assembled disciples, reveals Himself to the eleven; gives commission to go, vv. 35-48
(He is still a man; emphasizes the importance of the Word of God)

VIII. Ascension of the Perfect Man, Chapter 24:49-53 (Jesus promises to send Holy Spirit; ascends to
heaven in attitude of blessing His own)

The Book of Acts

(Sometimes called the 5th Gospel, it is a continuation of the Gospel of Luke.)

Last recorded fact about Jesus in the Gospels:

Matthew — Resurrection

Mark — Ascension

Luke — Promise of the Holy Spirit

John — Promise of the Second Coming

The great missionary commission given in the 4 Gospels is confirmed in Acts. Acts furnishes a ladder on
which to place the Epistles. Acts is a bridge between the Gospels and the Epistles. The New Testament
without Acts leaves a great, yawning gap. “If the Book of Acts were gone, there would be nothing to
replace it” (Howson).

WRITER: Dr. Luke, who also wrote the third Gospel (Acts 1:1). Sir William Ramsay says that Luke is the
greatest of all historians, ancient or modern (The Church in the Roman Empire before A.D. 170; St. Paul

the Traveller and the Roman Citizen).

DATE: About A.D. 63

Acts covers a period of approximately 30 years. This is the inspired record of the beginnings of the
church. While Genesis records the origin of the physical universe, Acts records the origin of the spiritual

body.

KEY VERSE:
But ye shall receive power, after the Holy Spirit is come upon you; and ye shall be witnesses unto me
both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth. (Acts 1:8)

SPECIAL FEATURES:

1. Prominence of the Lord Jesus Christ.

2. Prominence of the Holy Spirit.

Christ promised to send the Holy Spirit (John 7:37-39; John 14:16, 17; John 20:22; Acts 1:8). This is the
age of the Holy Spirit. The great fact of this age is the indwelling of the Holy Spirit (1 Corinthians 6:19).

3. Power of the church.

Acts 1 brings all 4 together. }

4. Prominence of the church, visible and invisible (a new institution).

5. Prominence of places — begins in Jerusalem, ends in Rome. (Ramsay checked the many places
referred to.)

6. Prominence of persons — Dr. Luke mentions 110 persons by name.

7. Prominence of the resurrection, the center of gospel preaching.

8. Prominence of Peter in the first section, and Paul in the last section. (There is a strange omission of
the other apostles.)

TITLE: The proper title for this historical book is the supreme problem.

“The Acts of the Apostles” — Authorized and Revised Versions

“The Acts of the Apostles” — Codex Vaticanus (MSS)

“The Acts of the Ascended and Glorified Lord” — Robert Lee

“Words Concerning Deeds” — Bantu title

Acts 1:1, 2 gives the key to the problem: “The Lord Jesus Christ at work by the Holy Spirit through the
apostles” (human instrumentalities).

OUTLINE:

I. The Lord Jesus Christ at work by the Holy Spirit through the apostles in Jerusalem, Chapters 1 — 7

A. Preparation for the coming of the Spirit, Chapter 1

1. Introduction, vv. 1, 2

2. 40 days post-resurrection ministry of Jesus, vv. 3-9

3. Ascension and promise of the return of Jesus, vv. 10, 11

4. Waiting for the Spirit, vv. 12-14

B. Day of Pentecost (Bethlehem of the Holy Spirit), Chapter 2

1. Coming of the Holy Spirit, vv. 1-13

2. 1st sermon in the church age by Peter, vv. 14-47

C. 1st miracle of the church; Peter’s 2nd sermon, Chapter 3

1. Healing of lame man, vv. 1-11

2. Appealing and revealing address of Peter, vv. 12-26

3. Believing 5000 men (results), 4:4

D. 1st persecution of the church; power of the Holy Spirit, Chapter 4

E. Death of Ananias and Sapphira; 2nd persecution, Chapter 5

(Discipline within and persecution without)

F. Appointment of deacons; witness of Stephen, a deacon, Chapter 6

G. Stephen’s address and martyrdom (1st martyr), Chapter 7

II. The Lord Jesus Christ at work by the Holy Spirit through the

apostles in Judæa and Samaria, Chapters 8 — 12

A. Conversion of Ethiopian Eunuch (son of Ham), Chapter 8

B. Conversion of Saul of Tarsus (son of Shem), Chapter 9

C. Conversion of Cornelius, Roman centurion (son of Japheth),

Chapter 10

D. Peter defends his ministry; gospel goes to Antioch, Chapter 11

E. Death of James; arrest of Peter, Chapter 12

III. The Lord Jesus Christ at work by the Holy Spirit through the apostles to the uttermost part of the
earth, Chapters 13 — 28

A. 1st missionary journey of Paul, Chapters 13, 14

B. Council at Jerusalem, Chapter 15

C. 2nd missionary journey of Paul, Chapters 15:36 — 16:40

D. 2nd missionary journey (continued)

Paul in Thessalonica, Athens, Chapter 17

E. 2nd missionary journey (concluded)

F. 3rd missionary journey, Chapters 18:23 — 21:14

Paul in Ephesus, Chapter 19

G. 3rd missionary journey of Paul (continued), Chapter 20

H. Paul goes to Jerusalem and is arrested, Chapter 21

I. Paul’s defense before the mob at Jerusalem, Chapter 22

J. Paul’s defense before the Sanhedrin, Chapter 23

K. Paul before Felix, Chapter 24

L. Paul before Festus, Chapter 25

M. Paul before Agrippa, Chapter 26

N. Paul goes to Rome via storm and shipwreck, Chapter 27

O. Paul arrives in Rome, Chapter 28

(Last seen preaching to Gentiles)

COMMENT:

I. The Lord Jesus Christ at work by the Holy Spirit through the apostles in Jerusalem, Chapters 1 — 7

Chapter 1 — Gives the post-resurrection ministry and ascension of Jesus, and the 10-day interval before
the coming of the Holy Spirit at Pentecost.

vv. 1, 2 — Theophilus, the one addressed, is one of the unknown disciples in the early church whose
name means “lover of God” or “loved of God.” Luke’s primary objective is to show that Jesus continued
His work and ministry after His resurrection but from a different position (see Acts 2:33).

v. 3 — There are 10 recorded appearances of Jesus after His resurrection. This ministry has a more
important bearing on the lives of Christians today than the 3-year ministry recorded in the 4 Gospels
(see author’s book, The Empty Tomb). “The kingdom of God” includes not only His purpose in the church
but reaches beyond to the re-establishment of the house of David (see Acts 15:14-17).

v. 4 — “The promise of the Father” is the Holy Spirit (see John 16:7-15).

v. 5 — Water baptism is ritual baptism; the Holy Spirit is real baptism.

v. 6 — This is not a foolish question. The kingdom will be restored to Israel.

v. 7 — Jesus does not rebuke them. He merely says that the times and seasons for the establishment of
the kingdom are not available to man.

v. 8 — This is not a corporate commission given to the church as a body, but a private and personal
command given to each believer.
v. 9 — The ascension is an important and significant miracle in the ministry of Jesus. This is especially
true in the space age with eyes turned aloft. “Cloud” means the Shekinah Glory cloud that filled the

tabernacle (see Exodus 40:38). He is surrounded with the glory He had before Bethlehem (John 17:5).

vv. 10, 11 — Note the witness of the two angels who appeared as men. “This same Jesus” (v. 11) means
that in His glorified body He will return to earth to the same place (Zechariah 14:4).

vv. 12-14 — This is the 10-day interval between His ascension and Pentecost. The attitude of the
apostles and believers is that of oneness, prayer, and waiting. This period cannot be duplicated today,
for the Holy Spirit has already come.

vv. 15-26 — The election to choose a successor to Judas Iscariot is conducted by Peter without the
presence and guidance of the Holy Spirit — the Holy Spirit had not yet come. Matthias was evidently a

good man who met the requirements of an apostle and apparently was an apostle. The Holy Spirit,
however, ignored him, for he never is mentioned again in the Scriptures. The successor, we believe, to
Judas Iscariot was Saul of Tarsus, chosen personally by the Lord Jesus Christ (Galatians 1:1).

Chapter 2 — Records the fulfillment of Pentecost, Peter’s sermon, and the primary church.

v. 1 — Pentecost took place 50 days after the Feast of Firstfruits (see author’s book, Learning Through
Leviticus, Vol. 2, on Leviticus 23:15- 22). “Fully come” means that this was the fulfillment of the meaning

and purpose for which it was given. As the Feast of Passover depicts the death of Christ and the Feast of
First fruits depicts the resurrection of Christ, the Feast of Pentecost depicts the beginning and origin of
the church. (Five minutes before the Day of Pentecost there was no church; five minutes after the Day of
Pentecost there was the church.) What Bethlehem was to the birth of Christ, Pentecost and Jerusalem
were to the coming of the Holy Spirit. He began to baptize believers, which means He placed them in the
body of Christ — identifying them with Christ as His body on earth (see 1 Corinthians 12:12, 13).

v. 2 — It was not a wind but there was a sound “like a” wind. “Rushing mighty wind” means that it had
the sound of a tornado so that all of Jerusalem evidently heard it. The sound of a tornado has been
likened to that of a thousand freight trains. It was an appeal to the ear gate.

v. 3 — “As of fire” means that it was not fire but looked like fire, appealing to the eye gate. This was not
the baptism of fire, which is judgment yet to come, but the baptism of the Holy Spirit.

v. 4 — “All filled with the Holy Spirit” indicates that all the other ministries of the Holy Spirit to believers
in this age had already been performed, as they occur in this order:

1. Regenerating (John 3:5);

2. Indwelling (Romans 8:9);

3. Sealing (Ephesians 4:30);

4. Baptizing (Acts 1:5; 1 Corinthians 12:12, 13).

The experience of Pentecost came from the filling of the Spirit — not the baptizing of the Spirit. The
baptizing ministry of the Holy Spirit placed them in the church, the new body that came into existence
here for the first time. “Other tongues” were not unknown tongues, but the polyglot languages of the
Roman Empire spoken by the worshipers who had come from the different areas of the Roman Empire
(vv. 5-11). (See author’s booklet, Talking in Tongues.)

v. 12 — Some of the multitude that come together are startled and impressed, but not convinced
because they do not understand.

v. 13 — Others are cynical and mock. They offer a natural explanation for the phenomenon.

vv. 14, 15 — Peter addresses himself to the skeptics and ignorant.

vv. 16-21 — Peter does not use Joel’s prophecy to show that Pentecost is the fulfillment of it, but “this is
that” (v. 16) — it is similar to and like that which is yet to come (see Joel 2:28-32; 3:1, 2). Peter is

saying that Pentecost is not contrary to the Old Testament. It is obvious that Joel’s prophecy was not
fulfilled at Pentecost. God said, “I will pour out of my Spirit upon all flesh” (v. 17), yet there were only
3,000 converted at Pentecost. The signs in the heavens did not appear at that time. The age of grace
began, not the “great and notable day of the Lord” (v. 20). Neither did all nations assemble in “the valley
of Jehoshaphat” (Joel 3:2, 12).

vv. 22-24 — The emphasis is not upon tongues or even on the coming of the Holy Spirit, but rather on
the person of the Lord Jesus Christ and His resurrection (see John 16:13, 14). Notice that the passport of

Jesus was the miracles, wonders, and signs.

vv. 25-31 — David in Psalm 16 spoke of the Messiah (not of himself, for his grave was in Jerusalem) who
must be raised from the dead to sit on David’s throne.

v. 32 — Peter and the others there are witnesses that Jesus was raised from the dead.

v. 33 — We know that Jesus arrived at the right hand of God because the Holy Spirit arrived here.

vv. 34, 35 — This is a fulfillment of Psalm 110.

v. 36 — The explanation of all that had occurred is the fact that Jesus died, rose again, ascended, and
had taken His place at the right hand of God.

vv. 37-41 — Peter puts down the conditions of salvation for these men of Judæa and all other Israelites
who are in Jerusalem.

v. 42 — These are the visible marks of the local church.

vv. 43-47 — The first church had very little organization, but great power and much love and joy.

Chapter 3 — Peter and John perform the first miracle of the church and Peter preaches again. This is
God’s last call to the nation to turn to Him as a corporate body. Jesus will return to set up His kingdom
as predicted by the prophets (vv. 24-26). The suffering of Christ had been fulfilled (vv. 18, 19).

Chapter 4 — 5000 are saved at the preaching of Peter’s second sermon, but the apostles are arrested
and imprisoned. The reason given for their arrest is that they preached the resurrection (v. 2). The
apostles are brought to trial before the Sanhedrin to explain the power or name they used in healing the
lame man. Peter answers by the power of the Holy Spirit and presents Jesus as the only way of salvation
and His name as the name of power and salvation. The apostles are reprimanded by the Sanhedrin and
commanded to desist from preaching in the name of Jesus. The apostles return to the company of the
early church. The church went to prayer, quoting Psalm 2:1 and 2. They did not pray for

cessation of persecution, but for courage to speak the Word of God (v.29). Notice the power of prayer
(vv. 30, 31), also the high plane of spirituality of the early church.

Chapter 5 — Introduces the defection in the church, followed by the death of Ananias and Sapphira.
These Christians were not living on the high spiritual level of the early church, although they were

saved. When they lied to the Holy Spirit, they were removed from the company of believers. They
committed the sin unto death (1 John 5:16). The amazing thing is that this sin could not exist in the early
church. There was holiness of life in the church. Peter was probably as much surprised as anyone when
Ananias died (v. 5). Power continues in the church (vv. 12-14); multitudes are saved. The apostles
exercise the apostolic gifts. The apostles are arrested the second time and put in

prison (vv. 17, 18). Gamaliel counsels restraint and moderation in dealing with them. They are beaten,
forbidden to speak in the name of Jesus, and continue to preach in His name.

Chapter 6 — Gives the selection of deacons due to the defection, and the account of Stephen — framed,
arrested, tried.

v. 1 — The Grecians were Hebrews with a background of Greek culture, while the Hebrews were those
who still followed the Mosaic Law. The high plane to which the Spirit had brought the church was
interrupted by the intrusion of satanic division and confusion. The sharing of material substance, which
first characterized the church (Acts 2:44-46), gave way to the selfishness of the old nature. The Grecians
(evidently a minority group) felt neglected and demanded that their widows be

given equal consideration with the Hebrews.

v. 2 — The apostles do not feel that they should have the burden of this detail, as it would take them
from the study of the Word of God, prayer, and the ministry of the Word (v. 4).

v. 3 — Certain qualified men are chosen to assume the burden of handling the material substance.
Notice their qualifications:

1. men of honest report

2. full of the Holy Spirit (Ephesians 5:18)

3. men of wisdom — application of scriptural truth

4. men of conviction (v. 10)

5. full of faith — not only saving faith, but serving faith and witnessing faith (not amount, but object of
faith)

v. 5 — Of the list of the first 7 deacons, we have only the record of 2

— Stephen and Philip.

v. 7 — The church continues to grow in spite of the internal condition.

vv. 8-15 — Stephen, a strong witness to the gospel, incurs the hatred of certain sects. False witnesses
are brought before the council to accuse Stephen.

Chapter 7 — Stephen’s defense before the council is a recitation of the history of the nation Israel and
their resistance and rebellion to God. Stephen charges the council of being betrayers and murderers of

Jesus, which engenders their bitterest hatred and leads to the stoning of Stephen.

vv. 2-8 — He begins with Abraham, who believed and obeyed God.

vv. 9-16 — He goes on to the Patriarchal period. The brethren of Joseph, motivated by envy and hatred,
sold Joseph into Egypt. God overruled and used Joseph to save them.

vv. 17-29 — He reviews the Egyptian bondage period. Moses was born in this period and was brought up
in the palace of Pharaoh. The wisdom of the Egyptians was advanced beyond that for which we have

given them credit. Mathematics, chemistry, engineering, architecture, and astronomy were highly
developed fields of study. All this wisdom did not prepare Moses to deliver his people (v. 25).

vv. 30-36 — He reminds them of the deliverance out of Egypt. God made Moses the deliverer (v. 35),
whom the children of Israel first refused to accept.

vv. 37-44 — He refers to the wilderness experience. A series of rebellions against God were brought to a
climax in the making of a golden calf. This plague of idolatry broke out again in the land (v. 43)

and resulted in the Babylonian captivity.

vv. 45-53 — Stephen concludes with Joshua, who led them into the land, and Jesus who made a way to
heaven. Note the strong charge of

Stephen (vv. 51, 52). The Law was given to them supernaturally by the ministry of angels — they did not
keep it (v. 53). Jesus came by the announcement of an angel, but they rejected Him.

vv. 54-60 — Stephen is stoned to death. Stephen, a Spirit-filled believer, beholds the glory of God and
the seated Savior standing to receive him as the first martyr. The Savior has stood up to receive
multitudes since then. Another young man standing there (v. 58), Saul of Tarsus, who led in the stoning
of Stephen, also looks into the heavens but does not see Jesus. However, this prepared him to see Him
later on the Damascus road. “He fell asleep” (v. 60) means that Jesus put his body to sleep to await the
Rapture. Stephen and Saul were on opposite sides of the cross at first, as were the two thieves. Stephen
was a tremendous witness to Saul. Both were young men. The witness to the gospel became a youth
movement.

II. The Lord Jesus Christ at work by the Holy Spirit through the apostles in Judæa and Samaria, Chapters
8 — 12
Chapter 8 — Saul continues his persecution of the church, and the witnesses scatter. Philip becomes the
chief missionary. The Ethiopian

eunuch is converted.

vv. 1-4 — Saul becomes the chief persecutor of the church, and the church is scattered.

vv. 5-8 — Philip becomes the chief witness abroad after the death of Stephen.

vv. 9-25 — Philip has an experience with Simon the sorcerer, who was the first religious racketeer in the
church, but not the last. Note that Simon professes to be a believer during the sweeping revival of Philip

in Samaria. He goes through all the outward ritual — he believes (but it is not saving faith), is baptized,
and becomes a friend of Philip (v. 13). He is exposed to Christianity and is impressed, though not
converted. Notice that the professing believers (vv. 15-17) had not been born

again, for they were not baptized into the church by the Holy Spirit — they were baptized by water.
Simon was not baptized by the Holy Spirit but was impressed by it and wanted this gift. Notice that he is
willing to pay for the gift (vv. 18, 19) that he might use it in turn for profit and publicity. There is no
record that he ever was converted; he is a member of the “mixed multitude” that has been following the
church for more than 1900 years.

vv. 26-40 — In contrast to Simon the sorcerer is the Ethiopian eunuch. Philip is led by the Holy Spirit
from the revival in Samaria to the desert on the way to Gaza (vv. 26-28). The Ethiopian was traveling

from Jerusalem in state. He had a chauffeur who drove the chariot while he was reading. Evidently, he
had a retinue of servants. He was a proselyte who had been to Jerusalem, the religious capital, but he
was leaving with a mind and heart unsatisfied. The Spirit directed Philip to join him by hitchhiking (v. 29).
Philip explains to him that Isaiah 53 is all about the crucifixion of Jesus (vv. 30-35). The Ethiopian
believes in his heart and is baptized.

Chapter 9 — Saul of Tarsus is converted on the road to Damascus; he is filled with the Spirit and
baptized. He begins to preach, returns to Jerusalem, then visits his hometown of Tarsus. The conversion
of Saul of Tarsus was the greatest event from the Day of Pentecost to the Reformation. Peter visits
Lydda and heals Æneas, goes on to Joppa and raises Tabitha from the dead (vv. 32-34).

vv. 1, 2 — The zeal of Saul in persecuting the church leads him to go beyond the borders of Jerusalem
and Judæa. Having secured papers from the high priest, he goes to Syria.

vv. 3-6 — Saul meets the living Christ. “Who art thou, Lord?” (v. 5) reveals that he did not know Jesus,
whom to know is life. “Lord, what wilt thou have me to do?” (v. 6) reveals that he yields in obedience to

Jesus. He is converted — faith with works.

v. 7 — The men with him see the light but do not hear the voice. Only Saul understands the message
(see Acts 22:9; 26:14).

vv. 8-16 — Blinded, Saul is led into Damascus and Ananias, a believer, is sent to him. Ananias is
dumbfounded and fearful of Saul.

Jesus explains His purpose in calling Saul (vv. 15, 16):

2. To suffer more than any other saint.

vv. 17-25 — After he receives his sight and is baptized, he begins to witness in the synagogue to the
person of Jesus. The Jews plot to kill him, and the disciples let him over the wall in a basket.

vv. 26-29 — Saul returns to Jerusalem after his conversion (see Galatians 1:18, 19), but the church is
reluctant to receive him until Barnabas sponsors him.

vv. 30, 31 — When a plot is discovered to slay Saul, he is taken to Cæsarea from which he returns to his
hometown of Tarsus.

vv. 32, 33 — Peter goes to Lydda where he heals Æneas, a palsied patient bedfast for 8 years. This leads
to many conversions.

vv. 34-43 — In Joppa, Tabitha (or Dorcas), a believer who used her gift as a dress-maker, died and Peter,
who is still in Lydda, is sent for. He comes and raises her from the dead.

Chapter 10 — Cornelius, the Roman centurion, is converted.

vv. 1-8 — Cornelius is a soldier, but a deeply religious man — devout, fearing God, giving generously to
the people, and praying much. With all these good marks to his credit, he is not saved and these

works do not make him a Christian. The Spirit of God directs him to send for Simon Peter in Joppa.

vv. 9-22 — The Holy Spirit prepares Peter for this missionary journey. In prayer on the housetop he
becomes very hungry, and is placed in a trance. A sheet let down from heaven contains every kind of

unclean beast, bird, and bug. Peter is instructed to slay and eat. He calls the Holy Spirit “Lord,” but
contradicts his address by refusing to eat (v.

14). As a Jew, he had never eaten any unclean thing even after Pentecost. Peter wonders about the
dream until the knock at the door and the messengers from Cornelius explain their mission. The Holy

Spirit instructs Peter to go with them.

vv. 23-43 — Peter reluctantly enters the home of Cornelius. He does not permit Cornelius to bow before
him, saying that he, too, is only a man. Peter preaches the death and resurrection of Jesus and he gives
the invitation to accept Jesus (v. 43).

vv. 44-48 — This has been labeled the Gentile Pentecost. Peter is astonished that Gentiles too have the
Holy Spirit poured out upon them

— it is made audible by their speaking in tongues (v. 46). The tongues were more of an evidence to
Peter and the other apostles that God would save Gentiles (see Acts 11:1-18; 15:7-11). Then were the

Gentiles in Cornelius’ house baptized.

There must be 3 factors that come into focus before there can be a conversion. All 3 are evident in these
representative conversions:

The HOLY SPIRIT The WORD of GOD The MAN of GOD

Ethiopian — Holy Isaiah 53 Philip Spirit directed Philip

Saul — Holy Spirit led Was grounded in the Stephen him down Damascus Old Testament

road; Jesus dealt with him directly

Cornelius — Holy Peter preached Christ Peter Spirit supervised every detail; prepared Peter

and Cornelius

Chapter 11 — Peter recounts the events in connection with the conversion of Gentiles in the house of
Cornelius. Antioch becomes the center of the Gentile church.

vv. 1-3 — The news of the Gentiles receiving the Word of God did not seem to bring any joy to the
church in Jerusalem. They demand of Peter an explanation of his conduct.

vv. 4-18 — Peter reviews his conduct in detail with the apostles in Jerusalem. He is half apologetic (v.
17). He had not envisioned Gentiles in the church, and he explains that he moved only at the prompting
of the Holy Spirit. The church in Jerusalem then accepts the fact that Gentiles are to be incorporated
into the body of believers with them (v.

18).

vv. 19-21 — Antioch becomes the center of evangelism as many different races are converted and a
strong church is formed.

vv. 22-24 — Barnabas is sent to Antioch by the Jerusalem church. He ministers the Word to them.

vv. 25, 26 — Barnabas needs a helper and he knows that Saul would make a good one. He goes to Tarsus
to find him. “Christian” was the name given to believers in Antioch (v. 26). It may have been given in

derision, but more likely it simply implied a follower of Christ.

vv. 27-30 — A prophet by the name of Agabus predicted a famine which came to pass in the days of
Claudius Caesar. Tacitus confirms the fact of the famine. It motivated the church in Antioch to send relief
to the church in Jerusalem.

Chapter 12 — Persecution strikes through Herod Agrippa I, grandson of Herod the Great. Peter in prison
is miraculously delivered. The death of Herod is a judgment from God.

vv. 2, 3 — James, brother of John, is executed by Herod. Peter is imprisoned. God, by His sovereign will
and purpose, permits James to be executed, but He delivers Peter.

v. 4 — “Easter” should be “the Passover.”

v. 5 — The church in Jerusalem prays for Peter.

v. 6 — Peter could sleep in prison!

vv. 7-11 — “The angel” should be “an angel,” as Christ was the angel of the Lord in the Old Testament.
An angel delivers Peter, and the prayer of the church is answered.
v. 12 — The church met in homes, as there were no church buildings at this time. Note the home in
which they were meeting — Mary’s, the mother of Mark.

vv. 13-15 — Although the church prayed, their faith was small — they thought he had been executed. “It
is his angel” should be “It is his spirit” (v. 15) — they couldn’t believe their prayers were answered.

v. 19 — Note the cold-blooded and hard-hearted attitude of Herod toward human life.

vv. 20-23 — Herod, like Nebuchadnezzar, is lifted up by pride. Herod tried to act like a god (v. 22). His
death is God’s judgment upon him. God is jealous of His glory (v. 23).

vv. 24, 25 — In the midst of persecution and opposition, the church grows and prospers.

III. The Lord Jesus Christ at work by the Holy Spirit through the apostles to the uttermost part of the
earth, Chapters 13 — 28

As the final surge of the gospel beyond the boundaries of Israel begins, Paul becomes the dominant
leader and Peter disappears from the scene.

Chapters 13, 14 — The first missionary journey of the apostle Paul is begun with Barnabas. The first stop
is the Island of Cyprus, the home of Barnabas. They cross the island to Paphos. From there they

sail to Perga in Pamphylia, then enter the interior of Asia Minor (now Turkey) into the Galatian country.

Chapter 13

vv. 1, 2 — The church in Antioch was the missionary church, not the church in Jerusalem. Notice that the
Holy Spirit chose Saul and Barnabas. It is “Barnabas and Saul” at first, but Saul becomes the

leader, changes his name to Paul, and the team becomes “Paul and Barnabas.”

v. 4 — They are led by the Holy Spirit.

v. 5 — They begin at Salamis on the Island of Cyprus, but there are no conspicuous conversions here.

vv. 6-12 — They cross the island to Paphos where Paul encounters Elymas, the sorcerer, who influences
Sergius Paulus, a Roman deputy in the country. Elymas is routed and Sergius Paulus becomes a believer.

Saul’s name is changed (v. 9) to Paul (Paulus means “little”) and could be taken after Sergius Paulus.

v. 13 — They arrive at Perga and John Mark turns back.

vv. 14-42 — In Antioch of Pisidia Paul preaches in the synagogue on

the sabbath day one of his greatest sermons. Notice that after the reading of the Law, Paul was
permitted to speak. He recounts their history as a nation, as Stephen had done. Then he presents Jesus
as the Savior

(v. 23). He recounts His history, and then presents the death and resurrection of Jesus as the means of
salvation (vv. 29-39). Paul gives a final warning (vv. 40-42).

vv. 43-49 — The next sabbath they preach to the Gentiles.

vv. 50-52 — Paul and Barnabas are forced to flee to Iconium.

vv. 5, 6 — Paul and Barnabas are forced to flee to Lystra and Derbe.

vv. 8-28 — In Lystra Paul heals a man who had no strength in his feet. The Galatians were a fickle people
(see notes on Galatians). They want to perform a religious sacrifice to Paul and Barnabas as gods (vv.

11-13). Paul and Barnabas have to protest vigorously to prevent this (vv. 14-18). The next moment they
stone Paul (v. 19). It is our judgment that Paul was dead after the stoning and that God raised him from
the dead. During this time he had the experience of 2 Corinthians 12:1-9. Paul and Barnabas retrace
their steps (vv. 21-28), return to Antioch, and make their report.

Chapter 15 — The council of Jerusalem convened to consider law vs. grace, or law vs. liberty. The
question before the council: Must Gentiles come under the Mosaic Law to become Christians? The

Jerusalem church followed the Mosaic Law to a great extent. Judaizers insisted that Gentiles come under
the Law and wear the badge and outward mark, which was circumcision (v. 1). vv. 2-4 — The church in
Antioch sent Paul and Barnabas to Jerusalem to confer with the church there on this disturbing matter.
On the way, in Phenice and Samaria, they report to the churches concerning the conversion of Gentiles,
causing many of the brethren to rejoice. vv. 5, 6 — A sect of the Pharisees who are believers insist that

Gentiles be circumcised and keep the Law of Moses. (The sacrificial section of the Mosaic system was
not an issue.) vv. 7-11 — Peter is the first to speak to the issue. He recounts again his experience in the
home of Cornelius where Gentiles had the same experience that the apostles did on the Day of
Pentecost. The Gentiles did not have any connection with the Law. Peter makes it abundantly

clear that Israel had never kept the Law (v. 10).

v. 12 — Barnabas and Paul then report what God has done among the Gentiles apart from the Law.
Their messages are not recorded.

vv. 13-18 — James, leader of the church in Jerusalem, summarizes the mind of the council. He fits the
church into the program of the prophets although the church is not a subject of prophecy. God is taking

out of the Gentiles a people for His name today (v. 14). The program of the prophets will follow.

v. 16 — “After this” means after the church is taken out of the world. “I will return” is the second coming
of Christ, described in Revelation 19. He “will build again [the] ruins” of the house of David

that today has fallen down.

v. 17 —When Christ returns there will be a way for the remainder of men to seek after the Lord. Then all
the Gentiles will be in the kingdom in that day. The contrast is between “out of them” (Gentiles, v. 14)
and “all the nations” (Gentiles).

vv. 19-29 — The decision is that the Gentiles not be required to meet

any of the demands of the Mosaic system, but that they exercise courtesy to those who do — especially
in the area of meats offered to idols and fornication.

vv. 30-41 — After the council Paul and Barnabas return to Antioch
and make preparations for a second missionary journey. Since they disagree about John Mark going with
them again, they part company (vv. 37-39). The division is sharp. Paul takes Silas while Barnabas takes

his nephew John Mark. Paul starts out through Syria and Cilicia.

Chapter 16 — Paul revisits the churches of Galatia. Having been forbidden by the Holy Spirit to go south
to the province of Asia or north to Bithynia, he proceeds to Europe after receiving the vision of

the man of Macedonia. Paul arrives in Philippi where he ends up in the local jail. At midnight Paul and
Silas pray and sing praises! An earthquake shakes the jail, the doors are opened and the jailer opens his

heart to receive Christ as Savior.

vv. 1-5 — Paul finds a young disciple by the name of Timothy who evidently had been converted on his
first missionary journey (1 Timothy 1:2). Timothy travels with Paul and becomes his companion

and helper in his missionary efforts.

vv. 6-13 — Paul obviously intended to enlarge the circumference of his missionary journeys in Asia
Minor, but the Spirit moves him out of Asia. When Paul reaches Troas he apparently has no leading as to

where to go next until he is given the vision of the man of Macedonia. He accepts this as the Holy Spirit’s
moving him into Europe. Dr. Luke joins the party at Troas. Note the change from “they” (v. 8) to “we” (v.

10). They proceed inland to Philippi. The conversion of Lydia, a businesswoman from Thyatira, was the
opening of Europe to the gospel (vv. 14, 15).

vv. 16-40 — The incident of the demon-possessed girl following Paul and finally being freed from the
demon caused her owners to have Paul and Silas arrested. After being beaten, they are pushed into the

dungeon. At midnight their prayer meeting brings an earthquake that opens the prison doors. When the
jailer sees the doors open, he assumes that all the prisoners have escaped. His life would be forfeited
according to Roman law. On the verge of suicide, Paul deters him and assures him that none had
escaped. Having stood on the brink of eternity, the guard sees himself as a lost soul. When he cries out
asking how to be saved, Paul gives him the gospel in a sentence. “Thy house” (v. 31)

means that his household would have to believe separately as he would. The jailer and his household
believe and are saved. These form a part of the church in Philippi that Paul loved and which seemed
closer to Paul than any other (see his Epistle to the Philippians).

Chapter 17 — Paul’s second missionary journey continues to Thessalonica, Berea, and Athens.

vv. 1-9 — Paul is in Thessalonica for 3 sabbaths, and there are some converts. Opposition forces him to
leave.

vv. 10-14 — Paul goes to Berea where he has a better reception and many believe (v. 11).

vv. 15-34 — Paul proceeds to Athens, having left Silas and Timothy in Berea. Paul observes the idolatry
of Athens. He disputes with the Jews in the synagogue and the philosophers in the marketplace daily.
Finally he is given a public hearing on Mars’ Hill. Paul’s address is a masterpiece adjusted to his
audience, as was his sermon in Pisidia. Paul’s point of contact is the altar to the unknown god (vv. 22-
29). He presents the true God as Creator (past) and the true God as Redeemer

(present) (vv. 27-29); he asks men to turn to Him. Light creates responsibility. Paul presents the true God
as Judge (v. 31) (future). Paul was not a failure in Athens, as some insist. There were converts (v. 34).

Chapter 18 — The second missionary journey concludes with Paul in Corinth. Corinth was the sin-city of
the Roman Empire, a city of corruption. (See notes on 1 Corinthians for a pen-picture of Corinth).

Apollos comes to Ephesus.

vv. 1-3 — Paul meets Aquila and Priscilla who had escaped from an anti-Semitic campaign in Rome. They
were tentmakers as was Paul, and he stayed with them. They were apparently his first converts in

Corinth.

vv. 4-17 — Paul begins his public ministry in the synagogue. Silas and Timothy join him in Corinth. Many
believe, including Crispus who was the chief ruler of the synagogue. The Lord encourages Paul to speak
boldly. For 18 months he ministers the Word. An insurrection is made against Paul, and he is brought
before Gallio. Gallio is not careless, but refuses to handle a case that has to do with religious liberty.

vv. 18-22 — Paul sails for Antioch but goes by Ephesus. He takes Priscilla and Aquila with him as far as
Ephesus. Paul makes a vow and shaves his head. Under grace, this was an exercise in Christian liberty.

He had a right to do this, not an obligation.

vv. 24-28 — Apollos from Alexandria, an eloquent preacher and one who knew the Old Testament, came
to Ephesus. He was fervent in the spirit and taught zealously the things of the Old Testament up through

the ministry of John the Baptist. He knew nothing beyond the baptism of John. Aquila and Priscilla had
the privilege of bringing him up to date and also to conversion. He went to Achaia (visiting the churches
in Greece, including Corinth and Athens) and began to preach Jesus as the

Messiah and Savior.

Chapter 19 — Paul’s third missionary journey. Paul returns to Ephesus after retracing part of his first and
second missionary journeys. He spends 2 years here where he speaks daily in the school of Tyrannus.
Paul performs miracles which lead to the march against him led by Demetrius and his fellow
silversmiths. The mob is quieted by the town clerk who urges them to appeal to the law and not resort
to violence.

vv. 1, 2 — The proper translation of verse 2 should be “Did ye receive the Holy Spirit when ye believed?”
They had heard only the preaching of Apollos which went no farther than the baptism of John.

vv. 3, 4 — Paul explains to them that they must believe on Jesus to be saved.

vv. 5-7 — These men respond to the preaching of Paul, and when they believe they receive the Holy
Spirit.

vv. 8-10 — Paul withdraws from the synagogue under the fire of
opposition but continues his ministry in the school of Tyrannus for a period of 2 years.

vv. 11-16 — Paul performs special miracles which lead to the 7 sons of Sceva attempting to duplicate the
miracles of Paul. This attempt backfires to their humiliation and hurt.

vv. 17-22 — As a result, many who had traffic with demons believe in Christ. So great are the results that
Paul postpones his trip to Corinth and continues to minister in Ephesus — “But I will tarry at Ephesus

until Pentecost. For a great door, and effectual, is opened unto me, and there are many adversaries” (1
Corinthians 16:8, 9). vv. 23-41 — The uproar of the silversmiths led by Demetrius centered about their
bread and butter — they made little images of Diana and sold them. The temple of Diana in Ephesus was
one of the 7 wonders of the ancient world (see notes on Ephesians). The meeting ends in

confusion with the mob crying incessantly, “Great is Diana of the Ephesians” (v. 28), until the town clerk
brings order. He explains that they need not worry about the worship of Diana and that a legal charge

should be made. The uproar ceases and the crowd goes home, but now the work of Paul in Ephesus is
ended.

Chapter 20 — The third missionary journey concludes. Paul continues on to Macedonia to Philippi, back
to Troas, and to Miletus. vv. 1-5 — This brief section covers the visit of Paul to Thessalonica,

Berea, and Philippi in Macedonia and also to Corinth and Athens in Greece.

vv. 6-12 — This section records the visit of Paul to Troas and the episode of the young man, Eutychus,
who goes to sleep in a window while Paul is preaching and falls down 3 floors to his death. Paul raises

him from the dead.

vv. 13-38 — Paul goes by Miletus, the port of Ephesus, so he can visit the Ephesians and still be in
Jerusalem for Pentecost. The elders of the church meet him and they have a tender reunion. Paul knows
he will encounter danger in Jerusalem, but he is determined to go. He gives a report of his stewardship
of the gospel in Ephesus. He had been faithful. He knows that the church in Ephesus will be subjected to
false teaching (v. 29). Note the tender farewell (vv. 37, 38).

Chapter 21 — The third missionary journey ends in Jerusalem with Paul’s arrest.

vv. 1-3 — Paul takes a ship from Miletus to Patara where he changes to one going to Tyre.

vv. 4-17 — Paul spends 7 days in Tyre with disciples who warn him that he should not go to Jerusalem.
Paul already had this information (see Acts 20:22-24) and he is willing to make the sacrifice in order to

bring the gift for the church in Jerusalem. Paul takes the ship to Ptolemais, greets the brethren, spends
one day, and then proceeds to Cæsarea. There he stays in the home of Philip, the evangelist. A prophet

from Judæa, Agabus by name, came down from Judæa and takes Paul’s girdle and binds him, telling him
that this is what the Jews will do to him in Jerusalem. Paul explains that he knows this but is willing to
die in Jerusalem if need be (v. 13). When the friends of Paul see that they are not persuading him, they
say, “The will of the Lord be done” (v. 14). We believe that Paul was in the will of God when he went to

Jerusalem. Paul continues on to Jerusalem where the church receives him gladly.
vv. 18-26 — The fact that good Bible expositors offer different explanations of this passage is evidence
that there is a difficulty here. Was Paul out of or in the will of God when he went to Jerusalem and

took a Jewish vow that evidently involved a sacrifice? We believe that Paul was in the will of God when
he did this. Those who insist that the grace of God did not force the Gentiles to keep the Mosaic Law
seem to forget that the same grace permits the Jew to continue in its precepts if he feels it is the will of
God. We need to remember that Peter had eaten nothing contrary to Mosaic Law until he visited Paul in
Antioch. The Jewish believers had an abhorrence of eating anything sacrificed to idols. Paul made it
abundantly clear that meat does not commend us to God — therefore you can eat or refrain from
eating. Paul is the man who also wrote:

But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so
ordain I in all churches. Is any man called being circumcised? Let him not become uncircumcised. Is any
called in uncircumcision? Let him not be circumcised. (1 Corinthians 7:17, 18)

For though I am free from all men, yet have I made myself servant unto all, that I might gain the more.
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as
under the law, not being myself under the law, that I might gain them that are under the law; to them
that are without law, as without law (being not without law to God, but under the law to

Christ), that I might gain them that are without law. To the weak became I as weak, that I might gain the
weak; I am made all things to all men, that I might by all means save some. And this I do for the gospel’s
sake, that I might be partaker of it with you. (1 Corinthians 9:19-23) Grace permitted Paul to take a
Jewish vow to win the Jews. If he had been a Gentile it would have been questionable to adopt a foreign
custom. Finally, this is the man who could say at the end of his life when he wrote his own epitaph, “I
have finished my course” (see 2 Timothy 4:6-8). Paul touched all the bases God had wanted him to
touch. It is our considered judgment that Paul was in the will of God in following this procedure.
Nowhere did the Holy Spirit forbid him to do this. He did keep Paul out of Bithynia (see Acts 16:7). We
trust we are not out of the will of God in taking this position. The church in Jerusalem rejoices in the
ministry of Paul to the Gentiles but calls his attention to the fact that God is still saving Jews (v. 20).
These Jewish converts had not forsaken the Law. We insist that under grace they were not required to
do this, but neither could they insist that Gentiles come under the Law. Gentiles, therefore, could not

insist they forsake the practices of the Law — provided following the Law was not trusted for salvation.

vv. 27-40 — Paul is mobbed and beaten in the temple. He would have been killed had not the chief
captain and soldiers rescued him from the angry mob. Actually the arrest of Paul saves him from death.

The chief captain knew nothing about Paul and was mistaken as to his actual identity (vv. 37, 38). Paul
identifies himself to the chief captain who grants him permission to address the mob (vv. 39, 40).

Chapter 22 — Paul recounts his encounter with Christ and his subsequent experience which brought him
to Jerusalem. Paul appeals to his Roman citizenship to deliver himself from the awful whipping of a
prisoner.

vv. 1-3 — Notice that Paul speaks to the chief captain in Greek
(21:37), but he addresses the Jewish mob in his and their native tongue (Hebrew). He gives his
background — born a Jew in Tarsus of Cilicia, taught by Gamaliel in Jerusalem. He makes it abundantly
clear that he is a Hebrew of the Hebrews.

vv. 4-24 — He then recounts his persecution of the church and his experience on the Damascus road as
he was prosecuting his hatred of Christ beyond the pale of Jerusalem. He explains briefly his conversion.

Also he makes it clear why he had not remained in Jerusalem but had gone to the Gentiles. Paul can
proceed no further. The mob drowns out his voice, and the chief captain rescues him again but is
puzzled at the rage of the mob.

vv. 25-30 — The chief captain intends to scourge Paul to get a confession from him, as he is puzzled at
the strange hatred against Paul. The hatred of the crowd was evidently satanic. Paul declares his Roman

citizenship which will spare him the ordeal. This further perplexes the chief captain, for he recognizes
now that he has no ordinary prisoner on his hands. Notice that Paul had many assets which made him
suitable to be the missionary to the Roman Empire. He had a world view. Greek training had prepared
him as the cosmic Christian. He was trained in the Mosaic system, which prepared him to interpret it in
the light of the coming of Christ and His redemptive death and resurrection. Not the least of his

assets was his Roman citizenship which finally opened the door for him to visit Rome.

The chief captain, who now wants to know the exact charge against Paul, is determined that he appear
before the Sanhedrin to hear their charge.

Chapter 23 — Paul makes a futile attempt to explain his position and conduct to the Sanhedrin. The Lord
encourages Paul, and the plot to murder Paul leads to his being sent to Cæsarea for trial before Felix.

vv. 2, 3 — Paul rebukes the high priest for having him smitten on the mouth contrary to the Law. Paul
uses strong language, “Thou whited wall” (v. 3).

vv. 4, 5 — Paul obviously had eye trouble since he did not recognize the high priest. He would have
shown proper respect for him had he done so.

vv. 6-10 — The Sanhedrin was divided between Pharisees and Sadducees. The Pharisees were
fundamental in doctrine. They believed in the integrity of the Old Testament. The Sadducees were
liberal and rejected the supernatural. Paul, knowing this, makes it clear that the real issue is concerning
the resurrection of the dead. Notice that this causes a division in the council that leads to confusion and
turmoil. The chief captain rescues Paul again without learning the real nature of the hatred

against Paul.

v. 11 — The Lord appears to Paul at night to encourage him. This verse indicates that Paul is not out of
the will of God in coming to Jerusalem.

vv. 12-15 — A plot of more than 40 fanatics vow not to eat or drink until they have killed Paul.

v. 16 — The plot is discovered by a nephew of Paul who reveals it to him.

vv. 17-35 — Paul makes it known to the chief captain who determines now to send Paul under guard,
secretly, to Cæsarea where he is to appear before Felix the governor.
Chapter 24 — Paul testifies before Felix. The high priest, Ananias, and the elders come down from
Jerusalem to accuse Paul before Felix. Paul is accused of sedition, rebellion, and profaning the temple.

vv. 10-21 — Paul offers an explanation of his conduct and states that the way he worships God centers
about the resurrection.

vv. 22, 23 — Felix asks for more evidence before he makes a judgment.

vv. 24-26 — Felix has Paul in for a private audience with him and his wife Drusilla, a Jewess. Paul
witnesses to them concerning Christ.

Paul reasons of (1) righteousness — of Christ (Philippians 3:9) (2) temperance (self-control)

(3) judgment to come (great white throne —

(Revelation 20:11-15)

Felix is convicted, but he expects a bribe that is not forthcoming (v. 26). v. 27 — Paul is kept in prison for
2 years without any further hearing.

Chapter 25 — Festus succeeds Felix and Paul appears before Festus.

vv. 1-3 — When Festus goes to Jerusalem, the high priest renews his charges against Paul and asks that
he be brought to Jerusalem for trial.

vv. 4-9 — Festus refuses this request but agrees to examine him in Cæsarea. Many false charges are
made against Paul, which he denies.

vv. 10-12 — Paul, as a Roman citizen, exercises his right and appeals to Caesar. This, Festus is forced to
grant.

vv. 13-22 — King Agrippa and Bernice come to visit Festus. Festus tells them of Paul’s case and that he
has appealed to Caesar. Agrippa asks to hear Paul and a meeting is scheduled.

vv. 23-27 — A hearing with great pomp and ceremony is arranged.

The setting is dramatic. Paul in chains appears before this august company of rulers and kings. Festus
requests Agrippa to help him frame a charge against Paul to send to Caesar.

Chapter 26 — Paul’s testimony before Agrippa is not a defense of himself, but a declaration of the
gospel with the evident purpose of winning Agrippa and the others present to Christ. This is a dramatic

scene, and this chapter is one of the greatest literary pieces either secular or inspired.

vv. 1-3 — Paul’s introduction flatters Agrippa and engages his atten- tion.

vv. 4-7 — Paul reviews his life as a Jew under Law.

v. 8 — Paul appeals to Agrippa personally.

vv. 9-11 — Paul reviews his life as a Pharisee who persecuted the church.

vv. 12-23 — Paul reviews his experience on the Damascus road, his encounter with Christ, and his
response to the call of Christ. Paul declares the gospel clearly to the royal audience (v. 23).
v. 24 — The reaction of Festus — Paul is insane.

v. 25 — Note Paul’s gentle answer to Festus. (Who was mad — Paul or Festus?)

vv. 26, 27 — Paul attempts to win Agrippa to Christ.

v. 28 — Agrippa is almost persuaded. This is the closest to conversion that any member of the house of
Herod came.

v. 29 — Paul gives an invitation to the assembled crowd there to turn to Christ.

vv. 30-32 — Paul was cleared of all charges and could have been freed if he had not appealed to Caesar.
He had not made a single convert as far as we know, but he had been faithful — which is all Christ
requires.

Chapter 27 — Paul’s prosperous journey to Rome (Romans 1:10).

vv. 1-6 — Paul is sent by ship with other prisoners to Myra of Lycia. There they board a ship going to
Italy.

vv. 7-9 — The journey is very slow.

vv. 10-13 — Paul warns of coming danger, but the centurion in charge of the prisoners listens to the
master of the ship.

vv. 14-44 — The ship encounters a severe storm that leads to the wrecking of the ship but no loss of life.
The crew, passengers, and prisoners all escape to the Island of Melita (Malta).

Chapter 28 — From Melita to Rome. Paul arrives in Rome and ministers first to Jews and then to
Gentiles. The narrative is not concluded but breaks off with Paul preaching in Rome. The Acts of the

Holy Spirit have not been finished even in our day. The Book of Acts will end with the Rapture.

vv. 1-6 — Paul is bitten by a viper on the Island of Malta. Obviously he could not see the poisonous
snake, as he did not deliberately pick it up.

vv. 7-10 — Paul has a ministry on the island in healing the father of a prominent man by the name of
Publius.

vv. 11-16 — Paul goes to Rome.

vv. 17-24 — Paul is visited by many Jews and preaches to them. Some believe.

vv. 25-31 — Paul turns from the Jews when controversy arises and preaches to the Gentiles the kingdom
of God. The record is not concluded, for the Holy Spirit continues to work today. There are still Acts

of the Holy Spirit. They will be concluded at the coming of Christ for His church.