Acts — Introduction & Outline

The same arguments that identify Luke as the author of the Gospel will also name him as the author of Acts. First, church tradition is uniform that Luke was a close traveling companion of Paul's and that he was the author of both the Gospel and this book. The evidence of Acts confirms this by mentioning the author's "former treatise" (1:1). Acts and Luke's Gospel obviously form a continuous account of the history of Christ's life and the early church. Both are also addressed to Theophilus indicating that they form a two-part series. The "we" sections (16:10-17; 20:5-21:18; 27:1-28:16) show that the author was Paul's traveling companion, and with all evidence considered, Luke best fits this role.

Acts was obviously written after the Gospel of Luke, but before certain other momentous historical events which are not mentioned in the book. There is no mention of the destruction of Jerusalem, so the date can be placed before A.D. 70. Similarly, Luke would not have omitted Paul's death (usually placed at A.D. 66-68) or the Neronian persecution (A.D. 64). The book ends with Paul in a Roman prison, and it is likely that Luke is recording that this was all that had happened up to the time of writing. Therefore, the date preferred is A.D. 60-62. The contents of the book would support this early date. The issues of Acts are those relating to early Christianity, such as the Jew-Gentile controversy and the reception of the Holy Spirit. In addition, Acts shows very little or no acquaintance with Paul's Epistles.

The place of writing would also be determined by the similar circumstances of the Gospel. Though there is no exact scenario, Luke was with Paul during his imprisonments in Caesarea (21:18; 27:1) and Rome (28:16). Acts may have been written in these locations which would have afforded Luke convenient access to eyewitnesses and other sources for his research.

The immediate destination is the same as for the Gospel, "Theophilus" (1:1). The identity of this person is unknown, though he is evidently a Greek of high standing (Cf. Luke 1:3). Luke most certainly also wrote for a larger audience which would have access to the book through Theophilus.

There is some debate over whether Luke wrote Acts to satisfy a historical need or an apologetic need. If he wrote apologetically, his intended audience was either the Jews or the Roman government. Some believe Luke wrote to Jews to show the connection between Judaism and Christianity. There is a careful emphasis on the fulfillment of Old Testament prophecy, and the transition of the gospel ministry from Jew to Gentile. Others think Acts was written to Roman authorities to prove that Christianity was not a political threat to Rome. To support this they note that Roman officials are presented as unconcerned and impartial to Christian controversies. Also, the experience of Paul shows that a person can be a member of the kingdom of God and a citizen of Rome at the same time. In this vein, some suggest that Acts is a prepared defense on Paul's behalf for use in his trial before Caesar. Acts depicts the Jews as the real instigators of trouble, and suggests it is they, not Paul, who should be on trial.

In view of the introduction (1:1) and the similarity to Luke's prologue (1:1-4), the historical intent of Acts is the clearest reason behind its writing. Yet it is recognized that Luke was selective in recording historical events. He focuses on Peter and Paul of all the apostles. He also emphasizes the reception of the Holy Spirit and the transition of the gospel from Jew to Gentile. Acts is thus a history of the spread of Christianity written so as to explain the transition of the gospel and the kingdom message from the Jews to the Gentiles. As such it may also fulfill apologetic designs both for the Jews and the Romans.

Luke's major purpose in Acts is to present Theophilus with a record of the spread of Christianity from the Jewish race and regions to the Gentile. The clearest indication of this is in the key verse, 1:8, which outlines in basic form the progress of the book. Luke also inserts regular "progress reports" in the narrative to document this spread (2:47; 6:7; 9:31; 12:24; 16:5; 19:20; 28:30-31). This is also seen in the ministry of the Holy Spirit as He comes upon Jew (2:1- 4), Samaritan (8:14-17), and Gentile (10:44-48). Furthermore, the narrative's focus on Peter, the apostle to the Jews, transfers to Paul, the apostle to the Gentiles. As an accurate record, Acts may have subordinate apologetic purposes to explain to Jews how the kingdom message has been given over to the Gentiles, and to the Romans how the spiritual nature of Christianity poses no threat to their rule.

The main divisions of Acts mark the spread of the gospel witness after the manner of 1:8. After the prologue (ch. 1), the witness is observed in Jerusalem (chs. 2-7), then Judea and Samaria (chs. 8-12), and finally, to the end of the earth (chs. 13-28).

The prologue (1:1-26) shows the preparation for the witness. The explanation to Theophilus (1:1-3) connects this record to Luke's Gospel and indicates that the kingdom of God was the focus of Christ's teaching, and therefore suggests it will continue in this account. Jesus' promise of power for the task of spreading the gospel and the appointment of Matthias to complete the apostolic rank (1:4-26) set the stage for the witness to begin. Again, 1:8 is a notable key to the progression of the growth of this witness in the design of the book.

The first witness is in Jerusalem (2:1-7:60) and comes in direct fulfillment of the Lord's prophecy of the coming Spirit. The witness at Pentecost (2:1-47) is due to the outpouring of the Holy Spirit on the Jewish disciples. Peter's explanation (2:14-36) makes use of Joel's prophecy to convince the onlookers that this is a manifestation of God's kingdom power. He also takes the occasion to indict the Jews for their guilt in crucifying their King in spite of the clear testimonies of God (2:22-24) and David (2:25-28) concerning Jesus. The effect of Peter's sermon and call to repentance (2:37-47) is that three thousand believe and the new church begins and adds new converts daily.

The next phase of witness in Jerusalem comes through the ministry of Peter and John (3:1-4:31). The healing of the lame man in the temple (3:1-11) is another opportunity for Peter to preach to the crowds about their rejection of Christ and their need for repentance (3:12-26). In spite of Christ's rejection by the nation, individual Jews may come into the blessing of the Messiah through repentance and faith to await the final restoration of the kingdom (3:19-21). Here Peter indicates the postponement of the kingdom as a result of the rejection of Christ by the nation's rulers (3:17), yet individuals can still enjoy salvation in God's new program. The witness of Peter and John extends directly to the Jewish leaders when they are arrested for their activity (4:1-22). They affirm the leaders' rejection of Christ from the words of Psalm 118:22 and declare that salvation is only in the name of Jesus (4:11-12). The power behind the growing witness is revealed in the account of the prayer for boldness by the church (4:23-31) and the Lord's answer. Luke demonstrates in the clearest manner that the growth of the church is by the sovereign working of God.

Another section is devoted to the witness of the apostolic group (4:32-5:42). Their miraculous power resulted in the unity of the church (4:32-37) and the severe discipline of Ananias and Sapphira (5:1-11). Another progress report (5:12-16) demonstrates the continued growth of the church in spite of the temporary opposition from within. Once more the Jewish leaders represent the opposition from without as they persecute the apostles (5:17-42). This leads to another indictment of the leaders for the murder of the Messiah (5:30-31). In spite of this persecution, the church continues its witness with relentless vigor (5:42).

The final witness in Jerusalem is from Stephen (6:1-7:60). His selection as one of the seven to serve the growing needs of the church (6:1-7) demonstrates the need for organization as the church expands. As a result of his powerful ministry, he is arrested by the Jewish leaders (6:8-7:1) and is given an opportunity to address the ruling council (7:2-53). His speech is a reminder of Israel's history with references to Israel's propensity toward rebellion and rejection of God's authority. He sums up by declaring the nature of God's dwelling place with Israel (7:44-50) and applies this to Israel who rejected the dwelling place of God in Jesus Christ (7:51- 53). The hard-heartedness of the Jews was demonstrated in their history, in their rejection of Christ, and now they execute Stephen (7:54-60). This event takes the opposition from the Jews to a new level of intensity and prepares the reader for the persecution to come.

The next major movement is the expansion of the witness into Judea and Samaria (8:1-12:25). In what appears as one quick event, the church is "scattered throughout the regions of Judea and Samaria" (8:1-4). Luke has conveyed this important step of the church's expansion in language that reflects the programmatic outline of 1:8. A specific result of this dispersion is Philip's witness in Samaria (8:5-25). The growth of the church there is recorded by the mention of multitudes who are receptive to Philip's ministry (8:5-8) and by the belief of Simon the Sorcerer (8:9-13). The most significant event in this account is the conferral of the Holy Spirit on the Samaritan believers (8:14-17). This demonstrates that the gospel of the kingdom and its promise of the Spirit has broken out of the exclusively Jewish context. The rebuke of Simon (8:18-24) shows that the gift of the Spirit comes only by inner receptivity to the gospel, which is what Simon, as the Jews, lacked. Philip further expands the reach of the gospel as he witnesses to an Ethiopian (8:26-40). This is the first occasion of the gospel going to a Gentile, though he was evidently a Jewish proselyte (8:27).

The introduction of the gospel to the Gentiles is the occasion for the introduction to the witness of Paul (9:1-31). From the first days of his conversion, God designated Paul to bear the gospel to the Gentiles (9:15). Paul immediately preaches in Damascus (9:20-22), is persecuted by the Jews (9:23-25), and gets welcomed into the apostolic circle in Jerusalem as the church continues to prosper (9:26-31).

This introduction of Paul is the backdrop for the final focus on the witness of Peter (9:32-11:18). Luke records two miracles of Peter (9:32-43) before he details his witness to Cornelius in Caesarea (10:1-48). The narrative of this significant event shows how God directed the gospel to the Gentile Cornelius through a vision (10:9-16). After preaching the gospel to Cornelius and his household, they believe and the Holy Spirit is given to them with the physical evidence of tongues (10:44-48). The controversy that follows this event forces Peter to defend his ministry to the Gentiles in such a way that it becomes apparent to all that "God has also granted to the Gentiles repentance to life" (11:1-18). The gospel has broken decisively from the bounds of Judaism and now the scene is set for the apostle to the Gentiles to emerge as the central figure of Acts.

The transition from Peter to Paul as the key figure in the narrative is seen in the continuing witness of the church (11:19-12: 25). The witness of dispersed believers in Antioch (11:19-30) demonstrates this transition as the gospel goes first to Jews only (11:19), but then to the Hellenists (11:20). The result is that Paul comes to minister. Peter's last episode in Acts occurs during the persecution in Jerusalem (12:1-25). After Herod kills James, he imprisons Peter. Peter's miraculous release and the death of Herod are indications that the church continues to multiply even in the face of opposition. The section then closes with the observation that Paul had fulfilled his ministry with Barnabas in Jerusalem (12:25) which prepares the focus to shift entirely to Paul as the witness expands.

The final phase of the growth of the church is the witness to the end of the earth (13:1-28:31). This division is composed largely of the three major missionary journeys of Paul and his final trip to Rome. The divine ordination of Paul and Barnabas is recognized by the church (13:1-3) as they begin their first missionary journey (13:1-14:28). Luke records that they are under the direction of God (13:4) as they travel first to Cyprus (13:4-12). The immediate opposition from a Jew and his resulting blindness illustrates the blindness of the Jews to the ministry of the gospel and foreshadows their persistent opposition to Paul's message. Likewise, his ministry in Antioch (13:13-52) exposes the unbelief of the Jews. In spite of the favorable response to his message from Gentiles and some Jews (13:42-43), Paul makes a definitive statement of his mission in light of persistent rejection. He states that because the Jews are rejecting the gospel, "we turn to the Gentiles" (13:46), a move he supports from the Old Testament (13:47).

After his expulsion from Antioch (13:50-52), Paul and Barnabas move on to Iconium (14:1-6) where the pattern of reception and opposition is repeated. They then flee to Lystra (14:7-20) where Paul's appeal to general revelation shows his message is becoming adapted to the Gentiles. The ministry on their return to Antioch (14:21-28) indicates much progress in the growth and development of the church as converts are strengthened and elders are appointed in the local churches. The first missionary journey thus ends on a victorious note as the gospel has achieved great gains in its advancement.

The conflict over the influx of Gentile converts results in the Jerusalem council (15:1- 35). The issue is whether a Gentile has to become a Jew first in order to be saved (15:1). Peter's testimony (15:7-11) is a powerful argument that God has turned to the Gentiles. This is reinforced by the report of Paul and Barnabas (15:12), and conclusively argued for by James from the the Old Testament Scriptures (15:13-21). The final decision of the council allows Gentiles into the church apart from Judaism (15:22-29).

The second missionary journey (15:36-18:22) begins with some preparatory events (15:36-16:5). The division between Paul and Barnabas (15:36-41) is significant because it allows Paul to operate out of the shadow of any companion. Once more Luke records how the Holy Spirit directs the spread of the gospel as the vision calls Paul into ministry in Macedonia (16:6-17:15). The work of the Spirit is evident in the lives of Lydia and the Philippian jailer as the gospel gains its first foothold in Europe in Philippi (16:11-40). Trouble erupts again as the gospel is brought to Thessalonica (17:1-9) and Berea (17:10-15), yet not before many believe. Paul's final thrust on this journey is into Achaia (17:16-18:17) where he continues to preach the gospel to these Gentiles from general revelation.

The third missionary journey (18:23-21:16) brings the gospel witness back into Galatia and Phrygia (18:23), Ephesus (18:24-19:41), Macedonia and Greece (20:1-5), Troas (20:6-12), Miletus (20:13-38), Tyre (21:1-6), and Caesarea (21:7-14). The most significant aspect of this journey seems to be the strategic emergence of Ephesus as a center for Paul's ministry. It was here, also, that Paul conferred the Holy Spirit on some of John's disciples (19:1- 7) illustrating the completion of the transition period from the old dispensation to the new in God's program. The final incident in Caesarea anticipates the last phase of Paul's witness.

Agabus predicts the arrest of Paul in Jerusalem, but even this, Luke indicates, is the "will of the Lord" (21:14).

The last phase of Paul's witness is his trip to Rome (21:15-28:31). Luke's detailed record of the dealings with Roman authorities may be intended to prove the lack of any real threat emerging from the expanding church. Nevertheless, the ultimate purpose of this section is to show how the gospel witness reaches "the end of the earth" according to 1:8.

Paul's witness begins in Jerusalem (21:15-23:35) with an attempt to appease the Jewish leaders there (21:15-26). In spite of this, the Jews stir up trouble and Paul is seized (21:27-36). This allows Paul the opportunity to witness in defense of himself (21:37-23:10). His claim of a divine commission to the Gentiles (22:21) is clearly a stumbling block to the Jews and thus a highlight of the narrative of Acts. The hostility and hard-heartedness of the Jewish leaders is manifested during Paul's defense before them (22:30-23:10) and in their subsequent plot to kill him (23:11-23:35). Their efforts are frustrated by the sovereign will of God Who assures Paul that his witness will go all the way to Rome (23:11).

Paul's witness continues in Caesarea (24:1-26:32) in the hearings before Felix (24:1- 27), Festus (25:1-12), and Agrippa (25:13-26:32). The defense before Felix emphasizes Paul's innocence in light of the Jews' accusations. Paul's firm denial of guilt causes him to appeal to Caesar in his hearing before Festus, but Festus has difficulty in determining what laws Paul has broken as he sends him to Agrippa (25:25:25-27). Paul continues his defense before Agrippa and emphasizes the true reasons for the Jews hatred toward him: He has preached the resurrection of Christ (26:6-8) and claimed the gospel was meant to be taken by him to the Gentiles (26:17-23). Paul's influence on Agrippa, as well as Agrippa's conclusion about Paul (26:31-32), show the harmless nature and truthfulness of Paul's witness.

The witness of Paul on the way to Rome (27:1-28:15) serves several purposes in Acts. First, God's protection in the shipwreck (27:1-44) shows that the gospel witness was spread by the sovereign working of God. Nothing could stop the gospel from going to the Gentiles in Rome which represent in Acts "the end of the earth." Second, Paul's friendly and helpful relationship to the Romans during the shipwreck shows that the gospel is not their enemy. Finally, his miraculous immunity to the venomous snake and his healing ministry on Malta (28:1-10) demonstrate the divine approval of Paul's mission to Rome. The snake incident may also illustrate the futility of Satan's efforts to thwart the spread of the gospel.

Paul's final witness in Rome (28:16-31) forms an appropriate conclusion to the book.

He presents the gospel first to the Jews at Rome and some believe, but the unbelief of many causes him to rebuke them using the prediction of Isaiah 6:9-10 (28:25-27). The determinative statement by Paul that "the salvation of God has been sent to the Gentiles" (28:28) indicates the purpose for which Luke wrote. The gospel and the kingdom message (Cf. 28:31) has gone to the Gentiles throughout the world because of its rejection by the Jews.

1. Prologue 1:1-26

   1. The introductory explanation to Theophilus 1:1-3
   2. The preparation for the witness 1:4-26
   1. Jesus promises the Spirit's power 1:4-8
   2. Jesus ascends into heaven. 1:9-11
   3. The disciples gather for prayer. 1:12-14
   4. The disciples appoint Matthias. 1:15-26
   1. Peter explains the need. 1:15-22
   2. Matthias is chosen. 1:23-26
2. The Witness in Jerusalem 2:1-7:60

   1. The witness at Pentecost 2:1-47

      1. The outpouring of the Spirit 2:1-4
      2. The response of the crowd 2:5-13
      3. The explanation of Peter 2:14-36
      1. The testimony of Joel concerning the Spirit 2:14-21
      2. The testimony of God concerning Jesus 2:22-24
      3. The testimony of David concerning Jesus 2:25-36
      1. The quotation of David's prophecy 2:25-28
      2. The interpretation of David's prophecy 2:29-32
      3. The application of David's prophecy 2:33-36
      4. The effect of Peter's sermon 2:37-47
      1. Three thousand are saved and baptized. 2:37-41
      2. The new church grows and develops. 2:42-47
   2. The witness of Peter and John 3:1-4:31

      1. They heal a lame man at the temple. 3:1-11
      1. The request of the lame man 3:1-3
      2. The miracle through Peter 3:4-8
      3. The amazement of the people 3:9-11
      2. Peter preaches a sermon. 3:12-26
      1. The rejection of Jesus by the Jews 3:12-18
      2. The promise of blessing for repentance 3:19-21
      3. The promise of destruction for rejection 3:22-23
      4. The testimony of all the prophets 3:24-26
      3. They are arrested by the Jewish leaders. 4:1-22
      1. They are taken into custody. 4:1-4
      2. They are brought before the Sanhedrin. 4:5-20
      1. The questioning by the council 4:5-7
      2. The message of Peter 4:8-12
      3. The quandry of the council 4:13-17
      4. The prohibition by the council 4:18-20
      3. They are released. 4:21-22
      4. They pray with the other disciples. 4:23-31
      1. The report to the other disciples 4:23
      2. The request for boldness 4:24-30
      3. The filling of the Spirit 4:31
   3. The witness of the apostles 4:32-5:42

      1. Their power in unifying the church 4:32-37
      2. Their power in judging sin 5:1-11
      1. Ananias and Sapphira sin. 5:1-2
      2. Peter confronts and punishes Ananias. 5:3-6
      3. Peter confronts and punishes Sapphira. 5:7-11
      3. Their power in performing miracles 5:12-16
      4. Their persecution by the Jewish leaders 5:17-42
      1. The apprehension of the apostles 5:17-26
      1. The first arrest 5:17-18
      2. The angelic deliverance 5:19-23
      3. The second arrest 5:24-26
      2. The appearance before the council 5:27-40
      1. The charge of the high priest 5:27-28
      2. The answer of the apostles 5:29-32
      3. The advice of Gamaliel 5:33-40
      3. The resumption of ministry 5:41-42
   4. The witness of Stephen 6:1-7:60

      1. He is chosen as one of seven to serve. 6:1-7
      1. The need for men to serve 6:1-4
      2. The choice of the seven men 6:5-6
      3. The response to the spreading Word 6:7
      2. He is arrested by the Jewish leaders. 6:8-7:1
      1. Stephen's ministry is disputed. 6:8-10
      2. False charges are raised against him. 6:11-12
      3. False witnesses testify against him. 6:13-7:1
      3. He addresses the council. 7:2-53
      1. God's dealings with the patriarchs 7:2-16
      1. God's promises to Abraham 7:2-8
      2. God's preservation of Jacob and Joseph 7:9-16
      2. God's dealings with Israel through Moses 7:17-43
      1. Israel's oppression in Egypt 7:17-19
      2. Moses' upbringing in Egypt 7:20-22
      3. Moses' rejection in Egypt 7:23-29
      4. Moses' deliverance of Israel 7:30-36
      5. Israel's rebellion in the wilderness 7:37-43
      3. God's dwelling with Israel 7:44-50
      1. Israel's construction of dwelling places 7:44-47
      2. God's true dwelling place 7:48-50
      4. Israel's resistence of the Holy Spirit 7:51-53
      4. He is executed. 7:54-60
3. The Witness in Judea and Samaria 8:1-12:25

   1. The witness of Philip 8:1-40

      1. The church is scattered throughout Judea and Samaria. 8:1-4
      2. Philip witnesses in Samaria. 8:5-25
         1. The response of a city in Samaria 8:5-8
         2. The response of Simon the sorcerer 8:9-13
         3. The ministry of Peter and John 8:14-25
         1. The conferral of the Holy Spirit 8:14-17
         2. The rebuke of Simon the sorcerer 8:18-24
         3. The return to Jerusalem 8:25
      3. Philip witnesses to the Ethiopian. 8:26-40
         1. He is directed to the Ethiopian. 8:26-29
         2. He witnesses to the Ethiopian. 8:30-35
         3. He baptizes the Ethiopian. 8:36-39
         4. He continues his preaching ministry. 8:40
      4. The witness of Paul 9:1-31
      1. Paul is converted. 9:1-19
      1. He meets Jesus on the way to Damascus. 9:1-9
      2. He is filled with the Holy Spirit. 9:10-19
      2. Paul preaches in Damascus. 9:20-25
      1. He preached to Jews in the synagogues. 9:20-22
      2. He escapes a Jewish plot to kill him. 9:23-25
      3. Paul preaches in Jerusalem. 9:26-31
      1. He is accepted by the disciples. 9:26-28
      2. He escapes another plot to kill him. 9:29-30
      3. The churches prosper and multiply. 9:31
      5. The witness of Peter 9:32-11:18
      1. Peter heals Aeneas at Lydda. 9:32-35
      2. Peter raises Dorcas at joppa. 9:36-43
      3. Peter witnesses to Cornelius at Caesarea. 10:1-48
      1. Cornelius sends for Peter. 10:1-8
      2. Peter sees the vision of the sheet. 10:9-16
      3. Peter receives the messengers. 10:17-23
      4. Peter meets Cornelius. 10:24-48
      1. The visions are explained. 10:24-33
      2. Peter preaches Jesus. 10:34-43
      3. The Gentiles receive the Holy Spirit. 10:44-48
      4. Peter defends his Gentile ministry at Jerusalem. 11:1-18
      1. The Jews contend with him. 11:1-3
      2. Peter explains what happened. 11:4-17
      3. The Jews glorify God. 11:18
      6. The continuing witness of the church 11:19-12:25
      1. The witness in Antioch 11:19-30
      1. Many believe in Antioch. 11:19-21
      2. Barnabas comes to Antioch. 11:22-24
      3. Barnabas brings Paul to Antioch. 11:25-26
      4. Famine relief is sent to Antioch. 11:27-30
      2. The persecution in Jerusalem 12:1-25
      1. Herod kills James and imprisons Peter. 12:1-4
      2. Peter is freed from prison. 12:5-19
      1. The work of the angel 12:5-11
      2. Peter's visit to Mary's house 12:12-17
      3. The unsuccessful search for Peter 12:18-19
      3. Herod dies. 12:20-24
      4. Barnabas and Paul return to Jerusalem. 12:25
   2. The Witness to the end of the earth 13:1-28:31

      1. The first missionary journey 13:1-14:28

         1. The commissioning of Barnabas and Paul 13:1-3
         2. The ministry at Cyprus 13:4-12
         1. They preach in the synagogues. 13:4-5
         2. Paul rebukes Bar-Jesus. 13:6-12
         3. The ministry at Antioch 13:13-52
         1. Paul preaches on the first Sabbath. 13:13-43
         1. The invitation to speak 13:13-15
         2. Paul's message 13:16-41
         1. God brought a Savior, Jesus. 13:16-25
         2. The Jewish leaders killed Jesus. 13:26-31
         3. God kept His promises in Jesus. 13:32-37
         4. Jesus offers forgiveness. 13:38-41
         3. The response of Jews and Gentiles 13:42-43
         2. Paul preaches on the second Sabbath. 13:44-52
         1. The opposition from the Jews 14:44-45
         2. The turn to the Gentiles 14:46-49
         3. The expulsion of Paul and Barnabas 14:50-52
         4. The ministry at Iconium 14:1-6
         5. The ministry at Lystra 14:7-20
         1. A lame man is healed. 14:7-10
         2. Paul and Barnabas are deified. 14:11-18
         3. Paul is stoned. 14:19-20
         6. The ministry on the return to Antioch 14:21-28
         1. They strengthen the churches. 14:21-25
         2. They report to the church in Antioch. 14:26-28
      2. The Jerusalem counsel 15:1-35

         1. The dispute over Gentiles keeping the Law 15:1-6
         2. The discussion by the apostles 15:7-21
         1. The testimony of Peter 15:7-11
         2. The testimony of Paul and Barnabas 15:12
         3. The testimony of James 15:13-21
         3. The decision of the council 15:22-29
         4. The delegation to Antioch 15:30-35
      3. The second missionary journey 15:36-18:22

         1. The preparation for the ministry 15:36-16:5
         1. The division over John Mark 15:36-41
         2. The circumcision of Timothy 16:1-3
         3. The confirmation of the churches 16:4-5
         2. The ministry in Macedonia 16:6-17:15
         1. The call to Macedonia 16:6-10
         2. The ministry at Philippi 16:11-40
         1. Lydia is converted. 16:11-15
         2. A spirit of divination is cast out. 16:16-18
         3. Paul and Silas are imprisoned. 16:19-24
         4. The jailer is converted. 16:25-34
         5. Paul and Silas are released. 16:35-40
         3. The ministry at Thessalonica 17:1-9
         1. Paul preaches in the synagogue. 17:1-4
         2. A mob attacks Jason's house. 17:5-9
         4. The ministry at Berea 17:10-15
         3. The ministry in Achaia 17:16-18:17
         1. The ministry at Athens 17:16-34
         1. Paul is asked to preach. 17:16-21
         2. Paul preaches. 17:22-31
         3. Some believe. 17:32-34
         2. The ministry at Corinth 18:1-17
         1. Paul works with Aquila and Priscilla. 18:1-3
         2. The Jews reject Paul. 18:4-6
         3. Crispus is converted. 18:7-11
         4. Paul is brought to Gallio. 18:12-17
         4. The ministry on the return journey 18:18-22
      4. The third missionary journey 18:23-21:16

         1. The ministry in Galatia and Phrygia 18:23
         2. The ministry at Ephesus 18:24-19:41
         1. The ministry of Apollos 18:24-28
         2. The reception of the Spirit by John's disciples 19:1-7
         3. Paul's preaching and teaching ministries 19:8-10
         4. Paul's miracle ministry 19:11-20
         5. The riot over Paul's preaching 19:21-41
         1. Timothy and Erastus are sent to Macedonia. 19:21-22
         2. Demetrius stirs up the city. 19:23-28
         3. Alexander tries to calm the crowd. 19:29-34
         4. The city clerk calms the crowd. 19:35-41
         3. The ministry in Macedonia and Greece 20:1-5
         4. The ministry at Troas 20:6-12
         5. The ministry at Miletus 20:13-38
         1. The journey to Miletus 20:12-16
         2. The farewell to the elders 20:17-38
         1. Paul's past ministry among them 20:17-21
         2. Paul's present purpose 20:22-27
         3. Paul's warning 20:28-32
         4. Paul's labor among them 20:33-35
         5. The final farewell 20:36-38
         6. The ministry at Tyre 21:1-6
         7. The ministry at Caesarea 21:7-14
      5. The trip to Rome 21:15-28:31

         1. Paul's witness in Jerusalem 21:15-23:35

            1. He conforms to Jewish custom. 21:15-26
            1. Paul reports to the elders. 21:15-19
            2. The elders encourage Paul to conform. 21:20-26
            2. He is arrested. 21:27-36
            1. The Jews stir up the crowd. 21:27-30
            2. The Roman soldiers take him. 21:31-36
            3. He defends himself. 21:37-23:10
            1. His request to speak to the crowd 21:37-40
            2. His defense before the crowd 22:1-21
            1. His life before conversion 22:1-5
            2. His conversion 22:6-10
            3. His commission after conversion 22:11-21
            3. His defense before the centurion 22:22-29
            4. His defense before the Sanhedrin 22:30-23:10
            4. He escapes a plot on his life. 23:11-23:35
            1. The development of the plot 23:11-15
            2. The discovery of the plot 23:16-22
            3. The deliverance from the plot 23:23-35
         2. Paul's witness in Caesarea 24:1-26:32

            1. His defense before Felix 24:1-27
            1. The Jews accuse him. 24:1-9
            2. Paul answers the charges. 24:10-21
            3. Felix postpones a decision. 24:22-27
            2. His defense before Festus 25:1-12
            1. Festus refuses the Jews' plot. 25:1-5
            2. Festus hears the case. 25:6-8
            3. Paul appeals to Caesar. 25:9-12
            3. His defense before Agrippa 25:13-26:32
            1. Festus brings Paul before Agrippa. 25:13-27
            2. Paul defends himself. 26:1-23
            1. His life before conversion 26:1-11
            2. His conversion 26:12-18
            3. His life after conversion 26:19-23
            3. Paul challenges Agrippa. 26:24-32
         3. Paul's witness on the way to Rome 27:1-28:15

            1. His witness during the shipwreck 27:1-44
            1. The voyage to Rome begins. 27:1-8
            2. Paul's warning is ignored. 27:9-12
            3. The storm overcomes the ship. 27:13-44
            1. The efforts to save the ship 27:13-20
            2. Paul's words of comfort 27:21-26
            3. The soldiers' attempt to escape 27:27-32
            4. Paul's encouragement 27:33-38
            5. The abandonment of the wrecked ship 27:39-44
            2. His witness on Malta 28:1-10 1) Paul survives a snake bite. 28:1-6
            1. Paul heals many. 28:7-10
            3. His arrival at Rome 28:11-15
         4. Paul's witness in Rome 28:16-31

            1. He explains his imprisonment to the Jews. 28:16-20
            2. The Jews agree to hear his message. 28:21-24
            3. He turns from the Jews to the Gentiles. 28:25-29
            4. He continues his ministry for two years. 28:30-31