The Acts of the Apostles: Book 2 | G. Campbell Morgan 

About the Book: 

Unfolding the Global Mission of the Early Church

The Acts of the Apostles by G. Campbell Morgan continues its compelling journey in Book 2, covering chapters 31 to 58. This second volume dives deeper into the remarkable spread of the Gospel through the Apostle Paul’s missionary journeys and the expanding reach of the early Christian Church. Building upon the foundational work laid in Book 1, this volume takes readers beyond Jerusalem into the vast Roman Empire, illustrating the transformative power of the Holy Spirit at work through the apostles.

Why This Book is Essential Reading

In this second volume, Morgan focuses on the pivotal chapters that detail the Apostle Paul’s transformation from a persecutor of Christians to one of Christianity's greatest evangelists. From Paul’s conversion on the road to Damascus to his trials in Rome, Morgan captures the drama, triumph, and challenges of Paul’s ministry. As the Gospel spreads beyond Jerusalem, Morgan explores the early struggles, debates, and triumphs of the Church, offering profound insight into how the Kingdom of God continued to expand despite intense opposition.

The second part of Acts is filled with vital lessons for today’s Christians. Whether it's Paul’s courage in the face of persecution, the Church’s mission to the Gentiles, or the unwavering commitment of early believers, this book provides timeless wisdom for navigating the challenges of faith in a world that is often hostile to the Gospel.

Who Should Read This Book?

• Theologically Curious: If you want a deeper understanding of the early Church's expansion and Paul’s role in spreading Christianity, this book offers rich theological insights.

• Missionaries & Church Leaders: Pastors and leaders will find this book invaluable as it explores the missionary zeal of the early apostles and how they overcame immense challenges to fulfill God’s calling.

• Bible Students: Those who are diving into the book of Acts will find Morgan’s commentary both accessible and scholarly, offering a detailed yet clear breakdown of key passages.

• Historians & Christian History Enthusiasts: If you're passionate about the history of the early Church and its pivotal moments, Morgan’s writing provides historical context and significance for the events that shaped Christianity’s global mission.

The Journey of the Apostle Paul

From his arrest in Jerusalem to his travels across Asia Minor, Greece, and ultimately to Rome, Paul’s life and ministry serve as the focal point of this volume. Morgan delves into Paul’s theological contributions, his letters, and his encounters with both supporters and adversaries. Through it all, Paul’s determination to spread the message of Christ and his courage in facing opposition shine through.

Paul’s ultimate arrival in Rome—the heart of the empire—marks a key turning point. Despite being a prisoner, Paul continues to preach and teach, showing that the power of the Gospel is unstoppable. This is a testament to the central theme of the book: the Kingdom of God, which continues to advance, unhindered by the circumstances of earthly rulers or empires.

A Timeless Witness for Today

The story of Acts is not just a historical account, but a living testimony to the enduring power of the Gospel. In Book 2, Morgan brings the story of the apostles and the early Church into focus, showing how their unwavering faith and commitment to the Kingdom of God can inspire believers today. Whether you are a longtime Christian or just starting your faith journey, this book offers practical lessons for living out your faith with boldness and courage.

About This Modernized Edition

This edition of The Acts of the Apostles by G. Campbell Morgan has been carefully modernized to make the rich insights and teachings of this classic work accessible to today’s readers. While the theological depth, passion, and power of Morgan’s original commentary are preserved, the language has been updated for clarity and ease of reading.

The goal of this modernized edition is to bring Morgan’s profound reflections on the early Church and the apostolic ministry into a context that resonates with contemporary readers, without losing the timeless truths and spiritual guidance that made the original so impactful. We have made every effort to maintain the integrity of Morgan’s thoughts while updating some of the archaic language and sentence structures, ensuring a smoother reading experience.

The modernized edition keeps all the original content intact, including the insightful commentary on the book of Acts, while presenting it in a more reader-friendly format. Whether you are a student of the Bible, a history enthusiast, or a believer seeking to deepen your understanding of the early Christian church, this edition provides a fresh opportunity to explore the history and teachings of the apostles as they spread the message of Jesus Christ.

By making this edition more accessible, our hope is to continue the legacy of G. Campbell Morgan’s work, bringing the powerful story of the early Church to a new generation of readers who can be inspired by the courage, faith, and perseverance of the apostles in their mission to share the Gospel with the world.

About the Author: G. Campbell Morgan (1863–1945) — The Prince of Expositors

G. Campbell Morgan (1863–1945) was one of the most influential Bible teachers and preachers of the early 20th century. Renowned for his deep understanding of Scripture and his ability to communicate biblical truths with clarity and passion, Morgan made a significant impact on both his contemporaries and generations of readers and listeners.

Born in England, Morgan served as a pastor, evangelist, and Bible scholar, dedicating his life to the study and teaching of God’s Word. His ministry spanned both sides of the Atlantic, as he preached to large audiences in England and the United States, while also making a lasting contribution through his written works.

Morgan’s writings include numerous commentaries on both the Old and New Testaments, with a particular emphasis on practical application and spiritual growth. His most famous works include his commentaries on the books of the Bible such as The Gospel According to John, The Epistle to the Romans, and, of course, The Acts of the Apostles. His ability to blend scholarly rigor with devotional warmth has made his writings enduring treasures for both students and lay readers of the Bible.

As a preacher, Morgan was known for his clear, systematic expositions of Scripture, and his work continues to be a resource for Christians seeking to deepen their understanding of the Bible and their walk with God. His ministry was marked by a deep commitment to the authority of Scripture, a passion for evangelism, and a heart for the spiritual growth of believers.

Through his vast contributions to biblical scholarship and his inspiring preaching, G. Campbell Morgan’s legacy lives on in the hearts and minds of those who have been touched by his teachings, and this modernized edition of The Acts of the Apostles continues to reflect the timeless truths he so faithfully communicated.

Foreword

I don’t naturally enjoy writing a preface, yet perhaps it is necessary. At least, I am encouraged by the example of the writer of the book we call The Acts of the Apostles. He introduced his subject—the Word; identified his sources—eyewitnesses and ministers; described his method—carefully tracing the course of all things and writing them in order; and stated his purpose—to give certainty to Theophilus, a learner in the faith.

My own book is concerned with this same inspired narrative. It is an attempt to help the everyday reader and the teacher engage more deeply with this remarkable writing. I do not deal with the usual matters found under the heading of “Introduction.” From the outset, I assume the Lukan authorship and the authenticity of the history. The work of Sir William Ramsay and Adolf Harnack has settled that question for me.

I also recognize that Acts is not a complete history of the period it covers. Rather, it is a purposeful selection of events that reveal the direction, the spirit, and the underlying principles of the first generation of Christianity in the world. This is both its beauty and its worth. Every new page bursts with fresh surprise. The reader is held in suspense to the very end and then left to imagine all that remains unrecorded and all that followed after.

Yet in every account, we find principles and laws operating with steady consistency—principles that explain the astonishing spread of a movement that seemed doomed at Golgotha, but rose with power on Resurrection morning and began its victorious advance at Pentecost.

My work is exposition based on exegesis. It is intended as a guide for those who want a clear understanding of the spiritual power and divine method at work in those early years of Christianity as it entered human history. In studying this story, I have been struck by what I would call the “glorious regularity of the irregular” in the work of the Church through the Holy Spirit. Acts challenges every rigid, predetermined system of Christian organization and method. It pleads for room—real room—for the free operation of the Spirit, who, like the wind, “bloweth where He listeth.”

It may be that I have touched on matters related to old controversies or introduced new questions. If so, it was neither intentional nor desired. Whenever a reader feels this might be happening, let him appeal from me to Luke—and so to the mind of the Lord.

My only intention has been to make clear what is written, so that all who are called into the fellowship and service of witness may better understand the power revealed in this book.

In a time sadly marked by conflict, yet wonderfully filled with opportunity and characterized by sincere desire to be faithful to Christ, my hope is that a fresh return to the study of these beginnings may bring real help and value.

G. C. M.
Athens, Georgia

Contents

About the Book 5

About This Modernized Edition 8

About the Author 9

Foreword 11

Chapter 31 — Acts 11 13

Chapter 32 — Acts 12 23

Chapter 33 — Acts 13:1-3 34

Chapter 34 — Acts 13:4-12 44

Chapter 35 — Acts 13:13–41 54

Chapter 36 — Acts 13:42-52 63

Chapter 37 — Acts 14:1–20 71

Chapter 38 — Acts 14:21–28 80

Chapter 39 — Acts 15:1–35 88

Chapter 40 — Acts 15:36–16:10 99

Chapter 41 — Acts 16:11–24 110

Chapter 42 — Acts 16:25-40 120

Chapter 43 — Acts 17:1-15 130

Chapter 44 — Acts 17:16-34 141

Chapter 45 — Acts 17:22-34 150

Chapter 46 — Acts 18:1–22 159

Chapter 47 — Acts 18:24–19:7 167

Chapter 48 — Acts 19:8-20 177

Chapter 49 — Acts 19:21-41 187

Chapter 50 — Acts 20 196

Chapter 51 — Acts 21:1–16 205

Chapter 52 — Acts 21:17–22 213

Chapter 53 — Acts 22:30–23:1 224

Chapter 54 — Acts 24 232

Chapter 55 — Acts 25 241

Chapter 56 — Acts 26 250

Chapter 57 — Acts 27–28:15 259

Chapter 58 — Acts 28:16–31 267

Chapter 31 — Acts 11

This chapter can be divided into two sections. The first eighteen verses primarily recap the events from chapter ten, while the remaining twelve verses focus on the growth of the movement among the Gentiles. It is important to consider the first part of the chapter in connection with what follows, as it sets the stage for the broader and most remarkable expansion that began in Antioch.

The report reached Jerusalem that the Gentiles had received the Word of God, and the apostles' response is recorded in the fact that they "contended with" Peter. Interestingly, they did not dispute his preaching to the Gentiles but rather took issue with him eating with them. This attitude is linked to Peter's previous experience in the twentieth verse of the previous chapter, where the Spirit had told him, “Arise, and get thee down, and go with them, nothing doubting: for I have sent them.” In this chapter, Peter recounts how, in verse twelve, the Spirit commanded him to go with the men, “making no distinction.”

The term "contended with them" used here is identical to the phrases in those earlier verses, “nothing doubting” and “making no distinction.” The word "doubting" itself is inadequate. The Spirit had commanded Peter to go with these men without hesitation, without discrimination, and without drawing any distinctions. When Peter arrived in Jerusalem, he found the brethren there doing precisely the opposite. They were debating with him, making distinctions, and contending with him. Peter responded by reminding them that the Spirit had instructed him to go without any such hesitation or discrimination.

It was evident that the apostles in Jerusalem were undergoing the same mental struggle that Peter had faced. It was entirely natural for him to waver or discriminate between Gentiles and Hebrews. However, the Spirit had charged him not to make such distinctions. When Peter arrived in Jerusalem, he discovered that the apostles were making the same mistake. They were differentiating between themselves and the Gentiles, doing exactly what the Spirit had told Peter not to do.

To help them understand, Peter recounted his experience, explaining how he had been led to visit Cornelius' house. He shared how, even before he had fully delivered his message, while he was still speaking, the Holy Spirit had fallen on the Gentiles who were listening. This happened not by his intervention, not through the laying on of hands, nor as a result of his prayer, but solely because of God’s will.

Having shared this experience with the Jerusalem brethren, Peter concluded with the question, “Who was I, that I could withstand God?” The wisdom and grace of the Jerusalem apostles were evident in their response. Upon hearing this, they remained silent; their contention was over. They could not deny the evident work of God, as the Spirit had been poured out on the Gentiles, just as it had been on them. Therefore, they no longer disputed the matter, and they recognized that the Gentiles, too, were to receive the same gifts of the Spirit.

This marked a turning point, preparing the apostles in Jerusalem to join in the wider movement. Now, we move on to the latter part of the chapter, which begins with verses nineteen to twenty-one. These verses describe the initiation of this new movement. In verses twenty-two to twenty-four, we see the confirmation of the movement by the apostles and the Church at Jerusalem. Verses twenty-five and twenty-six tell the story of the consolidation of the work, and in verses twenty-seven to thirty, we witness the cooperation between the new movement and the established Church.

The story of continuity continues in verse nineteen. The key words to note here are “scattered” through “tribulation.” This marks the beginning of the new work. Surely, God works in ways we would never have chosen. The next significant phrase is that they “travelled... speaking.” This passage is rich with words that describe the methods by which the early disciples spread the Gospel. It uses no less than four Greek words, each of which is meaningful in its own right.

The first word refers to simple speech, the kind of conversation or casual talk that travelers might engage in. These people, scattered through tribulation, traveled from place to place, but they did not merely preach the Word in the formal sense. Instead, they spoke of it—they talked about it. Even though they were scattered by persecution, the message of the Kingdom spread with them. This scattering began after Stephen's martyrdom, and as Hebrew opposition grew, believers were dispersed. Yet, as they were scattered, they took with them the seed of the Kingdom—the Word of God.

The next verse introduces a new departure. Men from Cyprus and Cyrene, arriving in Antioch, began to preach. Here, a new word is used—euaggelizo, the Greek term for preaching the Gospel. It is a definite proclamation, a formal declaration of the Good News. These men from Cyprus and Cyrene did not just speak to the Jewish community in Antioch but reached out to the Greeks as well. This was a new beginning; it had never been done before. While Stephen had debated with Greek Jews in Jerusalem, these men, arriving in Antioch, spoke to the Greeks directly.

Antioch was a wealthy and magnificent city, described as one of the “eyes” of Asia and the third most important city in the world at that time, after Rome and Alexandria. It was the residence of a Roman prefect and his court, and it was home to a large Jewish population. Yet, Antioch was predominantly Greek, home to the grove of Daphne and a place where heathenism appeared in its most seductive and debasing forms. Its main street ran four miles through the city, a testament to its splendor.

In this great city, these men from Cyprus and Cyrene preached not only to the Jews but also to the Greeks. They chose to preach in a strategic location that was more accessible than Alexandria or Rome at that time, and which was free from the restrictive mindset of Hebrew tradition found in Jerusalem. The work in Antioch began not through the direct action of the apostles, but through the initiative of these unnamed pioneers, chosen by the Spirit to start the larger movement of God’s purpose.

Speculation has often tried to identify these men, but the fact that their names are not given is significant. The lesson here is that the Spirit of God often moves in new directions apart from official channels and titles. This is a reminder we need to keep in mind, as the lack of such understanding has often hindered us. These simple men from Cyprus and Cyrene, unnamed pioneers, traveled to Antioch and, without consulting anyone, decided to preach the Gospel to the Greeks as well as the Jews. This marked the beginning of the new movement.

The next few verses tell the story of how this movement was confirmed by the Church in Jerusalem. The apostles heard the report that the Gospel had been preached to the Gentiles, and they were prepared for it, thanks to Peter’s earlier experience. So, they immediately sent Barnabas. The choice of Barnabas was wise. Though he was not one of the apostles, Barnabas was an intimate companion of the apostolic circle and a man of Cyprus—just like the men who had started the work in Antioch. Yet, it is clear that sending Barnabas was done with some degree of doubt. The apostles had not yet fully embraced the idea that no distinction should be made between Jews and Gentiles.

When Barnabas arrived in Antioch, he saw “the grace of God.” There was no question in his mind that as he entered the fellowship of the believing Greeks in Antioch, among those gathered around the men from Cyprus and Cyrene, he recognized the unmistakable spiritual signs of God’s work. The tone and disposition of the people among whom he found himself spoke volumes about the divine nature of their mission.

Later in this book, we will encounter an occasion when Paul visited Ephesus and, noticing a lack of such signs, asked in astonishment, “Did ye receive the Holy Spirit when ye believed?” Barnabas, however, arriving in Antioch, recognized the evidence of grace. He saw joy, light, happiness— all the hallmarks of the Holy Spirit’s presence. He did not offer them authoritative, apostolic instruction; rather, he exhorted them. This word, exhort, is closely related to the term Paraclete, and it helps explain why the apostles had given Barnabas his name—the son of encouragement, or son of comfort. Barnabas urged them to remain committed to the Lord, “with purpose of heart”.

As a result, the work grew and developed. Barnabas is described not in terms of any official position—he had none—but in terms of his character. He was “a good man, full of the Holy Spirit and of faith.” From the very beginning, this movement was not tied to official titles or structures. Now, we see that there would be no division within the body of Christ. The new movement would not remain separate from Jerusalem. Although it began independently, it was part of a larger spiritual unity, which was both maintained and expressed when Barnabas visited Antioch. His visit united Jerusalem with Antioch in the common work of the Spirit.

Next, we encounter a significant moment: Barnabas leaving Antioch, not for Jerusalem, but for Tarsus. Years earlier, he had helped Saul escape from Jerusalem during the persecution by the Hellenists. Barnabas had sent Saul to Tarsus, where he had likely traveled around the district, preaching in Cilicia, although we know little about that work. Now, Barnabas went in search of him. It has been said that Barnabas knew exactly where to find Saul, but the text suggests otherwise—he went to “hunt him up”. Saul had been waiting and preparing for greater work. Realizing that no ministry is complete on its own, and seeing the need for cooperation, Barnabas obeyed the Spirit and sought out Saul. For at least a year, Saul worked alongside Barnabas, helping to teach and build up the Church.

Here, we see the word “teaching”, used in its simplest sense. Looking back at this work, we are struck by the significance of that small group of believers gathered in Antioch. Antioch would fade away with the passage of time, but this new movement—the inclusion of the Greeks in the work of the Spirit through the Church of Christ—was destined to spread throughout the region and eventually to the entire world.

It was in Antioch that the disciples were first called Christians. Professor Lumby has pointed out that the term is a hybrid, a Greek word with a Latin ending. This suggests that the name was likely given by the people of Antioch. It was not a term the Jews would have used, for to them, the word Christian would have implied a follower of the Messiah, which they would have rejected. Nor was it a term chosen by the Christians themselves, who referred to themselves as disciples, brethren, or followers of the Way.

It has been suggested that Christian was a nickname, perhaps given in contempt. While this might be true, the fact that Antioch gave this name reveals something important. It shows that Antioch no longer viewed the Church as just a sect of Judaism, but as a new society—one that had to be identified by a new name. I believe the name Christian reflects what Antioch saw in these people. They were the people of Christ—whether or not they fully understood who He was. They spoke of Christ, sang of Christ, and lived for Christ.

In all of this, the free operation of the Spirit of God is once again clearly evident. Barnabas, a man of apostolic confidence, sought out Saul, the man born “out of due season.” Barnabas acted on his own initiative, yet he was responding to the indwelling and guiding Spirit of God. The seal of divine blessing was placed upon his action, and their work over the next year was both formative and preparatory for the larger movements of which the rest of this book chronicles.

In the final section of this chapter, we see the expanding cooperation. Agabus, a prophet, makes his first appearance in the New Testament. His prophetic gift includes the foretelling of a great famine. What stands out in this passage, however, is the strong sense of unity revealed by the believers in Antioch. These Gentiles had heard and believed the Gospel, and Barnabas had seen evidence of God's grace among them. Barnabas and Saul had been teaching and instructing them, and they were growing in grace. When Agabus prophesied that a famine would come, the Christians immediately recognized that the famine would bring distress to their brethren in Judea.

Spontaneously, they began to care for those brethren, not under the direction of the apostles, but because of the new life within them, a life in which love was central. They understood the importance of helping the brothers in Judea and set aside their two teachers to carry their gifts to Jerusalem. This is a beautiful and gracious revelation of the unity in the Spirit—obedience to prophecy, expressed in love. The love of these Christians took the practical form of a gift sent to Judea to help those who would suffer most from the famine.

The true marks of development in this movement are revealed in this passage. First, there is the note of continuity. Every movement is the outcome of an earlier one. Second, there is the note of absolute freedom. Every movement is a new departure. Third, there is the note of unbroken unity. Every movement is part of one great whole. And finally, there is the note of perpetual variety.

The movement is continuous. Stephen’s martyrdom was Antioch’s opportunity. Through his martyrdom, tribulation arose, scattering the Christians who traveled everywhere, eventually arriving in Antioch. In God's economy, we cannot always see the full impact of what we suffer or do today. If we try to, we become restless. Similarly, Peter’s vision became the Church’s eyesight. Saul’s encounter on the road to Damascus became Antioch’s supply. Antioch’s spiritual blessing became Judea’s material help in the famine. All these acts of God are interwoven, connected by a divine thread.

The movement is also characterized by freedom. Men of Cyprus and Cyrene preaching to the Greeks was a new movement. The apostles sending Barnabas to Antioch was a new official action. Barnabas going to find Saul was an independent action. Some church authorities today might have summoned Barnabas back to Jerusalem for investigation, yet Barnabas acted independently. The collection for Judea was spontaneous. This shows how the movement is always manifesting in new ways—connected to what came before, yet always independent.

Lastly, every movement is part of one larger whole. We can express this unity through Paul’s words to the Ephesians: “One Lord, one faith, one baptism; one God and Father of all, who is in all, and through all.” This apostolic truth resonates throughout this passage. One Lord is preached, whether by the travelers speaking the Word, the men from Cyprus and Cyrene preaching, Barnabas exhorting, or Agabus prophesying. One faith is exercised, whether it’s the faith of the first believers or the ongoing faith of those who obeyed, trusting the Spirit to lead them beyond prejudice. One baptism is shared: the baptism of the Holy Spirit. One God is glorified. These are the core principles of unity, and they are as relevant to the Church today as they were then.

Finally, there was a great variety of gifts at work: the apostolic gift, the evangelistic gift, the prophetic gift, and the pastoral gift. Paul enumerates these gifts in his letter to the Ephesians, where he writes, “He gave some to be apostles, and some prophets; and some, evangelists; and some, pastors and teachers.” These gifts are clearly seen in action here as the new movement unfolds.

There was also a variety of methods used in spreading the Word. Several Greek words describe the different ways in which the Gospel was preached. This paragraph offers a microcosmic view of what true Christian work and missionary development look like. Every new movement is a continuation of what has come before. No one can act in complete independence of Christ and His Church when it comes to the work of spreading the Gospel. No single individual can win a soul on their own. How many prayers, how many long hours of patient teaching, and how many other ministries are required to bring one soul to Christ? How can we fulfill any Christian service that is not linked to the magnificent past of the Church?

I believe in the holy catholic Church, and I am convinced that every piece of work done today is connected to the work that has come before. However, there must also be freedom—freedom from the constraints of the past, and freedom from the interference of outdated traditions. For “where the Spirit of the Lord is, there is liberty.” There must be absolute freedom. Each new movement is independent in that it is under the impulse and inspiration of the Spirit. Yet, it is also a test of the Church's unity.

The essential things of unity are not found in ecclesiastical structures or human creeds. The true markers of unity are these: One Lord to be preached; one faith to be exercised; one baptism to be received—the baptism of the Holy Spirit; and one God to be glorified. As we grow in our recognition of these underlying principles, we will be able to truthfully sing, “We are not divided, all one body we, one in hope and doctrine, one in charity.”

There are also varieties of gifts. The Spirit of God continues to bestow gifts today. Men are still receiving gifts for apostolic, pioneering work in distant lands; for the prophetic declaration of God’s truth to their generation; for the evangelistic calling of people to Christ; and for the patient teaching and training of the saints. The Spirit is still at work among us, and His method is one of diversity. While His operations are varied, He Himself is the unifying life of the Church.

Get Your Copy Today

Own this masterpiece of Christian literature and deepen your understanding of the Redeemer.

🛒 Buy E-book & Print Edition - The Acts of the Apostles: Book 2 - on Amazon

🛒 Buy  Print Edition coming soon to Lulu