The words used by Luke and Paul have been tabulated, and it has been found that

"every second word in the Gospel of Luke is also used by Paul" and so close is the

language of the Acts of the apostles to the diction of Paul's epistles, that there is

actually a volume of considerable interest published, entitled "Paul, the author of the

Acts" (H. Heber Evans). Moreover, among those who deny that Paul was or could be

the author of the Epistle to the Hebrews, are those who maintain that its author was Luke.

This we do not believe, and have every confidence that Hebrews is one of Paul's

fourteen epistles--yet the closeness of language between Paul and Luke is emphasized by

this suggestion.

The message which was given to the apostle Paul for the Gentiles, and the ministry of

the reconciliation committed to him, arose out of the failure of Israel (speaking after the

manner of men) to repent and believe the good news of the kingdom.  The great

teaching of the apostle, which included the Gentile within the sphere of the promise of

Abraham (Romans and Galatians), is scarcely suggested by Matthew's Gospel. We have

already seen that Matthew's Gospel is divided into two parts, each part is connected

with the relationship and covenants indicated in Matt. 1: 1.  The first part, covering

Matt. 4: 17 - 16: 20, is associated with the kingly title "Son of David"; the second

portion, commencing with the announcement of suffering, death and resurrection

(16: 21), is the fulfilling of the title "Son of Abraham". The second phase of the Lord's

ministry could not be made a matter of public proclamation until the great transaction of

Calvary had removed the curse, and made it possible for the blessing of Abraham to flow

out to the Gentiles (Gal. 3: 13, 14). The Acts opens with a renewed witness concerning

the kingdom of Israel and David's throne, but also links with it the wider covenant made

with Abraham. Luke, who wrote the "Acts", had already written a "former treatise of all

that Jesus began to do and teach" and in that treatise he laid a foundation for Paul's

Gospel of the reconciliation. He does not stay at Abraham when he gives the genealogy

of the Lord, but goes back to Adam.

The unfolding of the divine purpose is closely connected with the revelation of Christ

Himself. It will be found that the circle of truth widens and deepens as the time arrives

for some richer title of Christ to come forth. The inner circle, latest in time of revelation,

and first to be fulfilled and exhausted is associated with David. To this the first portion

of Matthew is devoted (1:-16:). The next circle, which goes back in history, and looks

forward beyond the confines of the rule of David, is connected with Abraham. The

second portion of Matthew (17:-28:) and the Acts belong to this section of the

purpose. Luke's gospel goes back beyond both Abraham and David, and traces the

genealogy of the Saviour back to Adam. This forms the basis for Paul's message to the

Gentiles; and indeed it is Paul alone of all the New Testament writers who makes known