Reference: Acts Of The Apostles
American
A canonical book of the New Testament, written by Luke as a sequel to his gospel, and a history in part of the early church. It is not, however, a record of the acts of all the apostles, but chiefly of those of Peter and Paul. In his gospel, Luke described the founding of Christianity in what Christ did, taught, and suffered; in the Acts he illustrates its diffusion, selecting what was best fitted to show how the first followers of Christ in building up his church. Beginning were his gospel indeed, he narrates the ascension of the Savior and the conduct of the disciples thereupon; the outpouring of the Holy Spirit according to Christ's promise; the miraculous preaching of the apostles, their amazing success, and the persecutions raised against them; with other events of moment to the church at Jerusalem, till they were scattered abroad. He then shows how Judaism was superseded, and how Peter was led to receive to Christian fellowship converts from the Gentiles. The remainder of the narrative is devoted to the conversion and calling of the apostle Paul, his missionary zeal, labors, and sufferings, and the ends with his two years' imprisonment at Rome.
Luke himself witnessed, to a great extent, the events he narrates. His Greek is the most classical in the New Testament; and the view he gives of the spirit of the early church so many of whose members had "been with the Lord," is invaluable. The book was probably written about A. D. 64, that is, soon after the time at which the narration terminates. The place where it was written is not known.
In order to read the Acts of the Apostles with intelligence and profit, it is necessary to have a sufficient acquaintance with geography, with the manners of the times and people referred to, and with the leading historical events. The power of the Romans, with the nature and names of the public offices they established, and the distinctions among them, must be understood, as well as the disposition and political opinions of the unconverted Jewish nation, which were to prevalent among the Christianized Hebrews.
Easton
the title now given to the fifth and last of the historical books of the New Testament. The author styles it a "treatise" (Ac 1:1). It was early called "The Acts," "The Gospel of the Holy Ghost," and "The Gospel of the Resurrection." It contains properly no account of any of the apostles except Peter and Paul. John is noticed only three times; and all that is recorded of James, the son of Zebedee, is his execution by Herod. It is properly therefore not the history of the "Acts of the Apostles," a title which was given to the book at a later date, but of "Acts of Apostles," or more correctly, of "Some Acts of Certain Apostles."
As regards its authorship, it was certainly the work of Luke, the "beloved physician" (comp. Lu 1:1-4; Ac 1:1). This is the uniform tradition of antiquity, although the writer nowhere makes mention of himself by name. The style and idiom of the Gospel of Luke and of the Acts, and the usage of words and phrases common to both, strengthen this opinion. The writer first appears in the narrative in Ac 16:11, and then disappears till Paul's return to Philippi two years afterwards, when he and Paul left that place together (Ac 20:6), and the two seem henceforth to have been constant companions to the end. He was certainly with Paul at Rome (28; Col 4:14). Thus he wrote a great portion of that history from personal observation. For what lay beyond his own experience he had the instruction of Paul. If, as is very probable, 2 Tim. was written during Paul's second imprisonment at Rome, Luke was with him then as his faithful companion to the last (2Ti 4:11). Of his subsequent history we have no certain information.
The design of Luke's Gospel was to give an exhibition of the character and work of Christ as seen in his history till he was taken up from his disciples into heaven; and of the Acts, as its sequel, to give an illustration of the power and working of the gospel when preached among all nations, "beginning at Jerusalem." The opening sentences of the Acts are just an expansion and an explanation of the closing words of the Gospel. In this book we have just a continuation of the history of the church after Christ's ascension. Luke here carries on the history in the same spirit in which he had commenced it. It is only a book of beginnings, a history of the founding of churches, the initial steps in the formation of the Christian society in the different places visited by the apostles. It records a cycle of "representative events."
All through the narrative we see the ever-present, all-controlling power of the ever-living Saviour. He worketh all and in all in spreading abroad his truth among men by his Spirit and through the instrumentality of his apostles.
The time of the writing of this history may be gathered from the fact that the narrative extends down to the close of the second year of Paul's first imprisonment at Rome. It could not therefore have been written earlier than A.D. 61 or 62, nor later than about the end of A.D. 63. Paul was probably put to death during his second imprisonment, about A.D. 64, or, as some think, 66.
The place where the book was written was probably Rome, to which Luke accompanied Paul.
The key to the contents of the book is in Ac 1:8, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." After referring to what had been recorded in a "former treatise" of the sayings and doings of Jesus Christ before his ascension, the author proceeds to give an account of the circumstances connected with that event, and then records the leading facts with reference to the spread and triumphs of Christianity over the world during a period of about thirty years. The record begins with Pentecost (A.D. 33) and ends with Paul's first imprisonment (A.D. 63 or 64). The whole contents of the book may be divided into these three parts:
(1.) Chaps. 1-12, describing the first twelve years of the Christian church. This section has been entitled "From Jerusalem to Antioch." It contains the history of the planting and extension of the church among the Jews by the ministry of Peter.
(2.) Chaps. 13-21, Paul's missionary journeys, giving the history of the extension and planting of the church among the Gentiles.
(3.) Chaps. 21-28, Paul at Rome, and the events which led to this. Chaps. 13-28 have been entitled "From Antioch to Rome."
In this book it is worthy of note that no mention is made of the writing by Paul of any of his epistles. This may be accounted for by the fact that the writer confined himself to a history of the planting of the church, and not to that of its training or edification. The relation, however, between this history and the epistles of Paul is of such a kind, i.e., brings to light so many undesigned coincidences, as to prove the genuineness and authenticity of both, as is so ably shown by Paley in his Horae Paulinae. "No ancient work affords so many tests of veracity; for no other has such numerous points of contact in all directions with contemporary history, politics, and topography, whether Jewish, or Greek, or Roman." Lightfoot. (See Paul.)
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Inasmuch as many have undertaken to compile a narrative of the things which have been fulfilled among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, read more. it seemed good to me also, having carefully investigated all things from the very first, to write to you an orderly account, most excellent Theophilus, so that you may know the certainty of the things which you have been taught.
In the first book, O Theophilus, I wrote about all that Jesus began to do and to teach,
In the first book, O Theophilus, I wrote about all that Jesus began to do and to teach,
But you will receive power when the Holy Spirit has come upon you; and you shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and even to the ends of the earth."
So putting out to sea from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis;
But we sailed away from Philippi after the Days of Unleavened Bread, and in five days came to them at Troas, where we stayed seven days.
Only Luke is with me. Get Mark and bring him with you, for he is useful to me in my ministry.
Fausets
The second treatise, in continuation of the Gospel as recorded by Luke. The style confirms the identity of authorship; also the address to the same person, Theophilus, probably a man of rank, judging from the title "most excellent." The Gospel was the life of Jesus in the flesh, the Acts record His life in the Spirit; Chrysostom calls it "The Gospel of the Holy Spirit." Hence Luke says: "The former treatise I made of all that Jesus began to do and teach;" therefore the Acts give a summary of what Jesus continued to do and teach by His Spirit in His disciples after He was taken up. The book breaks off at the close of Paul's imprisonment, A.D. 63, without recording his release; hence it is likely Luke completed it at this date, just before tidings of the apostle's release reached him.
There is a progressive development and unity of plan throughout. The key is Ac 1:8; "Ye shall be witnesses unto Me in (1) Jerusalem, and (2) in all Judaea, and (3) in Samaria, and (4) unto the uttermost part of the earth." It begins with Jerusalem, the metropolis of the Jewish dispensation, and ends with Rome, the metropolis of the whole Gentile world. It is divisible into three portions:
I. From the ascension to the close of Acts 11, which describes the rise of the first purely Gentile church, at Antioch, where the disciples consequently were first called See CHRISTIANS (see);
II. Thence down to the special vision at Troas (Acts 16), which carried the gospel, through Paul, to Europe;
III. Thence onward, until it reached Rome. In each of the three periods the church has a distinct aspect: in the first, Jewish; in the second, Gentile with a strong Jewish admixture; in the third, after the council at Jerusalem (Acts 15), Gentile in a preponderating degree. At first the gospel was preached to the Jews only; then to the Samaritans (Ac 8:1-5); then to the Ethiopian eunuch, a proselyte of righteousness (Ac 8:27); then, after a special revelation as Peter's warrant, to Cornelius, a proselyte of the gate; then to Gentile Greeks (not Grecians, i.e. Greek speaking Jews, but pagan Greeks, on the whole the best supported reading, Ac 11:20); then Peter, who, as "the apostle of the circumcision," had been in the first period the foremost preacher, gives place from Acts 13 to Paul, "the apostle of the uncircumcision," who successively proclaimed the word in Asia Minor, Macedonia, Greece, and Rome. Luke joined Paul at Troas (about A.D. 53), as appears from the "we" taking the place of "they" at that point in his history (Ac 16:8-10). The repetition of the account of the ascension in Acts 1 shows that an interval of some time had elapsed since writing the more summary account of it at the end of Luke 24; for repetition would have been superfluous unless some time had intervened.
Matthew's Gospel, as adapted to Jewish readers, answers to the first period ending about A.D. 40, and was written probably in and for Jerusalem and Judaea; Mark answers to the second or Judaeo-Gentile period, A.D. 40-50, as his Gospel abounds in Latinisms, and is suited to Gentile converts, such as were the Roman soldiers concentrated at Caesarea, their head quarters in Palestine, the second great center of gospel preaching, the scene of Cornelius' conversion by Mark's father in the faith, Peter. Luke's Gospel has a Greek tinge, and answers to the third period, A.D. 50-63, being suited to Greeks unfamiliar with Palestinian geography; written perhaps at Antioch, the third great center of gospel diffusion.
Antioch is assigned by tradition as his residence (A.D. 52) before joining Paul when entering Europe. Beginning it there, he probably completed it under Paul's guidance, and circulated it from Philippi, where he was left behind, among the Greek churches. Probably Paul (A.D. 57) alludes to his Gospel in 2Co 8:18; "the brother whose praise is in the gospel throughout all the churches." Certainly he quotes his Gospel as Scripture, and by inspiration stamps it as such in 1Ti 5:18. His having been chosen by the Macedonian churches joint trustee with Paul of their contributions to Jerusalem implies a long residence, during which he completed and circulated his work. As Acts was the fruit of his second connection with Paul, whose labors down to his imprisonment in Rome form the chief part of the book, so he wrote the Gospel through the help he got in his first connection with him, from Troas down to Philippi. (See Birks' Horse Evarig., 192, etc., for the probability that Theophilus lived at Antioch.) Jerome says Luke published his Gospel "in the parts of Achaia and Baeotia."
The Book of Acts links itself with the Gospels, by describing the foundation and extension of the church, which Christ in the Gospels promised; and with the Pauline epistles by undesigned, because not obvious, coincidences. It forms with the Gospels a historical Pentateuch, on which the Epistles are the inspired commentary, as the Psalms and Prophets are on the Old Testament historical books. Tertullian De Bapt., 17, and Jerome, Vir. Illustr., Luc., 7, mention that John pronounced spurious the Acts of Paul and Thecla, published at Ephesus. As Luke's Acts of the Apostles was then current, John's condemnation of the spurious Acts is a virtual sanction of ours as genuine; especially as Re 3:2 assigns this office of testing the true and the false to John's own church' of Ephesus. The epistle of the churches of Lyons and Vienna to those of Asia and Phrygia (A.D. 177) quotes it. Irenseus, Adv.
Hser., 1:31, Clemens Alexandrinus, Strom., 5, and Origen, in Euseb. H. E., 6:23, attest the book. Eusebius, H.E., 3:25, ranks it among "the universally recognized Scriptures." Its rejection by the Manicheans on purely doctrinal grounds implies its acceptance by the early church catholic. Luke never names himself. But the identity of the writer with the writer of the Gospel (Lu 1:3) is plain, and that the first person plural (Ac 16:10,17; 21:1,18; 27:1; 28:16) includes the writer in the first person singular (Ac 1:1). Paul's other companions are distinguished from the writer (Ac 20:4-6,15). The sacred writers keep themselves in the background, so as to put forward their grand subject. The first person gives place to the third at Ac 17:1, as Paul and Silas left Luke behind at Philippi. The nonmention of Luke in Paul's epistles is due to his not having been with him at Corinth (Acts 18), whence the two epistles to the Thessalonians were written; nor at Ephesus (Acts 19), whence he wrote to the Romans; nor at Corinth again, whence he wrote to the Galatians.
The first person is not resumed until Ac 20:5-6, at Philippi, the very place where the first person implies he was with Paul two years before (Acts 16); in this interval Luke probably made Philippi his head quarters. Thenceforward to the close, which leaves Paul at Rome, the first person shows Luke was his companion. Col 4:14; Phm 1:24, written there and then, declare his presence with Paul in Rome. The undesigned coincidence remarkably confirms the truth of his authorship and of the history. Just in those epistles written from places where in Acts the first person is dropped, Luke is not mentioned, but Silas and Timothy are; 1Th 1:1; 2Th 1:1; 2Co 1:19 compared with Ac 18:5.
But in the epistles written where we know, from Acts 28, the writer was with Paul we find Luke mentioned. Alford conjectures that as, just before Luke's joining Paul at Troas (Ac 16:10), Paul had passed through Galatia, where he was detained by sickness (Ga 4:13, Greek "Ye know that because of an infirmity of my flesh I preached the gospel unto you at the first"), and Phrygia, and as the epistle to Colossae in Phrygia terms Luke "the beloved physician," Luke became Paul's companion owing to the weak state of the apostle's health, and left him at Philippi when he was recovered, which would account for the warm epithet "beloved."
In Ac 21:10 Agabus is introduced as if he had never been mentioned before, which he was in Ac 11:28. Probably Luke used different written sources of information, guided in the selection by the Holy spirit. This view accounts for the Hebraistic style of the earlier parts (drawn from Hebrew sources), and the Grecian style of the
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I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
it seemed good to me also, having carefully investigated all things from the very first, to write to you an orderly account, most excellent Theophilus,
it seemed good to me also, having carefully investigated all things from the very first, to write to you an orderly account, most excellent Theophilus,
In the first book, O Theophilus, I wrote about all that Jesus began to do and to teach,
In the first book, O Theophilus, I wrote about all that Jesus began to do and to teach,
But you will receive power when the Holy Spirit has come upon you; and you shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and even to the ends of the earth."
But you will receive power when the Holy Spirit has come upon you; and you shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and even to the ends of the earth."
this man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put him to death.
this man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put him to death.
He is the stone which was rejected by you, the builders, but which has become the chief cornerstone.
He is the stone which was rejected by you, the builders, but which has become the chief cornerstone.
Saul was consenting to his death. And on that day a great persecution arose against the church in Jerusalem, and they were all scattered throughout the region of Judea and Samaria, except the apostles.
Saul was consenting to his death. And on that day a great persecution arose against the church in Jerusalem, and they were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen, and made great lamentation over him.
Devout men buried Stephen, and made great lamentation over him. But Saul began ravaging the church, and, entering house after house, he dragged off men and women and put them in prison.
But Saul began ravaging the church, and, entering house after house, he dragged off men and women and put them in prison. Now those who had been scattered went about preaching the word.
Now those who had been scattered went about preaching the word. Philip went down to a city of Samaria and proclaimed Christ to them.
Philip went down to a city of Samaria and proclaimed Christ to them.
So he got up and went. And there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship,
So he got up and went. And there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship,
(...)
(...)
And he said, "Who are you, Lord?" And he said, "I am Jesus whom you are persecuting,
And he said, "Who are you, Lord?" And he said, "I am Jesus whom you are persecuting, but get up and enter the city, and it will be told you what you must do."
but get up and enter the city, and it will be told you what you must do."
But when the brethren learned of it, they brought him down to Caesarea and sent him off to Tarsus.
But when the brethren learned of it, they brought him down to Caesarea and sent him off to Tarsus.
And opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality,
And opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality,
But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus.
But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus.
One of them named Agabus stood up and foretold by the Spirit that there would be a great famine all over the world. And this took place in the reign of Claudius.
One of them named Agabus stood up and foretold by the Spirit that there would be a great famine all over the world. And this took place in the reign of Claudius.
One of them named Agabus stood up and foretold by the Spirit that there would be a great famine all over the world. And this took place in the reign of Claudius.
One of them named Agabus stood up and foretold by the Spirit that there would be a great famine all over the world. And this took place in the reign of Claudius.
And this they did, sending it to the elders by Barnabas and Saul.
And this they did, sending it to the elders by Barnabas and Saul.
Now about that time Herod the king laid hands on some who belonged to the church in order to persecute them.
Now about that time Herod the king laid hands on some who belonged to the church in order to persecute them. He had James the brother of John put to death with the sword.
He had James the brother of John put to death with the sword. When he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread.
When he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread. When he had seized him, he put him in prison, and delivered him to four squads of soldiers to guard him, intending after the Passover to bring him out to the people.
When he had seized him, he put him in prison, and delivered him to four squads of soldiers to guard him, intending after the Passover to bring him out to the people. So Peter was kept in prison, but earnest prayer for him was made to God by the church.
So Peter was kept in prison, but earnest prayer for him was made to God by the church. The very night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains, and sentries before the door were guarding the prison.
The very night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains, and sentries before the door were guarding the prison. And behold, an angel of the Lord suddenly appeared, and a light shone in the cell; and he struck Peter's side and woke him up, saying, "Get up quickly." And the chains fell off his hands.
And behold, an angel of the Lord suddenly appeared, and a light shone in the cell; and he struck Peter's side and woke him up, saying, "Get up quickly." And the chains fell off his hands. And the angel said to him, "Dress yourself and put on your sandals." And he did so. And he said to him, "Wrap your cloak around you and follow me."
And the angel said to him, "Dress yourself and put on your sandals." And he did so. And he said to him, "Wrap your cloak around you and follow me." So he went out and followed him; and he did not know that what was done by the angel was real, but thought he was seeing a vision.
So he went out and followed him; and he did not know that what was done by the angel was real, but thought he was seeing a vision. When they had passed the first and the second guard, they came to the iron gate leading into the city. It opened for them by itself, and they went out and passed on through one street; and immediately the angel left him.
When they had passed the first and the second guard, they came to the iron gate leading into the city. It opened for them by itself, and they went out and passed on through one street; and immediately the angel left him. When Peter came to himself, he said, "Now I know for sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting."
When Peter came to himself, he said, "Now I know for sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting." When he realized this, he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying.
When he realized this, he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying. And when he knocked at the door of the gate, a servant-girl named Rhoda came to answer.
And when he knocked at the door of the gate, a servant-girl named Rhoda came to answer. When she recognized Peter's voice, in her joy she did not open the gate, but ran in and announced that Peter was standing in front of the gate.
When she recognized Peter's voice, in her joy she did not open the gate, but ran in and announced that Peter was standing in front of the gate. They said to her, "You are out of your mind!" But she kept insisting that it was so. They said, "It is his angel."
They said to her, "You are out of your mind!" But she kept insisting that it was so. They said, "It is his angel." But Peter continued knocking; and when they opened the door, they saw him and were amazed.
But Peter continued knocking; and when they opened the door, they saw him and were amazed. But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison. And he said, "Tell this to James and to the brethren." Then he left and went to another place.
But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison. And he said, "Tell this to James and to the brethren." Then he left and went to another place. Now when day came, there was no small disturbance among the soldiers as to what had become of Peter.
Now when day came, there was no small disturbance among the soldiers as to what had become of Peter. When Herod had searched for him and could not find him, he examined the guards and ordered that they be put to death. Then he went down from Judea to Caesarea and stayed there a while.
When Herod had searched for him and could not find him, he examined the guards and ordered that they be put to death. Then he went down from Judea to Caesarea and stayed there a while.
From this man's descendants God has brought to Israel a Savior, Jesus, as he promised.
From this man's descendants God has brought to Israel a Savior, Jesus, as he promised.
"Men, why are you doing this? We also are men, of like nature with you, and bring you good news, that you should turn from these vain things to a living God who made the heaven and the earth and the sea and all that is in them.
"Men, why are you doing this? We also are men, of like nature with you, and bring you good news, that you should turn from these vain things to a living God who made the heaven and the earth and the sea and all that is in them. In past generations he allowed all the nations to go their own ways;
In past generations he allowed all the nations to go their own ways; yet he did not leave himself without witness, in that he did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness."
yet he did not leave himself without witness, in that he did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness."
so passing by Mysia, they went down to Troas. A vision appeared to Paul in the night: a man of Macedonia was standing and begging him, and saying, "Come over to Macedonia and help us."
A vision appeared to Paul in the night: a man of Macedonia was standing and begging him, and saying, "Come over to Macedonia and help us." When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
She followed Paul and the rest of us, crying, "These men are servants of the Most High God, who are telling you the way of salvation."
She followed Paul and the rest of us, crying, "These men are servants of the Most High God, who are telling you the way of salvation."
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
But the Jews were jealous, and taking some wicked men from the market place, they formed a mob and set the city in an uproar; they attacked the house of Jason, seeking to bring them out to the people.
But the Jews were jealous, and taking some wicked men from the market place, they formed a mob and set the city in an uproar; they attacked the house of Jason, seeking to bring them out to the people.
Now those who escorted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they left.
Now those who escorted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they left. Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols.
Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols.
Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols.
Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. So he was reasoning in the synagogue with the Jews and the God-fearing Greeks, and in the market place every day with those who happened to be there.
So he was reasoning in the synagogue with the Jews and the God-fearing Greeks, and in the market place every day with those who happened to be there.
So he was reasoning in the synagogue with the Jews and the God-fearing Greeks, and in the market place every day with those who happened to be there.
So he was reasoning in the synagogue with the Jews and the God-fearing Greeks, and in the market place every day with those who happened to be there. And also some of the Epicurean and Stoic philosophers were conversing with him. Some said, "What would this idle babbler wish to say?" Others, "He seems to be a proclaimer of foreign deities,"because he was preaching Jesus and the resurrection.
And also some of the Epicurean and Stoic philosophers were conversing with him. Some said, "What would this idle babbler wish to say?" Others, "He seems to be a proclaimer of foreign deities,"because he was preaching Jesus and the resurrection.
And also some of the Epicurean and Stoic philosophers were conversing with him. Some said, "What would this idle babbler wish to say?" Others, "He seems to be a proclaimer of foreign deities,"because he was preaching Jesus and the resurrection.
And also some of the Epicurean and Stoic philosophers were conversing with him. Some said, "What would this idle babbler wish to say?" Others, "He seems to be a proclaimer of foreign deities,"because he was preaching Jesus and the resurrection. And they took hold of him and brought him to the Areopagus, saying, "May we know what this new teaching is which you present?
And they took hold of him and brought him to the Areopagus, saying, "May we know what this new teaching is which you present? For you are bringing some strange things to our ears; so we want to know what these things mean."
For you are bringing some strange things to our ears; so we want to know what these things mean." (Now all the Athenians and the foreigners who lived there spent their time in nothing other than telling or hearing something new.)
(Now all the Athenians and the foreigners who lived there spent their time in nothing other than telling or hearing something new.)
For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, 'TO AN UNKNOWN GOD.'What therefore you worship as unknown, this I proclaim to you.
For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, 'TO AN UNKNOWN GOD.'What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, since he is Lord of heaven and earth, does not live in temples made by hands;
The God who made the world and everything in it, since he is Lord of heaven and earth, does not live in temples made by hands; nor is he served by human hands, as though he needed anything, since he himself gives to all men life and breath and everything.
nor is he served by human hands, as though he needed anything, since he himself gives to all men life and breath and everything. And he made from one man every nation of men to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,
And he made from one man every nation of men to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, that they would seek God, if perhaps they might grope for him and find him, though he is not far from each one of us.
that they would seek God, if perhaps they might grope for him and find him, though he is not far from each one of us. 'For in him we live and move and have our being,' as even some of your own poets have said, 'We are his offspring.'
'For in him we live and move and have our being,' as even some of your own poets have said, 'We are his offspring.'
'For in him we live and move and have our being,' as even some of your own poets have said, 'We are his offspring.'
'For in him we live and move and have our being,' as even some of your own poets have said, 'We are his offspring.' Being then God's offspring, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and imagination of man.
Being then God's offspring, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and imagination of man. The times of ignorance God overlooked, but now he commands all people everywhere to repent,
The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given proof to all men by raising him from the dead."
because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given proof to all men by raising him from the dead."
And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He went to see them,
And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He went to see them,
When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ.
When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ.
He was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia.
He was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. These went on ahead and were waiting for us at Troas.
These went on ahead and were waiting for us at Troas. But we sailed away from Philippi after the Days of Unleavened Bread, and in five days came to them at Troas, where we stayed seven days.
But we sailed away from Philippi after the Days of Unleavened Bread, and in five days came to them at Troas, where we stayed seven days.
But we sailed away from Philippi after the Days of Unleavened Bread, and in five days came to them at Troas, where we stayed seven days.
But we sailed away from Philippi after the Days of Unleavened Bread, and in five days came to them at Troas, where we stayed seven days.
Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day after that we came to Miletus.
Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day after that we came to Miletus.
serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews;
serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews;
But I do not consider my life of any account nor as precious to myself, if only I may finish my course and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.
But I do not consider my life of any account nor as precious to myself, if only I may finish my course and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.
Therefore be alert, remembering that for three years I did not cease night and day to admonish each one with tears.
Therefore be alert, remembering that for three years I did not cease night and day to admonish each one with tears. And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.
And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.
When we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara.
When we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara.
On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him.
On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him.
As we were staying there for some days, a prophet named Agabus came down from Judea.
As we were staying there for some days, a prophet named Agabus came down from Judea.
And the following day Paul went in with us to James, and all the elders were present.
And the following day Paul went in with us to James, and all the elders were present.
(...) By examining him yourself you will be able to learn the truth about all these charges of which we accuse him."
By examining him yourself you will be able to learn the truth about all these charges of which we accuse him."
When it was decided that we would sail for Italy, they delivered Paul and some other prisoners to a centurion of the Augustan cohort named Julius.
When it was decided that we would sail for Italy, they delivered Paul and some other prisoners to a centurion of the Augustan cohort named Julius.
and he said, 'Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who sail with you.'
and he said, 'Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who sail with you.'
And when we came into Rome, Paul was allowed to stay by himself, with the soldier that guarded him.
And when we came into Rome, Paul was allowed to stay by himself, with the soldier that guarded him.
for what may be known about God is plain to them, because God has shown it to them.
for what may be known about God is plain to them, because God has shown it to them. For since the creation of the world his invisible nature, even his eternal power and deity, has been clearly seen, being understood by the things that have been made. So they are without excuse;
For since the creation of the world his invisible nature, even his eternal power and deity, has been clearly seen, being understood by the things that have been made. So they are without excuse; for although they knew God they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.
for although they knew God they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools,
Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images made like mortal man and birds and animals and reptiles.
and exchanged the glory of the immortal God for images made like mortal man and birds and animals and reptiles. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves,
Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth of God for a lie and worshipped and served the creature rather than the Creator, who is blessed forever. Amen.
because they exchanged the truth of God for a lie and worshipped and served the creature rather than the Creator, who is blessed forever. Amen.
But by your hardness and your impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.
But by your hardness and your impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.
whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand;
whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand;
The promise to Abraham and his descendants, that he would be heir of the world, was not through the law but through the righteousness of faith.
The promise to Abraham and his descendants, that he would be heir of the world, was not through the law but through the righteousness of faith.
Do not be deceived: "Bad company corrupts good morals."
Do not be deceived: "Bad company corrupts good morals."
And we are sending along with him the brother who is praised by all the churches for his preaching of the gospel;
And we are sending along with him the brother who is praised by all the churches for his preaching of the gospel;
In Damascus the governor under King Aretas had the city of the Damascenes guarded in order to arrest me,
In Damascus the governor under King Aretas had the city of the Damascenes guarded in order to arrest me,
I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know, God knows.
I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know, God knows.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.
Now the promises were spoken to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ.
Now the promises were spoken to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ.
you know it was because of an illness in the flesh that I preached the gospel to you at first;
you know it was because of an illness in the flesh that I preached the gospel to you at first;
having been built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,
having been built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,
For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ.
For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ.
He is before all things, and in him all things hold together.
He is before all things, and in him all things hold together.
For all the fullness of God was pleased to dwell in him
For all the fullness of God was pleased to dwell in him
Paul, Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace and peace to you.
Paul, Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace and peace to you.
For the scripture says, "You shall not muzzle an ox while it is treading out the grain," and, "The laborer deserves his wages."
For the scripture says, "You shall not muzzle an ox while it is treading out the grain," and, "The laborer deserves his wages."
I have fought the good fight, I have finished the race, I have kept the faith.
I have fought the good fight, I have finished the race, I have kept the faith.
One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons."
One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons."
If you address as Father the One who impartially judges according to each one's work, conduct yourselves in fear during the time of your exile on earth.
If you address as Father the One who impartially judges according to each one's work, conduct yourselves in fear during the time of your exile on earth.
but with the precious blood of Christ, like that of a lamb without blemish or spot.
but with the precious blood of Christ, like that of a lamb without blemish or spot.
To you therefore who believe, this is precious, but for those who do not believe, "The very stone which the builders rejected has become the chief cornerstone,"
To you therefore who believe, this is precious, but for those who do not believe, "The very stone which the builders rejected has become the chief cornerstone,"
Wake up, and strengthen what remains and is about to die, for I have not found your works perfect in the sight of my God.
Wake up, and strengthen what remains and is about to die, for I have not found your works perfect in the sight of my God.
Hastings
ACTS OF THE APOSTLES
1. Summary of contents.
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Inasmuch as many have undertaken to compile a narrative of the things which have been fulfilled among us,
it seemed good to me also, having carefully investigated all things from the very first, to write to you an orderly account, most excellent Theophilus,
Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene,
"But when you see Jerusalem surrounded by armies, then know that its desolation is near.
This he said to show by what death he would glorify God. And after this he said to him, "Follow me."
In the first book, O Theophilus, I wrote about all that Jesus began to do and to teach,
In the first book, O Theophilus, I wrote about all that Jesus began to do and to teach,
All these with one mind devoted themselves to prayer, along with the women and Mary the mother of Jesus, and with his brothers.
And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akeldama, that is, Field of Blood.)
So those who received his word were baptized, and there were added that day about three thousand souls.
And when they had prayed, the place where they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness.
Now in those days when the number of disciples was increasing, the Hellenistic Jews among them complained against the native Hebrews because their widows were being overlooked in the daily distribution of food.
But Saul began ravaging the church, and, entering house after house, he dragged off men and women and put them in prison.
Philip went down to a city of Samaria and proclaimed Christ to them.
But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem.
But when the brethren learned of it, they brought him down to Caesarea and sent him off to Tarsus.
One of them named Agabus stood up and foretold by the Spirit that there would be a great famine all over the world. And this took place in the reign of Claudius.
One of them named Agabus stood up and foretold by the Spirit that there would be a great famine all over the world. And this took place in the reign of Claudius.
Now about that time Herod the king laid hands on some who belonged to the church in order to persecute them.
Now in the church that was at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.
When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John as their helper. When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet, named Bar-Jesus, read more. who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. But Elymas the magician (for that is the meaning of his name) was opposing them, seeking to turn the proconsul away from the faith.
Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem.
Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem. But they passed on from Perga and came to Pisidian Antioch. And on the Sabbath day they went into the synagogue and sat down.
And after he had removed him, he raised up David to be their king; concerning whom he testified and said, 'I have found in David the son of Jesse a man after my heart, who will do all my will.'
But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their district.
But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their district.
Now at Iconium they entered together into the Jewish synagogue, and so spoke that a great number believed, both of Jews and of Greeks.
and there they continued to preach the gospel.
And when the crowds saw what Paul had done, they lifted up their voices, saying in the Lycaonian language, "The gods have come down to us in the likeness of men!"
But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out
After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch,
And when Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question.
that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication. If you keep yourselves free from these, you will do well. Farewell."
And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. And when they came to Mysia, they tried to go into Bithynia, but the Spirit o Jesus did not allow them; read more. so passing by Mysia, they went down to Troas. A vision appeared to Paul in the night: a man of Macedonia was standing and begging him, and saying, "Come over to Macedonia and help us." When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
When he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
and from there to Philippi, which is the leading city of the district of Macedonia, and a Roman colony. We stayed in this city some days; and on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and began speaking to the women who had come together.
and on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and began speaking to the women who had come together. A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, who was a worshiper of God, was listening. The Lord opened her heart to respond to the things spoken by Paul. read more. When she and her household had been baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come into my house and stay." And she prevailed upon us.
But when it was day, the magistrates sent their police, saying, "Release those men."
But Paul said to them, "They have beaten us publicly, without trial, men who are Roman citizens, and have thrown us into prison; and do they now cast us out secretly? No! Let them come themselves and take us out."
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
And some of them were persuaded, and joined Paul and Silas; as did a large number of the God-fearing Greeks and not a few of the leading women.
When they did not find them, they dragged Jason and some of the brethren before the city authorities, shouting, "These men who have turned the world upside down have come here also,
The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the Jewish synagogue.
Therefore many of them believed, along with a number of prominent Greek women and men.
Now those who escorted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they left. Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols.
Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols.
And they took hold of him and brought him to the Areopagus, saying, "May we know what this new teaching is which you present?
But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.
And every Sabbath he was reasoning in the synagogue, and trying to persuade Jews and Greeks. When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ.
Crispus, the ruler of the synagogue, believed in the Lord, together with all his household; and many of the Corinthians who heard him believed and were baptized.
But while Gallio was proconsul of Achaia, the Jews made a united attack upon Paul and brought him before the judgment seat,
They came to Ephesus, and he left them there. Now he himself went into the synagogue and reasoned with the Jews.
While Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples.
And he entered the synagogue and for three months spoke boldly, arguing and persuading about the kingdom of God.
Some of the Asiarchs also, who were friends of his, sent to him and begged him not to venture into the theater.
For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost.
In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: 'It is more blessed to give than to receive.'"
grieving most of all over the word which he had spoken, that they would not see his face again. And they accompanied him to the ship.
When we had come in sight of Cyprus, leaving it on the left we sailed to Syria, and landed at Tyre; for there the ship was to unload its cargo.
And when our days there were ended, we left and started on our journey, while they all, with wives and children, brought us on our way until we were out of the city. After kneeling down on the beach and praying, we said farewell to one another.
He had four unmarried daughters who prophesied.
I persecuted this Way to the death, binding and delivering into prison both men and women,
But when they stretched him out with thongs, Paul said to the centurion who was standing by, "Is it lawful for you to scourge a man who is a Roman citizen and uncondemned?"
But when two years had passed, Felix was succeeded by Porcius Festus, and desiring to do the Jews a favor, Felix left Paul in prison.
When it was decided that we would sail for Italy, they delivered Paul and some other prisoners to a centurion of the Augustan cohort named Julius. And embarking in a ship from Adramyttium, which was about to sail to the ports along the coast of Asia, we put out to sea, accompanied by Aristarchus, a Macedonian from Thessalonica.
We put out to sea from there and sailed under the lee of Cyprus, because the winds were against us.
But when the fourteenth night came, as we were being driven across the Adriatic Sea, about midnight the sailors began to sense that they were approaching land.
But the centurion, wanting to bring Paul safely through, kept them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land,
The natives showed us unusual kindness, for they kindled a fire and welcomed us all, because it had begun to rain and was cold.
Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who welcomed us and entertained us hospitably for three days.
After three days Paul called together the local leaders of the Jews; and when they had gathered, he said to them, "Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered prisoner from Jerusalem into the hands of the Romans.
And he stayed there two whole years in his own rented quarters and welcomed all who came to him,
So now faith, hope, love abide, these three; but the greatest of these is love.
So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are members of God's household,
Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you stand firm in one spirit, with one mind striving together for the faith of the gospel,
My fellow prisoner Aristarchus sends you his greetings, and also Mark, the cousin of Barnabas (about whom you have received instructions; if he comes to you, welcome him.)
Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone,
for Demas, having loved this present world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia.
I know your works, and where you dwell, where Satan's throne is. And you hold fast to my name, and did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells.
And it was given to him to give breath to the image of the beast so that the image of the beast should even speak, and to cause those who would not worship the image of the beast to be killed.
Morish
The introduction to this book compared with the introduction to the gospel by Luke makes it plain that the two were written by the same person. The Acts ends with the two years' imprisonment of the apostle Paul at Rome: it could not therefore have been written before the end of that time, and was probably written very soon afterwards or it would have given the issue of Paul's trial. This would place the date about A.D. 63.
The 'Acts' forms a link between the Gospels and the Epistles, as the ascension of Christ formed a link between the Gospels and the Acts. It occupies a sort of transition time, for though the church was soon formed, the doctrine of the church was not made known until Paul's epistles. The title, 'Acts of the Apostles,' might have led us to expect a more general account of the labours of all the Twelve; but their mission in the ways of God is superseded by that of Paul, both as minister of the gospel of the glory of Christ, and of the church. A wise selection of the fruits of apostolic energy has been made, verifying some things stated in the Gospels, and forming an indispensable introduction to the Epistles.
After the ascension of the Lord, and the choosing an apostle to fill the place of Judas, the first great event recorded is the day of Pentecost. The Lord had said, "I will build my church," Mt 16:18 ; and the descent of the Holy Spirit on the day of Pentecost is the answer to the question, when did the incorporation of the church begin? 1Co 12:13 proves that it was by the gift of the Holy Spirit, though, as it has been said, the doctrine of the church was not revealed till afterwards.
Ananias was charged with lying to the Holy Spirit, by whom God was then dwelling in the church. Our Lord had promised that on His departure He would send them another Comforter, the Holy Spirit, to abide with and be in them. This also was fulfilled at Pentecost. Peter, Stephen, etc. were full of the Holy Spirit: cf. Ac 4:31.
After this another call was made to Israel to receive Jesus as the Christ. They had killed the Prince of life, but God had raised Him from the dead, and now in mercy and on the ground of their ignorance one more appeal was made to them to repent and be converted that their sins might be blotted out, and that God might send again Jesus Christ who was then in heaven. The rulers however were grieved that they preached by Jesus the resurrection from among the dead, and commanded Peter and John not to speak or teach in the name of Jesus. Stephen, being accused before the Sanhedrim, rehearsed the history of Israel from the beginning, and charged them with resisting the Holy Spirit, as their fathers had done. The indictment of Israel as man in the flesh, and the exposure of his enmity to God led to the final sin of rejecting the glorified Christ, expressed by the stoning of Stephen who calling upon the Lord not to lay the sin to their charge, exemplified the life of Christ in his body.
This ends the first phase of the acts of the Holy Spirit, and clears the way for the going out of the gospel and the revelation of the truth of the church. The persecution that followed led to the spread of the gospel. Philip preached Christ to the Samaritans and many believed. Peter went from Jerusalem, laid his hands upon them and they received the Holy Spirit. Peter was then used at Caesarea in opening the door to the Gentiles (answering to his having the keys of the kingdom committed to him, Mt 16:19), and they also received the Holy Spirit.
In the meantime Saul had been converted, and immediately preached that Jesus was the Son of God. The churches had rest, and walking in the fear of the Lord and comfort of the Holy Spirit, were multiplied. Ac 9:31. Herod Agrippa however soon began to persecute the church; he killed James the brother of John, and put Peter into prison, who was however miraculously delivered. Herod died a miserable death; and the word of God grew and multiplied. Acts 12. This ends the phase of the church's history in connection with the remnant of Israel.
Antioch, instead of Jerusalem, now became a centre of evangelisation, independent of apostolic authority, yet without breaking the unity of the Spirit by forming a separate church. Barnabas and Saul are separated to the work by the Holy Spirit, and with John Mark take a missionary journey.
Certain persons from Judaea insisting at Antioch that the Gentile converts must be circumcised or they could not be saved, the question was referred to the church at Jerusalem. In their decision they could say, "It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves ye shall do well. Fare ye well." Ac 15:28-29.
Paul with Silas took a second missionary journey, extending to Europe and returned to Antioch. Ac 18:22. From thence Paul went a third journey. (For the particulars of these journeys and from whence Paul wrote some of his epistles, see the article PAUL.) It may be noted that while at Ephesus, because of the opposition of the Jews in the synagogues, Paul separated the disciples and they met in a building distinct from the synagogue, commencing a further development of the church's history. Ac 19:9.
At the close of the third missionary journey Paul, led by deep spiritual affection for his nation, but forbidden by the Spirit in whose energy the ministry entrusted to him had hitherto been carried out, went up to Jerusalem, where he was arrested. The rest of the book details his trials and danger from the Jews; his journey to Rome, where he calls together the chief of the Jews, to whom he preaches Jesus. We read no more of any of his labours, and the Acts leaves him a prisoner.
The book embraces a period of about thirty years: the mystery of the church, and the gospel of the glory committed to Paul, as well as the state of the assemblies must be gathered from the Epistles. During the above period Paul wrote the two epistles to the Thessalonians, the two to the Corinthians, to the Galatians, Romans, Colossians, Philemon, Ephesians, and Philippians.
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And I tell you, that you are Peter, and on this rock I will build my church, and the gates of Hades shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
And when they had prayed, the place where they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness.
So the church throughout all Judea and Galilee and Samaria enjoyed peace and was built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase.
For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication. If you keep yourselves free from these, you will do well. Farewell."
When he had landed at Caesarea, he went up and greeted the church, and then went down to Antioch.
But when some were stubborn and disbelieved, speaking evil of the Way before the congregation, he withdrew from them, and took the disciples with him, reasoning daily in the hall of Tyrannus.
For by one Spirit we were all baptized into one bodywhether Jews or Greeks, slaves or freeand we were all made to drink of one Spirit.
Smith
Acts of the Apostles,
the fifth book in the New testament and the second treatise by the author of the third Gospel, traditionally known as Luke. The book commences with an inscription to one Theophilus, who was probably a man of birth and station. The readers were evidently intended to be the members of the Christian Church, whether Jews or Gentiles; for its contents are such as are of the utmost consequence to the whole Church. They are the fulfillment of the promise of the Father by the descent of the Holy Spirit, and the results of that outpouring by the dispersion of the gospel among the Jews and Gentiles. Under these leading heads all the personal and subordinate details may be arranged. First St. Peter becomes the prime actor under God int he founding of the Church. He is the centre of the first group of sayings and doings. The opening of the door to Jews, ch. 2, and Gentiles, ch. 10, is his office, and by him, in good time, is accomplished. Then the preparation of Saul of Tarsus for the work to be done, the progress, in his hand, of that work, his journeyings, preachings and perils, his stripes and imprisonments, his testifying in Jerusalem and being brought to testify in Rome, --these are the subjects of the latter half of the book, of which the great central figure is the apostle Paul. The history given in the Acts occupies about 33 years, and the reigns of the Roman emperors Tiberius, Caligula, Claudius and Nero. It seems most probable that the place of writing was Roma, and the time about two years from the date of St. Paul's arrival there, as related in
This would give us fro the publication about 63 A.D.
Watsons
ACTS OF THE APOSTLES. This book, in the very beginning, professes itself to be a continuation of the Gospel of St. Luke; and its style bespeaks it to be written by the same person. The external evidence is also very satisfactory; for besides allusions in earlier authors, and particularly in Clement of Rome, Polycarp, and Justin Martyr, the Acts of the Apostles are not only quoted by Irenaeus, as written by Luke the evangelist, but there are few things recorded in this book which are not mentioned by that ancient father. This strong testimony in favour of the genuineness of the Acts of the Apostles is supported by Clement of Alexandria, Tertullian, Jerome, Eusebius, Theodoret, and most of the later fathers. It may be added, that the name of St. Luke is prefixed to this book in several ancient Greek manuscripts of the New Testament, and also in the old Syriac version.
2. This is the only inspired work which gives us any historical account of the progress of Christianity after our Saviour's ascension. It comprehends a period of about thirty years, but it by no means contains a general history of the church during that time. The principal facts recorded in it are, the choice of Matthias to be an Apostle in the room of the traitor Judas; the descent of the Holy Ghost on the day of pentecost; the preaching, miracles, and sufferings of the Apostles at Jerusalem; the death of Stephen, the first martyr; the persecution and dispersion of the Christians; the preaching of the Gospel in different parts of Palestine, especially in Samaria; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies, were not necessary in Gentile converts; and the latter part of the book is confined to the history of St. Paul, of whom St. Luke was the constant companion for several years.
3. As this account of St. Paul is not continued beyond his two years' imprisonment at Rome, it is probable that this book was written soon after his release, which happened in the year 63; we may therefore consider the Acts of the Apostles as written about the year 64.
4. The place of its publication is more doubtful. The probability appears to be in favour of Greece, though some contend for Alexandria in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority.
5. It must have been of the utmost importance in the early times of the Gospel, and certainly not of less importance to every subsequent age, to have an authentic account of the promised descent of the Holy Ghost, and of the success which attended the first preachers of the Gospel both among the Jews and Gentiles. These great events completed the evidence of the divine mission of Christ, established the truth of the religion which he taught, and pointed out in the clearest manner the comprehensive nature of the redemption which he purchased by his death.
OEcumenius calls the Acts, the "Gospel of the Holy Ghost; and St. Chrysostom, the "Gospel of our Saviour's resurrection," or the Gospel of Jesus Christ risen from the dead. Here, in the lives and preaching of the Apostles, we have the most miraculous instances of the power of the Holy Ghost; and in the account of those who were the first believers, we have received the most excellent pattern of the true Christian life.