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 He then shows how Judaism was superseded, and how Peter was led to receive to Christian fellowship converts from the Gentiles.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.)
See Verses Found in Dictionary
Whereas several have undertaken to draw up a narrative of those transactions, which pass'd among us; according as they were delivered to us by persons, who were all along eye-witnesses, and had a share in the transactions themselves: read more. I have likewise thought proper; most excellent Theophilus, to write to you a particular account; having made a very diligent inquiry into the whole matter, that you may have a distinct view of those things about which you have been inform'd.
In my former treatise, I gave an account, O Theophilus, of all the actions and doctrine of Jesus, to the time of his assumption,
In my former treatise, I gave an account, O Theophilus, of all the actions and doctrine of Jesus, to the time of his assumption,
but ye shall receive the influence of the holy spirit, which will descend upon you: and ye shall be witnesses for me, in Jerusalem, in all Judea, and in Samaria, and to the remotest part of the earth.
after the feast of unleaven'd bread we sail'd from Philippi, and in five days we join'd them at Troas, where we stay'd seven.
only Luke is with me. take Mark and bring him with you; because he will be useful to me in the 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
See Verses Found in Dictionary
and I will give you the keys of the gospel-kingdom: and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven.
and I will give you the keys of the gospel-kingdom: and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven.
I have likewise thought proper; most excellent Theophilus, to write to you a particular account; having made a very diligent inquiry into the whole matter,
I have likewise thought proper; most excellent Theophilus, to write to you a particular account; having made a very diligent inquiry into the whole matter,
In my former treatise, I gave an account, O Theophilus, of all the actions and doctrine of Jesus, to the time of his assumption,
In my former treatise, I gave an account, O Theophilus, of all the actions and doctrine of Jesus, to the time of his assumption,
but ye shall receive the influence of the holy spirit, which will descend upon you: and ye shall be witnesses for me, in Jerusalem, in all Judea, and in Samaria, and to the remotest part of the earth.
but ye shall receive the influence of the holy spirit, which will descend upon you: and ye shall be witnesses for me, in Jerusalem, in all Judea, and in Samaria, and to the remotest part of the earth.
him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by means of the wicked, have crucified and slain: whom God hath raised up,
him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by means of the wicked, have crucified and slain: whom God hath raised up,
this is the stone which was rejected by you builders, but is become the chief of the angle.
this is the stone which was rejected by you builders, but is become the chief of the angle.
and Saul was accessory to his death. At that time the persecution was so violent against the church at Jerusalem, they were all dispers'd through the regions of Judea and Samaria, except the apostles,
and Saul was accessory to his death. At that time the persecution was so violent against the church at Jerusalem, they were all dispers'd through the regions of Judea and Samaria, except the apostles, and some devout men who carried Stephen to his burial, making great lamentation over him.
and some devout men who carried Stephen to his burial, making great lamentation over him. as for Saul, he made havock of the Church, entring into their houses, whence he dragg'd away both men and women, to throw them into prison.
as for Saul, he made havock of the Church, entring into their houses, whence he dragg'd away both men and women, to throw them into prison. but they that were dispers'd, preach'd the gospel wherever they went.
but they that were dispers'd, preach'd the gospel wherever they went. Philip being arrived at Samaria, preached Christ to them.
Philip being arrived at Samaria, preached Christ to them.
accordingly he departed: and met a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, and was her high-treasurer: he had been at Jerusalem, to perform the duties of a proselyte,
accordingly he departed: and met a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, and was her high-treasurer: he had been at Jerusalem, to perform the duties of a proselyte,
[and Philip said, if you believe with all your heart, you may. and he answered, I do believe that Jesus Christ is the son of God.]
[and Philip said, if you believe with all your heart, you may. and he answered, I do believe that Jesus Christ is the son of God.]
and he said, who art thou, Lord? and the Lord said, I am Jesus whom thou persecutest: [it is hard for thee to kick against the goad. Then trembling with the fright Saul said, Lord, what wilt thou have me to do? and the Lord said to him,]
and he said, who art thou, Lord? and the Lord said, I am Jesus whom thou persecutest: [it is hard for thee to kick against the goad. Then trembling with the fright Saul said, Lord, what wilt thou have me to do? and the Lord said to him,] but rise, and go into the city, and you shall be told what you must do.
but rise, and go into the city, and you shall be told what you must do.
which when the brethren knew, they brought him down to Cesarea, and sent him away to Tarsus.
which when the brethren knew, they brought him down to Cesarea, and sent him away to Tarsus.
then Peter thus began, now I plainly perceive that God is no respecter of persons:
then Peter thus began, now I plainly perceive that God is no respecter of persons:
some of them were of Cyprus and Cyrene, and upon their arrival at Antioch they address'd themselves to the Greeks, and preach'd to them the Lord Jesus.
some of them were of Cyprus and Cyrene, and upon their arrival at Antioch they address'd themselves to the Greeks, and preach'd to them the Lord Jesus.
and one of them named Agabus foretold by the spirit, that there should be a great famine, thro' all the world: which accordingly happen'd in the reign of Claudius Cesar.
and one of them named Agabus foretold by the spirit, that there should be a great famine, thro' all the world: which accordingly happen'd in the reign of Claudius Cesar.
and one of them named Agabus foretold by the spirit, that there should be a great famine, thro' all the world: which accordingly happen'd in the reign of Claudius Cesar.
and one of them named Agabus foretold by the spirit, that there should be a great famine, thro' all the world: which accordingly happen'd in the reign of Claudius Cesar.
and sent it by the hands of Saul and Barnabas to the presbyters at Jerusalem.
and sent it by the hands of Saul and Barnabas to the presbyters at Jerusalem.
About that time, king Herod Agrippa began to persecute some of the church. he caus'd James the brother of John to be beheaded.
he caus'd James the brother of John to be beheaded. and perceiving that the Jews were pleas'd with this, he proceeded to secure Peter during the feast of unleavened bread:
and perceiving that the Jews were pleas'd with this, he proceeded to secure Peter during the feast of unleavened bread: having apprehended Peter, he put him into prison, appointing a detachment of sixteen soldiers to guard him, intending to have him brought to publick execution, after Easter.
having apprehended Peter, he put him into prison, appointing a detachment of sixteen soldiers to guard him, intending to have him brought to publick execution, after Easter. thus Peter was kept in prison, but the Church prayed to God, without ceasing, for him,
thus Peter was kept in prison, but the Church prayed to God, without ceasing, for him, now the very night preceding the day which Herod design'd for his execution, Peter bound with two chains, was sleeping between two soldiers, while the other guards secured the prison door; when an angel of
now the very night preceding the day which Herod design'd for his execution, Peter bound with two chains, was sleeping between two soldiers, while the other guards secured the prison door; when an angel of the Lord suddenly appear'd and fill'd the room with light, and touching Peter on the side, awak'd him, saying, rise, be quick. and immediately his chains fell from his hands.
the Lord suddenly appear'd and fill'd the room with light, and touching Peter on the side, awak'd him, saying, rise, be quick. and immediately his chains fell from his hands. put on your girdle, continu'd the angel, and bind on your sandals: which he did. throw your cloak over you, said the angel, and follow me.
put on your girdle, continu'd the angel, and bind on your sandals: which he did. throw your cloak over you, said the angel, and follow me. so he went out after the angel without knowing that what the angel had done, was real; but thinking it was all a vision.
so he went out after the angel without knowing that what the angel had done, was real; but thinking it was all a vision. when they had pass'd the first and second guard, they came to the iron-gate that leads to the city, which open'd to them of itself: so they went out and pass'd together thro' one street: when all of a sudden the angel quitted Peter. Then coming to himself; now,
when they had pass'd the first and second guard, they came to the iron-gate that leads to the city, which open'd to them of itself: so they went out and pass'd together thro' one street: when all of a sudden the angel quitted Peter. Then coming to himself; now, said he, I know for certain, that the Lord has sent his angel, and has deliver'd me from the hands of Herod, and from what the Jews were in expectation of.
said he, I know for certain, that the Lord has sent his angel, and has deliver'd me from the hands of Herod, and from what the Jews were in expectation of. then recollecting where he was, he went to the house of Mary the mother of John, surnam'd Mark, where many were assembled at prayers.
then recollecting where he was, he went to the house of Mary the mother of John, surnam'd Mark, where many were assembled at prayers. when he had knock'd at the door of the gate, a servant named Rhoda came to ask who was there.
when he had knock'd at the door of the gate, a servant named Rhoda came to ask who was there. upon hearing Peter tell his name, instead of opening the gate, she ran, out of joy, to tell them, that Peter was there.
upon hearing Peter tell his name, instead of opening the gate, she ran, out of joy, to tell them, that Peter was there. are you mad? said they. but she persisting that it was even so, they reply'd, it is then his angel.
are you mad? said they. but she persisting that it was even so, they reply'd, it is then his angel. as Peter still continued knocking, they let him in, and seeing it was he, they were extremely surpriz'd:
as Peter still continued knocking, they let him in, and seeing it was he, they were extremely surpriz'd: but he made a sign to them with his hand, to be silent: and related to them, how the Lord had brought him out of the prison. go, said he, and acquaint James and the other brethren with this affair. after which he departed and went to another place.
but he made a sign to them with his hand, to be silent: and related to them, how the Lord had brought him out of the prison. go, said he, and acquaint James and the other brethren with this affair. after which he departed and went to another place. As soon as it was day, the soldiers were in a world of confusion to know what was become of Peter.
As soon as it was day, the soldiers were in a world of confusion to know what was become of Peter. Herod having caus'd diligent search to be made, without being able to find him, after examining the guards, he order'd them to execution. after which he departed from Judea, and went to Cesarea, where he resided.
Herod having caus'd diligent search to be made, without being able to find him, after examining the guards, he order'd them to execution. after which he departed from Judea, and went to Cesarea, where he resided.
it is of his posterity that God, pursuant to his promise, has rais'd up Jesus to be the saviour of Israel.
it is of his posterity that God, pursuant to his promise, has rais'd up Jesus to be the saviour of Israel.
cry'd out, "sirs, what are you going to do? we are but men as well as you, and we exhort you to renounce these vanities, and turn to the living God, who made the heaven, the earth and the sea, and all that they contain:
cry'd out, "sirs, what are you going to do? we are but men as well as you, and we exhort you to renounce these vanities, and turn to the living God, who made the heaven, the earth and the sea, and all that they contain: who in past ages has let all Nations proceed in their own ways.
who in past ages has let all Nations proceed in their own ways. nevertheless he sufficiently display'd himself by his beneficence to mankind, in giving us rain from heaven, and fruitful seasons, replenishing our hearts with food and gladness."
nevertheless he sufficiently display'd himself by his beneficence to mankind, in giving us rain from heaven, and fruitful seasons, replenishing our hearts with food and gladness."
and came to Troas. there Paul had a vision in the night. a Macedonian appear'd to him, and thus address'd him, "pass on to Macedonia, and come to our relief."
there Paul had a vision in the night. a Macedonian appear'd to him, and thus address'd him, "pass on to Macedonia, and come to our relief." immediately after he had had this vision, we endeavoured to go into Macedonia, concluding from thence, that the Lord had called us to publish the gospel there. we embark'd therefore at Troas,
immediately after he had had this vision, we endeavoured to go into Macedonia, concluding from thence, that the Lord had called us to publish the gospel there. we embark'd therefore at Troas,
immediately after he had had this vision, we endeavoured to go into Macedonia, concluding from thence, that the Lord had called us to publish the gospel there. we embark'd therefore at Troas,
immediately after he had had this vision, we endeavoured to go into Macedonia, concluding from thence, that the Lord had called us to publish the gospel there. we embark'd therefore at Troas,
immediately after he had had this vision, we endeavoured to go into Macedonia, concluding from thence, that the Lord had called us to publish the gospel there. we embark'd therefore at Troas,
immediately after he had had this vision, we endeavoured to go into Macedonia, concluding from thence, that the Lord had called us to publish the gospel there. we embark'd therefore at Troas,
as she followed Paul and the rest of us, she cried out, these men are the servants of the most high God, who show you the way to salvation.
as she followed Paul and the rest of us, she cried out, these men are the servants of the most high God, who show you the way to salvation.
Having pass'd thro' Amphipolis and Apollonia, they arriv'd at Thessalonica, where there was a synagogue.
Having pass'd thro' Amphipolis and Apollonia, they arriv'd at Thessalonica, where there was a synagogue.
but the unbelieving Jews thro' envy, by the assistance of some loose strolers, rais'd a mob, set the whole city in an uproar, and attack'd Jason's house, thinking to find them there, and deliver them up to the populace.
but the unbelieving Jews thro' envy, by the assistance of some loose strolers, rais'd a mob, set the whole city in an uproar, and attack'd Jason's house, thinking to find them there, and deliver them up to the populace.
however Paul's guides attended him to Athens: where they left him, after having received his orders for Silas and Timothy to come to him with all speed.
however Paul's guides attended him to Athens: where they left him, after having received his orders for Silas and Timothy to come to him with all speed. While Paul was expecting them at Athens, he was grieved to the soul to see the whole city o'er-spread with idols.
While Paul was expecting them at Athens, he was grieved to the soul to see the whole city o'er-spread with idols.
While Paul was expecting them at Athens, he was grieved to the soul to see the whole city o'er-spread with idols.
While Paul was expecting them at Athens, he was grieved to the soul to see the whole city o'er-spread with idols. he disputed therefore in the synagogue with the Jews, and the proselyted Greeks: and in the publick place daily with those he met.
he disputed therefore in the synagogue with the Jews, and the proselyted Greeks: and in the publick place daily with those he met.
he disputed therefore in the synagogue with the Jews, and the proselyted Greeks: and in the publick place daily with those he met.
he disputed therefore in the synagogue with the Jews, and the proselyted Greeks: and in the publick place daily with those he met. there certain Epicurean and Stoick philosophers encountred him: "what does this mountebank mean?" said some: "he seems to proclaim some strange deitys," said others: because he talk'd to them of Jesus and the resurrection.
there certain Epicurean and Stoick philosophers encountred him: "what does this mountebank mean?" said some: "he seems to proclaim some strange deitys," said others: because he talk'd to them of Jesus and the resurrection.
there certain Epicurean and Stoick philosophers encountred him: "what does this mountebank mean?" said some: "he seems to proclaim some strange deitys," said others: because he talk'd to them of Jesus and the resurrection.
there certain Epicurean and Stoick philosophers encountred him: "what does this mountebank mean?" said some: "he seems to proclaim some strange deitys," said others: because he talk'd to them of Jesus and the resurrection. One day they conducted him to the Areopagus, and said to him, may we know what this new doctrine is, which you publish?
One day they conducted him to the Areopagus, and said to him, may we know what this new doctrine is, which you publish? for what you say sounds so very strange, we should be glad to know what it means.
for what you say sounds so very strange, we should be glad to know what it means. now the Athenians, and the foreigners residing at Athens generally amus'd themselves about nothing, but hearing and spreading of news.
now the Athenians, and the foreigners residing at Athens generally amus'd themselves about nothing, but hearing and spreading of news.
for considering, as I pass'd along, the deitys, which you adore, I met with an altar that had this inscription, TO THE UNKNOWN GOD. now that GOD whom you worship without knowing him, is the same that I denounce to you.
for considering, as I pass'd along, the deitys, which you adore, I met with an altar that had this inscription, TO THE UNKNOWN GOD. now that GOD whom you worship without knowing him, is the same that I denounce to you. the GOD who made the world and every thing therein, and is the Lord of heaven and earth, does not dwell in temples erected by men:
the GOD who made the world and every thing therein, and is the Lord of heaven and earth, does not dwell in temples erected by men: he receives no service from their officiousness: he is self-sufficient: it is he that gives to all their life and breath and every thing they have.
he receives no service from their officiousness: he is self-sufficient: it is he that gives to all their life and breath and every thing they have. he he has deduced all mankind from one parent, to inhabit the surface of the whole earth, having pre-establish'd the appointed periods, and the boundarys of their dominions:
he he has deduced all mankind from one parent, to inhabit the surface of the whole earth, having pre-establish'd the appointed periods, and the boundarys of their dominions: by which they might enquire, and by due reflection investigate the supreme being, although he be not far from every one of us: for in him we live,
by which they might enquire, and by due reflection investigate the supreme being, although he be not far from every one of us: for in him we live, are moved, and do exist: even as some of your own poets have said, WE ARE EVEN HIS OFFSPRING.
are moved, and do exist: even as some of your own poets have said, WE ARE EVEN HIS OFFSPRING.
are moved, and do exist: even as some of your own poets have said, WE ARE EVEN HIS OFFSPRING.
are moved, and do exist: even as some of your own poets have said, WE ARE EVEN HIS OFFSPRING. since then we are the offspring of God, we should not imagine that the Deity bears any resemblance to the form which Gold, or Silver, or Stone has receiv'd from human art and industry.
since then we are the offspring of God, we should not imagine that the Deity bears any resemblance to the form which Gold, or Silver, or Stone has receiv'd from human art and industry. God has been pleas'd to over-look this state of ignorance: but now he enjoins all men every where to repent:
God has been pleas'd to over-look this state of ignorance: but now he enjoins all men every where to repent: because he has fix'd the day, when he will judge in equity, by that man, whom he has appointed thereto: of which he has given full proof to all the world, by having raised him from the dead."
because he has fix'd the day, when he will judge in equity, by that man, whom he has appointed thereto: of which he has given full proof to all the world, by having raised him from the dead."
where having found a Jew nam'd Aquila, a native of Pontus, who lately came from Italy, with his wife Priscilla, because Claudius had order'd all the Jews to quit Rome; he went to them:
where having found a Jew nam'd Aquila, a native of Pontus, who lately came from Italy, with his wife Priscilla, because Claudius had order'd all the Jews to quit Rome; he went to them:
and when Silas and Timothy were arriv'd from Macedonia, Paul with great concern remonstrated to the Jews, that Jesus was the Messiah:
and when Silas and Timothy were arriv'd from Macedonia, Paul with great concern remonstrated to the Jews, that Jesus was the Messiah:
Aristarchus and Secundus of Thessalonica, Gaius of Derby and Timothy, Tychicus and Trophimus both Asiatics, all accompanied him to Asia,
Aristarchus and Secundus of Thessalonica, Gaius of Derby and Timothy, Tychicus and Trophimus both Asiatics, all accompanied him to Asia, and then advanc'd before and waited for us at Troas.
and then advanc'd before and waited for us at Troas. after the feast of unleaven'd bread we sail'd from Philippi, and in five days we join'd them at Troas, where we stay'd seven.
after the feast of unleaven'd bread we sail'd from Philippi, and in five days we join'd them at Troas, where we stay'd seven.
after the feast of unleaven'd bread we sail'd from Philippi, and in five days we join'd them at Troas, where we stay'd seven.
after the feast of unleaven'd bread we sail'd from Philippi, and in five days we join'd them at Troas, where we stay'd seven.
from thence we bore away: the next day we came off Chios, and the day after we pass'd by Samos, landing at Trogyllium, and arrived at Miletus the next day.
from thence we bore away: the next day we came off Chios, and the day after we pass'd by Samos, landing at Trogyllium, and arrived at Miletus the next day.
how I have serv'd the Lord with all resignation, with tears, and trials occasion'd by the insidious practices of the Jews:
how I have serv'd the Lord with all resignation, with tears, and trials occasion'd by the insidious practices of the Jews:
things that little affect me, nor is life so much my concern, as to finish my course, and the charge I receiv'd from the Lord Jesus, to attest the declaration of the divine favour.
things that little affect me, nor is life so much my concern, as to finish my course, and the charge I receiv'd from the Lord Jesus, to attest the declaration of the divine favour.
be then upon the watch, and remember, that for three years I have not ceased by night, or by day to warn every soul of you, even with tears.
be then upon the watch, and remember, that for three years I have not ceased by night, or by day to warn every soul of you, even with tears. and now, my brethren, I recommend you to God, and to his gracious dispensation, which is able to improve you, and secure to you the inheritance with those who are sanctify'd.
and now, my brethren, I recommend you to God, and to his gracious dispensation, which is able to improve you, and secure to you the inheritance with those who are sanctify'd.
After we were parted from them, and clear of land, we made directly for Cos, the next day to Rhodes, and from thence to Patara:
After we were parted from them, and clear of land, we made directly for Cos, the next day to Rhodes, and from thence to Patara:
on the morrow we set out, and arriv'd at Cesarea, and went to the house of Philip the evangelist, with whom we lodg'd:
on the morrow we set out, and arriv'd at Cesarea, and went to the house of Philip the evangelist, with whom we lodg'd:
after we had been there several days, a prophet arriv'd from Judea, one Agabus, who made us a visit.
after we had been there several days, a prophet arriv'd from Judea, one Agabus, who made us a visit.
and has attempted to prophane the temple: we secur'd him, and would have try'd him by our law:
and has attempted to prophane the temple: we secur'd him, and would have try'd him by our law: but general Lysias interpos'd, and with open force took him out of our hands,
but general Lysias interpos'd, and with open force took him out of our hands, ordering his accusers to appear before you. if you please to interrogate him yourself, you will find the whole charge to be truly laid."
ordering his accusers to appear before you. if you please to interrogate him yourself, you will find the whole charge to be truly laid."
When it was resolv'd, that we should sail for Italy, Paul and other prisoners were delivered to the custody of one Julius, a centurion of
When it was resolv'd, that we should sail for Italy, Paul and other prisoners were delivered to the custody of one Julius, a centurion of
you must be brought before Cesar: and upon your account, the whole company now with you, will God preserve.
you must be brought before Cesar: and upon your account, the whole company now with you, will God preserve.
Upon our arrival at Rome, the centurion deliver'd the prisoners to the captain of the guard: but Paul was allow'd to be at private lodgings, under the custody of a soldier.
Upon our arrival at Rome, the centurion deliver'd the prisoners to the captain of the guard: but Paul was allow'd to be at private lodgings, under the custody of a soldier.
because what should be known of God they are acquainted with; for God hath manifested it unto them.
because what should be known of God they are acquainted with; for God hath manifested it unto them. for ever since the creation of the world, his eternal power and divinity, things in themselves invisible, are clearly seen, being perceived by the things that are made; so that they are without excuse:
for ever since the creation of the world, his eternal power and divinity, things in themselves invisible, are clearly seen, being perceived by the things that are made; so that they are without excuse: because when they knew God, they did not with gratitude glorify him as God, but their reasoning became extravagance, and their minds, void of judgment, were involv'd in darkness.
because when they knew God, they did not with gratitude glorify him as God, but their reasoning became extravagance, and their minds, void of judgment, were involv'd in darkness. pretending to be wise, they became fools:
pretending to be wise, they became fools: the honour due to God, who is immortal, they transferr'd to idols representing men, who are mortal, to birds, and beasts, and insects.
the honour due to God, who is immortal, they transferr'd to idols representing men, who are mortal, to birds, and beasts, and insects. wherefore God abandon'd them to the impure passions of their own hearts, so that they themselves dishonour'd their own bodies;
wherefore God abandon'd them to the impure passions of their own hearts, so that they themselves dishonour'd their own bodies; they changed the true God for an idol, and adored and served the creature more than the creator, who is blessed for ever.
they changed the true God for an idol, and adored and served the creature more than the creator, who is blessed for ever.
however by your impenitence, and the insensibility of your heart, you treasure up for yourself wrath against the day of wrath, and of the revelation of the righteous judgment of God,
however by your impenitence, and the insensibility of your heart, you treasure up for yourself wrath against the day of wrath, and of the revelation of the righteous judgment of God,
whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,
whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,
Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith.
Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith.
be not deceived : "vicious conversation corrupts good morals."
be not deceived : "vicious conversation corrupts good morals."
with whom I have sent one of the brethren, who is not only distinguish'd among all the churches, by his preaching the gospel,
with whom I have sent one of the brethren, who is not only distinguish'd among all the churches, by his preaching the gospel,
in Damascus the governor for king Aretas, posted guards at the city-gates, with a design to apprehend me:
in Damascus the governor for king Aretas, posted guards at the city-gates, with a design to apprehend me:
I knew a christian who above fourteen years ago, was snatch'd up even to the third heaven, whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knows.
I knew a christian who above fourteen years ago, was snatch'd up even to the third heaven, whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knows.
Fourteen years after I went up again to Jerusalem, with Barnabas, and took Titus also with me:
Fourteen years after I went up again to Jerusalem, with Barnabas, and took Titus also with me:
now to Abraham and his offspring were the promises made. he does not say, "to offsprings," as if he spoke of many; but as speaking of one, "and to thy offspring," which means Christ.
now to Abraham and his offspring were the promises made. he does not say, "to offsprings," as if he spoke of many; but as speaking of one, "and to thy offspring," which means Christ.
It is not you that have done me any injury: tho' you knew through what infirmity of the flesh I heretofore preached the gospel to you,
It is not you that have done me any injury: tho' you knew through what infirmity of the flesh I heretofore preached the gospel to you,
being built upon the foundation laid by the apostles and prophets, whereof Jesus Christ himself is the main stone of the angle:
being built upon the foundation laid by the apostles and prophets, whereof Jesus Christ himself is the main stone of the angle:
for there are many that wander about, of whom I have frequently told you, and now repeat it with tears, that they are enemies to the cross of Christ:
for there are many that wander about, of whom I have frequently told you, and now repeat it with tears, that they are enemies to the cross of Christ:
and by him all things consist.
and by him all things consist.
for it seemed good to the father to inhabit the whole body of the church by Christ:
for it seemed good to the father to inhabit the whole body of the church by Christ:
Paul, Silvanus, and Timothy to the church of the Thessalonians, who believe in God the father, and in our Lord Jesus Christ. grace and peace be with you from God our father, and from Jesus Christ our Lord.
Paul, Silvanus, and Timothy to the church of the Thessalonians, who believe in God the father, and in our Lord Jesus Christ. grace and peace be with you from God our father, and from Jesus Christ our Lord.
for the scripture says, "thou shalt not muzzle the ox, when he treads the corn." and, "the labourer is worthy of his reward."
for the scripture says, "thou shalt not muzzle the ox, when he treads the corn." and, "the labourer is worthy of his reward."
I have struggled in a glorious cause: I have finish'd my career: I have stood to the faith:
I have struggled in a glorious cause: I have finish'd my career: I have stood to the faith:
one of their own prophets said, "the Cretans are always liars, evil beasts, slow bellies."
one of their own prophets said, "the Cretans are always liars, evil beasts, slow bellies."
and since you invoke him as your father, who without respect of persons judges every one according to his actions; while you are passing thro' this world, be fearful of offending him:
and since you invoke him as your father, who without respect of persons judges every one according to his actions; while you are passing thro' this world, be fearful of offending him:
but by the precious blood of Christ, who is the lamb without spot, and without blemish:
but by the precious blood of Christ, who is the lamb without spot, and without blemish:
trusts thereon shall not be confounded. it will prove an honour to you, who believe; but to the incredulous, the same stone, which is the chief of the angle,
trusts thereon shall not be confounded. it will prove an honour to you, who believe; but to the incredulous, the same stone, which is the chief of the angle,
be watchful, and fortify the rest that are ready to die: for I have not found thy works perfect before God.
be watchful, and fortify the rest that are ready to die: for I have not found thy works perfect before God.
Hastings
ACTS OF THE APOSTLES
1. Summary of contents.
See Verses Found in Dictionary
Whereas several have undertaken to draw up a narrative of those transactions, which pass'd among us;
I have likewise thought proper; most excellent Theophilus, to write to you a particular account; having made a very diligent inquiry into the whole matter,
In the fifteenth year of the emperor Tiberius, when Pontius Pilate was governor of Judea; Herod tetrarch of Gallilee: Philip his brother tetrarch of Iturea and Trachonitis: and Lysanias the tetrarch of Abilene:
Now when you shall see Jerusalem invested by an army, then be assured that the desolation of it is nigh.
this he said to signify to Peter by what death he should glorify God. and when he had spoken this, he said to him, follow me.
In my former treatise, I gave an account, O Theophilus, of all the actions and doctrine of Jesus, to the time of his assumption,
In my former treatise, I gave an account, O Theophilus, of all the actions and doctrine of Jesus, to the time of his assumption,
and unanimously persevere in prayer with the women, Mary the mother of Jesus, and his brethren being present.
a fact so generally known to the inhabitants of Jerusalem, that they called the field in their tongue, Aceldema, that is to say, the field of blood.
then they that embraced his doctrine, were baptized: and there were about three thousand converts made that very day.
When they had prayed, the place where they were assembled, trembled; they were all filled with the holy spirit, and they spake the word of God with boldness.
At that time, as the number of the disciples was multiplied, the Hellenists murmured against the Hebrews, because their widows were neglected in the distribution that was made daily.
as for Saul, he made havock of the Church, entring into their houses, whence he dragg'd away both men and women, to throw them into prison.
Philip being arrived at Samaria, preached Christ to them.
but when they had embraced the doctrine of Philip, concerning the kingdom of the Messias, and the authority of Jesus Christ, they were baptized, both men and women.
went to the high priest, and demanded letters for the synagogues of Damascus, that if he found any of this sect, whether men or women, he might bring them bound to Jerusalem.
which when the brethren knew, they brought him down to Cesarea, and sent him away to Tarsus.
and one of them named Agabus foretold by the spirit, that there should be a great famine, thro' all the world: which accordingly happen'd in the reign of Claudius Cesar.
and one of them named Agabus foretold by the spirit, that there should be a great famine, thro' all the world: which accordingly happen'd in the reign of Claudius Cesar.
Now there were several prophets and teachers in the church of Antioch, as Barnabas, Simeon surnam'd Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.
when they were arrived at Salamis, they preach'd the word of God in the synagogues of the Jews, and had John for their assistant. Having travers'd the isle as far as to Paphos, they found a Jew there nam'd Barjesus, who was a false prophet and magician: read more. he was with the proconsul Sergius Paulus, a man of prudence: who sent for Barnabas and Saul, desiring to hear the word of God. but Elymas (a name which signifies Magus) opposed them, endeavouring to seduce the proconsul from the faith.
after which Paul and his company set out from Paphos to Perga in Pamphilia, where John quitted them in order to return to Jerusalem.
after which Paul and his company set out from Paphos to Perga in Pamphilia, where John quitted them in order to return to Jerusalem. From Perga they went to Antioch in Pisidia, and going to the synagogue on the sabbath-day, they took their places,
God removed Saul, and rais'd up David to be their king, to whom he gave this testimonial, " I have found David the son of Jesse: he is a man most acceptable to me, and he will execute all my orders."
but the Jews having animated the women of quality of their religion, and the leading men of the city, raised a persecution against Paul and Barnabas, and banish'd them from their territorys.
but the Jews having animated the women of quality of their religion, and the leading men of the city, raised a persecution against Paul and Barnabas, and banish'd them from their territorys.
Being arriv'd at Iconium, they went both together to the Jewish synagogue, where they discours'd in such a manner, that a great number both of Jews and of Greeks believed.
where they preach'd the gospel.
When the people saw what Paul had done, they cry'd out in the Lycaonian tongue, the Gods have assum'd a human form, and are descended among us.
but Paul and Barnabas being appriz'd of it, tore their clothes, and throwing themselves among the crowd,
After they had preach'd the gospel in that city, and made many disciples, they retook the road to Lystra, Iconium and Antioch,
upon which Paul and Barnabas having warmly contested the point with them, it was resolved, that Paul and Barnabas and some others should go to Jerusalem to consult the apostles upon this question.
that you abstain from what has been sacrificed to idols, from blood, from the flesh of strangled animals, and from fornication: you will do well to preserve your selves from these practices. farewel.
but after they had travers'd Phrygia and Galatia, they were order'd by the holy spirit not to preach the gospel in Asia: being therefore arrived in Mysia, they essayed to go into Bithynia, but the spirit of Jesus would not allow it: so they pass'd by Mysia, read more. and came to Troas. there Paul had a vision in the night. a Macedonian appear'd to him, and thus address'd him, "pass on to Macedonia, and come to our relief." immediately after he had had this vision, we endeavoured to go into Macedonia, concluding from thence, that the Lord had called us to publish the gospel there. we embark'd therefore at Troas,
immediately after he had had this vision, we endeavoured to go into Macedonia, concluding from thence, that the Lord had called us to publish the gospel there. we embark'd therefore at Troas,
from thence we marched to Philippi, the chief city of that part of Macedonia, and a colony. having stopp'd there some days, we went out of town on the sabbath towards the river, where the Jews were allowed to have an oratory.
we went out of town on the sabbath towards the river, where the Jews were allowed to have an oratory. so we took our places, and convers'd with the women, that came there. one of them was nam'd Lydia of Thyatira, a trader in purple, and a Jewish proselyte. she heard us: and the Lord inclin'd her heart to attend to what Paul said. read more. so that having been baptized with her family, she made us this request, if you think me sincere in my profession, pray come and lodge at my house; and she prevail'd upon us.
When it was day the officers sent their serjeants to bid the jayler let the men go.
but Paul replied, they have publickly scourg'd us, who are Romans, without any trial, they have thrown us into jayl, and now do they give us a private discharge? no, let them come themselves and release us.
Having pass'd thro' Amphipolis and Apollonia, they arriv'd at Thessalonica, where there was a synagogue.
Having pass'd thro' Amphipolis and Apollonia, they arriv'd at Thessalonica, where there was a synagogue.
Some of them believed, and join'd themselves to Paul and Silas, besides a great number of Greek proselytes, and several women of distinction.
but not finding them, they dragg'd Jason and some of the brethren to the magistrates, crying out, these that have been every where the disturbers of the publick peace, are come hither also, and have been entertain'd by Jason.
Immediately the brethren sent away Paul and Silas by night to Berea, where being arriv'd, they went into the synagogue.
so that many of them believed, besides a considerable number of women of distinction, and of men, that were Greeks.
however Paul's guides attended him to Athens: where they left him, after having received his orders for Silas and Timothy to come to him with all speed. While Paul was expecting them at Athens, he was grieved to the soul to see the whole city o'er-spread with idols.
While Paul was expecting them at Athens, he was grieved to the soul to see the whole city o'er-spread with idols.
One day they conducted him to the Areopagus, and said to him, may we know what this new doctrine is, which you publish?
however, there were some who adher'd to him, as Denis the Areopagite, a woman named Damaris, and others with them.
and try'd to gain upon the Jews and the Greek proselytes: and when Silas and Timothy were arriv'd from Macedonia, Paul with great concern remonstrated to the Jews, that Jesus was the Messiah:
the chief ruler of the synagogue, believed on the Lord with all his family, as well as many of the Corinthians, who heard Paul, and were baptized.
When Gallio was proconsul of Achaia, the Jews made a general insurrection against Paul, and carry'd him to his tribunal.
being arriv'd at Ephesus, he left them there, and went himself to the synagogue, where he disputed with the Jews,
Whilst Apollos was at Corinth, Paul, having pass'd through the upper provinces of Asia, arrived at Ephesus, where finding some disciples, he said to them,
At length Paul went to the synagogue, where he spoke with great freedom, and for three months he conferr'd with them to persuade them of the truth of the evangelical kingdom.
but was prevented by his disciples, and by the primates of Asia, who were his friends, and sent to desire he would not venture to the theatre:
for Paul had determined not to go ashore at Ephesus, to avoid losing time in Asia: because he was eager to get to Jerusalem, if possible, by the day of pentecost.
my constant example has shown you that the disabled should be assisted by your labours, remembring the words of the Lord Jesus, who said, "it is a greater happiness to give than to receive."
being more particularly afflicted at his having said, "they should see his face no more." and then they conducted him to the ship.
having made Cyprus, leaving it to the North, we took our course to Syria, and landed at Tyre, where the ship was to unlade her cargo.
that time being ended, we departed, being conducted by them in a body with the women and children quite out of the city, where we kneeled down on the shore, and prayed.
he was one of the seven deacons, and had four daughters all virgins, prophetesses.
for I persecuted this sect even to death, throwing them into chains and prisons both men and women:
as they were tying him with thongs, Paul said to the centurion, does the law allow to scourge a Roman citizen, and without any trial?
offer'd him mony in order to obtain his discharge. but two years after he was succeeded by Porcius Festus, who to oblige the Jews left Paul under confinement.
When it was resolv'd, that we should sail for Italy, Paul and other prisoners were delivered to the custody of one Julius, a centurion of a cohort in Augustus's legion. we embark'd in a vessel of Adramyttium, designing to coast it along Asia, and set sail with Aristarchus a Macedonian of Thessalonica.
from thence we put off, and made our coast north of Cyprus, the wind being contrary.
It was the fourteenth night that we had been driving up and down in the Adriatick sea, when the ship's crew about midnight suspected they were making to land:
who had a mind to save Paul, prevented their design: and order'd all that could swim immediately to get off to shore,
where the inhabitants, as much barbarians, as they were, receiv'd us with great humanity. they kindled a fire, and secur'd us from the falling rains, as well as the cold:
The chief of the island, one Publius, had his estate in that quarter: he entertain'd us with diet and lodging for three days with great civility.
three days after, Paul sent for the chief of the Jews: and when they were assembled, he said to them, "my brethren, tho' I have done nothing against the Jews, or against the customs of our fathers, I was made a prisoner at Jerusalem, and put into the hands of the Romans:
After this, Paul staid two whole years in a house he had hired, and gave access to all that visited him,
and now faith, hope, social virtue, these three will all remain; but the most permanent of the three is social virtue.
Therefore now, you are no more strangers and foreigners, but fellow-citizens with the saints, and domesticks of God's family,
only conduct yourselves in a manner becoming the gospel of Christ, that whether I come to see you, or else am absent, I may have this account of you, that you are stedfastly of the same resolution, and unanimously contend for the faith of the gospel,
Aristarchus my companion in bonds salutes you. and so does Mark, nephew to Barnabas, for whom you have receiv'd recommendations. if he come to you, give him a kind reception.
Being therefore impatient to hear of you, we judg'd it proper to stay at Athens alone, and send you our brother Timothy,
for Damas, out of love to this world has abandon'd me, and is gone to Thessalonica: Crescens, to Galatia: and Titus, to Dalmatia.
I know thy works, and where thou dwellest, even where the throne of satan is: thou maintainest my name, and hast not renounced your faith in me, even at a time when Antipas my faithful martyr was slain among you, where Satan dwells.
he had power likewise to animate the image made for the beast, so that the image was made to speak, and as many as would not worship the image were order'd 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.
See Verses Found in Dictionary
and I tell thee likewise, that thou art Peter, and upon this rock I will hereafter build my church: and death shall not prevail against it. and I will give you the keys of the gospel-kingdom: and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven.
When they had prayed, the place where they were assembled, trembled; they were all filled with the holy spirit, and they spake the word of God with boldness.
Then the churches in all Judea, Galilee, and Samaria, were unmolested and establish'd, and by their religious conduct, and the assistance of the holy spirit, grew more extensive.
for by the holy spirit it seemed good to us, to lay no greater burthen upon you, than these necessary injunctions; that you abstain from what has been sacrificed to idols, from blood, from the flesh of strangled animals, and from fornication: you will do well to preserve your selves from these practices. farewel.
having sail'd from Ephesus, he went ashore at Cesarea, where he saluted the church, and then proceeded to Antioch.
but some of them being such obdurate infidels as to inveigh against the institution before the populace, he retired, and taking the disciples with him, he instructed them daily in the school of one Tyrannus.
for by one spirit we have all been baptized, to be form'd into one body, whether Jews or Gentiles, slaves or free; and have been 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.