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 He then shows how Judaism was superseded, and how Peter was led to receive to Christian fellowship converts from the Gentiles.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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Forasmuch as many have taken in hand to compile a treatise of those things, which are surely known among us, even as they declared them unto us, which from the beginning saw their selves, and were ministers at the doing: read more. I determined also, as soon as I had searched out diligently all things from the beginning, that then I would write unto thee, good Theophilus, that thou mightest know the certainty of those things, whereof thou art informed.
In the former treatise, Dear friend Theophilus, I have written of all that Jesus began to do and teach,
In the former treatise, Dear friend Theophilus, I have written of all that Jesus began to do and teach,
but ye shall receive power of the holy ghost which shall come on you. And ye shall be witnesses unto me in Jerusalem, and in all Jewry, and in Samaria, and even unto the world's end."
Then loosed we forth from Troas, and with a straight course came we to Samothrace, and the next day to Neapolis,
And we sailed away from Philippi after the holy days, and came unto them to Troas in five days, where we abode seven days.
Dear Luke the physician greeteth you, and Demas.
Only Luke is with me. Take Mark and bring him with thee, for he is necessary unto me for to minister.
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 unto thee the keys of the kingdom of heaven, and whatsoever thou bindest upon earth, it shall be bound in heaven: and whatsoever thou loosest on earth, it shall be loosed in heaven."
And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou bindest upon earth, it shall be bound in heaven: and whatsoever thou loosest on earth, it shall be loosed in heaven."
I determined also, as soon as I had searched out diligently all things from the beginning, that then I would write unto thee, good Theophilus,
I determined also, as soon as I had searched out diligently all things from the beginning, that then I would write unto thee, good Theophilus,
In the former treatise, Dear friend Theophilus, I have written of all that Jesus began to do and teach,
In the former treatise, Dear friend Theophilus, I have written of all that Jesus began to do and teach,
but ye shall receive power of the holy ghost which shall come on you. And ye shall be witnesses unto me in Jerusalem, and in all Jewry, and in Samaria, and even unto the world's end."
but ye shall receive power of the holy ghost which shall come on you. And ye shall be witnesses unto me in Jerusalem, and in all Jewry, and in Samaria, and even unto the world's end."
him have ye taken by the hands of unrighteous persons, after he was delivered by the determinate counsel and foreknowledge of God, and have crucified and slain him whom God hath raised up:
him have ye taken by the hands of unrighteous persons, after he was delivered by the determinate counsel and foreknowledge of God, and have crucified and slain him whom God hath raised up:
This is the stone cast aside of you builders which is set in the chief place of the corner.
This is the stone cast aside of you builders which is set in the chief place of the corner.
Saul had pleasure in his death. And at that time there was a great persecution against the congregation which was at Jerusalem, and they were all scattered abroad throughout the regions of Jewry and Samaria, except the apostles.
Saul had pleasure in his death. And at that time there was a great persecution against the congregation which was at Jerusalem, and they were all scattered abroad throughout the regions of Jewry and Samaria, except the apostles. Then devout men dressed Stephen, and made great lamentation over him.
Then devout men dressed Stephen, and made great lamentation over him. But Saul made havoc of the congregation, entering into every house: and drew out both man and woman, and thrust them into prison.
But Saul made havoc of the congregation, entering into every house: and drew out both man and woman, and thrust them into prison. Howbeit, they that were scattered abroad went everywhere preaching the word.
Howbeit, they that were scattered abroad went everywhere preaching the word. Then came Philip into a city of Samaria, and preached Christ unto them.
Then came Philip into a city of Samaria, and preached Christ unto them.
And he arose and went on, and behold, a man of Ethiopia which was a chamberlain and of great authority with Candace, queen of the Ethiopians, and had the rule of all her treasure, came to Jerusalem for to pray.
And he arose and went on, and behold, a man of Ethiopia which was a chamberlain and of great authority with Candace, queen of the Ethiopians, and had the rule of all her treasure, came to Jerusalem for to pray.
Philip said unto him, "If thou believe with all thine heart, thou mayest." He answered, and said, "I believe that Jesus Christ is the son of God."
Philip said unto him, "If thou believe with all thine heart, thou mayest." He answered, and said, "I believe that Jesus Christ is the son of God."
And he said, "What art thou, Lord?" And the Lord said, "I am Jesus whom thou persecutest: it shall be hard for thee to kick against the prick."
And he said, "What art thou, Lord?" And the Lord said, "I am Jesus whom thou persecutest: it shall be hard for thee to kick against the prick." And he, both trembling and astonished, said, "Lord what wilt thou have me to do?" And the Lord said unto him, "Arise, and go into the city, and it shall be told thee what thou shalt do."
And he, both trembling and astonished, said, "Lord what wilt thou have me to do?" And the Lord said unto him, "Arise, and go into the city, and it shall be told thee what thou shalt do."
But when the brethren knew of that, they brought him to Caesarea, and sent him forth to Tarsus.
But when the brethren knew of that, they brought him to Caesarea, and sent him forth to Tarsus.
Then Peter opened his mouth, and said, "Of a truth I perceive, that God is not partial:
Then Peter opened his mouth, and said, "Of a truth I perceive, that God is not partial:
Some of them were men of Cyprus and Cyrene, which when they were come into Antioch, spake unto the Greeks, and preached the Lord Jesus.
Some of them were men of Cyprus and Cyrene, which when they were come into Antioch, spake unto the Greeks, and preached the Lord Jesus.
And there stood up one of them named Agabus, and signified by the spirit, that there should be great dearth throughout all the world, which came to pass in the Emperor Claudius' days.
And there stood up one of them named Agabus, and signified by the spirit, that there should be great dearth throughout all the world, which came to pass in the Emperor Claudius' days.
And there stood up one of them named Agabus, and signified by the spirit, that there should be great dearth throughout all the world, which came to pass in the Emperor Claudius' days.
And there stood up one of them named Agabus, and signified by the spirit, that there should be great dearth throughout all the world, which came to pass in the Emperor Claudius' days.
which thing they also did, and sent it to the elders by the hands of Barnabas and Saul.
which thing they also did, and sent it to the elders by the hands of Barnabas and Saul.
In that time Herod the king stretched forth his hands to vex certain of the congregation.
In that time Herod the king stretched forth his hands to vex certain of the congregation. And he killed James the brother of John with the sword:
And he killed James the brother of John with the sword: and because he saw that it pleased the Jews, he proceeded further, and took Peter also. Then were the days of sweetbread.
and because he saw that it pleased the Jews, he proceeded further, and took Peter also. Then were the days of sweetbread. And when he had caught him, he put him in prison, and delivered him to four quaternions of soldiers to be kept, intending after Easter to bring him forth to the people.
And when he had caught him, he put him in prison, and delivered him to four quaternions of soldiers to be kept, intending after Easter to bring him forth to the people. Then was Peter kept in prison. But prayer was made without ceasing of the congregation unto God for him.
Then was Peter kept in prison. But prayer was made without ceasing of the congregation unto God for him. And when Herod would have brought him out unto the people, the same night slept Peter between two soldiers, bound with two chains; And the keepers before the door kept the prison.
And when Herod would have brought him out unto the people, the same night slept Peter between two soldiers, bound with two chains; And the keepers before the door kept the prison. And behold, the angel of the Lord was there present, and a light shined in the lodge. And he smote Peter on the side, and stirred him up, saying, "Arise up quickly." And his chains fell off from his hands.
And behold, the angel of the Lord was there present, and a light shined in the lodge. And he smote Peter on the side, and stirred him up, saying, "Arise up quickly." And his chains fell off from his hands. And the angel said unto him, "Gird thyself and bind on thy sandals." And so he did. And he said unto him, "Cast on thy mantle about thee, and follow me."
And the angel said unto him, "Gird thyself and bind on thy sandals." And so he did. And he said unto him, "Cast on thy mantle about thee, and follow me." And he came out, and followed him: and wist not that it was truth which was done by the angel; but thought he had seen a vision.
And he came out, and followed him: and wist not that it was truth which was done by the angel; but thought he had seen a vision. When they were past the first and the second watch, they came unto the iron gate, that leadeth unto the city, which opened to them by his own accord. And they went out and passed through one street, and by and by the angel departed from him.
When they were past the first and the second watch, they came unto the iron gate, that leadeth unto the city, which opened to them by his own accord. And they went out and passed through one street, and by and by the angel departed from him. And when Peter was come to himself, he said, "Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the waiting for of the people of the Jews."
And when Peter was come to himself, he said, "Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the waiting for of the people of the Jews." And as he considered the thing, he came to the house of Mary the mother of one John, which was called Mark also, where many were gathered together in prayer.
And as he considered the thing, he came to the house of Mary the mother of one John, which was called Mark also, where many were gathered together in prayer. As Peter knocked at the entry door, a damsel came forth to hearken, named Rhoda.
As Peter knocked at the entry door, a damsel came forth to hearken, named Rhoda. And when she knew Peter's voice, she opened not the entry for gladness, but ran in and told how Peter stood before the entry.
And when she knew Peter's voice, she opened not the entry for gladness, but ran in and told how Peter stood before the entry. And they said unto her, "Thou art mad." And she bare them down that it was even so. Then said they, "It is his angel."
And they said unto her, "Thou art mad." And she bare them down that it was even so. Then said they, "It is his angel." Peter continued knocking: When they had opened the door, and saw him, they were astonished.
Peter continued knocking: When they had opened the door, and saw him, they were astonished. And he beckoned unto them with the hand to hold their peace, and told them by what means the Lord had brought him out of the prison. And he said, "Go show these things unto James and to the brethren." And he departed and went into another place.
And he beckoned unto them with the hand to hold their peace, and told them by what means the Lord had brought him out of the prison. And he said, "Go show these things unto James and to the brethren." And he departed and went into another place. As soon as it was day there was no little ado among the soldiers, what was become of Peter.
As soon as it was day there was no little ado among the soldiers, what was become of Peter. When Herod had called for him, and found him not, he examined the keepers, and commanded them to depart. And he descended from Jewry to Caesarea, and there abode.
When Herod had called for him, and found him not, he examined the keepers, and commanded them to depart. And he descended from Jewry to Caesarea, and there abode.
Of this man's seed hath God, according to his promise, brought forth to the people of Israel a saviour, one Jesus,
Of this man's seed hath God, according to his promise, brought forth to the people of Israel a saviour, one Jesus,
and saying, "Sirs, why do ye this? We are mortal men like unto you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven and earth and the sea and all that in them is,
and saying, "Sirs, why do ye this? We are mortal men like unto you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven and earth and the sea and all that in them is, the which in times past suffered all nations to walk in their own ways.
the which in times past suffered all nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he showed his benefits, in giving us rain from heaven and fruitful seasons, filling our hearts with food and gladness."
Nevertheless, he left not himself without witness, in that he showed his benefits, in giving us rain from heaven and fruitful seasons, filling our hearts with food and gladness."
Then they went over Mysia, and came down to Troas, and a vision appeared to Paul in the night. There stood a man of Macedonia and prayed him saying, "Come into Macedonia and help us."
and a vision appeared to Paul in the night. There stood a man of Macedonia and prayed him saying, "Come into Macedonia and help us." After he had seen the vision, immediately we prepared to go into Macedonia: certified that the Lord had called us for to preach the gospel unto them.
After he had seen the vision, immediately we prepared to go into Macedonia: certified that the Lord had called us for to preach the gospel unto them.
After he had seen the vision, immediately we prepared to go into Macedonia: certified that the Lord had called us for to preach the gospel unto them.
After he had seen the vision, immediately we prepared to go into Macedonia: certified that the Lord had called us for to preach the gospel unto them.
After he had seen the vision, immediately we prepared to go into Macedonia: certified that the Lord had called us for to preach the gospel unto them.
After he had seen the vision, immediately we prepared to go into Macedonia: certified that the Lord had called us for to preach the gospel unto them.
The same followed Paul and us, and cried, saying, "These men are the servants of the most high God, which show unto us the way of salvation."
The same followed Paul and us, and cried, saying, "These men are the servants of the most high God, which show unto us the way of salvation."
As they made their journey through Amphipolis and Apollonia, they came to Thessalonica where was a synagogue of the Jews.
As they made their journey through Amphipolis and Apollonia, they came to Thessalonica where was a synagogue of the Jews.
But the Jews which believed not, having indignation, took unto them evil men which were vagabonds, and gathered a company, and set all the city on a roar, and made assault unto the house of Jason, and sought to bring them out to the people.
But the Jews which believed not, having indignation, took unto them evil men which were vagabonds, and gathered a company, and set all the city on a roar, and made assault unto the house of Jason, and sought to bring them out to the people.
And they that guided Paul brought him unto Athens, and received a commandment unto Silas and Timothy for to come to him at once. And came their way.
And they that guided Paul brought him unto Athens, and received a commandment unto Silas and Timothy for to come to him at once. And came their way. While Paul waited for them at Athens, his spirit was moved in him to see the city given to worshipping of images.
While Paul waited for them at Athens, his spirit was moved in him to see the city given to worshipping of images.
While Paul waited for them at Athens, his spirit was moved in him to see the city given to worshipping of images.
While Paul waited for them at Athens, his spirit was moved in him to see the city given to worshipping of images. Then he disputed in the synagogue with the Jews, and with the devout persons; And in the market daily with them that came unto him.
Then he disputed in the synagogue with the Jews, and with the devout persons; And in the market daily with them that came unto him.
Then he disputed in the synagogue with the Jews, and with the devout persons; And in the market daily with them that came unto him.
Then he disputed in the synagogue with the Jews, and with the devout persons; And in the market daily with them that came unto him. Certain Philosophers of the Epicureans, and of the Stoics, disputed with him. And some there were which said, "What will this babbler say?" Others said, "He seemeth to be a tidings-bringer of new devils," because he preached unto them Jesus, and the resurrection.
Certain Philosophers of the Epicureans, and of the Stoics, disputed with him. And some there were which said, "What will this babbler say?" Others said, "He seemeth to be a tidings-bringer of new devils," because he preached unto them Jesus, and the resurrection.
Certain Philosophers of the Epicureans, and of the Stoics, disputed with him. And some there were which said, "What will this babbler say?" Others said, "He seemeth to be a tidings-bringer of new devils," because he preached unto them Jesus, and the resurrection.
Certain Philosophers of the Epicureans, and of the Stoics, disputed with him. And some there were which said, "What will this babbler say?" Others said, "He seemeth to be a tidings-bringer of new devils," because he preached unto them Jesus, and the resurrection. And they took him, and brought him into Mars Street, saying, "May we not know what is this new doctrine whereof thou speakest?
And they took him, and brought him into Mars Street, saying, "May we not know what is this new doctrine whereof thou speakest? For thou bringest strange tidings to our ears. We would know therefore what these things mean."
For thou bringest strange tidings to our ears. We would know therefore what these things mean." For all the Athenians and strangers which were there gave themselves to nothing else, but either to tell or to hear new tidings.
For all the Athenians and strangers which were there gave themselves to nothing else, but either to tell or to hear new tidings.
For as I passed by and beheld the manner how ye worship your gods, I found an altar wherein was written, Unto the unknown God. Whom ye then ignorantly worship, him show I unto you:
For as I passed by and beheld the manner how ye worship your gods, I found an altar wherein was written, Unto the unknown God. Whom ye then ignorantly worship, him show I unto you: God, that made the world, and all that are in it, seeing that he is Lord of heaven and earth, he dwelleth not in temples made with hands,
God, that made the world, and all that are in it, seeing that he is Lord of heaven and earth, he dwelleth not in temples made with hands, neither is worshipped with men's hands, as though he needed of any thing. Seeing he himself giveth life and breath to all men everywhere,
neither is worshipped with men's hands, as though he needed of any thing. Seeing he himself giveth life and breath to all men everywhere, and hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath assigned before: how long time, and also the ends of their inhabitation.
and hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath assigned before: how long time, and also the ends of their inhabitation. That they should seek God, if they might feel and find him: though he be not far from every one of us.
That they should seek God, if they might feel and find him: though he be not far from every one of us. For in him we live, move, and have our being, as certain of your own poets said. For we are also his generation.
For in him we live, move, and have our being, as certain of your own poets said. For we are also his generation.
For in him we live, move, and have our being, as certain of your own poets said. For we are also his generation.
For in him we live, move, and have our being, as certain of your own poets said. For we are also his generation. Forasmuch then as we are the generation of God, we ought not to think that the godhead is like unto gold, silver, or stone, graven by craft and imagination of man.
Forasmuch then as we are the generation of God, we ought not to think that the godhead is like unto gold, silver, or stone, graven by craft and imagination of man. And the time of this ignorance God regarded not: but now he biddeth all men everywhere to repent,
And the time of this ignorance God regarded not: but now he biddeth all men everywhere to repent, because he hath appointed a day, in the which he will judge the world according to righteousness, by that man, whom he hath appointed, and hath offered faith to all men, after that he had raised him from death."
because he hath appointed a day, in the which he will judge the world according to righteousness, by that man, whom he hath appointed, and hath offered faith to all men, after that he had raised him from death."
and found a certain Jew named Aquila, born in Pontus, lately come from Italy with his wife Priscilla: because that the Emperor Claudius had commanded all Jews to depart from Rome. And he drew unto them.
and found a certain Jew named Aquila, born in Pontus, lately come from Italy with his wife Priscilla: because that the Emperor Claudius had commanded all Jews to depart from Rome. And he drew unto them.
When Silas and Timothy were come from Macedonia, Paul was constrained by the spirit, to testify to the Jews that Jesus was very Christ.
When Silas and Timothy were come from Macedonia, Paul was constrained by the spirit, to testify to the Jews that Jesus was very Christ.
There accompanied him into Asia, Sopater of Beroea: And of Thessalonica, Aristarchus and Secundus, and Gaius of Derbe, and Timothy: And out of Asia, Tychicus and Trophimus.
There accompanied him into Asia, Sopater of Beroea: And of Thessalonica, Aristarchus and Secundus, and Gaius of Derbe, and Timothy: And out of Asia, Tychicus and Trophimus. These went before, and tarried us at Troas.
These went before, and tarried us at Troas. And we sailed away from Philippi after the holy days, and came unto them to Troas in five days, where we abode seven days.
And we sailed away from Philippi after the holy days, and came unto them to Troas in five days, where we abode seven days.
And we sailed away from Philippi after the holy days, and came unto them to Troas in five days, where we abode seven days.
And we sailed away from Philippi after the holy days, and came unto them to Troas in five days, where we abode seven days.
And we sailed thence, and came the next day over against Chios. And the next day we arrived at Samos, and tarried at Trogyllium. The next day we came to Miletus.
And we sailed thence, and came the next day over against Chios. And the next day we arrived at Samos, and tarried at Trogyllium. The next day we came to Miletus.
serving the Lord with all humbleness of mind, and with many tears, and temptations, which happened unto me by the layings wait of the Jews,
serving the Lord with all humbleness of mind, and with many tears, and temptations, which happened unto me by the layings wait of the Jews,
But none of those things move me. Neither is my life dear unto myself; that I might fulfill my course with joy, and the ministration which I have received of the Lord Jesus to testify the gospel of the grace of God.
But none of those things move me. Neither is my life dear unto myself; that I might fulfill my course with joy, and the ministration which I have received of the Lord Jesus to testify the gospel of the grace of God.
Therefore awake and remember, that by the space of three years I ceased not to warn every one of you, both night and day with tears.
Therefore awake and remember, that by the space of three years I ceased not to warn every one of you, both night and day with tears. And now dear brethren I commend you to God and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified.
And now dear brethren I commend you to God and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified.
And it chanced that as soon as we had launched forth, and were departed from them, we came with a straight course unto Cos, and the day following unto the Rhodes, and from thence unto Patara.
And it chanced that as soon as we had launched forth, and were departed from them, we came with a straight course unto Cos, and the day following unto the Rhodes, and from thence unto Patara.
The next day, we that were of Paul's company, departed and came unto Caesarea. And we entered into the house of Philip the evangelist, which was one of the seven deacons, and abode with him.
The next day, we that were of Paul's company, departed and came unto Caesarea. And we entered into the house of Philip the evangelist, which was one of the seven deacons, and abode with him.
And as we tarried there a good many days, there came a certain prophet from Jewry, named Agabus.
And as we tarried there a good many days, there came a certain prophet from Jewry, named Agabus.
And on the morrow, Paul went in with us unto James. And all the elders came together.
And on the morrow, Paul went in with us unto James. And all the elders came together.
and also hath enforced to pollute the temple: Whom we took, and would have judged according to our law,
and also hath enforced to pollute the temple: Whom we took, and would have judged according to our law, but the high captain Lysias came upon us, and with great violence took him away out of our hands,
but the high captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee: of whom thou mayest, if thou wilt enquire, know the certain of all these things where of we accuse him."
commanding his accusers to come unto thee: of whom thou mayest, if thou wilt enquire, know the certain of all these things where of we accuse him."
When it was concluded that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, an under-captain of Caesar's soldiers.
When it was concluded that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, an under-captain of Caesar's soldiers.
saying, 'Fear not Paul, for thou must be brought before Caesar. And lo, God hath given unto thee all that sail with thee.'
saying, 'Fear not Paul, for thou must be brought before Caesar. And lo, God hath given unto thee all that sail with thee.'
And when he came to Rome, the under-captain delivered the prisoners to the chief captain of the host: but Paul was suffered to dwell by himself with one Soldier that kept him.
And when he came to Rome, the under-captain delivered the prisoners to the chief captain of the host: but Paul was suffered to dwell by himself with one Soldier that kept him.
And when he had said that, the Jews departed from him, and had great disputations among themselves.
And when he had said that, the Jews departed from him, and had great disputations among themselves.
Seeing what may be known of God, that same is manifest among them: For God did show it unto them.
Seeing what may be known of God, that same is manifest among them: For God did show it unto them. So that his invisible things, that is to say, his eternal power and godhead, are understood and seen by the works from the creation of the world. So that they are without excuse,
So that his invisible things, that is to say, his eternal power and godhead, are understood and seen by the works from the creation of the world. So that they are without excuse, inasmuch as when they knew God, they glorified him not as God, neither were thankful: but waxed full of vanities in their imaginations. And their foolish hearts were blinded.
inasmuch as when they knew God, they glorified him not as God, neither were thankful: but waxed full of vanities in their imaginations. And their foolish hearts were blinded. When they counted themselves wise, they became fools
When they counted themselves wise, they became fools and turned the glory of the immortal God, unto the similitude of the image: of mortal man, and of birds, and four footed beasts and of serpents.
and turned the glory of the immortal God, unto the similitude of the image: of mortal man, and of birds, and four footed beasts and of serpents. Wherefore God, likewise, gave them up unto their hearts' lusts, unto uncleanness to defile their own bodies between themselves:
Wherefore God, likewise, gave them up unto their hearts' lusts, unto uncleanness to defile their own bodies between themselves: which turned his truth unto a lie, and worshipped and served the creatures more than the creator, which is blessed forever, Amen.
which turned his truth unto a lie, and worshipped and served the creatures more than the creator, which is blessed forever, Amen.
But thou, after thine hard heart that cannot repent, heapest thee together the treasure of wrath against the day of vengeance: when shall be opened the righteous judgment of God,
But thou, after thine hard heart that cannot repent, heapest thee together the treasure of wrath against the day of vengeance: when shall be opened the righteous judgment of God,
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith.
For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith.
Be not deceived: malicious speakings corrupt good manners.
Be not deceived: malicious speakings corrupt good manners.
We have sent with him that brother whose laud is in the gospel throughout all the congregations:
We have sent with him that brother whose laud is in the gospel throughout all the congregations:
In the city of Damascus, the governor of the people under king Aretas, laid watch in the city of the Damascenes, and would have caught me,
In the city of Damascus, the governor of the people under king Aretas, laid watch in the city of the Damascenes, and would have caught me,
I know a man in Christ above fourteen years agone - whether he were in the body I cannot tell, or whether he were out of the body I cannot tell; God knoweth - which was taken up into the third heaven.
I know a man in Christ above fourteen years agone - whether he were in the body I cannot tell, or whether he were out of the body I cannot tell; God knoweth - which was taken up into the third heaven.
Then fourteen years thereafter, I went up again to Jerusalem with Barnabas, and took with me Titus also.
Then fourteen years thereafter, I went up again to Jerusalem with Barnabas, and took with me Titus also.
To Abraham and his seed were the promises made. He saith not, "in the seeds," as in many: But, "in thy seed," as in one, which is Christ.
To Abraham and his seed were the promises made. He saith not, "in the seeds," as in many: But, "in thy seed," as in one, which is Christ.
Ye know well how that through infirmity of the flesh, I preached the gospel unto you at the first.
Ye know well how that through infirmity of the flesh, I preached the gospel unto you at the first.
and are built upon the foundation of the apostles and prophets - Jesus Christ being the head cornerstone -
and are built upon the foundation of the apostles and prophets - Jesus Christ being the head cornerstone -
For many walk - of whom I have told you often, and now tell you weeping - that they are the enemies of the cross of Christ,
For many walk - of whom I have told you often, and now tell you weeping - that they are the enemies of the cross of Christ,
All things are created by him, and in him, and he is before all things, and in him all things have their being.
All things are created by him, and in him, and he is before all things, and in him all things have their being.
For it pleased the father that in him should all fullness dwell,
For it pleased the father that in him should all fullness dwell,
Dear Luke the physician greeteth you, and Demas.
Dear Luke the physician greeteth you, and Demas.
Paul, Silvanus and Timothy. Unto the congregation of the Thessalonians, in God the father, and in the Lord Jesus Christ. Grace be with you, and peace from God our father, and from the Lord Jesus Christ.
Paul, Silvanus and Timothy. Unto the congregation of the Thessalonians, in God the father, and in the Lord Jesus Christ. Grace be with you, and peace from God our father, and from the Lord Jesus Christ.
For the scripture saith, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn." And, "the laborer is worthy of his reward."
For the scripture saith, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn." And, "the laborer is worthy of his reward."
I have fought a good fight, and have fulfilled my course, and have kept the faith.
I have fought a good fight, and have fulfilled my course, and have kept the faith.
One being of themselves, which was a poet of their own said, "The Cretans are always liars, evil beasts, and slow bellies."
One being of themselves, which was a poet of their own said, "The Cretans are always liars, evil beasts, and slow bellies."
And if so be that ye call on the father, which without respect of person judgeth according to every man's works, see that ye pass the time of your pilgrimage in fear:
And if so be that ye call on the father, which without respect of person judgeth according to every man's works, see that ye pass the time of your pilgrimage in fear:
but with the precious blood of Christ, as of a lamb undefiled, and without spot,
but with the precious blood of Christ, as of a lamb undefiled, and without spot,
Unto you therefore which believe is he precious: but unto them which believe not, the stone which the builders refused, the same is made the headstone in the corner
Unto you therefore which believe is he precious: but unto them which believe not, the stone which the builders refused, the same is made the headstone in the corner
Be awake, and strengthen the things which remain, that are ready to die. For I have not found thy works perfect before God.
Be awake, and strengthen the things which remain, 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
Forasmuch as many have taken in hand to compile a treatise of those things, which are surely known among us,
I determined also, as soon as I had searched out diligently all things from the beginning, that then I would write unto thee, good Theophilus,
In the fifteenth year of the reign of Tiberius the Emperor, Pontius Pilate being leftenant of Jewry, and Herod being Tetrarch of Galilee, and his brother Philip Tetrarch in Ituraea, and in the region of Trachonitis, and Lysanias the Tetrarch of Abilene:
"And when ye see Jerusalem besieged with a host, then understand that the desolation of the same is nigh.
That spake he signifying by what death he should glorify God. And when he had said thus, he said to him, "Follow me."
In the former treatise, Dear friend Theophilus, I have written of all that Jesus began to do and teach,
In the former treatise, Dear friend Theophilus, I have written of all that Jesus began to do and teach,
These all continued with one accord, in prayer, and supplication with the women, and Mary the mother of Jesus, and with his brethren.
And it is known unto all the inhabiters of Jerusalem. Insomuch that that field is called in their mother tongue, Akeldama, that is to say the blood field.
Then they that gladly received his preaching were baptised; And the same day, there were added unto them about a three thousand souls.
And as soon as they had prayed, the place moved where they were assembled together, and they were all filled with the holy ghost, and they spake the word of God boldly.
In those days, as the number of the disciples grew, there arose a grudge among the Greeks against the Hebrews, because their widows were despised in the daily ministration.
But Saul made havoc of the congregation, entering into every house: and drew out both man and woman, and thrust them into prison.
Then came Philip into a city of Samaria, and preached Christ unto them.
But as soon as they believed Philip's preaching of the kingdom of God and of the name of Jesus Christ, they were baptised: both men and women.
and desired of him letters to Damascus, to the synagogues: that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
But when the brethren knew of that, they brought him to Caesarea, and sent him forth to Tarsus.
And there stood up one of them named Agabus, and signified by the spirit, that there should be great dearth throughout all the world, which came to pass in the Emperor Claudius' days.
And there stood up one of them named Agabus, and signified by the spirit, that there should be great dearth throughout all the world, which came to pass in the Emperor Claudius' days.
In that time Herod the king stretched forth his hands to vex certain of the congregation.
There were at Antioch, in the congregation, certain prophets and teachers: as Barnabas and Symeon called Niger; And Lucius of Cyrene, and Manaen, Herod the tetrarch's nurse-fellow, and Saul.
And when they were come to Salamis, they showed the word of God in the synagogues of the Jews. And they had John to their minister. When they had gone throughout the Isle unto the city of Paphos, they found a certain sorcerer: a false prophet, which was a Jew, read more. named Barjesus: which was with the ruler of the country, one Sergius Paulus, a prudent man. The same ruler called unto him Barnabas and Saul, and desired to hear the word of God. But the sorcerer Elymas - for so was his name by interpretation - withstood them, and sought to turn away the ruler from the faith.
When Paul, and they that were with him, had departed by ship from Paphos, they came to Perga a city of Pamphylia. And there departed John from them, and returned to Jerusalem.
When Paul, and they that were with him, had departed by ship from Paphos, they came to Perga a city of Pamphylia. And there departed John from them, and returned to Jerusalem. But they wandered through the countries, from Perga to Antioch a city of the country of Pisidia, and went into the synagogue on the Sabbath day, and sat down.
And after he had put him down, he set up David to be their king: of whom he gave reported, saying, 'I have found David the son of Jesse, a man after mine own heart, he shall fulfill all my will.'
But the Jews moved the worshipful and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas: and expelled them out of their coasts.
But the Jews moved the worshipful and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas: and expelled them out of their coasts.
And it fortuned in Iconium that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
and there preached the gospel.
And when the people saw what Paul had done, they lift up their voices, saying in the speech of Lycaonia, "Gods are come down to us in the likeness of men."
But when the apostles, Barnabas and Paul heard that, they rent their clothes, and ran in among the people, crying
After they had preached to that city, and had taught many, they returned again to Lystra, and to Iconium and Antioch,
And when there was risen dissension and disputing not a little unto Paul and Barnabas, against them: they determined that Paul and Barnabas, and certain other of them, should ascend to Jerusalem unto the apostles and elders about this question.
that is to say: that ye abstain from things offered to images, from blood, from strangled and fornication. From which if ye keep yourselves, ye shall do well. So fare ye well."
When they had gone throughout Phrygia and the region of Galatia, and were forbidden of the holy ghost to preach the word in Asia, they came to Mysia, and sought to go into Bithynia, but the spirit suffered them not. read more. Then they went over Mysia, and came down to Troas, and a vision appeared to Paul in the night. There stood a man of Macedonia and prayed him saying, "Come into Macedonia and help us." After he had seen the vision, immediately we prepared to go into Macedonia: certified that the Lord had called us for to preach the gospel unto them.
After he had seen the vision, immediately we prepared to go into Macedonia: certified that the Lord had called us for to preach the gospel unto them.
and from thence to Philippi, which is the chiefest city in the parts of Macedonia: and a free city. We were in that city abiding a certain days. And on the Sabbath days, we went out of the city besides a river where men were wont to pray, and we sat down and spake unto the women which thither resorted.
And on the Sabbath days, we went out of the city besides a river where men were wont to pray, and we sat down and spake unto the women which thither resorted. And a certain woman named Lydia, a seller of purple of the city of Thyatira, which worshipped God, gave us audience: whose heart the Lord opened that she attended unto the things which Paul spake. read more. When she was baptised, and her household, she besought us saying, "If ye think that I believe on the Lord come into my house, and abide there." And she constrained us.
And when it was day, the officers sent the ministers saying, "Let those men go."
Then said Paul unto them, "They have beaten us, openly un-condemned, for all that we are Romans, and have cast us into prison: and now would they send us away privily? Nay not so, but let them come themselves and fetch us out."
As they made their journey through Amphipolis and Apollonia, they came to Thessalonica where was a synagogue of the Jews.
As they made their journey through Amphipolis and Apollonia, they came to Thessalonica where was a synagogue of the Jews.
And some of them believed and came and companied with Paul and Silas. Also of the honorable Greeks, a great multitude; and of the chief women, not a few.
But when they found them not, they drew Jason and certain brethren unto the heads of the city crying, "These that trouble the world are come hither also,
And the brethren immediately sent away Paul, and Silas by night unto Berea. Which, when they were come thither, they entered into the Synagogue of the Jews.
And many of them believed, also of worshipful women which were Greeks; and of men, not a few.
And they that guided Paul brought him unto Athens, and received a commandment unto Silas and Timothy for to come to him at once. And came their way. While Paul waited for them at Athens, his spirit was moved in him to see the city given to worshipping of images.
While Paul waited for them at Athens, his spirit was moved in him to see the city given to worshipping of images.
And they took him, and brought him into Mars Street, saying, "May we not know what is this new doctrine whereof thou speakest?
Howbeit, certain men clave unto Paul and believed, among the which was Dionysius a senator, and a woman named Damaris, and others with them.
And he preached in the synagogue every Sabbath day; And exhorted the Jews and the gentiles. When Silas and Timothy were come from Macedonia, Paul was constrained by the spirit, to testify to the Jews that Jesus was very Christ.
Howbeit, one Crispus, the chief ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians gave audience and believed, and were baptised.
When Gallio was ruler of the country of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
And he came to Ephesus, and left them there: but he himself entered into the Synagogue, and reasoned with the Jews.
It fortuned, while Apollos was at Corinth, that Paul passed through the upper coasts, and came to Ephesus, and found certain disciples
And he went into the synagogue, and behaved himself boldly for the space of three months: disputing, and giving them exhortations of the kingdom of God.
Certain also of the chief of Asia which were his friends, sent unto him, desiring him that he would not press into the common hall.
For Paul had determined to leave Ephesus as they sailed, because he would not spend the time in Asia. For he hasted to be, if he could possibly, at Jerusalem at the day of Pentecost.
I have showed you all things, how that so laboring ye ought to receive the weak, and to remember the words of the Lord Jesus, how that he said, 'It is more blessed to give, than to receive.'"
sorrowing, most of all, for the words, which he spake, that they should see his face no more. And they accompanied him unto the ship.
Then appeared unto us Cyprus, and we left it on the left hand, and sailed unto Syria, and came unto Tyre. For there the ship unladed her burden.
And when the days were ended we departed, and went our ways, and they all brought us on our way, with their wives and children, till we were come out of the city. And we kneeled down in the shore and prayed.
The same man had four daughters, virgins, which did prophesy.
and I persecuted this way unto the death: binding, and delivering into prison both men and women,
And as they bound him with thongs, Paul said unto the centurion that stood by, "Is it lawful for you to scourge a man that is a Roman and uncondemned?"
But after two years came Festus Porcius into Felix's room: and Felix, willing to show the Jews a pleasure, left Paul in prison bound.
When it was concluded that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, an under-captain of Caesar's soldiers. And we entered into a ship of Adramyttium, and loosed from land, appointed to sail by the coasts of Asia: one Aristarchus out of Macedonia, of the country of Thessalonica, being with us.
And from thence launched we and sailed hard by Cyprus, because the winds were contrary.
But when the fourteenth night was come, as we were carried in Adria, about midnight the shipmen deemed that there appeared some country unto them,
But the under-captain, willing to save Paul, kept them from their purpose, and commanded that they that could swim should cast themselves first into the sea, and escape to land.
and the people of the country showed us no little kindness, for they kindled a fire and received us every one because of the present rain, and because of cold.
In the same quarters, the chief man of the isle whose name was Publius, had a lordship: the same received us, and lodged us three days courteously.
And it fortuned, after three days, that Paul called the chief of the Jews together. And when they were come, he said unto them, "Men and brethren, though I have committed no thing against the people, or laws of our fathers: yet was I delivered prisoner from Jerusalem into the hands of the Romans.
And Paul dwelt full two years in his lodging. And received all that came to him,
Now abideth faith, hope, and love, even these three: but the chief of these is love.
Now, therefore, ye are no more strangers and foreigners: but citizens with the saints, and of the household of God,
Only let your conversation be, as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may yet hear of you, that ye continue in one spirit, and in one soul laboring as we do to maintain the faith of the gospel,
Aristarchus my prison fellow saluteth you; And Mark, Barnabas' sister's son: touching whom, ye received commandments. If he come unto you receive him:
Dear Luke the physician greeteth you, and Demas.
Dear Luke the physician greeteth you, and Demas.
Wherefore, since we could no longer forbear, it pleased us to remain at Athens alone,
For Demas hath left me, and hath loved this present world, and is departed into Thessalonica. Crescens is gone to Galatia, and Titus unto Dalmatia.
I know thy works and where thou dwellest, even where Satan's seat is, and thou keepest my name and hast not denied my faith. And in my days Antipas was a faithful witness of mine, which was slain among you where Satan dwelleth.
And he had power to give a spirit unto the image of the beast, and that the image of the beast should speak, and should cause that as many as would not worship the image of the beast, should 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 say also unto thee, that thou art Peter. And upon this rock, I will build my congregation: and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou bindest upon earth, it shall be bound in heaven: and whatsoever thou loosest on earth, it shall be loosed in heaven."
And as soon as they had prayed, the place moved where they were assembled together, and they were all filled with the holy ghost, and they spake the word of God boldly.
Then had the congregations rest, throughout all Jewry and Galilee and Samaria, and were edified, and walked in the fear of the Lord; And multiplied by the comfort of the holy ghost.
For it seemed good to the holy ghost and to us, to put no grievous thing to you more than these necessary things, that is to say: that ye abstain from things offered to images, from blood, from strangled and fornication. From which if ye keep yourselves, ye shall do well. So fare ye well."
And he departed from Ephesus and came unto Caesarea: and ascended and saluted the congregation,
When divers waxed hard hearted, and believed not, but spake evil of the way of the Lord, and that before the multitude: he departed from them; And separated the disciples away; And disputed daily in the school of one called Tyrannus.
For in one spirit are we all baptised to make one body, whether we be Jews or gentiles: whether we be bond or free, and have all drunk 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.