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 He then shows how Judaism was superseded, and how Peter was led to receive to Christian fellowship converts from the Gentiles.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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Whereas many have undertaken to compose a narrative of the things, which have been fully certified among us; as they delivered them to us, who were from the beginning eye-witnesses of them, and ministers of the word; read more. it seemed good to me also, having thoroughly traced them all from the very first, to write an account of them in order to thee, most excellent Theophilus, that thou mayst know the certainty of the things wherein thou hast been instructed.
The former treatise, O Theophilus, I made concerning all that Jesus undertook both to do and to teach;
The former treatise, O Theophilus, I made concerning all that Jesus undertook both to do and to teach;
But ye shall receive power from the holy Spirit coming upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and to the uttermost part of the earth.
Therefore we set sail from Troas, and came in a direct course to Samothracia, and the day following to Neapolis;
And after the days of unleavened bread we sailed from Philippi, and came to them at Troas in five days, where we spent seven days.
Take Mark, and bring him with thee: for he is 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
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And I will give thee the keys of the kingdom of heaven, 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 thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.
it seemed good to me also, having thoroughly traced them all from the very first, to write an account of them in order to thee,
it seemed good to me also, having thoroughly traced them all from the very first, to write an account of them in order to thee,
The former treatise, O Theophilus, I made concerning all that Jesus undertook both to do and to teach;
The former treatise, O Theophilus, I made concerning all that Jesus undertook both to do and to teach;
But ye shall receive power from the holy Spirit coming upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and to the uttermost part of the earth.
But ye shall receive power from the holy Spirit coming upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and to the uttermost part of the earth.
(as ye yourselves also know,) Him being given up by the determinate counsel and fore-knowlege of God ye have taken, and by wicked hands have crucified and slain.
(as ye yourselves also know,) Him being given up by the determinate counsel and fore-knowlege of God ye have taken, and by wicked hands have crucified and slain.
This is the stone that was set at nought by you builders, which is become the head of the corner.
This is the stone that was set at nought by you builders, which is become the head of the corner.
And Saul was well pleased with his execution. For at that time there was a great persecution against the church in Jerusalem, and they were all dispersed through the regions of Judea and Samaria, except the apostles.
And Saul was well pleased with his execution. For at that time there was a great persecution against the church in Jerusalem, and they were all dispersed through the regions of Judea and Samaria, except the apostles. And some pious men carried Stephen to his burial, and made great lamentation for him.
And some pious men carried Stephen to his burial, and made great lamentation for him. But Saul made havock of the church, entring into the houses, and dragging out men and women, committed them to prison.
But Saul made havock of the church, entring into the houses, and dragging out men and women, committed them to prison. Now they that were dispersed went about preaching the word.
Now they that were dispersed went about preaching the word. And Philip coming to the city of Samaria, preached Christ unto them.
And Philip coming to the city of Samaria, preached Christ unto them.
And he arose and went; and behold a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, and her high-treasurer, who had come to Jerusalem to worship,
And he arose and went; and behold a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, and her high-treasurer, who had come to Jerusalem to worship,
And Philip said, If thou believest with all thine heart, thou mayest. And he said, I believe that Jesus Christ is the Son of God.
And Philip said, If thou believest with all thine heart, thou mayest. And he said, I believe that Jesus Christ is the Son of God.
And he said, Who art Thou, Lord? And the Lord said, I am Jesus the Nazarene whom thou art persecuting: it is hard for thee to kick against the goads.
And he said, Who art Thou, Lord? And the Lord said, I am Jesus the Nazarene whom thou art persecuting: it is hard for thee to kick against the goads. And he 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 must do.
And he 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 must do.
but when the brethren knew it, they brought him down to Cesarea, and sent him away to Tarsus.
but when the brethren knew it, they brought him down to Cesarea, and sent him away to Tarsus.
Then Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons:
Then Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons:
But some of them were Cyprians, and Cyrenians, who when they came to Antioch, discoursed with the Grecians also, preaching the Lord Jesus.
But some of them were Cyprians, and Cyrenians, who when they came to Antioch, discoursed with the Grecians also, preaching the Lord Jesus.
And one of them, named Agabus, stood up and signified by the Spirit, that there would be a great famine over all the earth: which accordingly came to pass in the reign of Claudius Cesar.
And one of them, named Agabus, stood up and signified by the Spirit, that there would be a great famine over all the earth: which accordingly came to pass in the reign of Claudius Cesar.
And one of them, named Agabus, stood up and signified by the Spirit, that there would be a great famine over all the earth: which accordingly came to pass in the reign of Claudius Cesar.
And one of them, named Agabus, stood up and signified by the Spirit, that there would be a great famine over all the earth: which accordingly came to pass in the reign of Claudius Cesar.
Which they also did, sending it to the elders by the hand of Barnabas and Saul.
Which they also did, sending it to the elders by the hand of Barnabas and Saul.
About that time Herod the king exerted his power to distress some of the church.
About that time Herod the king exerted his power to distress some of the church. And he cut off James, the brother of John, with the sword.
And he cut off James, the brother of John, with the sword. And seeing that it was pleasing to the Jews, he proceeded to apprehend Peter also, (in the days of unleavened bread:)
And seeing that it was pleasing to the Jews, he proceeded to apprehend Peter also, (in the days of unleavened bread:) whom he seized and put into prison, delivering him to four quaternions of soldiers to guard him; intending, after the passover, to bring him out to the people.
whom he seized and put into prison, delivering him to four quaternions of soldiers to guard him; intending, after the passover, to bring him out to the people. Peter was therefore kept in custody: but incessant prayer was made to God for him by the church.
Peter was therefore kept in custody: but incessant prayer was made to God for him by the church. And when Herod was about to bring him forth, that very night Peter was sleeping between two soldiers, bound with two chains: and the guards at the door watched the prison.
And when Herod was about to bring him forth, that very night Peter was sleeping between two soldiers, bound with two chains: and the guards at the door watched the prison. And behold an angel of the Lord stood by him, and a light shone in the room; and smiting Peter on the side, he waked him, and said, Rise up quickly. And his chains fell off from his hands.
And behold an angel of the Lord stood by him, and a light shone in the room; and smiting Peter on the side, he waked him, and said, Rise up quickly. And his chains fell off from his hands. And the angel said unto him, Gird thyself and tie on thy sandals: and he did so. And he saith unto him, Throw thy garment round thee, and follow me.
And the angel said unto him, Gird thyself and tie on thy sandals: and he did so. And he saith unto him, Throw thy garment round thee, and follow me. So he went out and followed him; and he did not know, that what was done by the angel was real, but thought he saw a vision.
So he went out and followed him; and he did not know, that what was done by the angel was real, but thought he saw a vision. And passing through the first and second guard, they came to the iron gate, that leadeth into the city, which of its own accord opened to them: and they went out and passed on through one street; and then the angel departed from him.
And passing through the first and second guard, they came to the iron gate, that leadeth into the city, which of its own accord opened to them: and they went out and passed on through one street; and then the angel departed from him. And Peter being come to himself said, Now I know truly, that the Lord hath sent his angel and hath delivered me from the hand of Herod, and from all the expectation of the people of the Jews.
And Peter being come to himself said, Now I know truly, that the Lord hath sent his angel and hath delivered me from the hand of Herod, and from all the expectation of the people of the Jews. And considering with himself, he came to the house of Mary the mother of John, who was sirnamed Mark, where many were gathered together and praying.
And considering with himself, he came to the house of Mary the mother of John, who was sirnamed Mark, where many were gathered together and praying. And when Peter knocked at the door of the porch, a servant named Rhoda came to ask who was there.
And when Peter knocked at the door of the porch, a servant named Rhoda came to ask who was there. And knowing Peter's voice, through excess of joy she did not open the door, but ran in and told them, that Peter was standing at the door.
And knowing Peter's voice, through excess of joy she did not open the door, but ran in and told them, that Peter was standing at the door. And they said to her, Thou art mad: but she confidently affirmed that it was so. Then said they, It is his angel.
And they said to her, Thou art mad: but she confidently affirmed that it was so. Then said they, It is his angel. But Peter continued knocking; and when they opened the door, they saw him, and were astonished.
But Peter continued knocking; and when they opened the door, they saw him, and were astonished. 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. And he said, Go, tell these things to James and to the other brethren. And 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. And he said, Go, tell these things to James and to the other brethren. And he departed and went to another place. Now as soon as it was day, there was no small disturbance among the soldiers, what was become of Peter.
Now as soon as it was day, there was no small disturbance among the soldiers, what was become of Peter. And Herod searching for him, and not finding him, brought the keepers to a trial, and ordered them to be executed. Then he went down from Judea to Cesarea, and abode there.
And Herod searching for him, and not finding him, brought the keepers to a trial, and ordered them to be executed. Then he went down from Judea to Cesarea, and abode there.
Of this man's seed, according to the promise, hath God raised up to Israel Jesus the Saviour:
Of this man's seed, according to the promise, hath God raised up to Israel Jesus the Saviour:
crying out, and saying, "Sirs, why do ye these things? we also are men subject to the like infirmities with you, and we preach the gospel unto you, that ye may turn from these vanities to the living God, who made the heaven, and the earth, and the sea,
crying out, and saying, "Sirs, why do ye these things? we also are men subject to the like infirmities with you, and we preach the gospel unto you, that ye may turn from these vanities to the living God, who made the heaven, and the earth, and the sea, and all things therein, who in generations past suffered all the nations to walk in their own ways: though He left not Himself without witness;
and all things therein, who in generations past suffered all the nations to walk in their own ways: though He left not Himself without witness; for He did us good, in giving us rain from heaven, and fruitful seasons, filling our hearts with food and gladness."
for He did us good, in giving us rain from heaven, and fruitful seasons, filling our hearts with food and gladness."
So they passed by Mysia, and came down to Troas. And Paul saw a vision in the night, There stood a certain man of Macedonia, intreating him and saying, Come over into Macedonia and help us.
And Paul saw a vision in the night, There stood a certain man of Macedonia, intreating him and saying, Come over into Macedonia and help us. And as soon as he had seen the vision, immediately we endeavoured to depart into Macedonia, concluding that the Lord called us to preach the gospel to them.
And as soon as he had seen the vision, immediately we endeavoured to depart into Macedonia, concluding that the Lord called us to preach the gospel to them.
And as soon as he had seen the vision, immediately we endeavoured to depart into Macedonia, concluding that the Lord called us to preach the gospel to them.
And as soon as he had seen the vision, immediately we endeavoured to depart into Macedonia, concluding that the Lord called us to preach the gospel to them.
And as soon as he had seen the vision, immediately we endeavoured to depart into Macedonia, concluding that the Lord called us to preach the gospel to them.
And as soon as he had seen the vision, immediately we endeavoured to depart into Macedonia, concluding that the Lord called us to preach the gospel to them.
She following Paul and us, cried out, saying, These men are the servants of the most high God, who shew us the way of salvation.
She following Paul and us, cried out, saying, These men are the servants of the most high God, who shew us the way of salvation.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
But the unbelieving Jews being filled with envy, collected some loose profligate fellows, and making a tumult set all the city in an uproar: and assaulting Jason's house, they sought for them in order to bring them out to the populace.
But the unbelieving Jews being filled with envy, collected some loose profligate fellows, and making a tumult set all the city in an uproar: and assaulting Jason's house, they sought for them in order to bring them out to the populace.
And they that conducted Paul attended him to Athens: and receiving an order to Silas and Timothy, to come to him as soon as possible, they departed.
And they that conducted Paul attended him to Athens: and receiving an order to Silas and Timothy, to come to him as soon as possible, they departed. Now while Paul was waiting for them at Athens, his Spirit was greatly moved, when he saw the city wholly given up to idolatry.
Now while Paul was waiting for them at Athens, his Spirit was greatly moved, when he saw the city wholly given up to idolatry.
Now while Paul was waiting for them at Athens, his Spirit was greatly moved, when he saw the city wholly given up to idolatry.
Now while Paul was waiting for them at Athens, his Spirit was greatly moved, when he saw the city wholly given up to idolatry. He therefore disputed in the synagogue with the Jews and other devout persons on the sabbath-day, and with whomsoever he met in public every day.
He therefore disputed in the synagogue with the Jews and other devout persons on the sabbath-day, and with whomsoever he met in public every day.
He therefore disputed in the synagogue with the Jews and other devout persons on the sabbath-day, and with whomsoever he met in public every day.
He therefore disputed in the synagogue with the Jews and other devout persons on the sabbath-day, and with whomsoever he met in public every day. But some of the Epicurean and Stoic philosophers encountered him; and some said, What would this babler say? and others, He seemeth to be a proclaimer of foreign deities: because he preached to them Jesus and the resurrection.
But some of the Epicurean and Stoic philosophers encountered him; and some said, What would this babler say? and others, He seemeth to be a proclaimer of foreign deities: because he preached to them Jesus and the resurrection.
But some of the Epicurean and Stoic philosophers encountered him; and some said, What would this babler say? and others, He seemeth to be a proclaimer of foreign deities: because he preached to them Jesus and the resurrection.
But some of the Epicurean and Stoic philosophers encountered him; and some said, What would this babler say? and others, He seemeth to be a proclaimer of foreign deities: because he preached to them Jesus and the resurrection. And they took and brought him to the Areopagus, and said, May we know what this new doctrine is, of which thou speakest?
And they took and brought him to the Areopagus, and said, May we know what this new doctrine is, of which thou speakest? For thou bringest strange things to our ears; we would therefore know what these things mean.
For thou bringest strange things to our ears; we would therefore know what these things mean. (Now all the Athenians, and strangers sojourning among them, spent their time in nothing else, but to tell or to hear something new.)
(Now all the Athenians, and strangers sojourning among them, spent their time in nothing else, but to tell or to hear something new.)
for as I was passing along, and looking at what ye worshipped, I found an altar on which there was inscribed, "To the unknown God." Whom therefore ye worship unknown, Him do I declare unto you.
for as I was passing along, and looking at what ye worshipped, I found an altar on which there was inscribed, "To the unknown God." Whom therefore ye worship unknown, Him do I declare unto you. The God that made the world and all things therein, being lord of heaven and earth dwelleth not in temples made with hands:
The God that made the world and all things therein, being lord of heaven and earth dwelleth not in temples made with hands: nor is He served by the hands of men, as needing any thing: for He giveth to all life, and breath, and all things;
nor is He served by the hands of men, as needing any thing: for He giveth to all life, and breath, and all things; and hath made of one blood every nation of men to dwell upon all the face of the earth, having determined the seasons before-appointed them, and the bounds of their habitation;
and hath made of one blood every nation of men to dwell upon all the face of the earth, having determined the seasons before-appointed them, and the bounds of their habitation; that they might seek the Lord, if possibly they might trace Him, and find Him: though indeed He is not far from every one of us.
that they might seek the Lord, if possibly they might trace Him, and find Him: though indeed He is not far from every one of us. For in Him we live and move, and exist; as some also of your own poets have said, "For we his offspring are."
For in Him we live and move, and exist; as some also of your own poets have said, "For we his offspring are."
For in Him we live and move, and exist; as some also of your own poets have said, "For we his offspring are."
For in Him we live and move, and exist; as some also of your own poets have said, "For we his offspring are." Being then the offspring of God, we ought not to imagine that the Deity is like to gold, or silver, or stone, carved by the art and device of man.
Being then the offspring of God, we ought not to imagine that the Deity is like to gold, or silver, or stone, carved by the art and device of man. Wherefore though God overlooked the times of this ignorance, He now requireth all men every where to repent.
Wherefore though God overlooked the times of this ignorance, He now requireth all men every where to repent. Because He hath fixed a day, in which He will judge the world in righteousness, by that man whom He hath appointed thereto; having given assurance of it to all men, by raising Him from the dead.
Because He hath fixed a day, in which He will judge the world in righteousness, by that man whom He hath appointed thereto; having given assurance of it to all men, by raising Him from the dead.
And finding there a certain Jew, named Aquila, a native of Pontus, who was lately come from Italy, with his wife Priscilla, (because Claudius Cesar had ordered all the Jews to depart from Rome,) he went to them;
And finding there a certain Jew, named Aquila, a native of Pontus, who was lately come from Italy, with his wife Priscilla, (because Claudius Cesar had ordered all the Jews to depart from Rome,) he went to them;
And when Silas and Timothy came down from Macedonia, Paul was very urgent in spirit, testifying to the Jews that Jesus was the Messiah.
And when Silas and Timothy came down from Macedonia, Paul was very urgent in spirit, testifying to the Jews that Jesus was the Messiah.
And there accompanied him to Asia, Sopater the Berean, and of the Thessalonians Aristarchus and Secundus, and Gaius of Derbe, and Timothy: and the Asiatics,
And there accompanied him to Asia, Sopater the Berean, and of the Thessalonians Aristarchus and Secundus, and Gaius of Derbe, and Timothy: and the Asiatics, Tychicus and Trophimus, who went before and stayed for us at Troas.
Tychicus and Trophimus, who went before and stayed for us at Troas. And after the days of unleavened bread we sailed from Philippi, and came to them at Troas in five days, where we spent seven days.
And after the days of unleavened bread we sailed from Philippi, and came to them at Troas in five days, where we spent seven days.
And after the days of unleavened bread we sailed from Philippi, and came to them at Troas in five days, where we spent seven days.
And after the days of unleavened bread we sailed from Philippi, and came to them at Troas in five days, where we spent seven days.
And sailing from thence we came the next day over against Chios; and the day following we arrived at Samos, and stopping at Trogyllium, we came the day after to Miletus.
And sailing from thence we came the next day over against Chios; and the day following we arrived at Samos, and stopping at Trogyllium, we came the day after to Miletus.
Serving the Lord with all humility, and many tears, and trials which befel me by the ambushes of the Jews.
Serving the Lord with all humility, and many tears, and trials which befel me by the ambushes of the Jews.
But none of these things move me, nor do I account my life dear, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God.
But none of these things move me, nor do I account my life dear, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God.
Watch therefore, remembering that for the space of three years I ceased not by night and by day to warn every one with tears.
Watch therefore, remembering that for the space of three years I ceased not by night and by day to warn every one with tears. And now, my brethren, I recommend you to God, and to the word of his grace: who is able to edify you, and to give you an inheritance among all that are sanctified.
And now, my brethren, I recommend you to God, and to the word of his grace: who is able to edify you, and to give you an inheritance among all that are sanctified.
Now as soon as we had parted from them, and set sail, we came in a strait course to Coos, and the day following to Rhodes, and from thence to Patara.
Now as soon as we had parted from them, and set sail, we came in a strait course to Coos, and the day following to Rhodes, and from thence to Patara.
On the morrow Paul and those that were with him departed from Ptolemais, and came to Cesarea; and entering into the house of Philip the evangelist, who was one of the seven deacons, we stayed with him.
On the morrow Paul and those that were with him departed from Ptolemais, and came to Cesarea; and entering into the house of Philip the evangelist, who was one of the seven deacons, we stayed with him.
And as we abode there several days, there came down from Judea a certain prophet named Agabus:
And as we abode there several days, there came down from Judea a certain prophet named Agabus:
And the next day Paul went in with us to James: and all the elders were present.
And the next day Paul went in with us to James: and all the elders were present.
and attempting to profane the temple, we apprehended him, and would have judged him according to our law.
and attempting to profane the temple, we apprehended him, and would have judged him according to our law. But Lysias the tribune came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee:
But Lysias the tribune came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee: from whom thou mayst thyself by examining him come to the knowledge of all these things of which we accuse him."
from whom thou mayst thyself by examining him come to the knowledge of all these things of which we accuse him."
Now as it was determined that we should sail to Italy, they delivered Paul and some other prisoners to a centurion named Julius, of the Augustan cohort.
Now as it was determined that we should sail to Italy, they delivered Paul and some other prisoners to a centurion named Julius, of the Augustan cohort.
Fear not, Paul, thou must be brought before Cesar, and behold God hath given thee all that are sailing with thee.
Fear not, Paul, thou must be brought before Cesar, and behold God hath given thee all that are sailing with thee.
And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was permitted to live by himself with the soldier that had him in custody.
And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was permitted to live by himself with the soldier that had him in custody.
And when he had said these things, the Jews departed, having much debate among themselves.
And when he had said these things, the Jews departed, having much debate among themselves.
for what is to be known of God is manifest among them, for God hath manifested it to them.
for what is to be known of God is manifest among them, for God hath manifested it to them. Inasmuch as from the first creation of the world, the invisible things of Him, even his eternal power and Godhead, are, if attended to, clearly seen in his works:
Inasmuch as from the first creation of the world, the invisible things of Him, even his eternal power and Godhead, are, if attended to, clearly seen in his works: so that they are inexcusable; because having thus known God they glorified Him not as God, neither were they thankful; but were infatuated by their own reasonings, and their heart being void of understanding was darkened.
so that they are inexcusable; because having thus known God they glorified Him not as God, neither were they thankful; but were infatuated by their own reasonings, and their heart being void of understanding was darkened. Pretending to be wise they Became fools:
Pretending to be wise they Became fools: and changed the glory of the incorruptible God for an image like to corruptible man, and birds, and beasts, and reptiles.
and changed the glory of the incorruptible God for an image like to corruptible man, and birds, and beasts, and reptiles. Wherefore God also gave them up to impurity, in the lusts of their own hearts, to dishonour their own bodies among themselves;
Wherefore God also gave them up to impurity, in the lusts of their own hearts, to dishonour their own bodies among themselves; who changed the truth of God into a lie, and worshipped and served the creature instead of the Creator, who is blessed for ever. Amen.
who changed the truth of God into a lie, and worshipped and served the creature instead of the Creator, who is blessed for ever. Amen.
But by thy hardness and impenitence of heart thou art treasuring up to thyself wrath against the day of wrath and revelation of the just judgement of God,
But by thy hardness and impenitence of heart thou art treasuring up to thyself wrath against the day of wrath and revelation of the just judgement of God,
whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God;
whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God;
For the promise made to Abraham, or to his seed, that he should be heir of the world, was not by the law, but by the righteousness of faith:
For the promise made to Abraham, or to his seed, that he should be heir of the world, was not by the law, but by the righteousness of faith:
Be not deceived, bad conversations corrupt good morals.
Be not deceived, bad conversations corrupt good morals.
And we have sent along with him the brother, whose praise in the gospel is spread through all the churches:
And we have sent along with him the brother, whose praise in the gospel is spread through all the churches:
In Damascus the governor under king Aretas, placed guards about the city to seize me:
In Damascus the governor under king Aretas, placed guards about the city to seize me:
I knew a man in Christ above fourteen years ago (whether in the body, or out of the body, I know not, God knoweth) such a one caught up to the third heaven.
I knew a man in Christ above fourteen years ago (whether in the body, or out of the body, I know not, God knoweth) such a one caught up to the third heaven.
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 the promises were made to Abraham, and to his seed. He doth not say, "and to seeds," as of many; but as of one, "and to thy seed," which is Christ.
Now the promises were made to Abraham, and to his seed. He doth not say, "and to seeds," as of many; but as of one, "and to thy seed," which is Christ.
But ye know that in the infirmity of the flesh I preached the gospel to you at first:
But ye know that in the infirmity of the flesh I preached the gospel to you at first:
being built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone:
being built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone:
(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction,
(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction,
He is before all, and by Him all things subsist.
He is before all, and by Him all things subsist.
For it pleased the Father, that all fulness should dwell in Him;
For it pleased the Father, that all fulness should dwell in Him;
Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father, and in the Lord Jesus Christ. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.
Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father, and in the Lord Jesus Christ. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.
For the scripture saith, "Thou shalt not muzzle the ox that treadeth out the corn:" and, "The workman is worthy of his hire."
For the scripture saith, "Thou shalt not muzzle the ox that treadeth out the corn:" and, "The workman is worthy of his hire."
I have fought the good fight, I have finished my race, I have kept the faith.
I have fought the good fight, I have finished my race, I have kept the faith.
as said one of themselves, a prophet of their own, "The Cretans are always liars, mischievous beasts, sluggish gluttons."
as said one of themselves, a prophet of their own, "The Cretans are always liars, mischievous beasts, sluggish gluttons."
And if ye call upon the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:
And if ye call upon the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:
but with the precious blood of Christ as of a lamb without blemish and without spot:
but with the precious blood of Christ as of a lamb without blemish and without spot:
To you therefore who believe it is precious: but to them that are disobedient, the stone which the builders rejected is become the head of the corner,
To you therefore who believe it is precious: but to them that are disobedient, the stone which the builders rejected is become the head of the corner,
be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect in the sight of God.
be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect in the sight of God.
Hastings
ACTS OF THE APOSTLES
1. Summary of contents.
See Verses Found in Dictionary
Whereas many have undertaken to compose a narrative of the things, which have been fully certified among us;
it seemed good to me also, having thoroughly traced them all from the very first, to write an account of them in order to thee,
Now in the fifteenth year of the reign of Tiberius Cesar, when Pontius Pilate was governor of Judea, and Herod tetrarch of Galilee, and his brother Philip tetrarch of Iturea and Trachonitis,
And when ye shall see Jerusalem surrounded with armies, then know that the desolation thereof is nigh: then let them that are in Judea flee to the mountains,
This He said, signifying by what death he should glorify God. And when He had said this, He saith unto him, Follow me.
The former treatise, O Theophilus, I made concerning all that Jesus undertook both to do and to teach;
The former treatise, O Theophilus, I made concerning all that Jesus undertook both to do and to teach;
These all persevered with one accord in prayer and supplication with the women, and Mary the mother of Jesus, and his brethren.
(and it was known to all the inhabitants of Jerusalem, so that the field is called in their own dialect, Aceldama, that is, the field of blood:)
They therefore that received his word with readiness were baptized: and in that same day there were added unto them about three thousand souls.
And when they had prayed, the place in which they were assembled was shaken; and they were all filled with the holy Spirit, and they spake the word of God with freedom.
Now in those days, as the number of disciples increased, there rose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily distribution.
But Saul made havock of the church, entring into the houses, and dragging out men and women, committed them to prison.
And Philip coming to the city of Samaria, preached Christ unto them.
But as they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women;
that if he should find any of this persuasion, men or women, he might bring them bound to Jerusalem.
but when the brethren knew it, they brought him down to Cesarea, and sent him away to Tarsus.
And one of them, named Agabus, stood up and signified by the Spirit, that there would be a great famine over all the earth: which accordingly came to pass in the reign of Claudius Cesar.
And one of them, named Agabus, stood up and signified by the Spirit, that there would be a great famine over all the earth: which accordingly came to pass in the reign of Claudius Cesar.
About that time Herod the king exerted his power to distress some of the church.
Now there were in the church that was at Antioch certain prophets and teachers, as Barnabas, and Simeon called Niger, and Lucius the Cyrenean, and Manaen who had been educated with Herod the tetrarch, and Saul;
And when they arrived at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John for their assistant. And going quite through the island even to Paphos, they found there a certain magician, a false prophet, a Jew, whose name was Barjesus. read more. Who was with the proconsul Sergius Paulus, an understanding man: who calling for Barnabas and Saul, desired to hear the word of God. But Elymas the magician (for so his name signifies) withstood them endeavouring to turn away the proconsul from the faith.
Now Paul and those that were with him loosing from Paphos, came to Perga in Pamphylia: but John departed from them and returned to Jerusalem.
Now Paul and those that were with him loosing from Paphos, came to Perga in Pamphylia: but John departed from them and returned to Jerusalem. And they passing on from Perga came to Antioch in Pisidia, and went into the synagogue on the sabbath-day, and sat down.
And having removed him, He raised up David for their king, to whom also He gave testimony and said, I have found David the son of Jesse, a man after my own heart, who will perform all my will.
but the Jews stirred up devout and honorable women, and the heads of the city, and raised a persecution against Paul and Barnabas, and drove them out of their territories.
but the Jews stirred up devout and honorable women, and the heads of the city, and raised a persecution against Paul and Barnabas, and drove them out of their territories.
And at Iconium they went both together into the synagogue of the Jews, and so spake, that a great number both of the Jews and of the Greeks believed.
and there they preached the gospel.
And the people, seeing what Paul had done, lifted up their voice, saying in the Lycaonian tongue, The gods are come down to us in the likeness of men.
But the apostles Barnabas and Paul, when they heard of it, rent their clothes, and ran in among the people,
And when they had preached the gospel to that city, and made many disciples, they returned to Lystra, and Iconium, and Antioch;
A dissension therefore arising, and Paul and Barnabas having no small dispute with them, it was resolved that Paul and Barnabas, and some others, should go up to the apostles and elders at Jerusalem about this question.
That ye abstain from meats offered to idols, and from blood, and from what has been strangled, and from fornication: from which ye will do well to keep yourselves. Farewel.
And when they had passed through Phrygia and Galatia, being forbidden by the holy Spirit to preach the word in Asia, they came to Mysia, and endeavoured to go to Bithynia: but the Spirit suffered them not. read more. So they passed by Mysia, and came down to Troas. And Paul saw a vision in the night, There stood a certain man of Macedonia, intreating him and saying, Come over into Macedonia and help us. And as soon as he had seen the vision, immediately we endeavoured to depart into Macedonia, concluding that the Lord called us to preach the gospel to them.
And as soon as he had seen the vision, immediately we endeavoured to depart into Macedonia, concluding that the Lord called us to preach the gospel to them.
and from thence to Philippi, which is the chief city of that part of Macedonia, and a Roman colony. And we staid some time in this city. And on the sabbath-day we went out of the city to a river-side, where there used to be prayer: and we sat down and preached to the women that resorted thither.
And on the sabbath-day we went out of the city to a river-side, where there used to be prayer: and we sat down and preached to the women that resorted thither. And a certain woman named Lydia, a purple-seller of the city of Thyatira, who worshipped God, heard us: whose heart the Lord opened to attend to the things that were spoken by Paul. read more. And when she was baptized and her family, she requested us, saying, If ye have judged me to be faithful to the Lord, come into my house, and lodge there. And she constrained us.
And when it was the day the governors sent the serjeants, saying, Let those men go.
But Paul said unto them, They have publicly beaten us, uncondemned, and Romans, and cast us into prison, and do they now turn us out privately? No verily, let them come themselves and fetch us out.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
And some of them believed and joined themselves to Paul and Silas, and a great number of the devout Greeks, and of the women of distinction not a few.
But not finding them, they dragged Jason and some of the brethren to the rulers of the city, crying out, these men that have turned the world upside down,
And the brethren immediately sent away Paul and Silas by night to Berea: who, when they were come thither, went into the synagogue of the Jews.
And therefore many of them believed: and of the Grecian women of quality, and of men likewise not a few.
And they that conducted Paul attended him to Athens: and receiving an order to Silas and Timothy, to come to him as soon as possible, they departed. Now while Paul was waiting for them at Athens, his Spirit was greatly moved, when he saw the city wholly given up to idolatry.
Now while Paul was waiting for them at Athens, his Spirit was greatly moved, when he saw the city wholly given up to idolatry.
And they took and brought him to the Areopagus, and said, May we know what this new doctrine is, of which thou speakest?
Some however adhered to him, and believed: among whom was Dionysius the Areopagite, and a woman named Damaris, and others with them.
And he discoursed in the synagogue every sabbath-day, and persuaded both Jews and Greeks. And when Silas and Timothy came down from Macedonia, Paul was very urgent in spirit, testifying to the Jews that Jesus was the Messiah.
But Crispus the ruler of the synagogue believed on the Lord with all his house: and many of the Corinthians hearing the word believed, and were baptized.
But when Gallio was proconsul of Achaia, the Jews with one accord rose against Paul, and brought him to the seat of justice,
And he came to Esphesus, and left them there: but before his departure he himself went into the synagogue, and reasoned with the Jews.
Now it came to pass while Apollos was at Corinth, that Paul having passed through the upper parts of Asia came to Ephesus:
and spake boldly, disputing with them for the space of three months, and persuading them of the things concerning the kingdom of God.
And some also of the chief men of Asia, being his friends, sent to him and desired him not to venture himself into the theatre.
For Paul had determined to sail by Ephesus, that he might not spend time in Asia: for he endeavoured, if it were possible, to be at Jerusalem on the day of Pentecost.
I have shewed you in all things, that by labouring thus ye ought to support the infirm; and to remember the words of the Lord Jesus, who said, It is more blessed to give than to receive.
that they should see his face no more. And they accompanied him to the ship.
And coming in fight of Cyprus, we left it on the left hand, and sailed to Syria, and came down to Tyre: for there the ship was to unlade.
But when we had completed these days, we departed and went our way, all of them attending us with their wives and children, till we were out of the city: and we kneeled down on the shore and prayed.
And he had four daughters virgins, that were prophetesses.
And I persecuted those of this persuasion even unto death, binding and delivering into prisons both men and women.
And as they were binding him with thongs, Paul said to the centurion that stood by, Is it lawful for you to scourge a man who is a Roman, uncondemned?
But after two years Felix received a successor, Porcius Festus; and being willing to gain favor with the Jews lest Paul confined.
Now as it was determined that we should sail to Italy, they delivered Paul and some other prisoners to a centurion named Julius, of the Augustan cohort. And going on board a ship of Adramyttium, we went off, intending to sail by the coasts of Asia; Aristarchus a Macedonian of Thessalonica being with us.
And when we departed from thence, we sailed under Cyprus, because the winds were contrary.
And when the fourteenth night was come, as we were driven up and down in the Adriatic sea, about the middle of the night the mariners thought they drew near to some land:
But the centurion, desirous to save Paul, hindered them from their purpose, and ordered those that could swim to throw themselves out first, and get off to land:
And the barbarians shewed us uncommon humanity: for they kindled a fire and took us all in, because of the present rain, and of the cold.
Now in the parts adjacent to this place was the seat of the chief man of the island, whose name was Publius, who took us into his house, and entertained us three days courteously.
And after three days Paul called together the chief of the Jews. And when they were come together, he said unto them, Brethren, though I have done nothing against the people of the Jews, or the customs of our fathers, yet was I delivered a prisoner from Jerusalem into the hands of the Romans:
And Paul abode two whole years in his own hired house, and received all that came to him:
And now abideth faith, hope, love, these three graces; but the greatest of these is love.
Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the houshold of God;
Only behave worthy of the gospel of Christ, that whether I come and see you, or be absent, I may hear of you, that ye stand firm in one Spirit, striving together as with one soul for the saith of the gospel;
Aristarchus my fellow-prisoner saluteth you, and Marcus nephew to Barnabas, concerning whom ye have received orders; (if he come to you, receive him;) and Jesus who is called Justus:
Wherefore being able to contain no longer, we were content to be left alone at Athens,
through love of this world, and is gone to Thessalonica; as is Crescens to Galatia, and Titus to Dalmatia: Luke only is with me.
I know thy works, and where thou dwellest, even where Satan's seat is: and yet thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr; who was slain among you, where Satan dwelleth.
And he was permitted to give life to the image of the beast, that it might both speak, and cause all those who would not worship the image of the beast to be slain.
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 also say unto thee, as thou art called Peter, so upon this rock, which thou hast confessed, will I build my church, and the gates of death shall not prevail against it. And I will give thee the keys of the kingdom of heaven, 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 when they had prayed, the place in which they were assembled was shaken; and they were all filled with the holy Spirit, and they spake the word of God with freedom.
Then the churches throughout all Judea, and Galilee, and Samaria, had rest, being edified and walking in the fear of the Lord; and through the consolation of the holy Spirit were multiplied.
For it seemed good to the holy Spirit, and so to us, to lay no more burthen upon you than these necessary things. That ye abstain from meats offered to idols, and from blood, and from what has been strangled, and from fornication: from which ye will do well to keep yourselves. Farewel.
and landing at Cesarea, went up to Jerusalem, and after he had saluted the church, he went down to Antioch.
But as some were hardened and refractory, speaking evil of the way of life before the multitude, he departed from them, and took away the disciples with him, disputing daily in the school of one Tyrannus.
so also is the mystical body of Christ; for by one Spirit we are all baptized into one body, (whether Jews or Greeks, slaves or free) and are all made to drink into 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.