Acts 28:31

Close by her parent god, behold her stand, And urge the punishment their sins demand. Coke. Verse 5 Shook off the beast into the fire, and felt no harm - This is a presumptive evidence that the viper did not bite St. Paul: it fastened on his hand, but had no power to injure him. Verse 6 When he should have swollen - Πιμπρασθαι, When he should have been inflamed: by means of an acrid poison introduced into the blood, it is soon coagulated; and, in consequence, the extremities of the vessels become obstructed, strong inflammation takes place, and all the parts become most painfully swollen. Lucan, ix. v. 791, gives a terrible account of this effect of the bite of a serpent: - - illi rubor igneus ora Succendit, tenditque cutem, pereunte figura Miscens cuncta tumor jam toto corpore major: Humanumque egressa modum super omnia membra Efflatur sanies late tollente veneno. Ipse latet penitus, congesto corpore mersus; Nec lorica tenet distenti corporis auctum. And straight a sudden flame began to spread, And paint his visage with a glowing red. With swift expansion swells the bloated skin, Nought but an undistinguished mass is seen; While the fair human form lies lost within, The puffy poison spreads and heaves around, Till all the man is in the monster drown'd. Rowe. See other ensamples, in the notes on Num 21:6 (note). Said that he was a god - As Hercules was one of the gods of the Phoenicians, and was worshipped in Malta under the epithet of Αλεξικακος, the dispeller of evil, they probably thought that Paul was Hercules; and the more so, because Hercules was famous for having destroyed, in his youth, two serpents that attacked him in his cradle. Verse 7 The chief man of the island - The term πρωτος, Chief, used hereby St. Luke, was the ancient title of the governor of this island, as is evident from an inscription found in Malta, which runs thus: - Λ. Κ. υἱος, κυρ. ἱππευς. ῥωμ. πρωτος Μελιταιων· Lucius Caius, son of Quirinus, a Roman knight, Chief of the Melitese. See Bochart, Phaleg. and Chan. vol. i. chap. 498, etc., and Grotius. This title is another proof of the accuracy of St. Luke, who uses the very epithet by which the Roman governor of that island was distinguished. Verse 8 The father of Publius lay sick - Πυρετοις και δυσεντεριᾳ; Of a fever and dysentery; perhaps a cholera morbus. Paul - prayed - That God would exert his power; and laid his hands on him, as the means which God ordinarily used to convey the energy of the Holy Spirit, and healed him; God having conveyed the healing power by this means. In such a disorder as that mentioned here by St. Luke, where the bowels were in a state of inflammation, and a general fever aiding the dysentery in its work of death, nothing less than a miracle could have made an instantaneous cure in the patient. Such a cure was wrought, and even the heathens saw that it was the hand of God. Verse 9 Others - which had diseases - Luke was a physician; yet we do not find him engaging in these cures. As a medical man, he might have been of use to the father of Publius; but he is not even consulted on the occasion. Paul enters in to him, prays for him, lays his hands on him, and he is healed. The other diseased persons who are mentioned in this verse were doubtless healed in the same way. Verse 10 Honoured us with many honors - The word τιμη, as Bishop Pearce has remarked, is often used to signify a pecuniary recompense, or present. The Greek word seems to be thus used in 1Tim 5:17 . Let the elders which rule well be accounted worthy of double Honor, τιμης, which St. Chrysostom, on the place, explains thus: την των αναγκαιων χορηγιαν· a supplying them with all necessary things. Diodorus Siculus, and Xenophon, used the word in the same way. In the sense of a pecuniary recompense, or price, paid for any thing, the word τιμη is met with in 1Cor 6:20 ; and 1Cor 7:23 . And in the Septuagint, Num 22:17 ; compared with Num 22:18 ; Psa 8:5 ; and Psa 49:12 ; Pro 3:9 . Bp. Pearce. Such things as were necessary - They had before given them many presents, and now they gave them a good sea stock; all that was necessary for their passage. Verse 11 After three months - Supposing that they had reached Malta about the end of October, as we have already seen, then it appears that they left it about the end of January, or the beginning of February; and, though in the depth of winter, not the worst time for sailing, even in those seas, the wind being then generally more steady; and, on the whole, the passage more safe. Whose sign was Castor and Pollux - These were two fabulous semi-deities, reported to be the sons of Jupiter and Leda, who were afterwards translated to the heavens, and made the constellation called Gemini, or the Twins. This constellation was deemed propitious to mariners; and, as it was customary to have the images of their gods both on the head and stern of their ships, we may suppose that this Alexandrian ship had these on either her prow or stern, and that these gave name to the ship. We, who profess to be a Christian people, follow the same heathen custom: we have our ships called the Castor, the Jupiter, the Minerva, the Leda, (the mother of Castor and Pollux), with a multitude of other demon gods and goddesses; so that, were ancient Romans or Grecians to visit our navy, they would be led to suppose that, after the lapse of more than 2000 years, their old religion had continued unaltered! Virgil speaks of a vessel called the Tiger. Aeneid, x. ver. 166: - Massicus aerata princeps secat aequora Tigri. "Massicus, chief, cuts the waves in the brazen-beaked Tiger." Of another called the Chimera. Aen. v. ver. 118, 223: - Ingentemque Gyas ingenti mole Chimaeram. "Gyas the vast Chimera's bulk commands." And of another called the Centaur. Aen. v. ver. 122, 155, 157: - - Centauro invehitur magna. "Sergestus, in the great Centaur, took the leading place." Besides these names, they had their tutelary gods in the ship, from whom they expected succor; and sometimes they had their images on the stern; and when they got safely to the end of their voyage, they were accustomed to crown these images with garlands: thus Virgil, Geor. i. ver. 304: - Puppibus et laeti naute imposuere Coronas. "The joyous sailors place garlands on their sterns." Several ancient fables appear to have arisen out of the names of ships. Jupiter is fabled to have carried off Europa, across the sea, in the shape of a bull; and to have carried away Ganymede, in the shape of an eagle. That is, these persons were carried away, one in a ship called Taurus, or Bull; and the other in one denominated Aquila, the Eagle. Why not Taurus, as well as Tigris? and why not Aquila, as well as Chimera? - which names did belong to ships, as we find from the above quotations. Verse 12 Landing at Syracuse - In order to go to Rome from Malta, their readiest course was to keep pretty close to the eastern coast of Sicily, in order to pass through the straits of Rhegium and get into the Tyrrhenian Sea. Syracuse is one of the most famous cities of antiquity: it is the capital of the island of Sicily, and was built about 730 years before the Christian era. It lies 72 miles S. by E. of Messina, and about 112 of Palermo. Long. 15. 30'. W., lat. 37. 17'. N. In its ancient state, it was about 22 English miles in circumference; and was highly celebrated for the martial spirit of its inhabitants. This was the birthplace of the illustrious Archimedes; who, when the city was besieged by the Romans, under Marcellus, about 212 years before Christ, defended the place with his powerful engines against all the valor and power of the assailants. He beat their galleys to pieces by huge stones projected from his machines; and by hooks, chains, and levers, from the walls, weighed the ships out of the water, and, whirling them round, dashed them in pieces against each other, or sunk them to the bottom: several also, he is said to have destroyed by his burning glasses. When the city was taken by treachery, Archimedes was found intensely engaged in the demonstration of a problem. A Roman soldier coming up, and presenting his dagger to his throat, he cried, "Stop, soldier, or thou wilt spoil my diagram!" The brute was unmoved, and murdered him on the spot. This city was almost totally destroyed by an earthquake in 1693: its present population amounts to but about 18,000. Christianity, in some form or other, has existed here ever since St. Paul spent the three days in it, mentioned in the text. Verse 13 We fetched a compass - Ὁθεν περιελθοντες, Whence we coasted about. This will appear evident, when the coast of Sicily is viewed on any correct map, of a tolerably large scale. Rhegium - A city and promontory in Calabria, in Italy, opposite to Sicily. It is now called Reggio. It had its name, Ῥηγιον, Rhegium, from the Greek Ῥηγνυμι, to break off; because it appears to have been broken off from Sicily. The south wind blew - This was the fairest wind they could have from Syracuse, to reach the straits of Rhegium. The next day to Puteoli - This place, now commonly called Pozzuoli, is an ancient town of Naples in the Terra di Lavoro; and is supposed to have been founded by the Samians, about 470 years before Christ. Within this city are several warm baths, very highly celebrated; and from these, and its springs in general, it seems to have had its ancient name Puteoli, from Putei, wells or pits; though some derive it from putor, a stench, or bad smell, because of the sulphureous exhalations from its warm waters. Varro gives both these etymologies, lib. iv. de Ling. Lat. cap. 5. It is famous for its temple of Jupiter Serapis, which is built, not according to the Grecian or Roman manner, but according to the Asiatic. Near this place are the remains of Cicero's villa, which are of great extent. The town contains, at present, about 10,000 inhabitants. Long. 14. 40'. E., lat. 41. 50'. N. Verse 14 Where we found brethren - That is, Christians; for there had been many in Italy converted to the faith of Christ, some considerable time before this, as appears from St. Paul's epistle to the Romans, written some years before this voyage. We went toward Rome - One of the most celebrated cities in the universe, the capital of Italy, and once of the whole world; situated on the river Tiber, 410 miles SSE. of Vienna; 600 SE. of Paris; 730 E. by N. of Madrid; 760 W. of Constantinople; and 780 SE. of London. Long. 12. 55'. E., lat. 41. 54'. N. This famous city was founded by Romulus, at the end of the seventh Olympiad, a.m. 3251; of the flood, 1595; and 753 years before the Christian era. The history of this city must be sought for in works written expressly on the subject, of which there are many. Modern Rome is greatly inferior to ancient Rome in every respect. Its population, taken in 1709, amounted to 138,569 souls only; among whom were 40 bishops, 2686 priests, 3359 monks, 1814 nuns, 893 courtezans, between 8 and 9000 Jews, and 14 Moors. This city, which once tyrannized over the world by its arms, and over the whole Christian world by its popes, is now reduced to a very low state among the governments of Europe, by whom it is supported, for it has no power sufficient for its own defense. Verse 15 When the brethren heard of us - By whom the Gospel was planted at Rome is not known: it does not appear that any apostle was employed in this work. It was probably carried thither by some of those who were converted to God at the day of pentecost; for there were then at Jerusalem, not only devout men, proselytes to the Jewish religion, from every nation under heaven, Act 2:5 , but there were strangers of Rome also, Act 2:10 . And it in most reasonable to believe, as we know of no other origin, that it was by these Christianity was planted at Rome. As far as Appii Forum - About 52 miles from Rome; a long way to come on purpose to meet the apostle! The Appii Forum, or Market of Appius, was a town on the Appian way, a road paved from Rome to Campania, by the consul Appius Claudius. It was near the sea, and was a famous resort for sailors, peddlers, etc. Horace, lib. i. Satyr. 5, ver. 3, mentions this place on his journey from Rome to Brundusium: - - Inde Forum Appi Differtum nautis, cauponibus atgue malignis. "To Forum Appii thence we steer, a place Stuff'd with rank boatmen, and with vintners base." This town is now called Caesarilla de S. Maria. And the Three Taverns - This was another place on the same road, and about 33 miles from Rome. Some of the Roman Christians had come as far as Appii Forum: others, to the Three Taverns. Bp. Pearce remarks, there are some ruins in that place which are now called Tre Taverne; and this place Cicero mentions in his epistles to Atticus, lib. ii. 11. Ab Appi Foro hora quarta: dederam aliam paulo ante in Tribus Tabernis. "Dated at ten in the morning, from Appii Forum. I sent off another (epistle) a little before, from the Three Taverns." Zosimus, lib. 2, mentions τρια καπηλεια, the three taverns, or victualling houses, where the Emperor Severus was strangled by the treason of Maximinus Herculeus, and his son Maxentius. See Lightfoot. The word taberna, from trabs, a beam, signifies any building formed of timber; such as those we call booths, sheds, etc., which are formed of beams, planks, boards, and the like; and therefore me may consider it as implying, either a temporary residence, or some mean building, such as a cottage, etc. And in this sense Horace evidently uses it, Carm. lib. i. Od. iv. ver. 13: - Pallida mors aequo pulsat pede pauperum tabernas Regumque turres. "With equal pace, impartial Fate Knocks at the palace as the cottage gate." Francis. This place, at first, was probably a place for booths or sheds, three of which were remarkable; other houses became associated with them in process of time, and the whole place denominated Tres Tabernae, from the three first remarkable booths set up there. It appears to have been a large town in the fourth century, as Optatus mentions Felix a Tribus Tabernis, Felix of the Three Taverns, as one of the Christian bishops. Thanked God, and took courage - He had longed to see Rome; (see Rom 1:9-15 ); and, finding himself brought through so many calamities, and now so near the place that he was met by a part of that Church to which, some years before, he had written an epistle, he gave thanks to God, who had preserved him, and took fresh courage, in the prospect of bearing there a testimony for his Lord and Master. Verse 16 The captain of the guard - Στρατοπεδαρχῃ. This word properly means the commander of a camp; but it signifies the prefect, or commander of the pretorian cohorts, or emperor's guards. Tacitus (Annal. lib. iv. cap. 2) informs us that, in the reign of Tiberius, Sejanus, who was then prefect of these troops, did, in order to accomplish his ambitious designs, cause them to be assembled from their quarters in the city, and stationed in a fortified camp near it; so that their commander is with peculiar propriety styled by St. Luke στρατοπεδαρχης, the commander of the camp. For the arrival of St. Paul at Rome was in the seventh year of Nero; and it is certain, from Suetonius, (in Tiber. cap. 37), that the custom of keeping the pretorian soldiers in a camp, near the city, was retained by the emperors succeeding Tiberius; for the historian observes that Claudius, at his accession to the empire, was received into the camp, in castra delatus est, namely, of the pretorian cohorts; and so Tacitus says of Nero, An. lib. xii. cap. 69, that on the same occasions illatus castris, he was brought into the camp. Dr. Doddridge observes that it was customary for prisoners who were brought to Rome to be delivered to this officer, who had the charge of the state prisoners, as appears from the instance of Agrippa, who was taken into custody by Macro, the pretorian prefect, who succeeded Sejanus; (Joseph. Ant. lib. xviii. cap. 7. sec. 6); and from Trajan's order to Pliny, when two were in commission, Plin. lib. x. ep. 65. Vinctus mitti ad praefectos praetorii mei debet: he should be sent bound to the prefects of my guards. The person who now had that office was the noted Afranius Burrhus; but both before and after him it was held by two: Tacit. An. lib. xii. sec. 42; lib. xiv. sec. 51. See Parkhurst. Burrhus was a principal instrument in raising Nero to the throne; and had considerable influence in repressing many of the vicious inclinations of that bad prince. With many others, he was put to death by the inhuman Nero. Burrhus is praised by the historians for moderation and love of justice. His treatment of St. Paul is no mean proof of this. Calmet. With a soldier that kept him - That is, the soldier to whom he was chained, as has been related before, Act 12:6 . Verse 17 Paul called the chief of the Jews together - We have already seen, in Act 18:2 , that Claudius had commanded all Jews to depart from Rome; see the note there: but it seems they were permitted to return very soon; and, from this verse, it appears that there were then chiefs, probably of synagogues, dwelling at Rome. I have committed nothing - Lest they should have heard and received malicious reports against him, he thought it best to state his own case. Verse 20 For the hope of Israel I am bound, etc. - As if he had said: This, and this alone, is the cause of my being delivered into the hands of the Romans; I have proclaimed Jesus as the Messiah; have maintained that though he was crucified by the Jews, yet he rose again from the dead; and, through him, I have preached the general resurrection of mankind: this all Israel professes to hope for; and yet it is on this account that the Jews persecute me. Both the Messiah and the resurrection might be said to be the hope of Israel; and it is hard to tell which of them is here meant: see Act 13:6 ; Act 24:15 , Act 24:21 ; Act 26:6 . It is certain that, although the Jews believed in the general resurrection, yet they did not credit it in the manner in which Paul preached it; for he laid the foundation of the general resurrection on the resurrection of Christ. Verse 21 We neither received letters, etc. - This is very strange, and shows us that the Jews knew their cause to be hopeless, and therefore did not send it forward to Rome. They wished for an opportunity to kill Paul: and, when they were frustrated by his appeal to the emperor, they permitted the business to drop. Calmet supposes they had not time to send; but this supposition does not appear to be sufficiently solid: they might have sent long before Paul sailed; and they might have written officially by the vessel in which the centurion and the prisoners were embarked. But their case was hopeless; and they could not augur any good to themselves from making a formal complaint against the apostle at the emperor's throne. Verse 22 For as concerning this sect - See the note on Act 24:14 . A saying of Justin Martyr casts some light on this saying of the Jews: he asserts that the Jews not only cursed them in their synagogues, but they sent out chosen men from Jerusalem, to acquaint the world, and particularly the Jews everywhere, that the Christians were an atheistical and wicked sect, which should be detested and abhorred by all mankind. Justin Martyr, Dial. p. 234. Verse 23 To whom he expounded - the kingdom of God - To whom he showed that the reign of the Messiah was to be a spiritual reign; and that Jesus, whom the Jewish rulers had lately crucified, was the true Messiah, who should rule in this spiritual kingdom. These two points were probably those on which he expatiated from morning to evening, proving both out of the law and out of the prophets. How easily Jesus, as the Messiah, and his spiritual kingdom, might be proved from the law of Moses, any person may be satisfied, by consulting the notes written on those books. As to the prophets, their predictions are so clear, and their prophecies so obviously fulfilled in the person, preaching, miracles, passion, and death of Jesus Christ, that it is utterly impossible, with any show of reason, to apply them to any other. Verse 24 Some believed, etc. - His message was there treated as his Gospel is to the present day: some believe, and are converted; others continue in obstinate unbelief, and perish. Could the Jews then have credited the spiritual nature of the Messiah's kingdom, they would have found little difficulty to receive Jesus Christ as the Messiah. Multitudes of those now called Christians can more easily credit Jesus as the Messiah than believe the spiritual nature of his kingdom. The cross is the great stumbling block: millions expect Jesus and his kingdom who cannot be persuaded that the cross is the way to the crown. Verse 25 Agreed not among themselves - It seems that a controversy arose between the Jews themselves, in consequence of some believing, and others disbelieving; and the two parties contested together; and, in respect to the unbelieving party, the apostle quoted the following passage from Isa 6:9 . Verse 26 Hearing ye shall hear, etc. - See the notes on Mat 13:14 , and Joh 12:39 , Joh 12:40 . Verse 28 The salvation of God is sent unto the Gentiles - St. Paul had spoken to this effect twice before, Act 13:46 , and Act 18:6 , where see the notes; but here he uses a firmer tone, being out of the Jewish territories, and under the protection of the emperor. By the salvation of God, all the blessings of the kingdom of Christ are intended. This salvation God could have sent unto the Gentiles, independently of the Jewish disobedience; but He waited till they had rejected it, and then reprobated them, and elected the Gentiles. Thus the elect became reprobate, and the reprobate elect. They will hear it - That is, they will obey it; for ακουειν signifies, not only to hear, but also to obey. Verse 29 And had great reasoning among themselves - The believers contending with the unbelievers; and thus we may suppose that the cause of truth gained ground. For contentions about the truth and authenticity of the religion of Christ infallibly end in the triumph and extension of that religion. Verse 30 Paul dwelt two whole years in his own hired house - As a state prisoner, he might have had an apartment in the common prison; but peculiar favor was showed him, and he was permitted to dwell alone, with the soldier that guarded him, Act 28:16 . Finding now an opportunity of preaching the Gospel, he hired a house for the purpose, and paid for it, St. Chrysostom observes, by the fruits of his own labor. Here he received all that came unto him, and preached the Gospel with glorious success; so that his bonds became the means of spreading the truth, and he became celebrated even in the palace of Nero, Phi 1:12 , Phi 1:13 ; and we find that there were several saints, even in Caesar's household, Phi 4:22 , which were, no doubt, the fruits of the apostle's ministry. It is said that during his two years' residence here he became acquainted with Seneca, the philosopher, between whom and the apostle an epistolary correspondence took place. In an ancient MS. of Seneca's epistles in my own possession, these letters are extant, and are in number fourteen and have a prologue to them written by St. Jerome. That they are very ancient cannot be doubted; but learned men have long ago agreed that they are neither worthy of Paul nor of Seneca. While he was in captivity, the Church at Philippi, to which he was exceedingly dear, sent him some pecuniary assistance by the hands of their minister, Epaphroditus, who, it appears, risked his life in the service of the apostle, and was taken with a dangerous malady. When he got well, he returned to Philippi, and, it is supposed, carried with him that epistle which is still extant; and from it we learn that Timothy was then at Rome with Paul, and that he had the prospect of being shortly delivered from his captivity. See Phi 1:12 , Phi 1:13 ; Phi 2:25 ; Phi 4:15 , Phi 4:16 , Phi 4:18 , etc. Verse 31 Preaching the kingdom of God - Showing the spiritual nature of the true Church, under the reign of the Messiah. For an explanation of this phrase, see the note on Mat 3:2 . Those things which concern the Lord - The Redeemer of the world was to be represented as the Lord; as Jesus; and as the Christ. As the Lord, ὁ Κυριος, the sole potentate, upholding all things by the word of his power; governing the world and the Church; having all things under his control, and all his enemies under his feet; in short, the maker and upholder of all things, and the judge of all men. As Jesus - the Savior; he who saves, delivers, and preserves; and especially he who saves his people from their sins. For the explanation of the word Jesus, see the note on Joh 1:17 . As Christ - the same as Messiah; both signifying the Anointed: he who was appointed by the Lord to this great and glorious work; who had the Spirit without measure, and who anoints, communicates the gifts and graces of that Spirit to all true believers. St. Paul taught the things which concerned or belonged to the Lord Jesus Christ. He proved him to be the Messiah foretold by the prophets, and expected by the Jews; he spoke of what he does as the Lord, what he does as Jesus, and what he does as Christ. These contain the sum and substance of all that is called the Gospel of Christ. Yet, the things which concern the Lord Jesus Christ, necessarily include the whole account of his incarnation, preaching in Judea, miracles, persecutions, passion, death, burial, resurrection, ascension, intercession, and his sending down the gifts and graces of the Holy Spirit. These were the subjects on which the apostle preached for two whole years, during his imprisonment at Rome. With all confidence - Παρῥησιας, Liberty of speech; perfect freedom to say all he pleased, and when he pleased. He had the fullest toleration from the Roman government to preach as he pleased, and what he pleased; and the unbelieving Jews had no power to prevent him. It is supposed that it was during this residence at Rome that he converted Onesimus, and sent him back to his master Philemon, with the epistle which is still extant. And it is from Plm 1:23 , Plm 1:24 , of that epistle, that we learn that Paul had then with him Epaphras, Marcus, Aristarchus, Demas, and Luke. Here St. Luke's account of Paul's travels and sufferings ends; and it is probable that this history was written soon after the end of the two years mentioned in Act 28:30 . That the apostle visited many places after this, suffered much in the great cause of Christianity, and preached the Gospel of Jesus with amazing success, is generally believed. How he came to be liberated we are not told; but it is likely that, having been kept in this sort of confinement for about two years, and none appearing against him, he was released by the imperial order. Concerning the time, place, and manner of his death, we have little certainty. It is commonly believed that, when a general persecution was raised against the Christians by Nero, about a.d. 64, under pretense that they had set Rome on fire, both St. Paul and St. Peter then sealed the truth with their blood; the latter being crucified with his head downward; the former being beheaded, either in a.d. 64 or 65, and buried in the Via Ostiensis. Eusebius, Hist, Eccles. lib. ii. cap. 25, intimates that the tombs of these two apostles, with their inscriptions, were extant in his time; and quotes as his authority a holy man of the name of Caius, who wrote against the sect of the Cataphrygians, who has asserted this, as from his personal knowledge. See Eusebius, by Reading, vol. i. p. 83; and see Dr. Lardner, in his life of this apostle, who examines this account with his usual perspicuity and candour. Other writers have been more particular concerning his death: they say that it was not by the command of Nero that he was martyred, but by that of the prefects of the city, Nero being then absent; that he was beheaded at Aquae Salviae, about three miles from Rome, on Feb. 22; that he could not be crucified, as Peter was, because he was a freeman of the city of Rome. But there is great uncertainty on these subjects, so that we cannot positively rely on any account that even the ancients have transmitted to us concerning the death of this apostle; and much less on the accounts given by the moderns; and least of all on those which are to be found in the Martyrologists. Whether Paul ever returned after this to Rome has not yet been satisfactorily proved. It is probable that he did, and suffered death there, as stated above; but still we have no certainty. There are several subscriptions to this book in different manuscripts: these are the principal: - The Acts of the Apostles - The Acts of the holy Apostles - The end of the Acts of the holy Apostles, written by Luke the Evangelist, and fellow traveler of the illustrious Apostle Paul - By the holy Apostle and Evangelist Luke, etc. etc. The versions are not less various in their subscriptions. The end of the Acts, that is, the History of the holy Apostles. - Syriac. Under the auspices and help of God, the book of the Acts of the pure Apostles is finished; whom we humbly supplicate to obtain us mercy by all their prayers. Amen. And may praise be ascribed to God, the Lord of the universe! - Arabic. This (book) of the Acts of the Apostles, which has been by many translated into the Roman tongue, is translated from the Roman and Greek tongue into the Ethiopic. - Aethiopic. On the nature and importance of the Acts of the Apostles, see what is said in the preface to this book. To which may be added the following observations, taken from the conclusion of Dr. Dodd's Commentary. "The plainness and simplicity of the narration are strong circumstances in its favor; the writer appears to have been very honest and impartial, and to have set down, very fairly, the objections which were made to Christianity, both by Jews and heathens, and the reflections which enemies cast upon it, and upon the first preachers of it. He has likewise, with a just and honest freedom, mentioned the weaknesses, faults, and prejudices, both of the apostles and their converts. There is a great and remarkable harmony between the occasional hints dispersed up and down in St. Paul's epistles, and the facts recorded in this history; insomuch as that it is generally acknowledged that the history of the Acts is the best clue to guide us in the studying of the epistles written by that apostle. The other parts of the New Testament do likewise agree with this history, and give great confirmation to it; for the doctrines and principles are every where uniformly the same; the conclusions of the gospels contain a brief account of those things which are more particularly related in the beginning of the Acts. And there are frequent intimations, in other parts of the gospels, that such an effusion of the Spirit was expected; and that with a view to the very design which the apostles and primitive Christians are said to have carried on, by virtue of that extraordinary effusion which Christ poured out upon his disciples after his ascension; and, finally, the epistles of the other apostles, as well as those of St. Paul, plainly suppose such things to have happened as are related in the Acts of the Apostles; so that the history of the Acts is one of the most important parts of the sacred history, for neither the gospels nor epistles could have been so clearly understood without it; but by the help of it the whole scheme of the Christian revelation is set before us in an easy and manifest view. "Even the incidental things mentioned by St. Luke are so exactly agreeable to all the accounts which remain of the best ancient historians, among the Jews and heathens, that no person who had forged such a history, in later ages, could have had that external confirmation, but would have betrayed himself by alluding to some customs or opinions since sprung up; or by misrepresenting some circumstance, or using some phrase or expression not then in use. The plea of forgery, therefore, in later ages, cannot be allowed; and for a man to have published a history of such things so early as St. Luke wrote; (that is, while some of the apostles and many other persons were alive who were concerned in the transactions which he has recorded); if his account had not been punctually true, could have been only to have exposed himself to an easy confutation and certain infamy. "As, therefore, the Acts of the Apostles are in themselves consistent and uniform, the incidental things agreeable to the best ancient historians which have come down to us, and the main facts supported and confirmed by the other books of the New Testament, and by the unanimous testimony of so many of the ancient fathers, we may, I think, very fairly, and with great justness, conclude that, if any history of former times deserves credit, the Acts of the Apostles ought to be received and credited; and, if the history of the Acts of the Apostles be true, Christianity cannot be false: for a doctrine so good in itself, and attended with so many miraculous and Divine testimonies, has an the possible masks of a true revelation." On St. Paul's character and conduct, see the observations at the end of Act 9:43 (note), where the subject is particularly considered. The book of the Acts is not only a history of the Church, the most ancient and most impartial, as it is the most authentic extant, but it is also a history of God's grace and providence, The manner in which he has exerted himself in favor of Christianity, and of the persons who were originally employed to disseminate its doctrines, shows us the highest marks of the Divine approbation. Had not that cause been of God, could he have so signally interposed in its behalf? Would he have wrought such a series of miracles for its propagation and support? And would all its genuine professors have submitted to sustain the loss of all things, had not his own Spirit, by its consolations in their hearts, given them to feel that his favor was better than life? That the hardships suffered by the primitive apostles and Christians were great, the facts themselves related in this book sufficiently declare: that their consolation and happiness were abundant, the cheerful manner in which they met and sustained those hardships demonstrates. He who cordially embraced Christianity found himself no loser by it; if he lost earthly good in consequence, it was infinitely overbalanced by the spiritual good which he received. Paul himself, who suffered most, had this compensated by superabounding happiness. Wherever the Gospel comes, it finds nothing but darkness, sin, and misery; wherever it is received, it communicates light, holiness, and felicity. Reader, magnify thy God and Savior, who hath called thee to such a state of salvation. Should thou neglect it, how grievous must thy punishment be! Not only receive its doctrines, as a system of wisdom and goodness, but receive them as motives of conduct, and as a rule of life; and show thy conscientious belief of them, by holding the truth in righteousness, and thus adorn these doctrines of God thy Savior in all things. - Amen. I have often with pleasure, and with great advantage to my subject, quoted Dr. Lardner, whose elaborate works in defense of Divine revelation are really beyond all praise. The conclusion of his Credibility of the Gospel History is peculiarly appropriate; and the introduction of it here can need no apology. I hope, with him, I may also say: - "I have now performed what I undertook, and have shown that the account given by the sacred writers of persons and things is confirmed by other ancient authors of the best note. There is nothing in the books of the New Testament unsuitable to the age in which they are supposed to have been written. There appears in these writers a knowledge of the affairs of those times, not to be found in authors of later ages. We are hereby assured that the books of the New Testament are genuine, and that they were written by persons who lived at or near the time of those events of which they have given the history. "Any one may be sensible how hard it is for the most learned, acute, and cautious man, to write a book in the character of some person of an earlier age; and not betray his own time by some mistake about the affairs of the age in which he pretends to place himself; or by allusions to customs or principles since sprung up; or by some phrase or expression not then in use. It is no easy thing to escape all these dangers in the smallest performance, though it be a treatise of theory or speculation: these hazards are greatly increased when the work is of any length; and especially if it be historical, and be concerned with characters and customs. It is yet more difficult to carry on such a design in a work consisting of several pieces, written, to all appearance, by several persons. Many indeed are desirous to deceive, but all hate to be deceived; and therefore, though attempts have been made to impose upon the world in this way, they have never, or very rarely, succeeded; but have been detected and exposed by the skill and vigilance of those who have been concerned for the truth. "The volume of the New Testament consists of several pieces: these are ascribed to eight several persons; and there are the strongest appearances that they were not all written by any one hand, but by as many persons as they are ascribed to. There are lesser differences in the relations of some facts, and such seeming contradictions as would never have happened if these books had been all the work of one person, or of several who wrote in concert. There are as many peculiarities of temper and style as there are names of writers; divers of which show no depth of genius nor compass of knowledge! Here are representations of titles, posts, behavior of persons of higher and lower ranks in many parts of the world; persons are introduced, and their characters are set in a full light; here is a history of things done in several cities and countries; and there are allusions to a vast variety of customs and tenets, of persons of several nations, sects, and religions. The whole is written without affectation, with the greatest simplicity and plainness, and is confirmed by other ancient writers of unquestionable authority. If it be difficult for a person of learning and experience to compose a small treatise concerning matters of speculation, with the characters of a more early age than that in which he writes, it is next to impossible that such a work of considerable length, consisting of several pieces, with a great variety of historical facts, representations of characters, principles, and customs of several nations, and distant countries, of persons of ranks and degrees, of many interests and parties, should be performed by eight several persons, the most of them unlearned, without any appearance of concert. "I might perhaps call this argument a demonstration, if that term had not been often misapplied by men of warm imagination, and been bestowed upon reasonings that have but a small degree of probability. But though it should not be a strict demonstration that these writings are genuine, or though it be not absolutely impossible, in the nature of the thing, that the books of the New Testament should have been composed in a later age than that to which they are assigned, and of which they have innumerable characters, yet, I think, it is in the highest degree improbable, and altogether incredible. "If the books of the New Testament were written by persons who lived before the destruction of Jerusalem, that is, if they were written at the time in which they are said to have been written, the things related in them are true. If they had not been matter of fact, they would not have been credited by any persons near that time, and in those parts of the world in which they are said to have been done, but would have been treated as the most notorious lies and falsehoods. Suppose three or four books should now appear amongst us, in the language most generally understood, giving an account of many remarkable and extraordinary events, which had happened in some kingdom of Europe, and in the most noted cities of the countries next adjoining to it; some of them said to have happened between sixty and seventy gears ago, others between twenty and thirty, others nearer our own time; would they not be looked upon as the most manifest and ridiculous forgeries and impostures that ever were contrived? Would great numbers of persons in those very places, change their religious principles and practices upon the credit of things reported to be publicly done, which no man ever heard of before? Or, rather, is it possible that such a design as this would be conceived by any sober and serious persons, or even the most wild and extravagant? If the history of the New Testament be credible, the Christian religion is true. If the things that were related to have been done by Jesus, and by his followers, by virtue of powers derived from him, do not prove a person to come from God, and that his doctrine is true and divine, nothing can. And as Jesus does here, in the circumstances of his birth, life, sufferings, and after exaltation, and in the success of his doctrine, answer the description of the great person promised and foretold in the Old Testament, he is at the same time showed to be the Messiah. "From the agreement of the writers of the New Testament with other ancient writers, we are not only assured that these books are genuine, but also that they are come down to us pure and uncorrupted, without any considerable interpolations or alterations. If such had been made in them, there would have appeared some smaller differences at least between them and other ancient writings. "There has been in all ages a wicked propensity in mankind to advance their own notions and fancies by deceits and forgeries: they have been practised by heathens, Jews, and Christians, in support of imaginary historical facts, religious schemes and practices, and political interests. With these views some whole books have been forged, and passages inserted into others of undoubted authority. Many of the Christian writers of the second and third centuries, and of the following ages, appear to have had false notions concerning the state of Judea between the nativity of Jesus and the destruction of Jerusalem; and concerning many other things occasionally mentioned in the New Testament. The consent of the best ancient writers with those of the New Testament is a proof that these books are still untouched, and that they have not been new modelled and altered by Christians of later times, in conformity to their own peculiar sentiments. "This may be reckoned an argument that the generality of Christians had a very high veneration for these books; or else that the several sects among them have had an eye upon each other, that no alterations might be made in those writings to which they have all appealed. It is also an argument that the Divine providence has all along watched over and guarded these books, (a very fit object of especial care), which contain the best of principles, were apparently written with the best views, and have in them inimitable characters of truth and simplicity." - See Dr. Lardner's Works, vol. i. p. 419. Let him answer these arguments who can. - A. C.

the chief butler remembered not, but forgot, Gen. xl. 23 . Yet some think that though it be not mentioned here, yet it was in the former of these two years, and early too in that year, that he was first brought before Nero, and then his bonds in Christ were manifest in Cæsar's court, as he says, Phil. i. 13 . And at this first answer it was that no man stood by him, 2 Tim. iv. 16 . But it seems, instead of being set at liberty upon this appeal, as he expected, he hardly escaped out of the emperor's hands with his life; he calls it a deliverance out of the mouth of the lion, 2 Tim. iv. 17 , and his speaking there of his first answer intimates that since that he had a second, in which he had come off better, and yet was not discharged. During these two years' imprisonment he wrote his epistle to the Galatians, then his second epistle to Timothy, then those to the Ephesians, Philippians, Colossians, and to Philemon, in which he mentions several things particularly concerning his imprisonment; and, lastly, his epistle to the Hebrews just after he was set at liberty, as Timothy also was, who, coming to visit him, was upon some account or other made his fellow-prisoner ( with whom, writes Paul to the Hebrews, xiii. 23 , if he come shortly, I will see you ), but how or by what means he obtained his liberty we are not told, only that two years he was a prisoner. Tradition says that after his discharge he went from Italy to Spain, thence to Crete, and so with Timothy into Judea, and thence went to visit the churches in Asia, and at length came a second time to Rome, and there was beheaded in the last year of Nero. But Baronius himself owns that there is no certainty of any thing concerning him betwixt his release from this imprisonment and his martyrdom; but it is said by some that Nero, having, when he began to play the tyrant, set himself against the Christians, and persecuted them (and he was the first of the emperors that made a law against them, as Tertullian says, Apol. cap. 5), the church at Rome was much weakened by that persecution, and this brought Paul the second time to Rome, to re-establish the church there, and to comfort the souls of the disciples that were left, and so he fell a second time into Nero's hand. And Chrysostom relates that a young woman that was one of Nero's misses (to speak modishly) being converted, by Paul's preaching, to the Christian faith, and so brought off from the lewd course of life she had lived, Nero was incensed against Paul for it, and ordered him first to be imprisoned, and then put to death. But to keep to this short account here given of it, 1. It would grieve one to think that such a useful man as Paul was should be so long in restraint. Two years he was a prisoner under Felix ( ch. xxiv. 27 ), and, besides all the time that passed between that and his coming to Rome, he is here two years more a prisoner under Nero. How many churches might Paul have planted, how many cities and nations might he have brought over to Christ, in these five years' time (for so much it was at least), if he had been at liberty! But God is wise, and will show that he is not debtor to the most useful instruments he employs, but can and will carry on his own interest, both without their services and by their sufferings. Even Paul's bonds fell out to the furtherance of the gospel, Phil. i. 12-14 . 2. Yet even Paul's imprisonment was in some respects a kindness to him, for these two years he dwelt in his own hired house, and that was more, for aught I know, than ever he had done before. He had always been accustomed to sojourn in the houses of others, now he has a house of his own—his own while he pays the rent of it; and such a retirement as this would be a refreshment to one who had been all his days an itinerant. He had been accustomed to be always upon the remove, seldom staid long at a place, but now he lived for two years in the same house; so that the bringing of him into this prison was like Christ's call to his disciples to come into a desert place, and rest awhile, Mark vi. 31 . When he was at liberty, he was in continual fear by reason of the lying in wait of the Jews ( ch. xx. 19 ), but now his prison was his castle. Thus out of the eater came forth meat, and out of the strong sweetness. II. Yet it is a pleasure to us (for we are sure it was to him) that, though we leave him in bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy that he was not by them bound out from serving God and doing good. His prison becomes a temple, a church, and then it is to him a palace. His hands are tied, but, thanks be to God, his mouth is not stopped; a faithful zealous minister can better bear any hardship than being silenced. Here is Paul a prisoner, and yet a preacher; he is bound, but the word of the Lord is not bound. When he wrote his epistle to the Romans, he said he longed to see them, that he might impart unto them some spiritual gift ( Rom. i. 11 ); he was glad to see some of them ( v. 15 ), but it would not be half his joy unless he could impart to them some spiritual gift, which here he has an opportunity to do, and then he will not complain of his confinement. Observe, 1. To whom he preached: to all that had a mind to hear him, whether Jews or Gentiles. Whether he had liberty to go to other houses to preach does not appear; it is likely not; but whoever would had liberty to come to his house to hear, and they were welcome: He received all that came to him. Note, Ministers' doors should be open to such as desire to receive instruction from them, and they should be glad of an opportunity to advise those that are in care about their souls. Paul could not preach in a synagogue, or any public place of meeting that was sumptuous and capacious, but he preached in a poor cottage of his own. Note, When we cannot do what we would in the service of God we must do what we can. Those ministers that have but little hired houses should rather preach in them, if they may be allowed to do that, than be silent. He received all that came to him, and was not afraid of the greatest, nor ashamed of the meanest. He was ready to preach on the first day of the week to Christians, on the seventh day to Jews, and to all who would come on any day of the week; and he might hope the better to speed because they came in unto him, which supposed a desire to be instructed and a willingness to learn, and where these are it is probable that some good may be done. 2. What he preached. He does not fill their heads with curious speculations, nor with matters of state and politics, but he keeps to his text, minds his business as an apostle. (1.) He is God's ambassador, and therefore preaches the kingdom of God, does all he can to preach it up, negotiates the affairs of it, in order to the advancing of all its true interests. He meddles not with the affairs of the kingdoms of men; let those treat of them whose work it is. He preaches the kingdom of God among men, and the word of that kingdom; the same that he defended in his public disputes, testifying the kingdom of God ( v. 23 ), he enforced in his public preaching, as that which, if received aright, will make us all wise and good, wiser and better, which is the end of preaching. (2.) He is an agent for Christ, a friend of the bridegroom, and therefore teaches those things which concern the Lord Jesus Christ —the whole history of Christ, his incarnation, doctrine, life, miracles, death, resurrection, ascension; all that relates to the mystery of godliness. Paul stuck still to his principle—to know and preach nothing but Christ, and him crucified. Ministers, when in their preaching they are tempted to diverge from that which is their main business, should reduce themselves with this question, What does this concern the Lord Jesus Christ? What tendency has it to bring us to him, and to keep us walking in him? For we preach not ourselves, but Christ. 3. With what liberty he preached. (1.) Divine grace gave him a liberty of spirit. He preached with all confidence, as one that was himself well assured of the truth of what he preached—that it was what he durst stand by; and of the worth of it—that it was what he durst suffer for. He was not ashamed of the gospel of Christ. (2.) Divine Providence gave him a liberty of speech: No man forbidding him, giving him any check for what he did or laying any restraint upon him. The Jews that used to forbid him to speak to the Gentiles had no authority here; and the Roman government as yet took no cognizance of the profession of Christianity as a crime. Herein we must acknowledge the hand of God, [1.] Setting bounds to the rage of persecutors; where he does not turn the heart, yet he can tie the hand and bridle the tongue. Nero was a bloody man, and there were many, both Jews and Gentiles, in Rome, that hated Christianity; and yet so it was, unaccountably, that Paul though a prisoner was connived at in preaching the gospel, and it was not construed a breach of the peace. Thus God makes the wrath of men to praise him, and restrains the remainder of it, Ps. lxxvi. 10 . Though there were so many that had it in their power to forbid Paul's preaching (even the common soldier that kept him might have done it), yet God so ordered it, that no man did forbid him. [2.] See God here providing comfort for the relief of the persecuted. Though it was a very low and narrow sphere of opportunity that Paul was here placed in, compared with what he had been in, yet, such as it was, he was not molested nor disturbed in it. Though it was not a wide door that was opened to him, yet it was kept open, and no man was suffered to shut it; and it was to many an effectual door, so that there were saints even in Cæsar's household, Phil. iv. 22 . When the city of our solemnities is thus made a quiet habitation at any time, and we are fed from day to day with the bread of life, no man forbidding us, we must give thanks to God for it and prepare for changes, still longing for that holy mountain in which there shall never be any pricking brier nor grieving thorn.

No man forbidding him - Such was the victory of the word of God. While Paul was preaching at Rome, the Gospel shone with its highest lustre. Here therefore the Acts of the Apostles end; and end with great advantage. Otherwise St. Luke could easily have continued his narrative to the apostle's death.

kingdom of God. Acts 20:25. With all confidence. Openly and boldly, without any one to hinder him. It is known, also, that Paul was not unsuccessful even when a prisoner at Rome. Several persons were converted by his preaching even in the court of the emperor. The things which had happened to him, he says, Php 1:12-14, had fallen out rather to the furtherance of the gospel, so that his bonds in Christ were manifested in all the palace, and in all other places; and many brethren in the Lord, says he, waxing confident by my bonds, are much more bold to speak the word without fear. In this situation he was remembered with deep interest by the church of Philippi, who sent Epaphroditus to him with a contribution to supply his wants. Of their kindness he speaks in terms of the tenderest gratitude in Php 2:25, 4:18. During his confinement, also, he was the means of the conversion of Onesimus, a runaway slave of Philemon, of Colosse in Phrygia, Phm 1:10 whom he sent back to his master with a letter to himself, and with an epistle to the church at that place. Col 4:8,9,18. During this imprisonment he wrote, according to Lardner, the following epistles, in the following order and time, viz:-- Ephesians, April, A. D............................... 61 2Timothy, May.................................... 61 Philippians, before the end of........................62 Colossians.......................................... 62 Philemon.......................................... 62 Hebrews, spring of................................. 63 Here closes the inspired account of the propagation of Christianity, of the organization of the Christian church, and of the toils and persecutions of the apostle Paul. Who can but be deeply affected when he comes to the conclusion of this inspired book of revivals, and of the history of the spread of the Christian religion, and of the account of that wonderful man--the apostle Paul? Who can help heaving the sigh of regret, that this interesting historian did not carry forward the history of Paul till his death; and that henceforward, in the history of the church, we want this faithful, inspired guide; and that, from the close of this book, everything becomes at once so involved in obscurity and uncertainty? Instead, however, of pouring forth the sigh of unavailing regret that the sacred historian has carried us no farther onward, we should rather speak the language of praise that he has given, by the inspiration of the Holy Ghost, a history of the church for thirty years after the ascension of the Saviour; that he has recorded the accounts of the first great revivals of religion; that he has presented us the examples of the early missionary zeal; that he has informed us how the early Christians endured persecution and toil; that he has conducted us from land to land, and from city to city, showing us everywhere how the gospel was propagated, until we are led to the seat of the Roman power, and see the great apostle of Christianity there proclaiming, in that mighty capital of the world, the name of Jesus as the Saviour of men. Perhaps there could be no more appropriate close to the book of the inspired history, than thus to have conducted the apostle of the Gentiles, and to have recorded the spread of Christianity, to the capital of the Roman world, and to leave the principal agent in the establishment of the Christian religion in that seat of intelligence, and influence, and power. It is the conducting of Christianity to the very height of its earthly victories; and having shown its power in the provinces of the empire, it was proper for the inspired author of this ecclesiastical history to close the account with the record of its achievements in the capital. Why Luke closed his history here is not known. It may have been that he was not afterwards the companion of Paul; or that he might have been himself removed by death. It is agreed on all hands that he did not attend Paul in his subsequent travels; and we should infer, from the conclusion of this book, that he did not survive the apostle, as it is almost incredible, if he did, that he did not mention his release and death. It is the uniform account of antiquity, that Luke, after the transactions with which the Acts of the Apostles closes, passed over into Achaia, where he lived a year or two, and there died at the age of eighty-four years. Everything in regard to the apostle Paul, after the account with which Luke closes this book, is involved in doubt and uncertainty. By what means he was set at liberty is not known; and there is a great contradiction of statements in regard to his subsequent travels, and even the time of his death. It is generally agreed, indeed, that he was set at liberty in the year of our Lord 63. After this, some of the Fathers assert that he travelled over Italy, and passed into Spain. But this account is involved in great uncertainty. Lardner, who has examined all the statements with care, and than whom no one is better qualified to pronounce an opinion on these subjects, gives the following account of the subsequent life of Paul. (Works, vol. v. 331--336. Ed. Loud. 1829.) He supposes that, after his release, he went from Rome to Jerusalem as soon as possible; that he then went to Ephesus, and from thence to Laodicea and Colosse; and that he returned to Rome by Troas, Philippi, and Corinth. The reason why he returned to Rome, Lardner supposes, was that he regarded that city as opening before him the widest and most important field of labour; and that therefore he proposed there to spend the remainder of his life. In the year of our Lord 64, a dreadful fire happened at Rome, which continued for six or seven days. It was generally supposed that the city had been set on fire by order of the emperor Nero. In order to divert the attention of the people from this charge against himself, he accused the Christians of having been the authors of the conflagration, and excited against them a most furious and bloody persecution. In this persecution, it is generally supposed that Paul and Peter suffered death; the former by being beheaded, and the latter by crucifixion. Paul is supposed to have been beheaded rather than crucified, because he was a Roman citizen, and because it was unlawful to put a Roman citizen to death on a cross. Lardner thinks that this occurred in the year 65. Where Paul was beheaded is not certainly known. It is generally supposed to have occurred at a place called the Salvian Waters, about three miles from Rome, and that he was buried in the Ostian Way, where a magnificent church was afterwards built. But of this there is no absolute certainty. It is far more important and interesting for us to be assured, from the character which he evinced, and from the proofs of his zeal and toil in the cause of the Lord Jesus, that his spirit rested in the bosom of his Saviour and his God. Wherever he died, his spirit, we doubt not, is in heaven. And where that body rested at last, which he laboured "to keep under," and which he sought to bring "into subjection," 1Cor 9:27, and which was to him so much the source of conflict and of sin, Rom 7:5,23 is a matter of little consequence. It will be watched and guarded by the eye of that Saviour whom he served, and will be raised up to eternal life. In his own inimitable language, it was sown in corruption, it shall be raised in incorruption; it was sown in dishonour, it shall be raised in glory; it was sown in weakness, it shall be raised in power; it was sown a natural body, it shall be raised a spiritual body, 1Cor 15:42-44. And in regard to him, and to all other saints, when that corruptible shall have put on incorruption, and that mortal shall have put on immortality, then shall be brought to pass the saying that is written, "Death is swallowed up in victory," 1Cor 15:54. To Paul now, what are all his sorrows, and persecutions, and toils in the cause of his Master? What but a source of thanksgiving that he was permitted thus to labour to spread the gospel through the world? So may we live, imitating his life of zeal, and self-denial, and faithfulness, that, when he rises from the dead, we may participate with him in the glories of the resurrection of the just! (a) "kingdom of Jesus" Acts 4:31, Eph 6:19 ---------------------------------------------------------------------- BRIEF ANALYSIS OF THE ACTS OF THE APOSTLES CONDENSED FROM THE LATE REV. JOHN BROWN, OF HADDINGTON I.--Brief history of Christ after his death, 1--8; his ascension to heaven, 9--11. The disciples' return to Jerusalem, 12--14. Peter relates the history of Judas' wickedness and ruin; Matthias chosen an apostle by lot, 15--26. II.--The Holy Ghost poured out upon the disciples, 1--4. Multitudes crowd to see and hear them; part are astonished, and others deride, 5--13. Peter vindicates himself and brethren, and shows that this was promised by Joel, and bestowed in consequence of the death, resurrection, and ascension of Christ, 14--36. Three thousand converted to Christ, 37--41. These primitive Christians remarkably pious and charitable, and God blesses them, 42--47. III.--Peter and John cure a lame man by a word, 1--11. Peter takes occasion to represent Christ's power, and their sin in crucifying him, 12--18. He exhorts and encourages them to repent and believe in him, 19--26. IV.--Peter and John are imprisoned; but five thousand are converted to Christ, 1--4. Being examined touching their cure of the lame man, they avow that they had done it by the authority and power of Jesus Christ, 8--12. The Jewish rulers dismiss them, and prohibit them from preaching, 13--22. The two apostles and brethren ask of God further operations of his grace; and are answered by a repeated descent of the Holy Ghost, 23--31. The believers knit together in love, and abound in piety and charity, 31--37. V.--Ananias and Sapphira struck dead, 1--11. The apostles work many miracles, 12--16. Are again imprisoned, but delivered by an angel, and go on in preaching, 17--25. Being again brought before the sanhedrim, they boldly avow Jesus to be the exalted Messiah, 26--33. By the advice of Gamaliel, they are dismissed, after being scourged, 34--40. They depart, rejoicing in their persecution, and proceed in their work of preaching Christ, 41, 42. VI.--Seven deacons chosen and ordained for the distribution of alms, 1--6. Many priests and others converted; Stephen actively bestirs himself for Christ --is disputed against, accused, and appears before the sanhedrim, 7--15. VII.--By an historical account of the Hebrew nation under Abraham, Isaac, Jacob, and Joseph, 1--16: under Moses, 17--4!: under Joshua, David, and Solomon, 44--50: and under their judges and kings, 42, 43: Stephen shows that the temple and ceremonies were but typical; and that, for their wickedness, God had threatened to disperse their nation. He charges his persecutors with wickedness, 51--53. Enraged,they stone him to death; he commits himself to Christ, and prays for his murderers, 54--60, VIII.--While Stephen is buried and lamented, the Christians at Jerusalem are terribly persecuted by Saul and others, 1--3. The church enlarged by the dispersion of the persecuted preachers, who spread the gospel abroad; particularly Philip in Samaria, 4--13. Peter and John confirm the new converts there, and reprove Simon, 14--25. Philip converts and baptizes the Ethiopian eunuch, 26--38. The eunuch joyfully pursues his journey homeward; Philip preaches along the western borders of Canaan, 39,40. IX.--Saul, going to persecute the Christians at Damascus, is, by Christ's voice from heaven, converted, 1--9. After some reluctance, Ananias baptizes him, 10--19. Saul preaches Christ at Damascus, 20--22. The Jews attempt to murder him, and he narrowly escapes, 23--25. After three years, he is admitted among the Christians at Jerusalem, 26--28. To escape the fury of the Hellenist Jews, he retires to Tarsus, while the church greatly flourishes, 29--31. Peter cures Eneas of a palsy, and restores Dorcas to life, 32--43. X.--The long-promised calling of the Gentiles into the gospel church. Directed by a vision, Cornelius sends to Joppa for Peter, 1--8. Directed by a vision of beasts and a voice from heaven, Peter readily goes, 9--23. Peter and Cornelius relate the substance of their respective visions, 24--33. Peter represents that the distinction of Jews and Gentiles was now abolished by God; and exhibits Christ crucified, and now exalted, as the Messiah foretold by the prophets, and the Saviour of the world, 34--43. The Holy Ghost descends upon Cornelius and his friends, and they are baptized, 44--48. XI.--Peter accused by his Christian brethren at Jerusalem, 1--5. He vindicates himself, and abundantly satisfies them, 6--18. The gospel published at Antioch in Syria, with great success, 19--21. Barnabas is sent thither; and, finding Paul, goes with him to help forward the work: the converts are there first named Christians, 22--26. Agabus having foretold a famine, the Syrian converts agree to contribute to their poor brethren at Jerusalem, 27--30. XII.--Herod Agrippa persecutes the Christians, murders the apostle James, and imprisons Peter, 1--4. Peter liberated by an angel, 5--19. Herod struck by an angel, and dies miserably, 20--23. After his death the gospel has great success, and Paul and Barnabas return to Antioch, 24, 25. XIII.--Paul and Barnabas are solemnly separated to preach the gospel, 1--3. Beginning at Seleucia, they proceed to Cyprus, 4--7. They strike Elymas the sorcerer with blindness, and convert Sergius Paulus, 8--12. Coming from Cyprus, they arrive at Antioch in Pisidia; where Paul gives the Jews a history of their nation, from the deliverance from Egypt to David; represents the crucified Jesus as risen again and exalted to glory, and as the only Saviour of men, 13--41. On the next sabbath, some were converted; but other Jews contradicting and blaspheming, Paul and Barnabas pronounce them obstinate unbelievers, and preach to the Gentiles with great success, 42--49. Departing thence, they testify against their persecutors, and come to Iconium, 50--52. XIV.--After successfully preaching the gospel at Iconium, persecution makes Paul and Barnabas flee to Lystra, Derbe, etc., 1--7. At Lystra they heal a lame man; upon which the people could scarcely be restrained from worshipping them as gods, 8--18. Quickly after, instigated by the Jews, they stoned Paul till they thought he was dead, 19, 20. They visit the churches lately planted, 21--23. They report what the Lord had done, 24--28. XV.--A dispute at Antioch about circumcising Gentile converts; Paul and Barnabas sent to Jerusalem to have the matter decided, 1--5. The apostles and elders meet to consider it; after Peter, Paul, Barnabas, and James had spoken, a decision is made against circumcising Gentiles; but requiring them to abstain from things offered to idols, from things strangled, from blood, and from fornication, 6---29. Paul and Barnabas return to Antioch, where the decree is received with great joy, 30--35. They propose a second journey, but contend about John Mark, and take different routes, 36--41. XVI.--Paul finds Timothy at Lystra, circumcises him, takes him for an assistant, and visits the churches, delivering the decrees, 1--5. The Holy Ghost prohibits their preaching in Proconsular Asia and Bithynia, but directs them to Macedonia, 6--12. Lydia is converted at Philippi, and entertains them kindly, 13--15. Paul casts out a spirit of divination, for which he and Silas are scourged and imprisoned, 16--24. They sing praises in the prison, an earthquake opens the doors, and the jailer and his family are converted and baptized, 25--33. Paul and Silas oblige the magistrates to liberate and dismiss them honourably as Roman citizens, 34--40. XVII.--Paul comes to Thessalonica, and preaches with great success; is persecuted by the Jews, 1--9. Flees to Berea, and preaches till the Jews drive him thence, 10--14. Conducted to Athens, he preaches Christ and the resurrection, and disputes with the heathen, 15--31. Converts but few, 32--34. XVIII.--Paul goes from Athens to Corinth: preaches first to the Jews, 1--6; and afterwards to the Gentiles with great success, and encouraged by a vision, 6--11. Accused before Gallio, who refuses to hear the accusation, 19--17. Returns through Ephesus, Antioch, and other places, 18--23. Apollos, instructed by Aquila and Priscilla, preaches in Ephesus and Achaia, 24--28. XIX.--Paul returns to Ephesus, and imparts the Holy Ghost to some of John's disciples. 1--7. Preaches three months in the Jews' synagogue; but meeting there with great opposition, he preaches two years in the school of Tyrannus, 8--12. Some Jewish exorcists confounded, and many other practisers of devilish arts converted, 13--20. Paul defers his intended journey, 21, 22. Demetrius and his brethren raise a mob to cry up Diana, but the town clerk disperses it by a sensible remonstrance, 23--41. XX.--Paul travels through Macedonia, Greece, and Asia, till he comes to Troas, 1--6. Preaches at Troas, administers the Lord's Supper, and raises Eutychus, 7--12. Leaves for Jerusalem, and comes to Miletus, 13--16. Sends for the elders of Ephesus, and charges them to take the care of their church, 17--35. Takes a most solemn and affectionate farewell, 86--38. XXI.--Paul and his friends, sailing southward from Miletus, touch at Patara, Tyre, Ptolemais, and arrive at Caesarea, 1--8. Lodged in Philip's house, and urged in vain to forbear going up to Jerusalem, 8--14. Coming to Jerusalem, Paul salutes the brethren; reports his success; and at their advice, purifies himself after the custom of the Jews, 15--25. Some Asiatic Jews, seeing him in the temple, incense the multitude to apprehend him, 27--30. Being in danger of his life, he is rescued by the Roman captain, 31--40. XXII.--By an affectionate address in the Hebrew tongue, Paul procures attention, 1,2. He gives an account of his parentage and early life, 3--5; of his conversion, 6--11; of his being baptized, and further instructed by Ananias, 12--16; of his call from heaven to preach to the Gentiles, 17--1; which greatly enrages the Jews, 22, 23. The chief captain again rescues him, and orders him to be bound and scourged, 24, 25. Paul claims his privileges, is freed from his bonds, and brought to the Jewish council, 26--30. XXIII.--Paul, before the council, professes his continued integrity; rebukes the high priest, and foretells his ruin, 1--5. He prudently creates a division among his enemies, 6--9; and is carried away by the chief captain, 10. Christ, by a vision, encourages him, and warns him of further trouble at Rome; plot of the Jews to murder him, 11--15. Paul's nephew informs him and the chief captain of the plot, 16--22. Its execution prevented, 23--35. XXIV.--The high priest and elders, with Tertullus, come to Caesarea, and accuse Paul before Felix, 1--9. Paul clears himself, and defends his behaviour and doctrine, 10--21. Felix defers the decision, and gives Paul more liberty, 22, 23; trembles at his discourse, 24, 25; but he leaves him a prisoner, 26, 27. XXV.--Paul again accused before Festus, 1--7. He again vindicates himself, and appeals to the Roman emperor, 8--12. Festus relates the case to king Agrippa, who desires to hear Paul, 13--23. Festus presents Paul; acquits him of the charges, and leaves him to answer for himself, 23--27. XXVI.--After a polite address to Agrippa, 1--3; Paul gives an account of his parentage, Pharisaical profession, belief of the resurrection, inveterate rage against Christ and his followers, 4-11. Relates the manner of his conversion and call to the apostleship; his preaching Christ afterwards, 12--23. Festus pronounces him mad; but Paul maintains the contrary, 24--26. Agrippa almost persuaded to be a Christian; declares Paul innocent, 27--32. XXVII.--Paul's voyage to Rome as a prisoner: the beginning calm and prosperous, 1--8. Paul warns them of a storm, but in vain, 9--11. They meet it, and are nearly wrecked, 12--20. Paul assures them that their lives would be preserved, 21--26. They all escape to land at Malta, 27--44. XXVIII.--Paul and his companions hospitably entertained at Malta, 1, 2. Miraculously preserved from a viper, 3--6. Heals Publius' father, and others, 7--10. After three months, they sail by Syracuse, Rhegium, and Puteoli; Paul travels to Rome, 11--16. He sends for some principal Jews, and shows them the injustice of his imprisonment, 17--20. He afterwards preaches the gospel with partial success, 21--29. As a prisoner in his own hired house, he preaches unmolested to all that come to him, 30, 31.