This book does not give a history of all the apostles, but is rather an account of what the Holy Spirit wrought for the establishment of Christianity on the earth, following on where the Gospels leave off. The Lord's ascension forms the link between the two, it ends the gospel history and commences that of the Acts. The events that followed the ascension are then related: the giving of the Holy Ghost and the formation of the church; the final appeal made to Israel, when, alas! they resisted the Holy Ghost, and sealed their rejection as a nation. The gospel spreads to the Samaritans and to the Gentiles. The activities of Paul, the apostle to the nations, follow with his labors as a missionary until his arrest; his imprisonment at Rome closes the book.
The Acts may be thus divided:Acts 1. The ascension, the introduction to all the rest.Acts 2-7. The early church, and lingering grace over the nation: Jerusalem the center.
Acts 8-12. Samaria receives the gospel: Gentiles are brought in. The free action of the Spirit extends.Acts 13-20. The extensive labors of Paul: Antioch the center.
Acts 21-28. Paul a prisoner, carried from Jerusalem to Rome.
Though the name of the writer of the Acts is not given, there can be no reasonable doubt that it was written by Luke. By comparing the introductory verses of the Gospel of Luke with those of the Acts it will be seen that both are addressed to one named Theophilus; and in the Acts the writer refers to his “former treatise”.
There are also internal evidences. Take, for instance, Acts 20:5: "These going before tarried for us at Troas." Here the writer was evidently traveling with Paul; and who of all those who traveled with him had written a “former treatise” to Theophilus but Luke?
Acts 1:1-14.
Introductory, linking the close of the history, as given in the Gospels, with the opening of that of the church. The apostles still cling to the idea that the Lord was about to restore the kingdom to Israel; but He said it was not for them to know the times or the seasons which the Father had put in His own power; and He ascended to heaven, which was the prerequisite to the great event that happened at Pentecost. The eleven, with a few others, abide at Jerusalem, and continue in prayer and supplication, waiting for the promise of the Father, the Holy Spirit.
Acts 1:15-26. According to the spiritual understanding of the scriptures, another apostle is appointed to take the place of Judas. (Cf. Psa. 109:8.) Matthias was chosen by lot (we do not read of the lot being used after the giving of the Holy Spirit).
Acts 2:1-13.
The Holy Spirit was given, according to the promises of the Lord in the Gospels. The disciples were all filled with the Holy Spirit (making man the habitation of God), and began to speak with tongues. The report of this brought together many pious ones, who had come to the feast from various distant places, and each heard in his own dialect the great things of God. The Spirit was as “cloven” tongues, symbolical of the diverse languages spoken; and being “of fire” prefigured the penetrating power of the word of God. (For the effect of the giving of the Holy Spirit, as to forming the church, cf. 1 Cor. 12:12,13.)
Acts 2:14-40. Peter preaches to the multitude: Jesus of Nazareth was now both Lord and the Christ. (Acts 2:36.) (This was not the complete fulfillment of Joel 2, but it is the same Spirit of God whose pouring out in millennial days had been foretold. His coming was evidence that Jesus of Nazareth, whom they had put to death, was glorified in the heavens, according to Psa. 110:1, after having been raised from the dead, as foretold in Psa. 16:10.)
Acts 2:41-47. About three thousand were converted, and persevered in the teaching and fellowship of the apostles, in breaking of bread, and in prayers. The Lord added to the church those that were to be saved—that class, not the nation nor the Gentiles, but a spared remnant of the Jews—previous to executing judgment on the nation by the Romans under Titus. (The church was thus the city of refuge for the repentant man slayers of the Messiah.)
Acts 3.
After healing a man lame from his birth, Peter makes another appeal to the Jews: he charges home their guilt in killing the Prince of life, but shows that thus the scriptures had been fulfilled. If they would now repent, Jehovah would send His Christ back, and their sins, as a nation, would be forgiven, and the kingdom be set up, according to all the prophets. Jesus was the Prophet that Moses had announced, and the new covenant of grace was offered to them. (It seems strange that this offer should have been made after the church had commenced; but it is according to God's practice in the Old Testament, that, though condemnation had been announced, mercy should still be offered.)
Acts 4:1-12.
The rulers endeavor to stop the preaching, and they imprison Peter and John. The testimony of the Holy Spirit, however, is presented to the rulers, who, in blind religious zeal, are found in open, willful enmity against God. (They refuse a glorified Jesus, as they had refused Him in humiliation. The reign of Christ on earth is deferred, and heavenly citizens are now being gathered into a new, eternal, and heavenly relationship with God. The rest of the Acts relates its progress, and the opposition of Satan to it.)
Acts 4:13-22. They could not deny the miracles (ver. 16), but they rejected the testimony (really the power of God and the name of Jesus), and commanded the apostles to speak no more in that name.
Acts 4:23-30. The apostles resort to their own company (showing that a separate community was being formed), and there is thanksgiving and prayer. However wicked the Roman governors and the Jews had been, they had really been carrying out the counsels of God.
Acts 4:31-37. The place where the disciples were assembled was shaken, and they were all filled with the Holy Spirit. In the energy thereof they had "all things common" (a beautiful exhibition of the power of God by the Holy Spirit in the heart of man).
Acts 5:1-11.
The deception of Ananias and Sapphira, seeking a reputation that did not belong to them, manifested the reality of the presence of the Holy Spirit in the church: they agreed to an act which was really tempting the Spirit of the Lord, and lying to the Holy Spirit. (Thus the committal of sin by those who were in the church of God was very early.)
Acts 5:12-16. There was such power in the church that those in whom there was no reality feared to associate with them. The Lord was the center of the new company, and many believers were added unto Him. The shadow of Peter was enough to heal the sick.
Acts 5:17-32. The rulers, filled with envy and indignation, imprison the apostles but they are miraculously delivered, and are found teaching in the temple. Brought again before the council, who now feared that the blood of Jesus would be brought upon them (cf. Matt. 27:25), Peter again boldly declared that God had exalted Jesus (whom they had slain and hanged on a tree) to be Leader and Savior, of which the Holy Spirit was a witness, as well as the apostles.
Acts 5:33-40. The council was cut to the heart and sought to slay the apostles, but God interferes and the counsel of Gamaliel is followed. The apostles are beaten and let go.
Acts 5:41,42. The apostles rejoice, and continue daily in the temple and in houses teaching that Jesus was the Christ. The work thus prospered, spite of Satan and the leaders of the Jews.
Acts 6:1-7.
The flesh now manifests itself among the multitude of the disciples. The Greek-speaking Jews complained that their widows were neglected in the daily ministration, and
Stephen and six others, men of good repute and full of the Holy Spirit, were chosen (all Hellenists), and on whom the apostles laid their hands. (The Lord, who is sovereign in the church, used some of the seven, namely, Stephen and Philip, for better work than serving tables.) The word of God increased, and many of the priests were obedient to the faith.
Acts 6:8-15. Stephen, being full of grace and power (the result of being filled with faith and the Holy Ghost), confounded certain of the synagogue, who then caused his arrest.
Acts 7:1-53.
The defense of Stephen. He gives a summary of the sinful history of Israel, but points out especially the selling of Joseph, and the rejection of Moses (both types of the rejection of Christ) and reminds them that Moses foretold the coming of Jesus “the prophet”. Then their idolatry is charged home to them, and the temple they boasted in is not really God's dwelling-place. They and their fathers had (1) resisted the Holy Spirit; (2) they had persecuted and slain the prophets; and (3) had betrayed and murdered the Just One. (4) The law they had not kept. Thus man's irremediable ruin was brought out and established in the most favored and privileged nation of mankind.
Acts 7:54-60. The council were cut to the heart, and gnashed their teeth against him; but he, being full of the Holy Spirit, having fixed his eyes on heaven, saw the glory of God, and Jesus standing at the right hand of God, and said, "Behold I see the heavens opened and the Son of man standing on the right hand of God:" (“standing”, for until this final testimony of the Holy Spirit, was rejected, it was left open for His return, according to Acts 3.).
They cast him out, and stoned him, while he, like the Lord, prayed that this sin might not be laid to their charge. The clothes of the witnesses were laid at the feet of Saul, then a young man, and who consented to Stephen's death.
Acts 8.
At this point ends the first phase of the church. Persecution scattered the assembly; but this, instead of hindering the work, really extended it. Samaria is specially named here, and in chapter xi. 59, Phenice, Cyprus, and Antioch, where the gospel was preached.
Acts 8:5-25. The Spirit of God uses whom He will. Philip, the deacon of chapter vi., wrought miracles at Samaria and preached the gospel there. Simon Magus believed,' but afterward proved himself to be still in a lost condition. (He had been wrought upon by the miracles, cf. John 2:23-25; not inwrought by the word.)
Those who received the word at Samaria did not form a church in separation from that in Jerusalem, nor did they receive the Holy Spirit until Peter and John came from Jerusalem; thus unity was preserved: it is the Spirit that forms into one body. 1 Cor 12:13.
Acts 8:26-40. Philip is sent to the Ethiopian eunuch, whom he taught and baptized: thus still further extending the work outside Judaea. (Acts 8:37 is omitted by most editors.)
Philip was caught away and was found at Azotus. He preached in all the cities until he came to Caesarea.
Acts 9:1-22.
The conversion of Saul. He was persesecuting the believers, whom Christ owned as part of Himself. He is revealed to Saul from the heavenly glory, which gives a peculiar character to his ministry and to the gospel he proclaimed. He at once preached at Damascus that Jesus was the Son of God, and that He was the Christ.
Acts 9:23-25. The Jews seeking to kill Saul, he escaped in a basket by the wall.
Acts 9:26-31. Barnabas had to assure the saints that Saul was a disciple when he first went to Jerusalem; from thence he went to Tarsus by way of Caesarea. (This was some years after Paul's conversion, cf. Gal. 1:15-19.)
Then the church had rest, and, walking in the fear of the Lord and in the comfort of the Holy Ghost, was multiplied.
Acts 9:32-43. Peter's ministry is continued: he cures./Eneas of paralysis, and raises Dorcas to life.
Acts 10.
Peter, not Paul, is the means of opening the doors of the kingdom to the Gentiles, and thus the unity of the church and of the work of all the apostles is maintained. Cornelius, a converted Gentile, is instructed by an angel in a vision to send for Peter; and Peter, by the vision of the great sheet, is prepared to respond to the message, being taught to call nothing unclean which God had cleansed. He preached the gospel to Cornelius, to his kinsmen, and to his friends. The Holy Spirit fell upon all who heard the word, and they were baptized. (We have here four distinct things: 1, The piety of Cornelius before he sent for Peter. 2, The testimony to be believed for the remission of sins. 3, The gift of the Holy Spirit. 4, Gentiles baptized and received among the saints.)
Acts 11:1-18.
Peter is blamed at Jerusalem for associating and eating with the Gentiles, he thereupon rehearses the way the Lord had brought it about. The Gentiles were thus brought in without becoming Jews or being put under the law. The testimony could not be resisted.
Acts 11:19-26. The gospel extends further, and at Antioch is preached to the Greeks. Saul also, being brought to Antioch, continued there a year, and taught much people.
Acts 11:27-30. Prophets foretold a great famine throughout the habitable earth. It came to pass in the days of Claudius, and the disciples sent relief to the brethren in Judaea by Barnabas and Saul. (This is Paul's second visit to Jerusalem: cf Acts 12:25.)
Acts 12:1-19.
Herod (Agrippa) persecutes the church. James, brother of John, is put to death, and Peter is imprisoned, but is miraculously delivered by an angel. Prayer was being made by the assembly for him, but his deliverance was beyond their faith. Peter went to Cæsarea.
Acts 12:20-23. Herod allows himself to be called a god, and is smitten of God and dies.
Acts 12:24, 25. The word of God spreads. Barnabas and Saul leave Jerusalem, taking John (Mark) with them.
Acts 13.
This chapter commences another phase in the church, Antioch, instead of Jerusalem, being the place from which Barnabas and Saul are sent on a missionary journey, without the apostolic authority of Jerusalem.
Acts 13:1-3. The Holy Ghost sends forth Barnabas and Saul, on whom, after prayer and fasting, the hands of the disciples are laid, in token of fellowship and identification with them.
Acts 13:4-12. Being sent by the Holy Spirit they embark at Seleucia and go to Cyprus, traveling through the island from Salamis to Paphos. Here the proconsul desired to hear the apostles, but a certain magician sought to turn the proconsul from the faith. He was smitten by Saul, now called Paul, with blindness, and the proconsul believed.
Acts 13:13-52. They sail from Paphos to Perga in Pamphylia, where John leaves them and returns to Jerusalem (which Paul considered to be blamable: cf. Acts 15:38).
From Perga they go to Antioch in Pisidia, where Paul preached in the synagogue: but when the whole city gathered to hear Paul, the Jews were filled with envy, contradicting and blaspheming. Paul made a further step in advancing the church by turning to the Gentiles, according to Isa. 49:6, which by faith he appropriated to himself. The word was published through the whole country, and the disciples were filled with joy and the Holy Ghost. Paul is now named before Barnabas: the lead was being given him. (In Acts 13:33 it is 'raised up' with reference to Psa. 2:7; not “raised up again”: the resurrection is spoken of in Acts 13:34.)
Acts 14.
They proceed to Iconium. A great multitude of Jews and Greeks believed; but others seeking to stone them, they fled to Lystra and Derbe and the country around.
At Lystra Paul healed a man who had been a cripple from his birth. The people took them for gods and sought to sacrifice to them; but being influenced by the Jews they stoned Paul, and drew him out of the city as dead; but he arose and came into the city.
The next day they went to Derbe and preached there. From thence they returned to Lystra, to Iconium, and to Antioch, establishing the souls of the disciples, but warning them that entrance into the kingdom of God is through much tribulation.
The apostles chose elders for them in every assembly (not by common vote, nor by “ordaining” them), committed them to the Lord, and departed. Passing through the districts of Pisidia and Pamphylia, and preaching at Perga, they came to Attalia, and sailed back to Antioch. They rehearsed in the assembly how God had opened the door of faith unto the Gentiles. Thus ended their first missionary journey, and they abode a long time at Antioch.
Acts 15.
The church makes further progress by the decision that Gentiles were not to be brought under the law. It being asserted at Antioch that without circumcision none could be saved, the question was referred to Jerusalem. (It was a grave question, and the danger was lest there should be henceforth two rival churches: a Jewish and a Gentile one, with Jerusalem and Antioch for centers. God prevented this: at Jerusalem it was settled with the apostles, elders, and the whole church, and the difficulty was removed, thus preserving the unity of the church, and defeating the enemy. It was in the assembly at Jerusalem that the question was settled, not in what has since been called a “general council”.)
The decision sent to the Gentiles was this, "It seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things sacrificed to idols, and from blood, and from what is strangled, and from fornication." Judas and Silas were sent to bear witness to the decision: it caused great joy among the Gentiles. (This was Paul's third visit to Jerusalem: he went up by revelation: cf. Gal. 2:2.)
Acts 15:36-41. A second missionary journey was proposed, but a dispute arose about taking John, a nephew of Barnabas, who had previously abandoned the work.
Barnabas took John and sailed to Cyprus, but we hear nothing of their labors.
Paul chose Silas, and departed, being committed to the grace of God by the brethren. He went through Syria and Cilicia confirming the churches.
Acts 16.
Paul meets with Timothy, circumcises him because of the Jews, and takes him with them. (Timothy being the fruit of a mixed marriage was unclean according to the law, cf. Ezra 10; but Paul circumcised him to satisfy the Jews; but when they were insisting that Gentiles must be circumcised, Paul resisted it, as in the case of Titus: cf. Gal. 2:3.)
They went through Phrygia and the region of Galatia, but were forbidden by the Holy Spirit to preach the word in Asia. They came to the border of Mysia and attempted to go to Bithynia, but the Spirit of Jesus suffered them not: so they came to Troas. (Thus Paul and his companions were immediately under the direction of God as to their path.)
Being called by vision to go into Macedonia, they proceed to Samothracia, to Neapolis, and thence to Philippi.
Acts 16:13-15. The conversion of Lydia.
Acts 16:16-24. Satan (transformed into an angel of light) patronizes and bears witness to Paul and those with him by means of a woman possessed by a demon (thus seeking to have a part in the work, the better to mar it). But Paul casts out the demon. Her masters cause Paul and Silas to be arrested, scourged, and put into prison.
Acts 16:25-40. The conversion of the jailor. Paul had not here spoken of being a Roman to avoid being beaten: he had been beaten, and the magistrates had taken part with the aggressors: it must not be passed over in silence. The magistrates are humbled and entreat them to depart.
Acts 17:1-9.
Paul preaches the gospel of the kingdom of God at Thessalonica. (The character of his testimony there can be seen in the Epistles to the Thessalonians.)
Acts 17:10-15. Paul at Berea. For security he is led to Athens.
Acts 17:16-34. Paul preaches at Athens. To these heathen seats of learning he proclaims the elementary truths about God: the creation; His claims; the folly of idolatry; and quotes their own poets; but proceeding to speak of the Man whom God had ordained, and raised from the dead, they would hear no more.
Acts 18:1-17.
Paul preaches at Corinth, a city given up to luxury and dissoluteness; he continues there eighteen months; being refused by the Jews, he turns to the Gentiles. (Paul's Epistles to the Corinthians throw light upon his ministry there). Many believe and are baptized. (While at Corinth Paul writes the First and Second Epistles to the Thessalonians.)
Acts 18:18-23. Paul with Priscilla and Aquila sails towards Syria, having shorn his head in Cenchrea: for he had a vow. He visits Ephesus, and leaving Priscilla and Aquila there, he sails to Caesarea and goes up to Jerusalem (his fourth visit).
Paul goes to Antioch, and thence over all Galatia and Phrygia confirming the disciples.
Acts 18:24-28. Apollos is taught the way of God more perfectly by Aquila and Priscilla (privately: comp. 1 Tim. 2:12).
Acts 19:1-7.
Paul finds at Ephesus some who were as yet no more than John's disciples; they did not know whether the Holy Spirit spoken of by John had been given. They were baptized to the name of the Lord Jesus, and Paul, laying his hands upon them, the Holy Ghost came upon them; and they spake with tongues and prophesied.
Acts 19:8-10. Paul reasoned in the synagogue and persuaded, for three months; but on account of the opposition, he separated the disciples from the synagogue (a fresh advance in the church) and reasoned daily in the school of one Tyrannus.
Paul continued there two years, so that all in Asia, both Jews and Greeks, heard the word.
(While at Ephesus Paul wrote the First Epistle to the Corinthians, and perhaps the Epistle to the Galatians; some place it later.)
Acts 19:11-20. Special miracles are wrought by the hands of Paul, and by cloths from his body.
Some Jews attempt to cast out evil spirits by the name of Jesus; but Satan knows the difference, they are overcome and wounded. Fear falls on the people; those who had been deceivers now burn their books of divination; and the word of the Lord prevailed greatly.
Acts 19:21-41. Paul purposes in the Spirit to go to Jerusalem, and thence to Rome; but while remaining at Ephesus, Demetrius raises an uproar. Alexander was put forth by the Jews, but they had lost all power; the people refused to hear him. The town clerk pacifies the people, and dismisses the assembly.
Acts 20:1-16.
Paul goes to Macedonia, and the “parts” adjacent. (On receiving from Titus a report of how the first epistle had been received, 2 Cor. 7:6, he writes the Second Epistle to the Corinthians.) From thence he proceeds to Greece (at Corinth writes the Epistle to the Romans: Rom. 16:1, 23). The Jews lying in wait for him, he returns to Macedonia: from Philippi he goes to Troas.
Here, on the first day of the week, the disciples being gathered together for the express purpose of breaking bread, Paul discoursed until midnight. Eutychus, being asleep, fell and was taken up as dead, but was raised by Paul.
Thence Paul traveled to Assos, thence to Mitylene, Samos, Trogyllium, and Miletus.
Acts 20:17-38. Paul calls for the elders of Ephesus, and addresses them. He appeals to their knowledge of his godly walk before them, and the faithful discharge of his mission. He forewarns them of the evil ones who would come in among them, and that some already among them would seek to destroy the work of God. He commended them to God and the word of His grace, which was able to build them up. (There is not the slightest hint found here of an 'apostolic succession' as a security against the incoming evil. After Paul's departure they. would have God and His word.)
He takes an affectionate farewell of them, expecting to see them no more. They all wept sore, fell on his neck, and kissed him. (In Rom. 15:23, Paul speaks of having no longer any place in these parts, and perhaps he never visited them again.)
Acts 21:1-17.
Paul and his company travel to Rhodes, thence to Patara, thence to Tire. The disciples here say to Paul by the Spirit not to go to Jerusalem. (It is not 'the Spirit said,' or it would have been disobedience in Paul, but he neglected the warning given by the Spirit.) From thence they reach Ptolemais, and thence Caesarea. Here Agabus took Paul's girdle and bound his own hands and feet, saying, "Thus saith the Holy Spirit, The man whose this girdle is shall the Jews thus bind in Jerusalem, and deliver him up into the hands of the Gentiles." All thereon besought Paul not to go. But Paul said, "What do ye weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem." They said, "The will of the Lord be done." He proceeds to Jerusalem. (It was perhaps the strong affection of Paul for the Jews that was leading him up to Jerusalem, even spite of repeated warnings. He was thus apparently led aside from his own path of power and service amongst the Gentiles. Still the Lord was with him, and eventually brought him to Rome, although as a prisoner instead of a free laborer.)
Acts 21:18-40. Paul relates to James and the elders how God had wrought among the. Gentiles. They all glorified God.
They persuade Paul, on account of the many myriads of believing Jews who were zealous for the law, to take with him four men who had a vow upon them, pay their expenses, and purify himself with them.
When the days were almost ended, some Jews from Asia recognize Paul, and call for help against him. He is thrust out of the temple, and would have been killed, had he not been rescued by the chief captain, who gives him permission to address the people.
Acts 22.
Paul speaking in Hebrew is listened to by the people. He relates his early life, his persecution of the believers, his own conversion; but on saying that the Lord had told him to depart to the Gentiles, they would hear him no longer.
The captain brings him into the fortress, and orders him to be examined by scourging; but Paul declared that he was a Roman and escaped the punishment.
The captain arranged that on the morrow he would bring down Paul into the council of the Jews.
Acts 23.
Paul began to address the council, but is ordered to be smitten on the mouth by the high priest. Paul said, "God will smite thee, thou whited wall." Was he to be smitten against the law by one who professed to judge by the law? But they said, "Dost thou rail against the high priest of God?"
Paul replied, "I was not conscious, brethren, that he was high priest." And knowing that some of them were Sadducees and some were Pharisees, he cried out, "I am a Pharisee, son of Pharisees. I am judged concerning the hope and resurrection of the dead." (Alas, Paul is now ostensibly not only a Jew, and a Roman, but a Pharisee.)
This caused a contention between the Sadducees and Pharisees, and a tumult being raised, the captain rescued Paul and brought him into the fortress.
The night following the Lord stood by him and said, "Be of good courage, Paul, for as thou hast testified the things concerning me at Jerusalem, so thou must bear witness at Rome also." (Thus God in grace consoled the apostle, notwithstanding his mistakes.)
The Jews sought to have Paul again brought before the council, and they resolved to lie in wait and kill him. This becoming known to the captain he sent him off by night to the governor Felix at Caesarea.
Acts 24.
Paul is accused before Felix, and makes his defense. Judgment is deferred. Paul is again heard by Felix and his wife Drusilla, when Felix being filled with fear, said. "Go for the present, and when I get an opportunity I will send for thee." But he hoped to be bribed by Paul. After two years Porcius Festus came to succeed Felix, and Felix to please the Jews left Paul bound.
Acts 25.
The Jews at Jerusalem again plot to kill Paul, but Festus bade his accusers come to Caesarea.
Paul is arraigned before Festus. Charges are made, and Paul defends himself.
Festus, desirous of obliging the Jews, asked if Paul would go to Jerusalem to be judged there. Paul, knowing that Festus had no right to give him up to his enemies, appeals to Rome. It was decided that he should go there.
Agrippa and Bernice coming to Caesarea, Festus relates Paul's case, and Agrippa desires to hear Paul.
He is brought into the hall of audience, and Festus states the case of Paul.
Acts 26.
Paul makes his defense before Agrippa, to whom he personally appeals. Agrippa says, "In a little thou persuadest me to become a Christian." Such was Paul's communion with the Lord and joy in spirit, spite of circumstances, that he could wish that all who heard him were altogether like himself, except his bonds.
They judged Paul had done nothing worthy of bonds, and Agrippa said he might have been set at liberty if he had not appealed unto Caesar.
Acts 27.
Paul's voyage toward Rome. He was a better guide than the captain of the ship, and foretold disaster, which ended in the wreck of the ship. He could tell them that an angel of God had stood by him and assured him of their safety.
Acts 28.
On the island of Melita, Paul was again honored before the people, and wrought miracles among them. In return they furnished them with things necessary for their journey.
At Puteoli they found brethren, and tarried with them seven days. Others heard of Paul and came from Rome to meet him. Paul thanked God and took courage.
Paul is delivered to the praetorian prefect at Rome, and is allowed to dwell by himself with the soldier that guarded him.
Paul called to him the chief of the Jews, and related his case to them; but they had heard nothing respecting him, and desired to hear about the sect everywhere spoken against. He testified to them the kingdom of God, and persuaded them concerning Jesus out of the law and the prophets.
His hearers could not agree, and he quoted to them how Isaiah had foretold that they would not hear, and that the salvation of God would be sent to the Gentiles.
For two years Paul abode in his own hired house, having full liberty to proclaim the gospel to all that came to him.
(Here were written the Epistles to the Colossians, to Philemon, to the Ephesians, and to the Philippians.)