Act 4:13, 21, 14:3, 28:31, Eph 6:19 | Barnes | STEP | Verse 13. Boldness . This word properly denotes openness or confidence in speaking . It stands opposed to hesitancy , and to equivocation in declaring our sentiments. Here it means that, in spite of danger and opposition, they avowed their doctrines without any attempt to conceal or disguise them. Peter and John . It was they only who had been concerned in the healing of the lame man, . And perceived . When they knew that they were unlearned. This might have been ascertained either by report or by the manner of their speaking. Unlearned . This word properly denotes those who were not acquainted with letters , or who had not had the benefit of an education. Ignorant men --ιδιωται--. This word properly denotes those who live in private, in contradistinction from those who are engaged in public life, or in office. As this class of persons is commonly also supposed to be less learned, talented, and refined than those in office, it comes to denote those who are rude and illiterate. The idea intended to be conveyed here is, that these men had not had opportunities of education, (comp. ,) and had not been accustomed to public speaking, and hence they were surprised at their boldness. This same character is uniformly attributed to the early preachers of Christianity. Comp. . The Galileans were regarded by the Jews as particularly rude and uncultivated, . They marvelled . They wondered that men who had not been educated in the schools of the Rabbins, and accustomed to speak, should declare their sentiments with so much boldness. And they took knowledge . This expression means simply that they knew, or that they obtained evidence, or proof, that they had been with Jesus. It is not said in what way they obtained this evidence; but the connexion leads us to suppose it was by the miracle which they had wrought; by their firm and bold declaration of the doctrines of Jesus; and perhaps by the irresistible conviction that none would be thus bold who had not been personally with him, and who had not the firmest conviction that he was the Messiah. They had not been trained in their schools, and their boldness could not be attributed to the arts of rhetoric, but was the native, ingenuous, and manly exhibition of deep conviction of the truth of what they spoke; and that conviction could have been obtained only by their having been with him, and having been satisfied that he was the Messiah. Such conviction is of far more value in preaching than all the mere teachings of the schools; and without such a conviction, all preaching will be frigid, hypocritical, and useless. Had been with Jesus . Had been his followers, and had attended personally on his ministry. They gave evidence that they had seen him, been with him, heard him, and were convinced that he was the Messiah. We may learn here, (1.) that if men wish to be successful in preaching, it must be based on deep and thorough conviction of the truth of that which they deliver. (2.) They who preach should give evidence that they are acquainted with the Lord Jesus Christ; that they have imbibed his Spirit, pondered his instructions, studied the evidences of his Divine mission, and are thoroughly convinced that he was from God. (3.) Boldness and success in the ministry, as well as in everything else, will depend far more on honest, genuine, thorough conviction of the truth, than on all the endowments of talent and learning, and all the arts and skill of eloquence. No man should attempt to preach without such a thorough conviction of truth; and no man who has it will preach in vain. (4.) God often employs the ignorant and unlearned to confound the wise, . But it is not by their ignorance. It was not the ignorance of Peter and John that convinced the sanhedrim. It was done in spite of their ignorance. It was their boldness , and their honest conviction of truth. Besides, though not learned in the schools of the Jews, they had been under a far more important training, under the personal direction of Christ himself for three years; and now they were directly endowed by the Holy Ghost with the power of speaking with tongues. Though not taught in the schools, yet there was an important sense in which they were not unlearned and ignorant men. Their example should not, therefore, be pleaded in favour of an unlearned ministry. Christ himself expressed his opposition to an unlearned ministry, by teaching them himself , and then by bestowing on them miraculous endowments which no learning at present can furnish. It may be remarked, further, that in the single selection which he made of an apostle after his ascension to heaven, when he came to choose one who had not been under his personal teaching, he chose a learned man , the apostle Paul, and thus evinced his purpose that there should be training or education , in those who are invested with the sacred office. (5.) Yet in the case before us there is a striking proof of the truth and power of religion. These men had not acquired their boldness in the schools; they were not trained for argument among the Jews; they did not meet them by cunning sophistry; but they came with the honest conviction that what they were saying was true. Were they deceived? Were they not competent to bear witness? Had they any motive to attempt to palm a falsehood on men? Infidelity must answer many such questions as these before the apostles can be convicted of imposture. (a) "unlearned" (*) "ignorant" or, "obscure"

Acts 4:13

Verse 13. Boldness. This word properly denotes openness or confidence in speaking. It stands opposed to hesitancy, and to equivocation in declaring our sentiments. Here it means that, in spite of danger and opposition, they avowed their doctrines without any attempt to conceal or disguise them.

Peter and John. It was they only who had been concerned in the healing of the lame man, Acts 3:1.

And perceived. When they knew that they were unlearned. This might have been ascertained either by report or by the manner of their speaking.

Unlearned. This word properly denotes those who were not acquainted with letters, or who had not had the benefit of an education.

Ignorant men--ιδιωται--. This word properly denotes those who live in private, in contradistinction from those who are engaged in public life, or in office. As this class of persons is commonly also supposed to be less learned, talented, and refined than those in office, it comes to denote those who are rude and illiterate. The idea intended to be conveyed here is, that these men had not had opportunities of education, (comp. Mt 4:18-21,) and had not been accustomed to public speaking, and hence they were surprised at their boldness. This same character is uniformly attributed to the early preachers of Christianity. Comp. 1Cor 1:27, Mt 11:25. The Galileans were regarded by the Jews as particularly rude and uncultivated, Mt 26:73, Mk 14:70.

They marvelled. They wondered that men who had not been educated in the schools of the Rabbins, and accustomed to speak, should declare their sentiments with so much boldness.

And they took knowledge. This expression means simply that they knew, or that they obtained evidence, or proof, that they had been with Jesus. It is not said in what way they obtained this evidence; but the connexion leads us to suppose it was by the miracle which they had wrought; by their firm and bold declaration of the doctrines of Jesus; and perhaps by the irresistible conviction that none would be thus bold who had not been personally with him, and who had not the firmest conviction that he was the Messiah. They had not been trained in their schools, and their boldness could not be attributed to the arts of rhetoric, but was the native, ingenuous, and manly exhibition of deep conviction of the truth of what they spoke; and that conviction could have been obtained only by their having been with him, and having been satisfied that he was the Messiah. Such conviction is of far more value in preaching than all the mere teachings of the schools; and without such a conviction, all preaching will be frigid, hypocritical, and useless.

Had been with Jesus. Had been his followers, and had attended personally on his ministry. They gave evidence that they had seen him, been with him, heard him, and were convinced that he was the Messiah. We may learn here,

(1.) that if men wish to be successful in preaching, it must be based on deep and thorough conviction of the truth of that which they deliver.

(2.) They who preach should give evidence that they are acquainted with the Lord Jesus Christ; that they have imbibed his Spirit, pondered his instructions, studied the evidences of his Divine mission, and are thoroughly convinced that he was from God.

(3.) Boldness and success in the ministry, as well as in everything else, will depend far more on honest, genuine, thorough conviction of the truth, than on all the endowments of talent and learning, and all the arts and skill of eloquence. No man should attempt to preach without such a thorough conviction of truth; and no man who has it will preach in vain.

(4.) God often employs the ignorant and unlearned to confound the wise, 1Cor 1:27,28. But it is not by their ignorance. It was not the ignorance of Peter and John that convinced the sanhedrim. It was done in spite of their ignorance. It was their boldness, and their honest conviction of truth. Besides, though not learned in the schools of the Jews, they had been under a far more important training, under the personal direction of Christ himself for three years; and now they were directly endowed by the Holy Ghost with the power of speaking with tongues. Though not taught in the schools, yet there was an important sense in which they were not unlearned and ignorant men. Their example should not, therefore, be pleaded in favour of an unlearned ministry. Christ himself expressed his opposition to an unlearned ministry, by teaching them himself, and then by bestowing on them miraculous endowments which no learning at present can furnish. It may be remarked, further, that in the single selection which he made of an apostle after his ascension to heaven, when he came to choose one who had not been under his personal teaching, he chose a learned man, the apostle Paul, and thus evinced his purpose that there should be training or education, in those who are invested with the sacred office.

(5.) Yet in the case before us there is a striking proof of the truth and power of religion. These men had not acquired their boldness in the schools; they were not trained for argument among the Jews; they did not meet them by cunning sophistry; but they came with the honest conviction that what they were saying was true. Were they deceived? Were they not competent to bear witness? Had they any motive to attempt to palm a falsehood on men? Infidelity must answer many such questions as these before the apostles can be convicted of imposture.

(a) "unlearned" Mt 11:25, 1co 1:27 (*) "ignorant" or, "obscure"

Acts 4:21

Verse 21. Finding nothing, etc. That is, not being able to devise any way, of punishing them, without exciting a tumult among the people, and endangering their own authority. The sanhedrim was frequently influenced by this fear; and it shows that their own authority was much dependent on the caprice of the multitude. Comp. Mt 21:26.

All men. That is, the great mass or body of the people.

Glorified God. Praised God for the miracle. This implies,

(1.) that they believed that the miracle was genuine.

(2.) That they were grateful to God for so signal a mercy in conferring health and comfort on a man who had been long afflicted. We may add further, that here is the highest evidence of the reality of the miracle. Even the sanhedrim, with all their prejudice and opposition, did not call it in question. And the common people, who had doubtless been acquainted with this man for years, were convinced that it was real. It would have been impossible to impose on keen-sighted and jealous adversaries in this manner, if this had been an imposture.

(a) "because of the people" Mt 21:25, Acts 5:26

Acts 14:3

Verse 3. Long time therefore. In this city they were not daunted by persecution. It seems probable that there were here no forcible or public measures to expel them, as there had been at Antioch, Acts 13:50, and they therefore regarded it as their duty to remain. God granted them here also great success, which was the main reason for their continuing a long time. Persecution and opposition may be attended often with signal success to the gospel.

Speaking boldly in the Lord. In the cause of the Lord Jesus; or in his name and authority. Perhaps also the expression includes the idea of their trusting in the Lord.

Which gave testimony. Bore witness to the truth of their message by working miracles, etc. Comp. Mk 16:20. This was evidently the Lord Jesus to whom reference is here made; and it shows that he was still, though bodily absent from them, clothed with power, and still displayed that power in the advancement of his cause. The conversion of sinners accomplished by him is always a testimony as decided as it is cheering to the labours and messages of his servants.

Unto the word of his grace. His gracious word, or message.

And granted signs, etc. Miracles. Acts 2:22.

(+) "boldly in the Lord" "concerning" (*) "which" "who" (d) "gave testimony" Mk 16:20, Heb 2:4

Acts 28:31

Verse 31. Preaching the 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.

Ephesians 6:19

Verse 19. And for me. Paul was then a prisoner at Rome. He specially needed the prayers of Christians,

(1.) that he might be sustained in his afflictions; and

(2.) that he might be able to manifest the spirit which he ought, and to do good as he had opportunity. Learn hence that we should pray for the prisoner, the captive, the man in chains, the slave. There are in this land constantly not far from ten thousand prisoners--husbands, fathers, sons, brothers; or wives, mothers, daughters. True, they are the children of crime, but they are also the children of sorrow; and in either case, or both, they need our prayers. There are in this land not far from three millions of slaves--and they need our prayers. They are the children of misfortune and of many wrongs; they are sunk in ignorance and want and woe; they are subjected to trials, and exposed to temptations to the lowest vices. But many of them, we trust, love the Redeemer; and whether they do or do not, they need an interest in the prayers of Christians.

That utterance may be given unto me. Paul, though a prisoner, was permitted to preach the gospel. Acts 28:30, Acts 28:31.

That I may open my mouth boldly. He was in Rome. He was almost alone, he was surrounded by multitudes of the wicked. He was exposed to death. Yet he desired to speak boldly in the name of the Lord Jesus, and to invite sinners to repentance. A Christian in chains, and surrounded by the wicked, may speak boldly, and may have hope of success--for Paul was not an unsuccessful preacher ever when a captive at Rome. Php 4:22.

The mystery of the Gospel. Eph 1:9.