Acts 28:31

31. with all confidence, no man forbidding him--enjoying, in the uninterrupted exercise of his ministry, all the liberty of a guarded man. Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. That distinguished apostle whose conversion, labors, and sufferings for "the faith which once he destroyed" occupy more than half of this History, it leaves a prisoner, unheard, so far as appears, for two years. His accusers, whose presence was indispensable, would have to await the return of spring before starting for the capital, and might not reach it for many months; nor, even when there, would they be so sanguine of success--after Felix, Festus, and Agrippa had all pronounced him innocent--as to be impatient of delay. And if witnesses were required to prove the charge advanced by Tertullus, that he was "a mover of sedition among all the Jews throughout the [Roman] world" (Ac 24:5), they must have seen that unless considerable time was allowed them the case would certainly break down. If to this be added the capricious delays which the emperor himself might interpose, and the practice of Nero to hear but one charge at a time, it will not seem strange that the historian should have no proceedings in the case to record for two years. Begun, probably, before the apostle's arrival, its progress at Rome under his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Pr 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses. All that we know of the apostle's proceedings and history beyond this must be gathered from the Epistles of the Imprisonment--Ephesians, Philippians, Colossians, and Philemon--written during this period, and the Pastoral Epistles--to Timothy and Titus, which, in our judgment, are of subsequent date. From the former class of Epistles we learn the following particulars: (1) That the trying restraint laid upon the apostle's labors by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Christ were emboldened; and though the Judaizing portion of them, observing his success among the Gentiles, had been led to inculcate with fresh zeal their own narrower Gospel, even this had done much good by extending the truth common to both (See on Php 1:12-18; Php 4:22); (2) That as in addition to all his other labors, "the care of all the churches pressed upon him from day to-day" (2Co 11:28), so with these churches he kept up an active correspondence by means of letters and messages, and on such errands he lacked not faithful and beloved brethren enough ready to be employed--Luke; Timotheus; Tychicus; (John) Mark; Demas; Aristarchus; Epaphras; Onesimus; Jesus, called Justus; and, for a short time, Epaphroditus (See on Col 4:7; Col 4:9-12; Col 4:14; Phm 23, 24; see Introduction to Ephesians, Introduction to Philippians, and Introduction to Philemon). That the apostle suffered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years thereafter and took some wide missionary circuits, and that he was again arrested, carried to Rome, and then executed--was the undisputed belief of the early Church, as expressed by Chrysostom, Jerome, and Eusebius, in the fourth century, up to Clement of Rome, the "fellow laborer" of the apostle himself (Php 4:3), in the first century. The strongest possible confirmation of this is found in the Pastoral Epistles, which bear marks throughout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal which brought the apostle to Rome; which refer to movements of himself and Timothy that cannot without some straining (as we think) be made to fit into any prior period; and which are couched in a manifestly riper style than any of his other Epistles. (See Introduction to First Timothy, Introduction to Second Timothy Introduction to Titus and Notes). All this has been called in question by modern critics of great research and acuteness [Petavius, Lardner, De Wette, Wieseler, Davidson, and others]. But those who maintain the ancient view are of equal authority and more numerous, while the weight of argument appears to us to be decidedly on their side.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

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.

Albert Barnes, 1834 · public domain

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.

Adam Clarke, 1831 · public domain