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Research paper example essay prompt: Acts And Theophilus - 5304 words
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Acts And Theophilus 1. Theophilus Lover of God, a Christian, probably a Roman, to whom Luke dedicated both his Gospel and the Acts of the Apostles. Nothing beyond this is known of him. From the fact that Luke applies to him the title "most excellent", the same title Paul uses in addressing Felix and Festus, it has been concluded that Theophilus was a person of rank, perhaps a Roman officer (Henneke). 2. John the Baptist John was Jesus cousin.
He was to prepare a way for the messiah by baptizing people into repentance. He is only mentioned in Acts in passing. He had been murdered by King Herod years before. 3. Jesus He is the suffering servant, the messiah.
He is God in flesh. He is the main focal point of the book of Acts. 4. Peter His name meant rock or stone. He was the brother mof Andrew.
He was a fisherman called by Jesus into his early ministry. He is well known by his 3 time denial. He was one of Jesus favorite disciples. He became the leader of the chosen twelve. He was one of the few to witness Jarius daughters resurrection, and the transfiguration.
After Pentecost, his ministry appeared in three stages: 1. Leader of activities in Jerusalem. 2. He opened the door to gentiles with the conversion of Cornelius. 3.
He and his wife started the Zenana missionary. 4. He became a martyr and was crucified upside down (Henneke). Peter was a quick, perceptive, and impulsive man, given to bursts of enthusiasm-and depression. He recognized his own unworthiness of his Lords faith in him. Peter was the first one to declare Jesus as Christ.
He raised Dorcus from the dead, and performed many other miracles. The transition form Judaism to the full acceptance of Christs teaching was not easy of Peter. He was strong and stubborn before the notion that Samaritans and Gentiles could be Christians without first becoming Jews and circumcised. A direct vision was required to make him understand that the Lords saving work was performed for all who would believe in him. Once convinced, however, he tried to stand with Paul on the question of admitting Gentiles to the church (Alexander).
5. John He was the younger brother of James, and an apostle. He was known as the disciple whom Jesus loved. He was a native of Galilee. His parents were cousins of Jesus.
He was a fisherman by trade. He was in the inner cabinet of three. He is mentioned in Acts as at the appearance on Pentecost (Henneke). 6. James James is best known as the brother of John.
He and John were called the Sons of Thunder. He was a fisherman who left all to follow Christ. He became one of Christ's most beloved apostles. He was present at the transfiguration. His mother asked that he be given a place of power in Christ's kingdom.
He went with Christ to the garden of Gethsemane before the crucifixion. He was present at Christ's death. Jesus allowed only Peter, John, and James to be present at the healing of Jarius' daughter. He and John wanted fire from heaven to punish the Samaritans. James was one of the first to give his life for Christ (Henneke).
7. Andrew Brother of Simon Peter and an apostle. He was a follower of John the Baptist. It is suggested that he became the patron-saint of Russia (Lockyer). 8. Phillip He was an apostle but not much was known of him after that.
9. Thomas The apostle who was given the name "the doubter" (Alexander). 10. Bartholomew He is one of the twelve. He was also known as Nathaniel and a suggested writer of a gospel (Alexander). 11.
Matthew A tax collector before he became a disciple. He was also known as Levi (Smith). 12. James He was the son of Alphaeus. He was known as the little or the less, probably because of his small stature, or because he was young.
His brother was Joses. He was one of the twelve (Lockyer). 13. Simon the Zealot One of the twelve. An interesting thing about him was that even after he became a follower of Christ he did not cease being known as a zealot (Smith).
14. Judas, son of James One of the twelve, not to be confused with Judas Iscariot. 15. Judas Son of Simon (John 6:71; 13:2, 26), surnamed Iscariot. His name is uniformly the last in the list of the apostles, as given in the synoptic Gospels. The evil of his nature probably gradually unfolded itself till "Satan entered into him" (John 13:27), and he betrayed our Lord (18:3). Afterwards he owned his sin with "an exceeding bitter cry," and cast the money he had received as the wages of his iniquity down on the floor of the sanctuary, and "departed and went and hanged himself" (Matt. 27:5).
He perished in his guilt, and "went unto his own place" (Acts 1:25). The statement in Acts 1:18 that he "fell headlong and burst asunder in the midst, and all his bowels gushed out," is in no way contrary to that in Matt. 27:5. The suicide first hanged himself, perhaps over the valley of Hinnom, "and the rope giving way, or the branch to which he hung breaking, he fell down headlong on his face, and was crushed and mangled on the rocky pavement below." (Easton) 16. Barsabbas Surnamed Joseph; also called Justus.
He was one of those who "companied with the apostles all the time that the Lord Jesus went out and in among them" , and was one of the candidates for the place of Judas. (Lockyer) 17. Matthias The apostles agreed that the vacancy in the number twelve created by Judas suicide should be filled. They decided, further, that one of those who had been with Jesus from the beginning should be chosen. Two men were nominated Barsabbas and Matthias. After prayers for guidance, lots were cast and the lot fell to Matthias who was then enrolled with the eleven. Nothing else is recorded about him, he is not mentioned again (Alexander).
18. Joel Mentioning of the Old Testament prophet. 19. David King David of the Old Testament. 20.
Annas the High Priest He was the high priest A.D. 7-14. In A.D. 25 Caiaphis, who had married the daughter of Annas, was raised to that office, and probably Annas was now made president of the Sanhedrim, or deputy or coadjutor of the high priest, and thus was also called high priest along with Caiaphis. By the Mosaic law the high-priesthood was held for life (Num.
3:10); and although Annas had been deposed by the Roman procurator, the Jews may still have regarded him as legally the high priest. The Lord was first brought before Annas, and after a brief questioning of him was sent to Caiaphis, when some members of the Sanhedrim had met, and the first trial of Jesus took place. This examination of Jesus before Annas is recorded only by John. Annas was president of the Sanhedrim before which Peter and John were brought (Easton). 21.
Caiaphis He was the High Priest and was the son-in-law of Annas. 22. John He was a kinsman of Annas. 23. Alexander A relative of Annas the high priest, present when Peter and John were examined before the Sanhedrim. 24.
Joseph, Levite form Cyprus Not much is known about him. 25. Barnabas His given name was Joses or Joseph. He was a Levite. He was from Cyprus.
A cousin of John Mark. He was also referred to as an apostle. His character is revealed in the name given to him by the apostles, Barnabas, "son of encouragement". "When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord" (Acts 11:23). "For he was a good man, full of the Holy Spirit and of faith" (Acts 11:24). When Christians in Jerusalem were in need, he sold his land and brought the money to the apostles.
When Paul tried to join himself to the Jerusalem Christians, they were afraid of him. Barnabas took Paul to the apostles so Paul could tell his story. He and Paul were entrusted with the relief sent to the brethren in Judea during a famine. He refused the worship of the people of Lystra. He was involved in hypocrisy along with Peter and others with respect to the treatment of the Gentiles in Antioch.
He contended with Paul over taking John Mark on a second journey. This contention "became so sharp that they parted from one another" (Acts 15:39). He was willing to preach the gospel without charge that he might not be a burden (1 Cor. 9:4-18) (Henneke) 26. Ananias Because of need, the disciples had all things in common. Those who owned property sold it and brought the proceeds to the apostles for distribution (Acts 4:32-37).
Ananias and his wife, Sapphira, sold a possession but kept back part of the proceeds. Peter confronted Ananias, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself" (vs. 3)? Before Ananias sold the possession, it belonged to him. After he sold the possession, the money belonged to him. In bringing a portion and implying that it was all, he had lied to the Holy Spirit. Ananias fell down and died.
carry you out" (Henneke). 27. Gamaliel Gamaliel was a Pharisee, a member of the Council, who persuaded its members to take less drastic action toward the apostles with respect to their refusal to quit preaching the gospel He reminded them of past seditions that had failed. He suggested that if these apostles were teaching truth, they would be fighting against God. If it were not, the movement would die out.
As a result of this argument, the apostles were only beaten and then released. When Paul was on trial, he testified that Gamaliel was his teacher. He was one of the most highly respected rabbis of the first century (Henneke). 28. Judas the Galielan A Jew of Damascus, to whose house Ananias was sent. The street called "Straight" in which it was situated is identified with the modern "street of bazaars," where is still pointed out the so-called "house of Judas." (Easton) 29.
Philip He was one of the seven set apart as deacons. He is named after Stephen. He preached in Samaria. It was his work which was completed here after his departure by Peter and John, who went down from Jerusalem to bestow the Holy Spirit upon them by the laying on of hands. He converted an Ethiopian Eunuch.
He had four unmarried daughters who prophesied (Alexander). 30. Procurus He was one of the seven chosen. 31. Nicanor He was one of the seven deacons appointed in the apostolic church.
Nothing further is known of him (Alexander). 32. Timon He was one of the seven deacons appointed in the apostolic church. Nothing further is known of him (Alexander). 33.
Parmenas He was one of the seven deacons appointed in the apostolic church. Nothing further is known of him (Alexander). 34. Nicolas He was a proselyte of Antioch, one of the seven deacons. Nothing further is known of him (Alexander).
35. Stephen He was one of the seven deacons, who became a preacher of the gospel. He was the first Christian martyr. His personal character and history are recorded in Acts "He fell asleep" with a prayer for his persecutors on his lips. A devout men carried him to his grave. It was at the feet of the young Pharisee, Saul of Tarsus that those who stoned him laid their clothes before they began their cruel work.
The scene which Saul then witnessed and the words he heard appear to have made a deep and lasting impression on his mind. The speech of Stephen before the Jewish ruler is the first apology for the universalism of the gospel as a message to the Gentiles as well as the Jews. It is the longest speech contained in the Acts, a place of prominence being given to it as a defense (Easton). 36. Abraham Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries.
He was the father of all Jews. 37. Isaac Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He was a son of Abraham 38. Jacob Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He was a son of Abraham 39. Joseph Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries.
He was the son of Jacob, and second in charge in Egypt. 40. Pharaoh Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He was the ruler during Josephs time 41. Moses Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries.
He was the leader of the exiled Jews in Egypt. 42. Pharaoh Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He was ruler during Moses time. 43. Joshua Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries.
He took over after Moses passed away. 44. Solomon Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He was the wise son of King David. 45.
Saul (Paul) Nearly all the original materials for the life of Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. 0 and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul.
This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his father was of the tribe of Benjamin, (Philippians 3:5;) and a Pharisee, that Paul had acquired by some means the Roman franchise ("I was free born," and that he was settled in Tarsus. At Tarsus he must have learned to use the Greek language with freedom and mastery in both speaking and writing. At Tarsus also he learned that trade of "tent-maker," at which he afterward occasionally wrought with his own hands. There was a goat's- hair cloth called cilicium manufactured in Cilicia, and largely used for tents, Saul's trade was probably that of making tents of this hair cloth.
When St. Paul makes his defense before his countrymen at Jerusalem.. he tells them that, though born in Tarsus he had been "brought up" in Jerusalem. He must therefore, have been yet a boy when was removed, in all probability for the sake of his education, to the holy city of his fathers. He learned, he says, at the feet of Gamaliel." He who was to resist so stoutly the usurpation of the law had for his teacher one of the most eminent of all the doctors of the law. Saul was yet "a young man," when the Church experienced that sudden expansion which was connected with the ordaining of the seven appointed to serve tables, and with the special power and inspiration of Stephen. Among those who disputed with Stephen were some "of them of Cilicia." We naturally think of Saul as having been one of these, when we find him afterward keeping the clothes of those suborned witnesses who, according to the law, (Deuteronomy 17:7) were the first to cast stones at Stephen. "Saul," says the sacred writer significantly "was consenting unto his death." Saul's conversion. A.D.
37. --The persecutor was to be converted. Having undertaken to follow up the believers "unto strange cities." Saul naturally turned his thoughts to Damascus. What befell him as he journeyed thither is related in detail three times in the Acts, first by the historian in his own person, then in the two addresses made by St. Paul at Jerusalem and before Agrippa. St.
Luke's statement is to be read in where, however, the words "it is hard for thee to kick against the pricks," included in the English version, ought to be omitted (as is done in the Revised Version). The sudden light from heaven, the voice of Jesus speaking with authority to his persecutor. Saul struck to the ground, blinded, overcome; the three-days suspense; the coming of Ananias as a messenger of the Lord and Saul's baptism, --these were the leading features at the great event, and in these we must look for the chief significance of the conversion. It was in Damascus that he was received into the church by Ananias, and here to the astonishment of all his hearers, he proclaimed Jesus in the synagogues, declaring him to be the Son of God. The narrative in the Acts tells us simply that he was occupied in this work, with increasing vigor, for "many days," up to the time when imminent danger drove him from Damascus. From the Epistle to the Galatians, (Galatians 1:17,18) we learn that the many days were at least a good part of "three years." A.D.
37- 40, and that Saul, not thinking it necessary to procure authority to teach from the apostles that were before him, went after his conversion to Arabia, and returned from thence to us. We know nothing whatever of this visit to Arabia; but upon his departure from Damascus we are again on a historical ground, and have the double evidence of St. Luke in the Acts of the apostle in his Second Epistle the Corinthians. According to the former, the Jews lay in wait for Saul, intending to kill him, and watched the gates of the city that he might not escape from them. Knowing this, the disciples took him by night and let him down in a basket from the wall.
Having escaped from Damascus, Saul betook himself to Jerusalem (A.D. 40), and there "assayed to join himself to the disciples; but they were all afraid of him, and believed not he was a disciple." Barnabas' introduction removed the fears of the apostles, and Saul "was with them coming in and going out at Jerusalem." But it is not strange that the former persecutor was soon singled out from the other believers as the object of a murderous hostility. He was, therefore, again urged to flee; and by way of Caesarea betook himself to his native city, Tarsus. Barnabas was sent on a special mission to Antioch. As the work grew under his hands, he felt the need of help, went himself to Tarsus to seek Saul, and succeeded in bringing him to Antioch.
There they labored together unremittingly for a whole year." All this time Saul was subordinate to Barnabas. Antioch was in constant communication with Cilicia, with Cyprus, with all the neighboring countries. The Church was pregnant with a great movement, and time of her delivery was at hand. Something of direct expectation seems to be implied in what is said of the leaders of the Church at Antioch, that they were "ministering to the Lord and fasting," when the Holy Ghost spoke to them: "Separate me Barnabas and Saul for the work whereunto I have called them." Everything was done with orderly gravity in the sending forth of the two missionaries. Their brethren after fasting and prayer laid their hands on them, and so they departed.
The first missionary journey. A.D. 45- As soon as Barnabas and Saul reached Cyprus they began to "announce the word of God," but at first they delivered their message in the synagogues of the Jews only. When they had gone through the island, from Salamis to Paphos, they were called upon to explain their doctrine to an eminent Gentile, Sergius Paulus, the proconsul, who was converted. Saul's name was now changed to Paul, and he began to take precedence of Barnabas.
From Paphos "Paul and his company" set sail for the mainland, and arrived at Perga in Pamphylia. Here the heart of their companion John failed him, and he returned to Jerusalem. From Perga they traveled on to a place obscure in secular history, but most memorable in the history of the Kingdom of Christ --Antioch in Pisidia. Rejected by the Jews, they became bold and outspoken, and turned from them to the Gentiles. At Antioch now, as in every city afterward, the unbelieving Jews used their influence with their own adherents among the Gentiles to persuade the authorities or the populace to persecute the apostles and to drive them from the place.
Paul and Barnabas now traveled on to Iconium where the occurrences at Antioch were repeated, and from thence to the Lycaonian country which contained the cities Lystra and Derbe. Here they had to deal with uncivilized heathen. At Lystra the healing of a cripple took place. Thereupon these pagans took the apostles for gods, calling Barnabas, who was of the more imposing presence, Jupiter, and Paul, who was the chief speaker, Mercurius. Although the people of Lystra had been so ready to worship Paul and Barnabas, the repulse of their idolatrous instincts appears to have provoked them, and they allowed themselves to be persuaded into hostility be Jews who came from Antioch and Iconium, so that they attacked Paul with stones, and thought they had killed him.
He recovered, however as the disciples were standing around him, and went again into the city. The next day he left it with Barnabas, and went to Derbe, and thence they returned once more to Lystra, and so to Iconium and Antioch. In order to establish the churches after their departure they solemnly appointed "elders" in every city. Then they came down to the coast, and from Attalia, they sailed; home to Antioch in Syria, where they related the successes which had been granted to them, and especially the opening of the door of faith to the Gentiles." And so the first missionary journey ended. The council at Jerusalem.
--Upon that missionary journey follows most naturally the next important scene which the historian sets before us --the council held at Jerusalem to determine the relations of Gentile believers to the law of Moses. Second missionary journey. A.D. 50-54. --The most resolute courage, indeed, was required for the work to which St.
Paul was now publicly pledged. He would not associate with himself in that work one who had already shown a want of constancy. This was the occasion of what must have been a most painful difference between him and his comrade in the faith and in past perils, Barnabas. Silas, or Silvanus, becomes now a chief companion of the apostle. The two went together through Syria and Cilicia, visiting the churches, and so came to Derbe and Lystra. Here they find Timotheus, who had become a disciple on the former visit of the apostle. Him St. Paul took and circumcised.
St. Luke now steps rapidly over a considerable space of the apostle's life and labors. "They went throughout Phrygia and the region of Galatia." At this time St. Paul was founding "the churches of Galatia." He himself gives some hints of the circumstances of his preaching in that region, of the reception he met with, and of the ardent though unstable character of the people. (Galatians 4:13-15) Having gone through Phrygia and Galatia, he intended to visit, the western coast; but "they were forbidden by the Holy Ghost to preach the "word" there.
Then, being on the borders of Mysia, they thought of going back to the northeast into Bithynia; but again the Spirit of Jesus "suffered them not," so they passed by Mysia and came down to Troas. St. Paul saw in a vision a man, of Macedonia, who besought him, saying, "Come over into Macedonia and help us." The vision was at once accepted as a heavenly intimation; the help wanted, by the Macedonians was believed to be the preaching of the gospel. It is at this point that the historian, speaking of St. Paul's company, substitutes "we" for "they." He says nothing of himself we can only infer that St.
Luke, to whatever country he belonged, became a companion of St. Paul at Troas. The party thus reinforced, immediately set sail from Troas, touched at Samothrace, then landed on the continent at Neapolis, and thence journeyed to Philippi. The first convert in Macedonia was Lydia, an Asiatic woman, at Philippi. At Philippi Paul and Silas were arrested, beaten and put in prison, having cast out the spirit of divination from a female slave who had brought her masters much gain by her power.
This cruel wrong was to be the occasion of a signal appearance of the God of righteousness and deliverance. The narrative tells of the earthquake, the jailer's terror, his conversion and baptism. In the morning the magistrates sent word to the prison that the men might be let go; but Paul denounced plainly their unlawful acts, informing them moreover that those whom they had beaten and imprisoned without trial; were Roman citizens. The magistrates, in great alarm, saw the necessity of humbling themselves. They came and begged them to leave the city. Paul and Silas consented to do so, and, after paying a visit to "the brethren" in the house of Lydia, they departed.
Leaving Luke and perhaps Timothy for a short time at Philippi, Paul and Silas traveled through Amphipolis and Apollonia and stopped again at Thessalonica. Here again, as in Pisidian Antioch, the envy of the Jews was excited, and the mob assaulted the house of Jason with whom Paul and Silas were staying as guests, and, not finding them, dragged Jason himself and some other brethren before the magistrates. After these signs of danger the brethren immediately sent away Paul and Silas by night. They next came to Berea. Here they found the Jews more noble than those at Thessalonica had been.
Accordingly they gained many converts, both Jews and Greeks; but the Jews of Thessalonica, hearing of it, sent emissaries to stir up the people, and it was thought best that Paul should himself leave the city whilst Silas and Timothy remained-behind. Some of the brethren went with St. Paul as far as Athens, where they left him carrying back a request to Silas and Timothy that they would speedily join him. Here the apostle delivered that wonderful discourse reported in He gained but few converts at Athens, and soon took his departure and went to Corinth. He was testifying with unusual effort and anxiety when Silas and Timothy came from Macedonia and joined him. Their arrival was the occasion of the writing of the First Epistle to the Thessalonians.
The two epistles to the Thessalonians--and these alone--belong to the present missionary journey. They were written from Corinth A.D. 52, 53. When Silas and Timotheus came to Corinth, St. Paul was testifying to the Jews with great earnestness, but with little success. Corinth was the chief city of the province of Achaia, and the residence of the proconsul.
During St. Paul stay the proconsul office was held by Gallio, a brother of the philosopher Seneca. Before him the apostle was summoned by his Jewish enemies, who hoped to bring the Roman authority to bear upon him as an innovator in religion. But Gallio perceived at once, before Paul could "open his mouth" to defend himself, that the movement was due to Jewish prejudice, and refused to go into the question. Then a singular scene occurred. The Corinthian spectators, either favoring Paul or actuated only by anger against the Jews, seized on the principal person of those who had brought the charge, and beat him before the judgment-seat. Gallio left these religious quarrels to settle themselves. The apostle therefore, was not allowed to be "hurt," and remained some time longer at Corinth unmolested.
Having been the instrument of accomplishing this work, Paul departed for Jerusalem, wishing to attend a festival there. Before leaving Greece, he cut off his hair at Cenchreae, in fulfillment of a vow. Paul paid a visit to the synagogue at Ephesus, but would not stay. Leaving Ephesus, he sailed to Caesarea, and from thence went up to Jerusalem, spring, A.D. 54, and "saluted the church." It is argued, from considerations founded on the suspension of navigation during the winter months, that the festival was probably the Pentecost. From Jerusalem the apostle went almost immediately down to Antioch, thus returning to the same place from which he had started with Silas.
Third missionary journey, including the stay at Ephesus. A.D. 54-58. The great epistles which belong to this period, those to the Galatians, Corinthians and Romans, show how the "Judaizing" question exercised at this time the apostle's mind. St. Paul "spent some time" at Antioch, and during this stay as we are inclined to believe, his collision with St. Peter (Galatians 2:11-14) took place. When he left Antioch, he "went over all the country of Galatia and Phrygia in order, strengthening all the disciples," and giving orders concerning the collection for the saints. (1 Corinthians 18:1) It is probable that the Epistle to the Galatians was written soon after this visit--A.D.
56-57. This letter was in all probability sent from Ephesus. This was the goal of the apostle's journeyings through Asia Minor. He came down to Ephesus from the upper districts of Phrygia. Here he entered upon his usual work. He went into the synagogue, and for three months he spoke openly, disputing and persuading concerning "the kingdom of God." At the end of this time the obstinacy and opposition of some of the Jews led him to give up frequenting the synagogue and he established the believers as a separate society meeting "in the school of Tyrannus." This continued for two years. During this time many things occurred of which the historian of the Acts chooses two examples, the triumph over magical arts and the great disturbance raised by the silversmiths who made shrines Diana --among which we are to note further the writing of the First Epistle to the Corinth A.D.
57. Before leaving Ephesus Paul went into Macedonia, where he met Titus, who brought him news of the state of the Corinthian church. Thereupon he wrote the Second Epistle to the Corinthians, A.D. 57, and sent it by the hands of Titus and two other brethren to Corinth. After writing this epistle, St. Paul traveled throughout Macedonia, perhaps to the borders of Illyricum, (Romans 15:19) and then went to Corinth.
The narrative in the Acts tells us that "when he had gone over those parts (Macedonia), and had given them much exhortation he came into Greece, and there abode three months." There is only one incident which we can connect with this visit to Greece, but that is a very important one--the writing of his Epistle to the Romans, A.D. 58. That this was written at this time from Corinth appears from passages in the epistle itself and has never been doubted. The letter is a substitute for the personal visit which he had longed "for many years" to pay. Before his departure from Corinth, St. Paul was joined again by St.
Luke, as we infer from the change in the narrative from the third to the first person. He was bent on making a journey to Jerusalem, for a special purpose and within a limited time. With this view he was intending to go by sea to Syria. But he was made aware of some plot of the Jews for his destruction, to be carried out through this voyage; and he determined to evade their malice by changing his route. Several brethren were associated with him in this expedition, the bearers no doubt, of the collections made in all the churches for the poor at Jerusalem.
These were sent on by sea, and probably the money with them, to Troas, where they were to await Paul. He, accompanied by ...
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