◄ Acts 22:27 ►














Pulpit Commentary Homiletics
Times To Suffer, And Times To Get Relief From Suffering
Acts 22:25
R. Tuck
This subject is suggested by the fact that, although the apostle's plea of his Roman birthright would have always stood him in good stead, he only used it occasionally; from which fact we may assume that he sometimes felt it was his duty to submit to suffering, and that, at other times, he equally felt it his duty to resist suffering. Probably a careful estimate of the circumstances connected with each case led to his decisions. Here we may see that no special testimony could be made by his patient enduring of suffering, seeing that he was among strangers, who knew nothing of him or his mission, so he felt at liberty to secure relief from indignity and pain, and appealed for his rights as a Roman citizen. The apostle spoke as they were preparing to scourge him. According to the Roman custom, he was stripped to the waist, and tied with leather thongs to the column, or whipping-post, which was used within the fortress for this kind of torture. "It was unlawful to scourge a Roman citizen in any case; it was an aggravation so to torture him as slaves were tortured only as a means of inquiry" (see Acts 16:37). Remember the familiar passage, Ecclesiastes 3:1-8.

I. CHRIST'S CALL TO SUFFER. Of St. Paul Christ had said, "I will show him how great things he must suffer for my Name's sake" So to his early disciples Christ spoke of persecution and suffering as part of his disciples' necessary lot. Compare his teachings in the sermon on the mount (Matthew 5:10-12) with John 15:18-21.

1. As an historical fact, the earlier apostles found, suffering attend on fulfilling Christ's mission; and the Apostle Paul had a life full of peril and of pain.

2. As a fact of present observation, suffering is very largely the Christian's lot. It comes partly by reason of his conflict with evil in himself and in the world, and partly as a Divine arrangement for his moral testing and training.

3. As a doctrine of the Divine Word, suffering is

(1) a means of sanctifying to the believer," Tribulation worketh patience," etc.;

(2) a means of witnessing to the world the power of God's sustaining grace and the beauty of the Christian virtues. God has such witnesses in his great sufferers, in every age and in every sphere of life.

II. CHRIST'S CALL TO AVOID SUFFERING. See his instructions as given to the apostles and the "seventy," when he sent them on their trial mission. If persecuted in one city, they were to flee to another. Nay, in this avoidance of suffering, our Lord set us his own example; for, on more than one occasion he went away from a neighborhood which had become perilous, and escaped from those who would cast him from the hill-top. So St. Paul, in connection with our text, felt justified in avoiding and resisting suffering. The practical difficulty we find is to know when we should bear and when we should resist; and the following suggestions may be fully illustrated: -

1. When we can recognize an immediate good in our sufferings, either a blessing of men or the glory of God, we should be prepared cheerfully to bear.

2. When the suffering plainly comes in the orderings of God's providence, we ought to bear it.

3. When we find that we can, by patient suffering, make a needed witness for the Christian truth or the Christian spirit, we should be willing to suffer.

4. When we find ourselves among strangers and enemies we may use our influence to avoid suffering.

5. And when our suffering plainly comes from the mere willfulness or the pure ignorance of men, we do right to resist. It may also be urged that we must always follow along the line of "conscience" and "duty," whatever consequences may follow. Therefore the "three Hebrew youths" dare not shrink from the fiery furnace, nor Daniel from the den of lions. Impress that we have an inward leading of God's Spirit, even as St. Paul had; and that, if we will follow the lead in all simplicity, we shall be able to decide, in the circumstances of life that arise, whether it is our duty to suffer or to avoid suffering. Whether we bear or whether we refuse to bear, we must seek to glorify Christ, and do all things as part of our loving life-service rendered to him. - R.T.

Biblical Illustrator
The chief captain commanded him to be brought to the castle.
Acts 22:24-29
The Jews, the Boman, and the Christian
J. W. Burn.
I. THE JEWS in their conduct, which necessitated the interference of the chief captain, illustrate —

1. The blindness of religious bigotry. They rushed to the conclusion that Paul was not fit to live, in the first instance, with no evidence whatever. They now rushed to the same conclusion against the clearest evidence that could be produced. Thus bigotry works everywhere, in Church and State. Let a man run counter to prevailing prejudices, and he is condemned unheard; and no vindication, however clear and cogent; is allowed to remove the prejudice.

2. The murderousness of religious hatred. Twice within an hour was Paul's life in peril from the men with whom he differed in certain points. Let it be remembered that Paul's attitude was not antagonistic to Judaism; he had simply advanced Christianity beyond the Judaic province. But to have any relations with Gentiles was an unpardonable offence. And differences which have been far removed from hostilities in religion, politics, temperance, and other reforms, have been occasions for aiming poisoned darts at character, business, influence, etc.

II. THE ROMAN OFFICER represents —

1. The stern justice which would get at the facts. Lysias, like Gallio, cared neither for the Jews nor for Paul, but, unlike Gallio, he desired that strict justice should be done. Paul had twice created an uproar in a short space — a thing undesirable anywhere to that embodiment of order, a Roman official, but most undesirable in Jerusalem, where inflammable materials always existed in abundance. So if he could get at the facts he might allay the present agitation, and perhaps prevent future disturbances. This is all Christianity wants — a fair field and no favour.

2. The legality which is equitable in its ends bus unfair in its use of means. Three courses were open to the captain —(1) To interrogate Paul and the ringleaders separately.(2) To bring them face to face.(3) To assume Paul's guilt, and extract by torture the occasion of the uproar. This last was the course that Lysias proposed — a course allowable by Roman law in the case of all but Roman citizens, but violating the first principles of law. This has been the course pursued by all classes, and Christian and social reformers have in all ages been victims of it.

3. The officialism which, convicted of illegality, cowers in fear. When the chief captain discovered that he had bound, and nearly scourged, a Roman citizen, he was afraid, as he might well be (ver. 29). And so has many an ecclesiastic and statesman when he has done, or proposed to do, evil that good might come.

III. PAUL is an example of —

1. The prudence which quietly bides its time. Instead of angrily protesting, while the clamorous mob sufficiently deafened the soldiery, thereby adding exasperation to confusion, and in vain, Paul waits till the clamour subsides at the sight of preparations for scourging. Then, as soon as there is a lull and he can be heard, he speaks. A lesson of patience and self-possession. Many a man has lost himself and his cause through premature speech or action.

2. The wisdom which discerns when its time is come. Ere the first humiliating lash descended, Paul speaks the word which made the Roman quail. Many have the prudence to wait, but fail to see and seize upon the "time to speak" or act when it comes. How many opportunities for Christian effort or social usefulness are allowed to pass by from the lack of this faculty!

3. The dignity which asserts its rights. There is a time to submit, and that often came to Paul. But now clearly was the time for Christ's sake and his own to stand upon his dignity. And that time comes both to the individual and to the Church.

(J. W. Burn.)

The moral cowardice of warriors
D. Thomas, D. D.
I. FEAR OF THE PEOPLE MADE THE CHIEF CAPTAIN CRUEL TOWARDS PAUL. Why did the Roman tribune command Paul to be brought into the castle to be scourged? Not because he could have been in any way convinced of his guilt, but because he wished to conciliate the raging mob. Here is base cowardice. The love of right should make the ruler superior to the fear of man.

II. FEAR OF THE ROMAN POWER FORCED HIM TO DESIST. While the indignities were being inflicted, Paul, with the heroism of a great man, said, "Is it lawful," etc. From the conversation that took place, three things are observable —

1. Paul's self-command. He speaks without rage or excitement to the bold Roman himself: "Is it lawful," etc.

2. The apostle's civic superiority. Paul was a "freeborn" citizen of Rome, the chief captain a citizen only by purchase.

3. The force of the Roman name. As soon as they heard that Paul was a Roman, the officer and the soldiers recoiled. Conclusion; This incident accords with Roman history. Cicero, against Verres, says, "It is a heinous sin to bind a Roman citizen; it is wickedness to beat him; it is next to parricide to kill him; and what shall I say to crucify him?"

(D. Thomas, D. D.)

Is it lawful for you to scourge a man that is a Roman?
Asserting rights
H. O. Mackey.
Shortly before James I came to the throne of England, he set up a claim to all the small estates in Cumberland and Westmoreland, on the plea that the "statesmen" were merely the tenants of the Crown. The statesmen met, to the number of two thousand, at Batten Heath, between Kendal and Staveley, where they came to the resolution that "they had won their lands by the sword and were able to hold them by the same." After that meeting no further claim was made.

(H. O. Mackey.)

Take heed...for this man is a Roman.
The prevailing plea
Christian Age.
A man was captured in Cuba, in 1869, by the Spanish troops under suspicious circumstances, and he was condemned to be shot. English by birth and American by naturalisation, the consuls of these two nations interfered for his life, but in vain. The condemned man was brought out to be shot. The soldiers were drawn up in file with loaded guns, when the English and American consuls threw over the man their national flags; the Spanish authorities did not dare to fire upon the Cross of St. George or the Stars and Stripes, and the man was saved. "Take heed," the consuls said, "this man is English, this man is an American." So when a sinner trusts in Christ, and his soul is sprinkled with His precious blood, no power can harm. Christ says to Justice, "Take heed, this man is My brother"; and to the world, and to Satan, and to all the powers of evil, "Take heed, this man is a Christian."

(Christian Age.)

Paul said, But I was free born.
Birthright goodness and goodness which we pay for
J. Freeman Clarke.
There are two kinds of goodness: that which comes of itself, and that which comes with effort and struggle; goodness born of nature, or made by will. Some people seem to be good by nature. They are free born. Children of a good blood, born in families educated during many generations to be true, just, generous, respectful; the stamp of the race appears in their habits of thought and action. But others are less fortunate. They come from a bad stock, and the poor blood of bad ancestors runs in their veins. They are by nature peevish, egotistical, vain, wilful, irritable, sensual. They are aware of their proclivities; they resist them with heroic courage. They succeed, with immense effort, in conquering this demon in their organisation, and contrive to become moderately good people. With a great sum they purchase this freedom from evil. They are emancipated by their own heroic efforts, and are not the slaves of sin, but have become the freemen of the truth. It is evident that those who have thus emancipated themselves by their own efforts deserve more credit than those who are born with the possession of all sweetnesses and all purities. This is the encouragement for those who find a great deal to contend against in their nature or their circumstances. When the spirit is willing, but the flesh weak; when the law in the member wars against the law of the mind; when some irresistible current seems to be setting you down, away from what is good and right; then remember that you need not despair; that you are not asked to do more than you can, but only what you can; that having little, you are to give diligence gladly to give of that little, and that your reward will be greater if you use your one talent aright, and improve it to the utmost, than those will obtain who, having a great endowment of power and faculty, make little use of it. All this is true; but it will not do to push this truth too far. If one deserves great credit who obtains his moral freedom with a great sum, expending time, effort, self-denial, self-control therein, it is also a great blessing to be free born. I am often asked, "Which kind of goodness is the best and highest, that of nature or that of effort?" If you say that the goodness of struggle is the best, because it has most temptations to conquer, then we must ask what temptations God has to resist? He "is not tempted with evil" at all. Moreover, if we say that that goodness is greatest which has most temptation to resist and most evil to conquer, then it would follow that as we grow better we grow worse. This is absurd. Therefore it follows that, while there is more moral merit in resisting evil, there is more moral beauty in not having any evil to resist. The life and character of Jesus is the best solution of this paradox. If we ask, "Which is the best kind of goodness, that which consists in struggle and effort, or that which comes naturally and easily without struggle?" we find that Jesus had both kinds of goodness in equal and harmonious union. His whole life, on one side, was a struggle and a battle. He was tempted on all points, like as we are; but without sin. Though a son, He learned obedience through the things which He suffered. Yet He was the well-beloved Son, dwelling in the bosom of the Father, pure from all stain of evil. He combined these two forms of goodness perfectly — that of nature and that of effort. This made Him complete and perfect. For though Jesus had this battle, it did not consist in any struggle with evil in Himself. He was born pure and free from stain. He was born of the Holy Spirit. No drop of black blood corrupted His heart. A great prophecy has lain hidden in human hearts from the beginning, of such a being as this. Seeing everywhere among men weakness, ignorance, sin, the human heart has cried out for someone to come who, while being a man like ourselves, should be an example of uncorrupt humanity. God, who made us with this longing and this prophetic hope, sent to us in Jesus Christ its answer and fulfilment. He showed us this one pure soul, in whose life the most searching criticism has never yet found a stain, and yet He was one who had to struggle, as we struggle, suffer as we suffer, resist temptation as we resist it, and whose whole life was not only growth, but also battle; in whom, therefore, we find the fulness of the Godhead by finding the fulness of manhood, since man was made in the image of God. Jesus stands as the central figure in history; the reconciliation of races, creeds, philosophies, and religions; the Son of God in holiness; the Son of man in goodwill and humility. There are, therefore, those two kinds of goodness: the goodness which comes from struggle, and that which comes from nature; but the life of Jesus shows that they are at heart one. This also appears from the fact that each tends to produce the other. The natural growth into good prepares us to struggle for it. Struggle and effort to do right at last consolidate into right habits and tendency. Mr. Darwin says that a long-necked horse by straining upward to get the leaves from the trees may, after a few thousand centuries, have been developed into a giraffe. About this we cannot be certain, but I do not doubt that a bad man after a while may become a good man. The goodness is incomplete which does not unite the virtue which struggles and the sweetness which grows. There are in all our lives a natural happy development, and hours of crisis. With Jesus the development came first, and prepared Him for the final crisis. With others the struggle comes first, and ripens into a calm and assured peace. We are made to inherit or attain both kinds of goodness; we are intended to grow up in all things into Him who is our Head, even Jesus. If He was perfect, He has said to us that we may also become perfect. "Be ye perfect even as your Heavenly Father is perfect." If Jesus is thus far the exception, and if imperfection is thus far the rule, He came to reverse the law and to make that which is now the rule to become the exception. All the New Testament is full of calls and invitations to become like Jesus; to be grafted in Him, and so to produce much fruit; to grow up as He grew up, and to struggle manfully as He struggled, and so to inherit all His life and power; to be heirs with God and joint heirs with Christ, in this, and in all the worlds which are to come.

(J. Freeman Clarke.)

The privileges of birth
J. H. Tasson.
1. Are not to be despised by Christians.

2. A wrong use of them, however, is worse than contempt for them.

3. There are times when they may be used as weapons of defence.

(J. H. Tasson.)

The Christian's birthright
Christian Age.
Every Christian is free born. Christ hath made him free. The new birth is a birth into freedom, freedom from sin, freedom from fear, freedom in love and in the truth, freedom in action as the natural outflowing of his soul, and yet at the beginning he has attained this freedom only in part. It. Independence Hall at Philadelphia there is the bell which in 1776 first rang out to the citizens who were awaiting the action of Congress, then sitting with closed doors, that the Declaration of Independence had been decided upon. Fifteen years before this, that bell was cast with these words upon it, "Proclaim liberty to all the land and to all the inhabitants thereof" (Leviticus 25:15). Fifteen long years it rang — rang the hope of liberty, rang the prophecy of liberty; but at length it rang out liberty attained and the prophecy was fulfilled. So every Christian has liberty inwrought upon his soul at his new birth — partly a fact and partly a prophecy, but a prophecy becoming fulfilled; and at length, when the truth has done its work, no longer in prophecy but in reality shall the Christian know the glorious liberty of the sons of God.

(Christian Age.).

People
Ananias, Gamaliel, Paul, Saul, Stephen
Places
Cilicia, Damascus, Jerusalem, Nazareth, Tarsus
Topics
Captain, Chief, Chiliarch, Citizen, Commander, Commanding, Officer, Paul, Roman, Tribune, Yea, Yes
Outline
1. Paul declares how he was converted to the faith,
17. and called to his apostleship.
22. At the very mentioning of the Gentiles the people exclaim on him.
24. He would have been scourged;
25. but claiming the privilege of a Roman, he escapes.

Dictionary of Bible Themes
Acts 22:27

     5461   prisoners

Acts 22:22-29

     5219   authority, human institutions

Acts 22:25-29

     5255   citizenship

Acts 22:26-29

     5219   authority, human institutions

Acts 22:26-30

     5261   commander

Acts 22:27-28

     5108   Paul, life of
     5655   birth

Library
Rome Protects Paul
'And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance; 18. And saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: 20. And when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul on his Own Conversion
'And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why perseoutest thou Me? 8. And I answered, Who art Thou, Lord? And He said unto me, I am Jesus of Nazareth, whom thou persecutest. 9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me. 10. And I said, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Being Easily Entreated
Not long since I saw in the report of a meeting a statement something like this: "The brethren were easily entreated, and so all personal difficulties were easily settled." One of the greatest problems that ministers meet and one that requires the most patience and wisdom is the problem of settling personal difficulties. These difficulties are often found existing between those professing to be Christians. And sometimes they are very hard to get settled. There is just one reason for this: those involved …
Charles Wesley Naylor—Heart Talks

Some Scriptures for Daily Practise.
If we seek God earnestly in the prayer of faith to help us in our daily practise of the following Scriptural texts and then put forth our best efforts, we shall find life daily growing more holy and beautiful. The beauty and enjoyment of a holy life is that it can always be improved upon. We can live in all the light that shines upon us from these texts today, but tomorrow we find them shining a little brighter and fuller light, so that we shall have to live a little more holy than we are living …
C. E. Orr—How to Live a Holy Life

What is God's Will?
"The God of our fathers hath chosen thee, that thou shouldest know His will."--ACTS xxii. 14. WE resume to-day a subject, the thread of which has been broken by the interval of a few Sabbaths--the subject of the Will of God. Already we have tried to learn two lessons:-- (1) That the end of our life is to do the will of God. (2) That this was the end of Christ's life. It will help to recall what has gone before if we compare this with another definition of the end of life with which we are all familiar. …
Henry Drummond—The Ideal Life

Beyond the Brightness of the Sun
T. P. Acts xxii. 11 I was journeying in the noontide, When His light shone o'er my road; And I saw Him in that glory-- Saw Him--Jesus, Son of God. All around, in noonday splendour, Earthly scenes lay fair and bright; But my eyes no more behold them For the glory of that light. Others in the summer sunshine Wearily may journey on, I have seen a light from heaven, Past the brightness of the sun-- Light that knows no cloud, no waning, Light wherein I see His Face, All His love's uncounted treasures, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Early Life the Place of Paul +The Man
STUDY I EARLY LIFE THE PLACE OF PAUL +The Man, Paul,+ judged by the influence he has exerted in the world, is one of the greatest characters in all history. He is pre-eminent not only as a missionary, but as a marvelous thinker and writer. "He was a personality of vast power, force, and individuality." There are some men who seem to be born and prepared to do a large work for the world; Paul makes the impression upon those who carefully read the record of his life that he stands first in this class …
Henry T. Sell—Bible Studies in the Life of Paul

Jerusalem to Rome
Acts 21:17-28:31 THIS JOURNEY Scripture, Acts 21:17-28:31 1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion. 2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten …
Henry T. Sell—Bible Studies in the Life of Paul

Jesus the Guest of Martha and Mary.
(Bethany, Near Jerusalem.) ^C Luke X. 38-42. ^c 38 Now as they went on their way [he was journeying through Judæa, attended by the twelve], he entered into a certain village [It was the village of Bethany (John xi. 1), which was on the eastern slope of the Mount of Olives, less than two miles from Jerusalem]: and a certain woman named Martha received him into her house. 39 And she had a sister called Mary, who also sat at the Lord's feet, and heard his word. [Sitting at the feet was the ancient …
J. W. McGarvey—The Four-Fold Gospel

From Antioch to the Destruction of Jerusalem.
Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation. The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their …
Josiah Blake Tidwell—The Bible Period by Period

Divine Calls.
"And the Lord came, and stood, and called as at other times, Samuel; Samuel. Then Samuel answered, Speak; for Thy servant heareth."--1 Samuel iii. 10. In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. God said, "Samuel, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Baptism, a Divinely Appointed Means of Grace.
When we inquire into the benefits and blessings which the Word of God connects with baptism, we must be careful to obtain the true sense and necessary meaning of its declarations. It is not enough to pick out an isolated passage or two, give them a sense of our own, and forthwith build on them a theory or doctrine. In this way the Holy Scriptures have been made to teach and support the gravest errors and most dangerous heresies. In this way, many persons "wrest the Scriptures to their own destruction." …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel

The Prodigal Son.
"And he said, A certain man had two sons; and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he …
William Arnot—The Parables of Our Lord

Of the Prerogatives which the Elect Shall Enjoy in Heaven.
By reason of this communion with God, the elect in heaven shall have four superexcellent prerogatives:-- 1. They shall have the kingdom of heaven for their inheritance (Matt. xxv.; 1 Pet. i. 4), and they shall be free denizens of the heavenly Jerusalem (Eph. ii. 19; Heb. xii. 22.) St. Paul, by being a free citizen of Rome (Acts xxi. 26), escaped whipping; but they who are once free citizens of the heavenly Jerusalem, shall ever be freed from the whips of eternal torments. For this freedom was bought …
Lewis Bayly—The Practice of Piety

How to Make Use of Christ for Cleansing of us from Our Daily Spots.
Having spoken of the way of making use of Christ for removing the guilt of our daily transgressions, we come to speak of the way of making use of Christ, for taking away the guilt that cleaveth to the soul, through daily transgressions; "for every sin defileth the man," Matt. xv. 20; and the best are said to have their spots, and to need washing, which presupposeth filthiness and defilement, Eph. v. 27. John xiii. 8-10. Hence we are so oft called to this duty of washing and making us clean. Isa. …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Nature of Justification
Justification in the active sense (iustificatio, {GREEK SMALL LETTER DELTA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER KAPPA}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER IOTA WITH OXIA}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is defined by the Tridentine Council as "a translation from that state wherein man is born a child of the first Adam, to the state of grace and of the adoption of the sons of God through the second Adam, …
Joseph Pohle—Grace, Actual and Habitual

The Birth of Jesus Proclaimed by Angels to the Shepherds.
(Near Bethlehem, b.c. 5.) ^C Luke II. 8-20. ^c 8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend God's Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did …
J. W. McGarvey—The Four-Fold Gospel

The Lord of Glory.
1 Cor. ii:8. OUR ever blessed Lord, who died for us, to whom we belong, with whom we shall be forever, is the Lord of Glory. Thus He is called in 1 Cor. ii:8, "for had they known they would not have crucified the Lord of Glory." Eternally He is this because He is "the express image of God, the brightness of His Glory" (Heb. i:3). He possessed Glory with the Father before the world was (John xvii:5). This Glory was beheld by the prophets, for we read that Isaiah "saw His Glory and spake of Him" …
Arno Gaebelein—The Lord of Glory

Of Baptism.
1. Baptism defined. Its primary object. This consists of three things. 1. To attest the forgiveness of sins. 2. Passages of Scripture proving the forgiveness of sins. 3. Forgiveness not only of past but also of future sins. This no encouragement to license in sin. 4 Refutation of those who share forgiveness between Baptism and Repentance. 5 Second thing in Baptism--viz. to teach that we are ingrafted into Christ for mortification and newness of life. 6. Third thing in Baptism--viz. to teach us that …
John Calvin—The Institutes of the Christian Religion

The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering.
1. And thus were the disturbances of Galilee quieted, when, upon their ceasing to prosecute their civil dissensions, they betook themselves to make preparations for the war with the Romans. Now in Jerusalem the high priest Artanus, and do as many of the men of power as were not in the interest of the Romans, both repaired the walls, and made a great many warlike instruments, insomuch that in all parts of the city darts and all sorts of armor were upon the anvil. Although the multitude of the young …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

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