And some believed, etc. The end of all preaching is practical faith. Not sentiment. Not mere intellectual change. Illustrate from those who listened to Paul. What faith involved to a Jew, to a heathen. The alternative, not indifference, not neutrality, but "disbelief" (Revised Version), exemplified in the opposition of Jews. Moral responsibility for faith, as seen in the light of the Old Testament view (vers. 26, 27). Resistance to the Spirit a moral perversion and hardening.

I. GOD'S SPIRIT WORKS BY MEANS OF HUMAN AGENCY.

1. The truth is presented to the heart, notwithstanding infirmities of method and manner.

2. The external ministration corresponds to the internal work of grace.

3. The essential point in all preaching is the presentation of an object of faith. Jesus.

II. THOSE WHO LISTEN TO THE WORD OF GOD ARE TRIED BY IT.

1. The broad distinction between acceptance and rejection of Christ. The heart which moves towards the Savior is changed.

2. No compromise in the final result, though hearts may deceive themselves. By faith we stand.

3. While there is the opportunity of hearing, there is hope of turning the unbelief into faith. God's people must never take it for granted that any are beyond reach. They hear not as they might hear.

4. The opportunity may be itself decisive. "Now is the accepted time." - R.

Note —

I. THE INTERESTING CHARACTER OF HIS PREACHING. It was —

1. Evangelical. His theme was the "kingdom of God" — the reign of the Messiah as predicted by the prophets. Christ here, as everywhere, was his grand subject.

2. Earnest. He "expounded," "testified," "persuaded" from morning to evening.

II. THE EFFECT OF HIS PREACHING (ver. 24). They were different, which is such a common occurrence as to excite no wonder. Even the discourses of Christ were far from commanding uniform impressions. This diversity may be accounted for without calling in the unscriptural doctrine of the partiality of the Divine influence. Man's power to think upon the subject presented to him or not, to think upon it in this aspect or that, with this intention or that, is sufficient to explain the diversity.

III. THE TERRIBLE WARNING OF HIS PREACHING (vers. 26, 27). This must not be regarded as teaching that God exerts any influence to morally blind and stupefy men. Such a work would be —

1. Unnecessary. Men are already in that condition.

2. Incompatible with the Divine character. His holiness and love render such a work eternally impossible.

3. Opposed to the whole tenor of Scripture. "Let no man say when he is tempted, he is tempted of God."

4. Denied by universal consciousness. No sinner ever felt that the Creator exerted any influence in making him sinful. On the contrary, universal conscience charges sin on the sinner. All that the passage teaches is —(1) That men may fail into an unconvertible moral condition. They may become so blind, insensitive, and obdurate, as to exclude all hope of recovery.(2) That the ministry of Divine truth may promote this condition. As the heart of Pharaoh grew hard under the ministry of Moses, the hearts of thousands in every age are hardened under the ministry of the gospel, which is either a savour of life unto life or of death unto death.(3) That a ministry that may fail with some will succeed with others. This comes out of Paul's warning, "Be it known unto you," etc.

(D. Thomas, D. D.)

1. Paul had not to make a personal defence, as at Jerusalem and Caesarea. He had to speak of the hope of Israel. It was a subject which had occupied his thoughts for many years, and which he had thoroughly mastered. So he entered on a full exposition of the writings to which all his hearers attached sacred authority.

2. But we find to our regret that St. Luke has not reported the address, just as he has left our Lord's on the same subject unreported (Luke 24:27, 44-46.) This seems to indicate that God did not wish His Church to be furnished once for all with an authorised interpretation of Scripture which should supersede study of the holy oracles by successive generations of Christian scholars. This consideration bears severely on the claim of authority which is made for the voice of tradition and of the Church as entitled to fix the sense of Holy Writ. If it was right to deprive the early Church of any exposition of the Old Testament which was delivered by the Lord Jesus, or by St. Paul, how can it be maintained that an authorised interpretation is good and necessary now? So saying, we do not disparage all traditional interpretation or deny the respect due to Christian antiquity. But neither ancient fathers nor modern clergy have a right to claim such authority for their expositions.

3. Though we have not St. Paul's speech, we know the great themes on which he spoke while supporting all his statements from Moses and the prophets.

I. HE "TESTIFIED THE KINGDOM OF GOD" now and during the "two whole years" of his imprisonment.

1. He was at Rome, the seat of empire. But the spirit of the apostle occupied itself far more with thoughts of a greater kingdom — one which makes very little of the things on which the Roman Empire rested, but very much of "righteousness, peace, and joy in the Holy Ghost." Caesar's kingdom was soon to dwindle, but the kingdom of God was to extend to "regions Caesar never knew." It was easy for St. Paul to show to his Jewish audience that the prophets had foretold such a kingdom — a reign of God over men, not in little Palestine only, but in every region under heaven.

2. This kingdom the apostle testified and preached. He announced that already it was among men.

II. HE PERSUADED HIS HEARERS "CONCERNING JESUS," and we can easily conjecture the course which the apostle followed. He showed from the Scriptures, as at other times, that the Messiah was destined to be rejected and slain, and thereafter to be raised from the dead. Then he told how all this was fulfilled in Jesus, who was consequently exalted as Lord and Christ. So the earnest apostle taught the livelong day in that primitive St. Paul's cathedral — "his own hired house"; and the day's labour was not in vain. Some of the Jews were persuaded, and cast in their lot with the Christians. But some were not convinced; and in the evening the assembly broke up with discordant views and feelings, not, however, before the apostle pronounced a heavy reproof on the blindness of the Jews, recognising that Israel was surpassing all its former inveteracy by closing its eyes and hardening its heart against the gospel of Christ. The woe he pronounced on his nation has now lasted more than eighteen hundred years. So far as Judaism is religious now, it is a dry, sapless thing, pervaded by a tone of monotony and melancholy, with no power or desire to propagate itself. But, to a large extent, it is an irreligious and unspiritual thing in the modern world — its heart made gross by worldliness, and its influence closely allied with the growth of rationalism. A sad sight this after St: Paul's all-day teaching — hearers going hardened away! A rather mournful close to our study of the apostolic speeches! But it really is a sight which too probably the angels see at the close of every public discourse on the truth of the gospel.

(D. Fraser, D. D.)

I. ITS SUBJECTS.

1. The kingdom of God — the fulfilment of the Old Testament theocratic hopes. This kingdom —(1) Is spiritual, and must be distinguished from its external manifestations. It would still exist were its buildings, rites, etc., to perish.(2) Rests on the Messiah, who is its sole sovereign, and is invested with all legislative and administrative power.(3) Has conditions which it enforces on all its subjects. The external condition under the Old Testament was circumcision, under the New baptism; but under both the spiritual condition is faith.

2. Jesus. Note that while Paul expounded and testified concerning the kingdom, he persuaded concerning the King. Christ was not merely proposed doctrinally, but urged on their heartfelt acceptance as Saviour and Lord. This persuasion is necessary in view of the —

(1)Sceptical.

(2)The indifferent.

(3)The worldly.

(4)The young.

(5)The despondent.

3. Both as resting on the law and the prophets. He reasoned this out that their faith might rest, not on the wisdom of man, but on the Word of God. The Scriptures are the only rule of faith and conduct.

II. ITS EFFECTS.

1. Believing, some entered into the enjoyment of the privileges of the gospel; and others, not believing, continued in the guilt of their sin.

2. Believing, some admitted the truth and grace of God, and passed into a regenerate state; others, not believing, continued under the dominion of carnal passions.

3. Believing, some possessed the power of obedience; others, not believing, continued in a state of moral incapacity.

4. Believing, some attached themselves to the kingdom of Christ and shared its glories; some, not believing, continued attached to those things that were waning away and perished with them.

(J. Dixon, D. D.)

If a subject has a man's heart, he never tires of talking about it. If his soul is bent on convincing others of its truth, he will take time for his work. Merchants will talk all day long about buying and selling; so will politicians about politics. Many a lawyer gives more than one day to his argument in a single lawsuit. Yet how rarely do men give an entire day to the serious consideration of religious truth. It would seem, however, as if one day were not too long a time for the settling of a question which involves the interests of eternity. Paul evidently was of that opinion. So were some of the Jews who came to his lodgings at Rome. Were they mistaken?

(H. C. Trumbull, D. D.)

I. THE GOSPEL ITSELF PREPARES US FOR ITS OWN DISAPPOINTMENT. It is at least remarkable that a religion which speaks so authoritatively, and claims a Divine origin, should yet declare itself to be come into the world, not for triumph, but for division. We say of such a religion that at least it has taken the sting out of the argument from failure, and uttered a true prediction as to the degree and measure of its own success. Here, as elsewhere, we recognise that transparent truthfulness which is one of the distinctive badges of the pure original gospel.

II. ON THE OTHER HAND, IT CANNOT BE SAID THAT CHRISTIANITY REGARDS WITH INDIFFERENCE THIS CHEQUERED RESULT. Some represent the gospel simply as an offer, and speak and act as though it were a good thing to be a Christian if you can, but not a fatal loss to be incapable of that attainment. The gospel is the luxury of the few, not the necessity of all. But the gospel does not thus offer itself as for the equal alternative of acceptance or rejection; does not stand amongst men under the form of an inviting suppliant, having nothing but smiles and caresses wherewith to win the devotion of an admiring but thoughtless multitude. It predicts wrath as well as promises mercy: it misleads if there be not as really an everlasting punishment as a life eternal. The gospel is not indifferent, though it be distinctly prescient, as to this believing and believing not.

III. When we strive to discover WHY ONE BELIEVES AND ANOTHER BELIEVES NOT; why that proof which is equal for all should convince one and fail with another; why it is that God's rain and God's sunshine fertilise this spot and leave that barren; we are in the midst at once of those secret things which belong to the Lord our God. But in the midst of many speculations there is one thing practical. I would ask each whether there is not a close connection between his faith and his life. There are indeed cases in which men of blameless lives, of honest endeavours after truth, nay, even of earnest prayers for the Divine teaching, cannot lay hold — or, worse still, have lost their hold — upon the distinctive revelations of the gospel. But these are cases which do not often occur in common life. They belong to the seclusion of learned study: perhaps that seclusion itself may more than half explain them. Perhaps, if these doubts had been early dragged into action; if they had been brought face to face with the stern realities of a poor man's cottage, still more of sorrow and death; even they might have been dissipated, and the theoretical doubter might have become a practical Christian. This rare case is not yours. You, if you answer the question truthfully, will say this: "There is a connection in me between unbelief and sin. When I am neglecting duty, when I am yielding to some besetting temptation, then it is that I put from me the faith of Christ. In short, when I am not good, then it is that I believe not." If there be this practical connection between faith and virtue, then we may at least understand how, for ourselves, not to believe is to be in peril, and to die unbelieving is to perish and to be condemned.

IV. IN THE FACE OF THESE DIFFERENCES WE COME MORE AND MORE TO REST, SIMPLY AND TRUSTINGLY, UPON THE DECLARATION OF SCRIPTURE THAT FAITH ITSELF IS GOD'S GIFT, the work of His Spirit, and commonly the direct answer to persevering prayer. We believe it to be at present impossible to state or to define to ourselves the logical coherence of the two fundamental doctrines of grace and responsibility. But, whatever may be the logical difficulty, there is little or no difficulty of practice or of the heart. If God gives, man must ask: if God promises to give to him that asks, he who asks not cannot complain if he has not. And thus, for all practical purposes, it is enough to rest the case here. I do not believe in unanswered prayers. I can understand a man's being kept waiting for a bright light and for an assured hope. But I do not believe in a man dying an unbeliever who has constantly and patiently prayed for faith.

V. EVEN AMONG PROFESSED CHRISTIANS THERE ARE STILL BELIEVING MEN AND UNBELIEVING. When the Scripture says, "Some believed," etc., it does not speak of that sort of believing which consists only in an assent of the understanding. "With the heart man believeth unto righteousness." It is not everyone who does that. Therefore it is still with us, as it was in the first days of the gospel, an anxious inquiry, Do we yet believe? If we do, we cannot sleep in indifference, we cannot rest in the world, we cannot live in sin. To believe is to see ourselves lost by nature, and redeemed by the blood of Christ. To believe is to live no longer to ourselves, but to Him who died for us and rose again.

(Dean Vaughan.)

The only proper way to calculate the results of our ministry is to have an account book ruled with two columns. On one side we must put down the some that believe not, and on the other the some that believe. We must not estimate the good that is done by the number of those —

1. Who listen. Instead of its being of any advantage for the persons who have heard the gospel, but have not believed, it will rather increase their doom.

2. Who have been pleased with our ministry. When a man has to die, this shall give him no comfort. A sermon often does a man most good when it makes him most angry.

3. Who have been impressed with serious convictions.

I. UNDER THE BEST MINISTRY THE RESULTS WILL BE DIVERSE. Paul was a model preacher —

1. As to matter.(1) There are some persons who greatly admire a doctrinal preacher. Mere appeals to the passions they do not care about; they want to have their minds enlightened. Well, a doctrinal preacher is an exceedingly useful man, and the apostle's discourses were full of the most important truth; but even under Paul there were some that believed not!(2) Some prefer an experimental preacher. But Paul was a perfect model in this respect. Be it so, and I can fully approve their choice. Yet even under him there were some that believed not.(3) Then there is the practical preacher, and some men greatly admire him. So do I if he urges holiness upon the people of God from evangelical motives. But who ever did this so well as Paul? Yet under him some believed not.

2. As to manner.(1) He was a bold preacher. He never feared the face of man.(2) He was an eloquent preacher. Perhaps the concluding part of the eighth chapter of the Romans is the most remarkable piece of human language ever known.(3) When occasion required, his thunders could make Felix tremble; and his persuasive appeals could wring confessions from Agrippa; but as a teacher in the Church of God he was proverbially plain spoken. He spoke like a child, and babes in grace were fed under his ministry as with pure milk.(4) Then the apostle was very affectionate. He loved the souls of men. He felt sometimes such a passionate longing to save souls, that he was almost ready to lose his own if he might but save others. "Oh!" says one, "I wish I sat under such a minister!" Yes, but I am not sure that you would be saved if you had Paul himself for a pastor, for with all his boldness, etc., some believed not.

II. THE TWO SORTS OF PEOPLE, AND THE REASON WHY SOME BELIEVED, AND WHY SOME BELIEVED NOT.

1. There were some that believed.(1) Shall I describe them? I will sketch one, and that will suffice for all. He dropped in one Sunday morning and listened; it did not attract his attention much; but all of a sudden the truth dropped right into his heart. He now listened with interest. Another sentence came, and another. He began to tremble. "What must I do to be saved?" was the language that was in his heart. He went home into his chamber, and breathed out living desires after the living God. In the evening he went to the house of God again. It seemed as if the preacher prepared a sermon on purpose for him, and the great hammer of God broke his flinty heart, and he could not help feeling that there was no hope for him. He was very quiet that week; he could not go out with his friends to places of amusement as he had been accustomed to do. I do not know how long it was that this went on; in some cases it is only a few minutes, in others it is a long, long time. But eventually Christ was seen to be accepted cordially as his Saviour. He believed and went on his way rejoicing, From that day all that knew him could but marvel at the change.(2) Why did some believe? It was not any difference in the preacher, for the same preacher addressed both. It was not any difference in the sermon, for the same sermon was preached. It was not the power of persuasion, for there were some that were persuaded and some that were not by the very same address. I only know of one answer: Because God willed it.

2. There were some that believed not.(1) They are of different characters. Some have been brought up at a Sunday School, and have attended a place of worship all their lives; others spend their Sundays in dissipation or frivolity. Some try to quiet their conscience by pretending that they do not believe the Bible to be true; others assent to all the truths of revelation. Some that believe not are very moral; others are debauched and go very far astray. We must put you all down together. There are no third parties. You either do believe or you do not.(2) Why do you not believe? Some will be ready to say, "Hear what contradictory doctrine is preached!" I cannot help it. The only reason why you do not believe in Christ is because you will not. It is not that you have not heard the gospel; nor because it is unworthy of your credence; nor because it does not deserve your faith; nor because you have never been aroused. The reason is contained in Christ's own words, "Ye will not come unto me that ye might have life." If your soul shall perish, it shall perish as suicide. "O Israel, thou hast destroyed thyself." Conclusion: I must close by dividing this house. Suppose this aisle to represent the great division, and that the some that believe had to stand on this side, and the some that do not believe on that side. There would soon be a change of seats. There would be a great number that would say, "Well, I cannot go on this side; I dare not say I do believe in Christ. And yet I cannot go to the other side; let me stand here." No, no; there are only two places, heaven and hell, and there are only two sorts of people, the righteous and the wicked. There is no neutral ground. Think not to halt between two opinions. Now will you do me this favour? I asked it once, and it was blessed to the conversion of several. Take a paper and pencil, and after you have honestly weighed your own condition, if you feel that you are not a believer write down "Condemned," and if you are a believer write down the word "Forgiven." Do it, even though you have to write down the word condemned. We lately received into Church fellowship a young man, who said, "Sir, I wrote down the word condemned, and I looked at it; there it was; I had written it myself — 'Condemned.'" As he looked the tears began to flow, and ere long he fled to Christ, put the paper in the fire, and wrote down "Forgiven." This young man was about the sixth who had been brought to the Lord in the same way. Remember you are either one or the other; you are either condemned or forgiven. Do not stand between the two. Let it be decided, and even if you are condemned today, there is hope yet. Whosoever believeth on Christ shall not perish, but have everlasting life.

(C. H. Spurgeon.)

It makes no difference who is the preacher, or what or how long is his sermon — he cannot make his hearers believe him. The declaration of the truth is his duty; the accepting or rejecting of his message rests with them. We may warn a child of the danger of leaning out of a window, or of going on to thin ice; we may tell a young man of the peril of using intoxicating drinks, or of disregarding the laws of health in his eating, sleeping, or working; we may show plainly to an unwise parent the inevitable consequences of his neglect or mistraining of his children; but unless he whom we address believes us, our words are wasted, and our efforts are of no avail. In the pressing of any truth, we can only make sure of faithful preaching. The belief of the hearers is not for us to force.

(H. C. Trumbull, D. D.)

Esaias, Isaiah, Paul, PubliusAlexandria, Forum of Appius, Jerusalem, Judea, Malta, Puteoli, Rhegium, Rome, Syracuse, Three TavernsAgree, Agreed, Departed, Didn't, Disagreed, Division, Esaias, Fathers, Final, Forefathers, Ghost, Holy, Isaiah, Leave, Leaving, Parting, Paul, Prophet, Rightly, Saying, Spake, Speak, Spirit, Spoke, Spoken, Statement, Themselves, Truth, Unable1. Paul, after his shipwreck, is kindly entertained on Malta.
5. The snake on his hand hurts him not.
8. He heals many diseases in the island.
11. They depart toward Rome.
17. He declares to the Jews the cause of his coming.
24. After his preaching some were persuaded, and some believed not.
30. Yet he preaches there two years.

Acts 28:25

     3281   Holy Spirit, inspiration

Acts 28:17-31

     7703   apologetics

Acts 28:24-28

     7135   Israel, people of God

Acts 28:25-27

     3236   Holy Spirit, and Scripture
     5534   sleep, spiritual
     6178   hardness of heart
     6734   repentance, importance

Acts 28:25-28

     4824   famine, spiritual
     5048   opportunities, and salvation

After the Wreck
'And when they were escaped, then they knew that the island was called Melita. 2. And the barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. 3. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. 4. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Last Glimpse of Paul
'And it came to pass, that, after three days, Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans; 18. Who, when they had examined me, would have let me go, because there was no cause of death in me. 19. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul in Rome
And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.' --ACTS xxviii. 30, 31. So ends this book. It stops rather than ends. Many reasons might be suggested for closing here. Probably the simplest is the best, that nothing more is said for nothing more had yet been done. Probably the book was written during these two years. …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

On Faith
"Without faith it is impossible to please him." Heb. 11:6. 1. But what is Faith? It is a divine "evidence and conviction of things not seen;" of things which are not seen now, whether they are visible or invisible in their own nature. Particularly, it is a divine evidence and conviction of God, and of the things of God. This is the most comprehensive definition of faith that ever was or can be given; as including every species of faith, from the lowest to the highest. And yet I do not remember any …
John Wesley—Sermons on Several Occasions

Pastoral and Personal
FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and …
Henry T. Sell—Bible Studies in the Life of Paul

The Supremacy of Christ
THIRD GROUP OF EPISTLES COLOSSIANS. PHILEMON. EPHESIANS. PHILIPPIANS. THE QUESTION AT ISSUE +The Supremacy of Christ.+--These Epistles mark a new stage in the writings of Paul. The great question discussed in the second group of Epistles was in regard to the terms of salvation. The question now at issue (in Colossians, Ephesians, Philippian+The Reason for the Raising of this Question+ was the development of certain false religious beliefs among which were, "asceticism, the worship of angels, …
Henry T. Sell—Bible Studies in the Life of Paul

The Apostle's Position and Circumstances
PHILIPPIANS i. 12-20 Disloyal "brethren"--Interest of the paragraph--The victory of patience--The Praetorian sentinel--Separatism, and how it was met--St Paul's secret--His "earnest expectation"--"Christ magnified"--"In my body" St Paul has spoken his affectionate greeting to the Philippians, and has opened to them the warm depths of his friendship with them in the Lord. What he feels towards them "in the heart of Christ Jesus," what he prays for them in regard of the growth and fruit of their …
Handley C. G. Moule—Philippian Studies

The New Name of Methodism
Sunday, 9.--I declared to about ten thousand, in Moorfields, what they must do to be saved. My mother went with us, about five, to Kennington, where were supposed to be twenty thousand people. I again insisted on that foundation of all our hope, "Believe in the Lord Jesus, and thou shalt be saved." From Kennington I went to a society at Lambeth. The house being filled, the rest stood in the garden. The deep attention they showed gave me a good hope that they will not all be forgetful hearers. Sunday, …
John Wesley—The Journal of John Wesley

Wesley in Wales
Monday, 15.--Upon a pressing invitation, some time since received, I set out for Wales. About four in the afternoon I preached on a little green at the foot of the Devauden (a high hill, two or three miles beyond Chepstow) to three or four hundred plain people on "Christ our wisdom, righteousness, sanctification, and redemption." After sermon, one who I trust is an old disciple of Christ, willingly received us into his house: whither many following, I showed them their need of a Saviour from these …
John Wesley—The Journal of John Wesley

The Theme of Acts
'The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach. 2. Until the day in which He was taken up.'--ACTS i. 1, 2. 'And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.' --ACTS xxviii. 30, 31. So begins and so ends this Book. I connect the commencement and the close, because I think …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Lix. What was Learned in God's House. Isaiah vi.
NOT SEEN BY EVERYONE THERE.--Isaiah had his eyes opened. The same awful Person had been present before, but had not been seen, and He is still there, but how few of us are conscious of His presence. How differently the church and chapel-goers would look next Sunday morning as they come home, if only they realised what had been going on in the place where they had spent the last hour. I. A LESSON FROM HISTORY.--"In the year that King Uzziah died I saw the Lord." The King of Judah was dead, but …
Thomas Champness—Broken Bread

The Church of Jerusalem and the Labors of Peter.
Su hei Petros, kai epi taute petra oikodomeso mou ten ekklesian, kai pulai hadou ou katischusousin autes.--Matt. 16:18. Literature. I. Genuine sources: Acts 2 to 12; Gal. 2; and two Epistles of Peter. Comp. the Commentaries on Acts, and the Petrine Epistles. Among the commentators of Peter's Epp. I mention Archbishop Leighton (in many editions, not critical, but devout and spiritual), Steiger (1832, translated by Fairbairn, 1836), John Brown (1849, 2 vols.), Wiesinger (1856 and 1862, in Olshausen's …
Philip Schaff—History of the Christian Church, Volume I

Quotations from the Old Testament in the New.
1. As it respects inspiration, and consequent infallible authority, the quotations of the New Testament stand on a level with the rest of the apostolic writings. The Saviour's promise was: "When he, the Spirit of truth, is come, he will guide you into all truth;" literally, "into all the truth," that is, as immediately explained, all the truth pertaining to the Redeemer's person and work. When, therefore, after the fulfilment of this promise, Peter and the other apostles expounded to their brethren …
E. P. Barrows—Companion to the Bible

Chronology of the Apostolic Age.
See the works quoted in § 20 p. 193, 194, especially Wieseler. Comp. also, Hackett on Acts, pp. 22 to 30 (third ed.). The chronology of the apostolic age is partly certain, at least within a few years, partly conjectural: certain as to the principal events from a.d. 30 to 70, conjectural as to intervening points and the last thirty years of the first century. The sources are the New Testament (especially the Acts and the Pauline Epistles), Josephus, and the Roman historians. Josephus ( b. 37, …
Philip Schaff—History of the Christian Church, Volume I

Mission and Return of the Seventy.
(Probably in Judæa, October, a.d. 29.) ^C Luke X. 1-24. ^c 1 Now after these things the Lord appointed seventy others [i. e., other messengers in addition to the twelve apostles], and sent them two and two before his face into every city and place, whither he himself was about to come. [Luke has told us of the journey through Samaria to Jerusalem, and John has told us what occurred at the Feast of Tabernacles in Jerusalem. We learn from John also that Jesus was at the Feast of Dedication (John …
J. W. McGarvey—The Four-Fold Gospel

Ancient Versions of the Old Testament.
In the present chapter only those versions of the Old Testament are noticed which were made independently of the New. Versions of the whole Bible, made in the interest of Christianity, are considered in the following part. I. THE GREEK VERSION CALLED THE SEPTUAGINT. 1. This is worthy of special notice as the oldest existing version of the holy Scriptures, or any part of them, in any language; and also as the version which exerted a very large influence on the language and style of the New Testament; …
E. P. Barrows—Companion to the Bible

Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then …
Handley C. G. Moule—To My Younger Brethren

Divine Healing.
The thirty-fifth chapter of Isaiah is a prophecy beautifully extolling the glories and virtues of Christ's redemptive works. "The desert shall rejoice and blossom as the rose." "It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.... Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the …
Charles Ebert Orr—The Gospel Day

The Work of the Holy Spirit in Prophets and Apostles.
The work of the Holy Spirit in apostles and prophets is an entirely distinctive work. He imparts to apostles and prophets an especial gift for an especial purpose. We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities of gifts, but the same Spirit.... For to one is given through the Spirit wisdom; and to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings …
R. A. Torrey—The Person and Work of The Holy Spirit

First Missionary Journey Scripture
STUDY III FIRST MISSIONARY JOURNEY Scripture, Acts 13:1-14:26 INTRODUCTION TO THE THREE MISSIONARY JOURNEYS Before taking up the study of the first missionary journey, attention is called to certain points which should be considered in regard to all three of them (Acts 13:1-21:17). We have now arrived at what we might call the watershed of the Acts of the Apostles. Hitherto we have had various scenes, characters, personages to consider. Henceforth Paul, his labors, his disputes, his speeches, occupy …
Henry T. Sell—Bible Studies in the Life of Paul

The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's …
S. D. Gordon—Quiet Talks about Jesus

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible

The Epistles of Paul.
1. The apostolic epistles are a natural sequence of the office and work committed by the Saviour to the apostles. They were the primitive preachers of the gospel, and, under Christ, the founders of the Christian church. From the necessity of the case they had a general supervision of all the local churches, and their authority in them was supreme in matters of both faith and practice. It was to be expected, therefore, that they should teach by writing, as well as by oral instruction. It does not …
E. P. Barrows—Companion to the Bible

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