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.

I. THE SALVATION OF THE GOSPEL IS "THE SALVATION OF GOD."

1. It emanates from God. It is the product of His power and wisdom. It is the great display of His holiness and of His justice. It stands eternally secure in His unchangeableness and in His truth. It is the stream of mercy that floweth from the God of mercy.(1) There was everything in man, to check the stream of God's mercy. If we look at him as falling in the first Adam, it was so. But besides the fall, in which we were all involved, there was man's own personal sin. It is no right view of sin, to look at it merely as a disease, as a source of misery. It is rebellion against God; it is opposition to His holiness; it is provocation to His justice.(2) There was much in God to check it. One knows not of any one perfection belonging to Jehovah, that did not close the door of mercy, save only His love. But it is His grace that opened the door; and it is His grace that keeps that door open.

2. It is the gift of God. He gives it "without money and without price." It is His munificent, magnificent gift in Christ Jesus, to the very chiefest of sinners.

3. It is the salvation of God in our nature; who, if He had not been man, could never have suffered — and if He had not been God, could never have merited; in whose atonement there is all the glory of Deity, and in whose humanity there is all the perfection of obedience.

4. It is "the salvation of God," and the Spirit of God can alone convey it to our hearts. It is not education, reason, argument, the tears of parents, moral influence, but the Spirit of God.

II. THIS SALVATION IS WORTHY OF GOD.

1. God never can act below Himself. All that He does, He does worthily. His Book of creation is a Book in which He manifests forth His glory; so with His Book of Providence. But it is in "the salvation of God," we read that glory in the most distinct and wondrous characters.(1) There we see perfections that never would have been known but for this salvation. Man might have guessed, imagined, that there was that goodness in God that would blot out sin; but never could he have known it, in all the mysteries of creation, and in all the wonders of Providence.(2) There we find the perfections of God in all their harmony. A note may be beautiful; but how much more a chord! Many chords may be beautiful; but how much more all those chords in one grand chorus! And what is the glory of that chorus, that doth unite God's glorious perfections in one song — "Glory be to God in the highest, and on earth peace, good will towards men!" See how it meets all the varied cases of sinners. Not one so vile, but there is a pardon in Jesus enough for him. None so unrighteous, but there is enough in Jesus for his righteousness. No case so hopeless, but there is hope here.

2. But this salvation is worthy of God as being most just.(1) This is its peculiarity, and sets it apart from all false religions in the world.(2) It is infinitely holy. The doctrines, the promises, the precepts, are all holy. If God's people are chosen "to be holy." If they are redeemed, it is that they may be "redeemed from all iniquity."(3) The only source of all solid happiness?

(J. Harrington Evans, M. A.)

There are few things which distinguish the gospel as the spiritual power and significance which it has been able to infuse into the common possessions of human nature. The revelations of God have not been so much creative as adaptive, taking the things which already exist, and giving to them a fresh meaning and force. Nothing illustrates this more than the way in which the truth of the gospel has infused itself into human vocabularies. It brought new ideas which the apostles clothed in the old words to which they gave a fresh meaning. Human speech would have been weakened, and would have lost its wealth, but for what the gospel has done for the dictionary. Take the word salvation.

I. Salvation is SAFETY. A man rescued from imminent peril is safe, saved, has found salvation. Jesus Christ has come to make us safe.

1. The peril from which salvation delivers us is that of the penalties of broken law, and that of the inner results of the nature which has been abused by sin.

2. Christ brings salvation because —(1) He has so acted in relation to external law, in respect of guilt, that we are delivered from the penalty and are safe.(2) But there is not only this justifying of man in the sight of God. Christ has set man right in his internal relations by delivering him from sin.

II. Salvation is HEALTH. The word is connected with "salutary" and "heal." Jesus Christ is called the Great Physician, not simply because He went about healing the body, but because He is the Physician of the soul. The former is the symbol of the latter. He takes away sin which is the soul's disease, and restores the proper condition of our spiritual nature. How little do we feel the power of this full salvation! We want to escape hell. What we need to escape is the sin sickness of the soul, that restlessness, that feverishness, that wild disturbing passion of our lower nature.

III. Salvation is WHOLENESS. When a man was healed the old English version says he was "made whole." And Christ went about making men whole.

1. There is no health if there be no wholeness. There is no perfect cure of the nature if Christ does not restore it to its completeness. Sin is a maimed condition of our nature. Christ comes as the Minister of mind, soul, and body.

2. Let us be careful in our application of this gospel to the wants of our times, to the growth of our Church, to our individual character, to our families, to the life of society and of the State, that we do not present a maimed gospel.

IV. Salvation is HAPPINESS. The word was employed as a greeting. Salve. It is a salutation, a wish for joy. We have not come to its full meaning until it has swung itself round this whole sphere of human nature in blessedness and gladness. There is a place for sorrow, but if the gospel does not take you beyond sorrow you have only partly learned Jesus. God is the God of joy and not of sadness.

(Ll. D. Bevan, D. D.)

I. THESE JEWS, LIKE US, HAD LONG BEEN IN POSSESSION OF EXCLUSIVE PRIVILEGES, AND ACCUSTOMED TO SURVEY WITHOUT EMOTION THE GREAT MASS OF MANKIND DEPRIVED OF THEM. They were in exclusive possession of the Scriptures, a pure worship, and an authorised ministry. So are Christians now, as compared with millions of heathen, and the Protestant Churches, in comparison even with millions of nominal Christians. But let us not, in looking at the resemblances, overlook the marked points of diversity. The exclusive privileges of the ancient Jews were theirs by an express Divine appointment. Their adherence to the old restrictions, after the set time for their removal had arrived, was indeed an act of flagrant unbelief and disobedience; but until that time came they were shut up to the necessity of standing aloof. Does our situation correspond with this? The enclosures which have shut us in are human structures, reared by selfishness and cemented by apathy, and differ wholly from the walls by which the ancient Zion was encompassed.

II. NOTE THE INFLUENCE OF LONG-CONTINUED AND EXCLUSIVE PRIVILEGES ON THE OPINIONS AND BELIEF OF THOSE ENJOYING THEM. Advantages possessed by a few for the good of the many may easily come to be regarded as prerogatives belonging to the few, to the entire exclusion of the many. This was the case with the Jews, and it could not fail to produce a general distortion in their doctrinal views. They who could not be persuaded, that "the law must go forth from Zion, and the word of the Lord from Jerusalem," could never be expected to appreciate the truth, that the law of the Lord is perfect, converting the soul. They who believed that the truth or mercy of Jehovah existed for themselves alone, could surely never have obtained a glimpse of what His truth and mercy are. Because they were favoured, for a time, with an exclusive revelation, they forgot the very end for which they had received it, and forgetting this, were naturally led to take distorted views of that religion which they thus regarded as exclusively their own forever. So may we, so have we, reaped precisely the same fruit from precisely the same seed, so far as we have sown it. But more specifically take —

1. The great doctrine which divided the apostle of the Gentiles from his Jewish hearers. Common to both was a professed belief in Moses and the prophets, and in the promises of Messiah as the Saviour of His people. But they fatally diverged at an essential point. Paul believes that the Messiah has already come, and that Jesus of Nazareth is He, and as a necessary consequence, that the restrictions of the old economy are at an end, and the diffusion of the true religion through the world the first great duty of God's people. They, on the contrary, regard the advent of Messiah as still future, and the barrier between Jews and Gentiles as still standing; which indeed led them to look for a Saviour who had never been promised, and could never come. Instead of one who should destroy all national restrictions, they expected a national deliverer. This dream of national advancement could be verified only at the cost of other nations. Their mistake as to the Messiah, therefore, tended directly to cherish a spirit of national exclusiveness, and to suppress all rising of a Catholic charity. And the same connection still exists, and will betray itself between a Jewish doctrine and a Jewish practice. For, although it is impossible that any Christian should embrace the very error of the old Jews, it is easy to embrace one of a similar description by inadequate conceptions of the Christian system. There is great danger of our looking through the wrong end of the telescope, and seeing that diminished which we ought to have seen magnified, the world reduced to a nut shell, and our own house or village swelled into a world. We must begin as the apostles did with the idea of a world to be converted, and from this descend to the particulars included. And then remember that, unlike the Jews, Christians are not intrusted with the oracles of God as an exclusive deposit, even for a time. We have them that we may diffuse them. A great and effectual door into the heathen world is opened, and the voice of God is calling us to enter it. Everything, both at home and abroad — in the teachings of God's Word, and in the leadings of His providence — in the condition of the heathen and our own — makes us as free to think and act for their conversion, as the old Jews were paralysed and crippled with respect to it. And yet, with all this difference in our favour, may we not be still too Jewish in our spirit and our conduct, with respect to those less favoured than ourselves? The old middle walls of partition have fallen at the blast of the trumpet, but may we not rear up others in their stead?

2. The resemblance which may possibly exist between the cases, with respect to providential retributions. What means that solemn and repeated declaration of the great apostle, that he turns away from the Jews to the Gentiles? That his personal ministry should now take that direction, or that the Gentiles should, in spite of Jewish prejudice and bigotry, become partakers of their once exclusive privileges? This is not enough. There is an evident allusion, not only to a change, but to an interchange of character and state — not only to the culture of the desert, but to the desolation of the vineyard. Left to his cherished notions of hereditary sanctity and safety, and his dreams of a Messiah yet to come, Israel has vanished from his place among the living, to haunt the nations as the restless ghost of a departed people, or to glide about the graveyard where his hopes lie buried, while the dry bones of many nations, who appeared to slumber without hope, have been raised again and clothed with flesh, and new life breathed into their resurrection bodies. To apply this let us dwell on the map of Christendom, as it was at the death of the last apostle, or even fourteen hundred years ago — looking particularly at the western coast of Asia Minor and the northern coast of Asia — not only with their present desolation, but with the actual state of Christianity in Britain and in those climes which have neither name nor place upon the chart of ancient knowledge, is it certain that this process of rotation has been finally arrested? Is it not possible, to say the least, that the vicissitudes yet future may sustain the same relation to extraordinary privilege and culpable abuse of it, as those which are already past? I see not, therefore, why we should refuse to apply the last words of the text to ourselves, in the way of warning. If we are conscious of inadequate exertions and of cold affections in this great cause, let us think of Israel according to the flesh, and of what he was and what he is — remember that if we do not value Christianity enough to share it with the heathen, they may yet become possessed of it at our expense.

(J. W. Alexander, D. D.)

The last testimony of the apostle throws light on the structure and design of this book. The history is designed to exhibit the transition of the kingdom from Israel to the whole human family. When this transference has been completed, the historian's work is done. Here, accordingly, the record abruptly closes. The final note, as in other melodies, is the keynote; Christ rejected by Israel to whom He came, is offered to the Gentiles. Henceforth all distinctions are levelled except one, the distinction between those who believe and those who believe not in the Son of God. There is now no condemnation to them that are in Christ Jesus, whether they be Jews or Gentiles, bond or free.

(W. Arnot, D. D.)

Esaias, Isaiah, Paul, PubliusAlexandria, Forum of Appius, Jerusalem, Judea, Malta, Puteoli, Rhegium, Rome, Syracuse, Three TavernsDeparted, Disputation, Dispute, Disputing, Jews, Reasoning, Spoken, Themselves1. 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 28:17-31

     7703   apologetics

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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