1 Timothy 2:13

The apostle is still thinking of the public services of the Church.

I. THE WOMAN IS FORBIDDEN TO TEACH OR PREACH IN THE CHURCH. "Let a woman learn in silence in all subjection. But I permit not a woman to teach, nor to lord it over the man, but to be in silence." This injunction has a threefold relation - first to herself, then to her husband, then to the Church.

1. She is to learn in silence. This duty concerns herself. She is to be a learner, not a teacher. She is to give all devout attention to the public instruction, so as to learn more and more of Christ and his gospel. And if what she heard was either difficult or doubtful, she was to ask her husband at home (1 Corinthians 14:34); and, in case of his inability to meet her difficulties, she could resort privately to the authorized teachers of the Church. This learning attitude was to be "in all subjection" both to her husband and to the rulers of the Church. Yet it did not imply that she was to accept false teaching, or forego her just right to prove all things and reject what was unsound.

2. She is not to lord it over the man. As teaching or preaching is the act of those in authority, her assumption of this function would imply a lordship over her husband. Husband and wife are "heirs together of the grace of life," but the gospel has not exalted woman to a position of authority over her husband.

3. She is not to teach in the Church.

(1) This injunction of the apostle does not forbid her teaching privately, either her children, as Timothy was taught by his mother, or her servants, or the younger women (Titus 2:4), or even her husband privately on fit occasions, or even strangers, as Priscilla taught Apollos (Acts 18:26).

(2) It forbids her teaching in public.

(a) It is suggestive that the words usually translated in the New Testament "to preach" (κηρύσσω εὐαγγελίζω, καταγγέλλω) are not used in connection with this prohibition, as if women were merely forbidden to preach, but still allowed to teach. The word used here is "to teach" (διδάσκω), and the word used in 1 Corinthians 14. (λαλέω) - "to talk, chatter, babble" - is even more comprehensive. These words all include preaching as the greater includes the less; therefore preaching is also forbidden to women.

(b) Prophesying was forbidden to women as well as teaching. This was a supernatural gift enjoyed both by men and women in the primitive Church, but is not enjoyed now by either men or women. It is never in the New Testament used for preaching, or for mere speaking in meeting. But were there not women who prophesied in the Corinthian Church? (1 Corinthians 11:4, 5.) (α) The gift of prophecy being connected with the gift of tongues, and both being now obsolete, the title of women to the exercise of such a gift in this age utterly fails. (β) The apostle, in his discussion concerning prophecy and the gift of tongues, forbids women to speak at all in the Churches (1 Corinthians 14.). It was in the very midst of his injunctions respecting the use of supernatural gifts that he says, "As in all Churches of the saints, let your women keep silence in the Churches, for it is not; permitted to them to speak... for it is a shame for women to speak in the Churches." Prophesying as well as preaching is forbidden to women. (γ) Much unnecessary difficulty has been caused by the passage respecting "a woman praying or prophesying with her head uncovered" (1 Corinthians 11:5). The apostle seems for the time to allow the practice, while he condemns the manner of its performance; but afterwards he forbids the practice itself. In the earlier passage he rebukes merely the indecency of an existing custom, and then in the later he forbids the custom itself. Calvin says, "By condemning the one he does not commend the other." You cannot regard as of equal authority a practice and a command, both explicit and repeated, which destroys the practice. (δ) "But these directions were given to Greek Churches, and cannot apply to the women of our day." We answer that they apply to all Churches; for the apostle says, "As in all Churches of the saints, let your women keep silence in the Churches." The reasons given for the prohibition prove that it has nothing to do with usages, or customs, or times, or races.

II. THE REASON OR GROUND OF THE APOSTLE'S PROHIBITION. It is to be found in the original law of the relation of woman to man.

1. Man's headship in creation. "For Adam was first formed, then Eve." Man's priority of creation is the first reason, but it is to be taken together with the statement in 1 Corinthians 11:8, 9, "For the man is not of the woman, but the woman of the man; for also the man was not made for the sake of the woman, but the woman for the sake of the man." Besides, as "the Head of every man is Christ, the head of the woman is the man" (1 Corinthians 11:3). "The husband is the head of the wife" (Ephesians 5:23). The woman, therefore, stands under law to her husband, and therefore any attempt on her part to assume the part of head or guide is to overturn the primal order of creation.

2. Woman's priority in transgression. "And Adam was not deceived, but the woman being altogether deceived fell into transgression." They both sinned; but Adam was not deceived, for he fully understood the sin he was committing when he yielded to the persuasiveness of his wife.

(1) This reference implies the truly historical character of the narrative in Genesis. It is no myth or legend. The fall of man is an historic fact of the greatest importance, for it grounds the doctrine of original sin, without which human nature, says Pascal, is an inexplicable riddle.

(2) The deception was practiced upon Eve, not upon Adam, for she confessed that the serpent beguiled her.

(3) This facility of deception on her part seems to suggest to the apostle her inferiority to man in strength of intellect, and the consequent wrongness of allowing to woman an intellectual supremacy over man.

III. THE BLESSING UPON WOMAN STANDING WITHIN HER TRUE SPHERE. "But she shall be saved through the child-bearing, if they abide in faith and love and holiness with sobriety."

1. It is here implied if, at woman is to find her right sphere in the relations of motherhood. The change of number implies that Eve is here to be regarded as the representative of her sex. Her sphere is in the home life; her destiny lies in the faithful discharge of its duties. Eve was to be the mother of all living; it was to be through the seed thus given her that the curse was to be lifted off the world, and the head of the serpent bruised. There is an evident allusion in "the child-bearing" to the Incarnation, but it points likewise to the collective seed associated with Christ.

2. It implies that women are not saved, as Roman Catholics contend, by mere childbearing, so that a woman dying in her travail is necessarily saved, for the apostle links with it certain spiritual qualifications as necessary to salvation.

(1) Faith - implicitly resting in the Divine promise and upon the Divine Redeemer, "as the seed of the woman;"

(2) love, as the inspiration of all her wifely and motherly duties;

(3) holiness, as implying purity of life, circumspectness of walk, and devotedness to God;

(4) with sobriety, as marking the self-effacing, self-restraining, self-governing spirit which she is to carry into all the conditions of her life as a Christian mother. T.C.

For Adam was first formed.
As to the question, "Which is the most important, man or woman?" if I may be allowed to speak in editorial style, I should say, "the discussion must now stop." Let those who like it "sit apart upon a hill retired" and discuss the kindred questions, "which is the most important, convex or concave, night or morning, east or west, green land or glancing water?" For ourselves we are, I hope, content to take Florence Nightingale's advice — "Keep clear of all jargons about man's work and woman's work, and go your way straight to God's work in simplicity and singleness of heart," each one to do what each one can do best. Now, we know that, as a rule, some things that women can do right nobly at a crisis, are not best for them to do when men are to be had. As a rule, I think it is not best for women to man a lifeboat; but one black night at Teignmouth last year, when the men were all out of the way, or else were not sharp enough, the women got the lifeboat out. With shrill, quivering cheers they carried it through the battling breakers, dragged a vessel off the sand-bar, and saved precious life. When we hear that they did all this without any help from the unfair sex, who can help saying, "Well done!" I go farther and say that, as a rule, in my private opinion, it is not best for women to preach in public, but where, in exceptional cases and with extra ordinary gifts, women like Mary Fletcher and Priscilla Gurney go out of their way, and all by themselves publicly launch the lifeboat of the gospel to snatch souls from the sea of sin and from the rocks of death, again I say to the praise of grace, " Well done!" They remind me of the Roman who said, "I have broken the law, but I have saved the State!" They are under a higher law than the law they violate, and I am no more able to doubt the validity of their orders than I can doubt the sanity of the New Testament.

(C. Stanford, D. D.)

1. The punishment of the woman — "in child-bearing."

2. The comfort of the woman — "she shall be saved."

3. The condition of the salvation — "if they continue." Wherein is implied an exhortation to continue in faith, etc.Many observations might be raised.

1. The pain in childbearing is a punishment inflicted upon the woman for the first sin.

2. The continuance of this punishment after redemption by Christ, doth not hinder the salvation of the woman, if there be the gospel-conditions requisite.

3. The exercise of faith, with other Christian graces, is a peculiar means for the preservation of believers under God's afflicting hand. I shall sum them up into this one. The continuance of the punishment inflicted upon the woman for the first sin doth not prejudice her eternal salvation, nor her preservation in child-bearing, where there are the conditions of faith and other graces.

I. CONCERNING THE PUNISHMENT. Child-bearing itself is not the punishment, but the pain in it. For the blessing, Increase and multiply, was given in innocency. And because this punishment is the greater, it is disputed in the schools whether Adam's or Eve's sin were the greater. We may, I think, safely make these conclusions.

1. In regard of the kind of sin, it was equal in both. They both had an equal pride, an equal aspiring to be like God.

2. In regard of the first motion to this sin, Eve's sin was the greater. She was the seducer of Adam, which the apostle expresseth in the verse before the text.

3. In regard of the woman's condition, the sin was greater on Adam's part.(1) Because he, being the man, had more power to resist, more strength to argue the case.(2) Eve had a stronger and craftier adversary to deal with, the subtlest of all the beasts of the field (Genesis 3:1), animated and inspired by a craftier devil. The stronger the tempter, the more excusable the sin.(3) Eve had the command of not eating immediately from her husband, which laid not altogether so strong a tie upon her as it did upon him, who had it immediately from the mouth of God, and therefore was more certain of the verity of the precept.


1. It is not a punishment in a rigid sense, nor continued as such.(1) Because it is not commensurate to the nature of the sin, neither is it that penalty which the law required. Death was due, and death immediately upon the offence; but death was kept off by the interposition of the mediator, and this which is less than death inflicted at present. Where death is deserved, and a lighter punishment inflicted, it is rather an act of clemency than strict justice, and may be called by the name of a partial pardon or reprieve, as well as a punishment.(2) It is not a reparation of the injury done to God. One reason of the institution of punishment is to repair the damage the person offended sustains by the malefactor, as far as he is capable.(3) It is not continued as a part of satisfaction to the justice of God; as though Christ needed the sufferings of the creature to make up the sum which He was to pay for us, and which He hath already paid. These punishments are to awaken men to a sight of their first sin.(4) The proper impulsive cause of punishment is wrath. In inflicting it He preserves the authority of a Judge; in preserving under it, and pardoning the sin for which it was inflicted, He evidenceth the affection of a Father.

2. Yet it is in some sort a punishment, and something more than an affliction.(1) In respect of the meritorious cause, sin. This is not inflicted as an act of absolute sovereignty, but a judicial legal act upon the demerit of sin.(2) Because if man had stood in innocency, neither this grief, nor indeed any other, had been.


1. God intended not in the acceptance of Christ's mediation to remove in this life all the punishments denounced after the Fall. God takes away the eternal, but not the temporal. Some parts of Christ's purchase are only payable in another life, and some fruits of redemption God intends for growth only in another soil; such are freedom from pain, diseases, death, and sin. But the full value of Christ's satisfaction will appear when there shall be a new heaven and a new earth, when the day of redemption shall dawn, and all tears be wiped from believers' eyes. But God never promised the total removal of them in this life to any saint; no, though he should have all the faith and holiness of all the catalogue of saints in the Book of Life centred in him.

2. Christ never intended, in the payment of the price of our redemption, the present removal of them. He sent, after His ascension, the Spirit to be our Comforter, which supposeth a state wherein we should need comfort; and when are we under a greater necessity of comfort than when the punishment of sin is actually inflicted on us?

3. Christ intended, and did actually take away the curse of those punishments from every believer.

4. Hence it will follow that to a believer the very nature of these punishments is altered. In the one the sting remains; in the other it is pulled out. The cord that binds a malefactor and a patient may be made of the same hemp, and a knife only go between; but it binds the malefactor to execution, the other to a cure.

5. Therefore all temporal punishments of original sin, though they remain, do not prejudice a believer's present interest.(1) They cut not off his relation to God.(2) They debar not from the presence of God. God may be and is as near to us in supporting as He is in punishing.(3) They break not the covenant. His rod and His stripes, though they seem to break ore, backs, make no breaches in His covenant (Psalm 89:32-34).

6. Add to all this, that the first promise secures a believer under the sufferings of those punishments. God's affection in the promise of bruising the serpent's head was more illustrious in His wrath than the threatening. There are the bowels of a father in the promise before there was the voice of a judge in the sentence. But it may be asked, What is the reason these punishments are continued since the redemption wrought by Christ? There are reasons —(1) On God's part.(a) It is congruous to the wisdom of God to leave them upon us while we are in the world.(b) It is congruous to the holiness of God. God keeps up those punishments as the Rector and Governor of the world, to show His detestation of that sin which brought a disorder and deformity upon the creation, and was the first act of dishonour to God, and the first pollution of the creature.(c) It is a declaration of His justice.(d) It is useful to magnify His love. We should not be sensible of what our Saviour suffered, nor how transcendently He loved us if the punishment of sin had been presently removed upon the first promise.(2) On our parts. It is useful to us(a) To make us abhor our first defection and sin.(b) To make us fear to sin and to purge it out. Sin hath riveted itself so deep that easy medicines will not displace it. It hath so much of our affections that gentle means will not divorce us from it. We shall hate it most when we reap the punishment of it.(c) To exercise grace.

1. Faith and trust — "She that is desolate trusts in God" (1 Timothy 5:5). The lower the state, the greater necessity and greater obligation to trust; such exercises manifest that the condition we are in is sanctified to us.

2. Obedience in a believer hath a greater lustre by them. It was the glory of Job that he preserved his integrity under the smartest troubles.

3. Humility. These punishments are left upon us to allay our pride, and be our remembrancers of our deplorable miscarriage.

4. Patience. Were there no punishments there would be but little occasion for patience.

(S. Charnock.).

Adam, Eve, Paul, Timothy
Adam, Created, Eve, Formed
1. Instruction to pray and give thanks.
9. How women should be attired.
12. They are not permitted to teach.
15. They shall be saved if they continue in faith.

Dictionary of Bible Themes
1 Timothy 2:13

     4005   creation

1 Timothy 2:8-15

     5707   male and female

1 Timothy 2:9-14

     5745   women

1 Timothy 2:12-14

     5217   authority, in church
     5735   sexuality

1 Timothy 2:12-15

     5082   Adam, significance

1 Timothy 2:13-14

     5093   Eve

Where and How to Pray
'I will therefore that men pray every where, lifting up holy hands without wrath and doubting.'--1 TIM. ii. 8. The context shows that this is part of the Apostle's directory for public worship, and that, therefore, the terms of the first clause are to be taken somewhat restrictedly. They teach the duty of the male members of the Church to take public, audible part in its worship. Everywhere, therefore, must here properly be taken in the restricted signification of 'every place of Christian assembly.'
Alexander Maclaren—Expositions of Holy Scripture

Salvation by Knowing the Truth
It is quite certain that when we read that God will have all men to be saved it does not mean that he wills it with the force of a decree or a divine purpose, for, if he did, then all men would be saved. He willed to make the world, and the world was made: he does not so will the salvation of all men, for we know that all men will not be saved. Terrible as the truth is, yet is it certain from holy writ that there are men who, in consequence of their sin and their rejection of the Savior, will go
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

Seventeenth Day for Kings and Rulers
WHAT TO PRAY.--For Kings and Rulers "I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgiving, be made for all men; for kings, and all that are in high places; that we may lead a tranquil and quiet life in all godliness and gravity."--1 TIM. ii. 1, 2. What a faith in the power of prayer! A few feeble and despised Christians are to influence the mighty Roman emperors, and help in securing peace and quietness. Let us believe that prayer is a power that is taken up
Andrew Murray—The Ministry of Intercession

Fifth Sunday after Epiphany
Text: Colossians 3, 12-17. 12 Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; 13 forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye: 14 and above all these things put on love, which is the bond of perfectness. 15 And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful. 16 Let the Word
Martin Luther—Epistle Sermons, Vol. II

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment
Hugh Binning—The Works of the Rev. Hugh Binning

We Shall not be Curious in the Ranking of the Duties in which Christian Love...
We shall not be curious in the ranking of the duties in which Christian love should exercise itself. All the commandments of the second table are but branches of it: they might be reduced all to the works of righteousness and of mercy. But truly these are interwoven through other. Though mercy uses to be restricted to the showing of compassion upon men in misery, yet there is a righteousness in that mercy, and there is mercy in the most part of the acts of righteousness, as in not judging rashly,
Hugh Binning—The Works of the Rev. Hugh Binning

The First Lie.
"Ye shall not surely die."--GENESIS iii. 4. I.--WHO WAS THE FIRST LIAR? The old serpent, the devil, called elsewhere "the father of lies." But he had not always been a liar; he had fallen from a position very eminent, teaching us not to measure our safety by our condition. The higher we are elevated, the more dreadful the fall. Some of the most degraded vagrants were cradled in comfort, and have wandered from homes of splendour. Perhaps the vilest of the vile once were ministers of the Gospel.
Thomas Champness—Broken Bread

Believe and be Saved
It is the Holy Spirit alone that can draw us to the cross and fasten us to the Saviour. He who thinks he can do without the Spirit, has yet to learn his own sinfulness and helplessness. The gospel would be no good news to the dead in sin, if it did not tell of the love and power of the divine Spirit, as explicitly as it announces the love and power of the divine Substitute. But, while keeping this in mind, we may try to learn from Scripture what is written concerning the bond which connects us individually
Horatius Bangs, D.D.—God's Way of Peace

Introduction to Expositio Fidei.
The date of this highly interesting document is quite uncertain, but there is every ground for placing it earlier than the explicitly anti-Arian treatises. Firstly, the absence of any express reference to the controversy against Arians, while yet it is clearly in view in §§3 and 4, which lay down the rule afterwards consistently adopted by Athanasius with regard to texts which speak of the Saviour as created. Secondly, the untroubled use of homoios (§1, note 4) to express the Son's
Athanasius—Select Works and Letters or Athanasius

The Protevangelium.
As the mission of Christ was rendered necessary by the fall of man, so the first dark intimation of Him was given immediately after the fall. It is found in the sentence of punishment which was passed upon the tempter. Gen. iii. 14, 15. A correct understanding of it, however, can be obtained only after we have ascertained who the tempter was. It is, in the first place, unquestionable that a real serpent was engaged in the temptation; so that the opinion of those who maintain that the serpent is only
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very
John Bunyan—Grace Abounding to the Chief of Sinners

And not Without Just Cause a Doubt is Raised...
14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thought so to be. For neither doth that, which he saith of unmarried women, "She, that is unmarried, thinkest of the things of the Lord, to be holy both in body and spirit:" [1973] pertain unto all unmarried women: whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character
St. Augustine—On the Good of Marriage

An Admonition to them who Come to visit the Sick.
They who come to visit ihe sick, must have a special care not to stand dumb and staring in the sick person's face to disquiet him, nor yet to speak idly and ask unprofitable questions, as most do. If they see, therefore, that the sick party is like to die, let them not dissemble, but lovingly and discreetly admonish him of his weakness, and to prepare for eternal life. One hour well spent, when a man's life is almost out-spent, may gain a man the assurance of eternal life. Soothe him not with the
Lewis Bayly—The Practice of Piety

Extent of Atonement.
VI. For whose benefit the atonement was intended. 1. God does all things for himself; that is, he consults his own glory and happiness, as the supreme and most influential reason for all his conduct. This is wise and right in him, because his own glory and happiness are infinitely the greatest good in and to the universe. He made the atonement to satisfy himself. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
Charles Grandison Finney—Systematic Theology

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

The Great Slaughters and Sacrilege that were in Jerusalem.
1. Accordingly Simon would not suffer Matthias, by whose means he got possession of the city, to go off without torment. This Matthias was the son of Boethus, and was one of the high priests, one that had been very faithful to the people, and in great esteem with them; he, when the multitude were distressed by the zealots, among whom John was numbered, persuaded the people to admit this Simon to come in to assist them, while he had made no terms with him, nor expected any thing that was evil from
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places,
William Beveridge—Private Thoughts Upon a Christian Life

A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings
Lewis Bayly—The Practice of Piety

An Essay on the Scriptural Doctrine of Immortality.
Considering that under the existing conditions of humanity, disease, and decay, and death abound on every side, it is surprising that the word "immortality" obtained a place in systems of philosophy, the authors of which must be supposed to have been unacquainted with divine revelation. It is not surprising that in the absence of such aid the belief of immortality should not have been firmly held, or that by some philosophers it should have been expressly disavowed. Even in the Canonical Scriptures,
James Challis—An Essay on the Scriptural Doctrine of Immortality

According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved
PROPOSITION VI. According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means which they say God useth to manifest the doctrine and history of Christ's passion unto such, who, living in parts of the world where the outward preaching of the gospel is unknown, have well improved the first and common grace. For as hence it well follows that some of
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Preacher as an Apostle.
Gentlemen, in the two last lectures we have investigated two of the principal sources--perhaps I might say the two principal sources--of a minister's power--his manhood and his Christianity. These may be called the two natural springs out of which work for men and God proceeds. Out of these it comes as a direct necessity of nature. If anyone is much of a man--if there be in him much fire and force, much energy of conviction--it will be impossible for him to pass through so great an experience as
James Stalker—The Preacher and His Models

The Christian Prayer
Scripture references: Matthew 6:5-15; Luke 11:1-13; John 17; Matthew 26:41; Mark 11:24,25; Luke 6:12,28; 9:29; 1 Thessalonians 5:17,25; 1 Corinthians 14:13,15; Psalm 19:14; 50:15, Matthew 7:7; 1 Timothy 2:1; Ephesians 3:20,21; John 16:23; 14:14; James 5:16. THE PROVINCE OF PRAYER Definition.--Prayer is the communion of man with God. It is not first of all the means of getting something from God, but the realization of Him in the soul. "Seek ye first the Kingdom of God and His righteousness" (Matthew
Henry T. Sell—Studies in the Life of the Christian

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