The apostle continues his directions in relation to public prayer. "Likewise," he says, in effect, "let women when they pray be modestly adorned."

I. THEIR APPAREL AND DEPORTMENT. "Likewise also that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold, and pearls, and costly raiment."

1. The injunction refers specially to the dress of women in the Christian assemblies, which ought not to be showy or conspicuous, calculated either to swell the heart of the wearer with pride, or to attract the eyes of others in forgetfulness of the solemnity of public worship.

2. While adornment is expressly allowed, according to age and station, to the exclusion of anything slovenly, there must be nothing in the attire or deportment inconsistent with modesty, self-restraint, or Christian simplicity. There must be no excessive care bestowed upon the adjustment of the hair, and no adornment with gold, or pearls, or costly array inconsistent with the attire previously recommended. Plaiting the hair may be the most convenient way of arranging it, and wearing ornaments is no more sinful in itself than wearing apparel. The injunction is that women should not seek such adornments as would either endanger piety or draw away their affections from higher things.

II. THE TRUE ADORNMENT OF WOMEN. "But (which becometh women professing godliness) through good works."

1. Religion is external as well as internal. There is the form which must be clothed with the power of godliness; religion must not be secret, but manifest to the world. Therefore women must profess the Christian name, and take part in the worship of the Church.

2. There must be a harmony between the profession of godliness and those deeds of mercy and piety which, Dorcas-like, show the true disciple of Jesus.

3. The highest distinction of women does not spring from dress or decoration, but from the luster that is thrown round their character by works of goodness. They will thus "adorn the doctrine of God our Savior" (Titus 2:10). - T.C.

If we lived in Turkey or in India, we should be better able to appreciate the wisdom of Paul's counsel in respect to the women of his day: and I am not prepared to mitigate or to apologise for his brave and wise words. Remember it was due to him more than to any other apostle that women had been so far emancipated as they were when this Epistle was written, for it was he who had taught that in Christ Jesus there was neither male nor female. But he grieved over some of the evils which at first arose from the great changes effected in their social position. Seclusion had been rigorously maintained by the customs of those Eastern cities. The picture in the Royal Academy, which represents a young girl, with slippers in her hand, drawing aside the curtain of the seraglio, and stepping across the body of a black slave, who is sleeping with naked sword in his hand, fairly represents the slave-like treatment of women in Ephesus in Paul's days. Indeed, even among the Jews the women who came to the synagogue were (and still are) kept out of sight in a carefully screened gallery. It was therefore not to be wondered at that the Christian women emancipated from such treatment felt themselves not only at liberty to assert their new-born rights but bound to do so, and that they claimed a prominence and a freedom which were good neither for themselves nor for the Church. And we must not forget that, so far as women had greater publicity in the heathen cities, it was at the risk of the virtuous reputation which Christians would be the most anxious to preserve. The priestesses of the temples, for example, were notoriously immoral, and the Hetairae were not only a recognized, but even a respectable class in Pagan society.

I. He speaks of it first NEGATIVELY, declaring that her dignity does not depend upon outward adornment; and this is always and everywhere true. It is probable that the women who came to the Christian assemblies in Ephesus arrayed them selves in costly attire, and sometimes made unbecoming display of their personal charms till the custom was becoming the sensation, if not the scandal, of the city. No one professing godliness ought to spend time, and taste, and money to the extent many do on mere personal adornment, as if the body was everything and the mind nothing, or as if the chief end of a woman's life was to win admiration not respect, to please man and not God. Even from a lower standpoint it is a mistake, and I venture to think that many a marriage has been prevented, and many a possibly happy home is fraught with anxiety, because of an expenditure on dress, which cannot be reasonably or rightly met. There are lives which might have been unspeakably happier if only they had been united, if the two young people had been content to face the world together with plain fare and simple habits. Listen to John Ruskin, "I say further, that as long as there are cold and nakedness in the land around you, so long can there be no question at all but that splendour of dress is a crime."

II. WOMAN'S DIGNITY IS NEXT SET FORTH POSITIVELY. "I will," says Paul, "that women adorn themselves in —

1. Modest apparel, with shamefastness and sobriety." Society owes its tone more to women than to men. What they frown upon will be tabooed; what they thoughtlessly tolerate will grow in evil influence.

2. But in addition to this influence, which may be almost unconsciously exercised, the Christian woman is to adorn herself with "good works." She often does this behind the veil which is drawn over every home. There are those whose "good works" are noble in their self-sacrifice and far-reaching in their issues of whom the Church hears little. Many a man can sympathize with that soldier who said, "I can stand before the enemy, but I cannot stand before my sister's prayers." And who does not know of more public work done by Christian women — such as that of our visitors and Sunday-school teachers; of saintly pleaders with the drunkards and the profligate; — of noble women whose writings have purged the atmosphere of moral corruption; of heroines like Florence Nightingale and Sister Dora, who have trodden closely in the footsteps of the Lord. These have been clothed with "good works."

(A. Rowland, LL. B.)

This was —

I. A BOLD DECLARATION on the part of the apostle. "Let the woman learn in silence (or rather in quietness) with all subjection, for I suffer not a woman to teach, nor to usurp authority over the man, but to be in quietness"; but the course he followed in this matter was wise, in the condition of life then prevailing. In our days there is no doubt a change of those conditions, which would make the rigorous application of such a rule unwise and unjust. Women, in larger numbers now than then, are of necessity independent, and are compelled to earn their own livelihood, and make their own homes; and being, in some respects, the weaker, they should have no artificial barriers put in the way of their doing so. There are disabilities, the relics of feudal times, which slowly, yet surely, are being swept away, though much still remains to be done. Under our English laws, for example, a woman may be compelled to pay taxes, though she has no right to influence the election of those who impose them — as her gardener or coachman may do. But the general law laid down by Paul still holds good. The public work of life, whether in the world or in the Church, is, broadly speaking, not woman's but man's. His is the life of turmoil, hers of quietude. She is receptive; he is aggressive: and it is not so much in her conspicuous activity as in her yielding affectionateness that her true strength is found.

II. BY A SCRIPTURAL ARGUMENT. He goes back to Eden for justification of his teaching — for he was accustomed to regard the facts of the Old Testament as symbolical and parabolical sources of perpetual instruction. "Adam was first formed," says he, "then Eve." Man's priority in creation, standing as he did alone and in immediate relation to God, was an indication of his place and power, as having the headship over her whom God made to be his helpmeet. But if the helpmeet becomes the head, and the head weakly yields, there comes an overthrow of the Divine order, as there did come in Paradise. Practical shrewdness and discernment; the firm and regulative judgment which should characterize the ruler, are less hers than man's. Her very excellencies, connected as they are with the finer sensibilities and the stronger impulses of a noble and loving nature, disqualify her for the headship, whereas the balance in man's nature is the other way; in the direction of the intellectual and the governing. But it is here asserted that "Adam was not deceived," and was therefore more guilty, because with his eyes open to the wrong he yielded to conjugal love. In other words, the will and the judgment were sacrificed to the affections — the essence of moral fall. Paul closes his remarks on woman by alluding to —

III. A BLESSED ASSURANCE. "Notwithstanding she shall be saved in childbearing"; or, as the R.V. has it, "through the childbearing." Perhaps there was some hint here of the blessing that comes through pain and travail, of whatsoever kind it be; and also of the great and noble work possible only to motherhood. But the more correct translation gives us rather the thought of what may be called pre-eminently "the childbearing " — when Jesus Christ, the world's Saviour, was born of a woman, and appeared in the likeness of sinful flesh — for it was thus that the great promise was fulfilled which brought a gleam of hope into the darkness of Eve's despair, "the seed of the woman shall bruise the serpent's head."

(A. Rowland, LL. B.)

As to jewels, let me advise you not to buy any — even though you have the purse of Fortunatus, or may hereafter become wealthy. Some may be given you, but still I would say, do not wear them — unless, perhaps, now and then, with the pure desire of affording pleasure to the donors. A fancy for the possession and display of jewellery soon generates into a craze, ever growing, or unsatisfied unless in the ownership of gems superior to those of others around you. It is an unhealthy and vulgar feeling, Which has not seldom led to the ruin of women in all classes. Other reasons may be advanced against the indulgence of this false taste. Valuable jewels cannot but become, at times, a source of trouble and anxiety; and if lost or stolen, a bitter feeling of annoyance is retained. Opportunities for display are few; and often then, through disadvantageous comparison with others, are apt to give rise to heart-burning and envy — feelings which would never be experienced in such a way were the face resolutely set against such vanities.

(Lady Bellairs.)

The Empress Josephine had twenty-four thousand pounds for her personal expenses, but this sum was not sufficient, and her debts increased to an appalling degree. She rose at nine o'clock. Her toilet consumed much time, and she lavished unwearied efforts on the preservation and embellishment of her person. Huge baskets were brought to her containing different dresses, shawls, and hats. From these she selected her costume for the day. She possessed between three or four hundred shawls, and always wore one in the morning, which she draped about her shoulders with unequalled grace. The evening toilet was as careful as that of the morning — then she appeared with flowers of pearls, or precious stones in her hair. Bonaparte was irritated by these expenditures; he would fly into a passion, and his wife would weep and promise to be more prudent; after which she would go on in the same way. It is almost incredible that this passion for dress should never have exhausted itself. After her divorce she arrayed herself with the same care even when she was no one. She died covered with ribbons and pale rose-coloured satin. As long as the heart is unrenewed by Divine grace, regard for the outward is even greater than regard for the inward. True religion reverses all this, and gives "the things unseen and eternal" their rightful place. The most humbly dressed believer in Christ has a better garment than the empress, even the wedding garment of Christ's righteousness.

Some of you might do great good with articles which you might very readily spare. You have ornaments which Christian men and women are better without, which, if broken up or sold, would aid the good cause. I wish many would follow the example of Oliver Cromwell, when he went into Exeter Cathedral, and saw twelve massive images of the apostles in silver. "Oh, oh," said he, "what do these gentlemen here?" "They are the twelve apostles," was the reply. "Very well," said he, "melt them down, and send them about doing good." I wish Christians would do that with some of their gold and silver jewellery. Anyhow, for our own sakes, lest the canker get into our gold, and the rust into our silver, use it for doing good.

(C. H. Spurgeon.)

Goethe was in company with a mother and daughter, when the latter, being reproved for some thing, blushed and burst into tears. He said to the mother: "How beautiful your reproach has made your daughter! The crimson hue and those silvery tears become her much better than any ornament of gold or pearls; those may be hung on the neck of any woman; these are never seen unconnected with moral purity." A full-blown flower, sprinkled with purest hue, is not so beautiful as this child, blushing beneath her parent's displeasure, and shedding tears of sorrow for her fault. A blush is the sign which nature hangs out, to show where chastity and honour dwell.

Howard, soon after his marriage, "sold some jewels his wife had no longer any inclination to wear, and put the money into a purse called by herself and her husband the charity purse."

(J. Stoughton, D. D.)

For so far as a woman is sincere to the nature God has given her, her aspiration is not so much that the world should ring with her fame, or Society quote her as a leader of fashion, but that she should bless and be blessed in blessing. It is not that she should wish for power, but that she should wish for a noble, not an ignoble power. It is not that she should not wish to queen it in this world, but that she should wish to queen it, not by ostentation of dress or life, nor by eclipsing others, but by manifestation of love, by nobility of gentle service, by unconscious revelation in her life, and conscious maintenance in others by her influence, of all things true and pure, of stainless honour in life, of chivalrous aspirations in the soul.

(Stoleford A. Brooke, M. A.)

Why, Doctor, exclaimed a shallow, talkative lady, who was in the room with Dr. Johnson, but of whom he took little notice, "I believe you prefer the company of men to that of ladies." "Madam," he replied, "I am fond of the company of ladies; I like their beauty, I like their delicacy, and I like their silence."

Such is the description and character of Christians in early days, such of all true Christians in every day. In no one point of view is the inconsistency of the Christian world more strikingly apparent: they would be thought to embrace the gospel of godliness without an idea of becoming godly. What should we think of a physician who had no interest in the science or practice of medicine? What of a husbandman who disliked and avoided the employments of the field? What of a soldier who declined all discipline and all obedience? But, to say the truth, and to do men justice, such instances in the natural world are extremely rare; it is only in the spiritual world, only where God, and the soul, and eternity are concerned, that we find men lost in apathy, and acting in contradiction to their pretended faith; and casting off the consideration of those liabilities and duties upon which they have openly entered. There are men, indeed, who, when charged with such palpable inconsistency, and feeling uneasy under the shame of it, at once deny that they do set up any profession at all; and make a sort of merit of saying that they do not pretend to any of the distinguished excellencies of the Christian character. But this flimsy pretext of honesty can avail them but little. Ii they pretend not to what the gospel requires, why pretend to the gospel at all? Nay, it is a melancholy fact that the generality of heathen in our Indian and other foreign possessions manifest a far more abiding sense of their various deities and idols than the generality of Christians do of the true and holy God. They fear the object of their worship, they respect it, they daily remember it. The wicked enemy, who drove man from paradise with a corrupted flesh into a corrupted world, still uses that flesh and that world as instruments of keeping up and increasing our estrangement from God. I have a message to deliver to-day to every soul that is in earnest in the great work of salvation; not to teach, but to remind you of what the truth really is: be it then understood, be it taken to heart, .that godliness is the great good, in the present life, to which Christ came to bring us, as the means of our final recovery and blessedness.

(J. Slade, M. A.)

Adam, Eve, Paul, TimothyEphesusAdorn, Air, Apparel, Array, Attire, Becoming, Becomingly, Braided, Broided, Broidered, Clothes, Clothing, Costly, Decency, Decent, Deportment, Discreetly, Discretion, Dress, Dressed, Expensive, Garments, Gold, Hair, Jewels, Likewise, Manner, Modest, Modestly, Modesty, Pearls, Plaited, Price, Proper, Propriety, Quiet, Raiment, Robes, Seemly, Self-control, Sensibly, Serious, Shamefacedness, Shamefastness, Simple, Sobriety, Themselves, Twisted, Women1. 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.

1 Timothy 2:9

     5155   hair
     5778   adorning
     8752   false worship

1 Timothy 2:8-15

     5707   male and female

1 Timothy 2:9-10

     4342   jewels
     5145   clothing
     5173   outward appearance
     5399   luxury
     8308   modesty

1 Timothy 2:9-14

     5745   women

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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