Acts 18:4














Paul has left the mockers, the procrastinators, and the believers, each to reap the fruits he has sown, and, departing from Athens, has reached Corinth. And here we find him the center of so natural a touch of history, that it speaks its own fidelity. No "cunningly devised" history would have interpolated such an incident as this before us. Nothing but the truth of history could find its niche here. So distinctly as it is recorded, it must be charged with some useful suggestions.

I. PAUL PUTS HONOR ON MERE LABOR WITH THE HANDS. It were of those matters of exceedingly curious interest, not vouchsafed to us, and not necessary to "our learning," if we had been told, what Paul earned as wage; or otherwise how he sold what he made. Of one thing we will be sure, he did neither ask nor take more than was the right price.

II. PAUL PUTS ITS REAL HONOR ON THE APOSTOLIC AND MINISTERIAL OFFICE. He does this partly, in one of the most effective of ways, viz. by withdrawing from that office its merely superficial honor. He strips it of mere dignity, of case, and of professionalism.

III. PAUL PUTS HONOR ON INDEPENDENCE, EVEN IN THE APOSTOLIC OFFICE. True, in Christianity as in Judaism, that those who minister at the altar have right to live by the altar, and that the exchange of things temporal and "carnal" (1 Corinthians 9:11-14) for things spiritual is sure to be to the preponderating gain of those who part with the former. Yet there may be times when the day shall be won by one clear proof, and that the proof of disinterestedness (1 Corinthians 9:15-18).

IV. PAUL PUTS HONOR ON THE FREEDOM OF CHRISTIANITY FROM ANY SET AND ARTIFICIAL CLASS DISTINCTIONS. The man who speaks and who does the right and the good is the disciple of Christ. And discipleship is not determined, or regulated, or modified, in any way whatsoever by the kind of work to which it puts its hand. A man who prays in all the secrecy of the closet may do more than the man who preaches in all the publicity of the Church. A man who gives may haply, on occasion, do more than either. And a man who works at the humblest craft may not only be not second to an apostle, but may be truest apostle himself. How often have heart and mind died away, and nothing been reaped for want of hand and foot! The union of the practical with the devotional is often just as truly the sine qua non, as the union of the devotional with the teaching and preaching of the highest seraph-tongue.

V. PAUL STRIKES AT THE DEEP-LYING PRINCIPLE, SO WELCOME AND HONORED WHEN RIGHTLY EMBRACED, OF THE SELF-SUPPORTING CHARACTER OF CHRISTIANITY. This is its honest pride. It asks air and light. And it asks love and faith, trust and trial. And it thereupon asks nothing more, till of it, it comes to be asked, and passionately, what devout, grateful, adoring return in its surpassing condescension it is willing to receive. Beneath not infrequent disguises, Christianity has been a long history of giving and not taking, giving and not even receiving, till hand and heart have become one. And men, suppliant in loving and overflowing devotion, have begged their Master, Lord, and Savior to accept of themselves and their all. - B.

And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him.
S. S. Times.
1. We should give our Christian brother Godspeed on his work for God.

2. We can sometimes help the cause of foreign missions without leaving our own homes.

3. We cannot, however, be Christians at all, without being in some sense foreign missionaries.

4. We should match the self-surrender of the brother who gives up his home and land to carry on the work abroad, by self-denial for his support.

5. We should give to the faithful brother who is going forth in Christ's name, that most comforting of all assurances — that the prayers of Christ's Church are with him.

6. We should help Apollos. and Apollos should help us, and our helping of one another should be to the end that the Master's kingdom may be widened and upbuilded.

7. We may be sure that time and money used in teaching Apollos the truth are well "employed, for Apollos will in turn become a powerful teacher of the truth.

(S. S. Times.)

One of the gravest of modern ecclesiastical problems relates to the removal of members. There is a constant drain on our Churches through business exigencies, family arrangements, the habit of removing from town into the country, etc. In some neighbourhoods in the course of a few years the personnel of the congregation is entirely changed. What becomes of those who thus remove? It is notorious that a vast number drop out of Church life altogether. This like other problems arises from our departure from apostolic precedent. Members leave without reporting themselves either to the Church they are leaving, or to the Church to which they are removing; they are allowed to leave without commendation, or are allowed to come without welcome; and failing to adjust themselves to their new environment they simply fall out of the Church's ranks and so are lost. But even at this early date an arrangement was made which effectually checked this evil. A member of a particular Church was made to feel that he was a member of the Church of Christ everywhere. And so the "brethren" at Ephesus commended by letter Apollos to the "disciples" at Corinth, who, when he arrived in his new sphere in the most natural manner imaginable, took up the threads of his old life and continued his old work. Note then —

I. THAT THE CHURCH FROM WHICH A MEMBER IS REMOVING SHOULD COMMEND HIM TO THE CHURCH TO WHICH HE REMOVES.

1. This authenticates the member and is an effectual safeguard against imposture. In the absence of such a commendation the caution which is mistaken for coldness is only natural, for many a Church has suffered from receiving non-authenticated strangers.

2. This secures for the member a welcome and a home. There can be no hesitation in receiving one who has earned a good report amongst those who have known him for years.

3. This shows a brotherly interest in the prosperity of other Churches. "Brother So-and-so has been of use to us as a Sunday school teacher, or a church officer — make use of him; he will do you good, as he has done us good."

II. THE CHURCH TO WHICH A MEMBER REMOVES SHOULD "RECEIVE" HIM, if he brings his credentials —

1. Without suspicion. He has been already approved by a sister Church, and should not have to undergo another period of probation.

2. With hearty brotherly affection. Parting with old associates if often most distressing; let him feel that he has only changed one group of brethren for another.

3. To full Church rights and privileges. Let him take as nearly as possible the position he occupied amongst his old friends. This was what the Corinthians did in the case of Apollos.

III. A MEMBER ON REMOVING SHOULD ASK FOR HIS CREDENTIALS AND AT ONCE PRESENT THEM AND CONTRIBUTE HIS SHARE OF CHURCH LIFE AND USEFULNESS.

1. He should put a proper value on his membership by securing its continuity himself. How is the Church to know he is removing and where he is removing to without information? Surely it is not infra dig. to give this information, and to secure at least a friendly recommendation!

2. He should not wait to be "looked up" in his new sphere, and because screened from observation in some back seat, or lost in the crowd of retiring worshippers, complain that he is neglected.

3. He should take as deep an interest in the work of his new sphere as in the work of the old. This is what Apollos did. Conclusion: This rule should not be sectarian. When a member of one branch of Christ's Church removes to a place represented only by another branch, let him be duly accredited and received as belonging to the common Christian community; and let him not withhold his full fellowship, least of all create a schism ill favour of his own denomination because of some difference in creed or polity.

(J. W. Burn.)

Who when he was come, helped them much which had believed through grace.
1. The God of nature is the God of grace. In the world of nature, God not only brings creatures into life, but provides for their support. So in the world of grace. Christians are new creatures; but they require attention and supplies. And "He who giveth to the beast his food, and to the young ravens which cry," will not overlook the wants of His own children.

2. In harmony with this reflection are the words of the text, Apollos was "an eloquent man," etc. Here we remark that talent and knowledge are distinguishable; and that the heart may be right with God, while the judgment in Divine things is defective. It is well, however, to see a man using the light he has, and "to him that hath shall be given, and he shall have more abundantly." This was the case here (ver. 26).

3. This honours both parties.(1) It commends Aquila and Priscilla. Though they found Apollos, in Christian knowledge, inferior to themselves, yet they did not disparage him, saying, "He may do for others; but such a young, raw preacher is not deep enough for us": — so many a gifted brother and sister in our day would have said — but they encouraged him, and communicated to him of their own experience. But observe — They did it with a delicate regard to his feelings alone in their own house.(2) And it looks well in Apollos, that he so willingly received their instruction. He was a young preacher exceedingly cried up and followed — and it was not an apostle that undertook to teach him; nor even a brother minister; but two of his hearers, and mechanics too — but he listens to them with pleasure and gratitude.

4. Apollos was willing to go where there was least help, and most probability of usefulness. But no preacher ought to be countenanced till he is accredited. When, therefore, Apollos was "disposed to pass into Achaia," he travelled with letters of recommendation; and "when he was come, he helped them much which had believed through grace." Whence we observe that —

I. CHRISTIANS AND BELIEVERS. To believe is to have a persuasion of the truth of a thing submitted to our attention. It is obvious, however, that the credence which characterises the subjects of Divine grace does not rest in the judgment without producing a correspondent state of the heart: "for with the heart man believeth unto righteousness." "Faith worketh by love." James shows the inutility of that faith which admits the truth into the understanding, while the possessor is not sanctified by it. If a man believe anything, it is his own mortality; and yet the conviction is completely counteracted by his passions and sins, and he lives as if he were to live here always. Ungodly characters may, therefore, give credit to the Scriptures, and to the most interesting doctrines of the gospel, and yet "hold the truth in unrighteousness." The hazard of deception arises from the resemblance there often is between a counterfeit and a genuine faith; and the tendency there is in men to be satisfied with the assent of the mind, which costs nothing, without "obeying from the heart the form of doctrine which is delivered us." But such is the disposition of everyone that believes to the saving of the soul.

II. That they who believe, BELIEVE THROUGH GRACE. From this source comes —

1. The very object of faith as a revelation. This principally consists in the "record, that God hath given to us eternal life, and that this life is in His Son."

2. The existence of faith as a production. This may be inferred from our moral inability. "Who can bring a clean thing out of an unclean? Not one." But we are not left to infer the fact: we have the most express ascriptions of it to a Divine influence. "Blessed art thou, Simon Barjona: for flesh and blood hath not revealed this unto thee, but My Father which is in heaven." And so far was this from being peculiar to him, that it is said of the Ephesians, "By grace are ye saved, through faith: and that not of yourselves, it is the gift of God."

3. The exercise of faith as a principle. This faith must be exerted in every condition. But as there is nothing of so much importance, there is nothing so much opposed. And how is it to be maintained? "I have prayed. for thee, that thy faith fail not." "Lord, increase our faith." Thus the continuance and the progress of the principle depend upon the same grace which produced it; and He who is the Author, is also the Finisher of our faith.

III. THEY NEED HELP. This they all feel. Paul himself, after all his proficiency, was not ashamed to say, "I have not yet attained, neither am I already perfect." The Christian feels a deficiency which requires help.

1. In his knowledge.

2. In his sanctification. His graces are imperfect. Something is wanting — and, oh! how much — to his patience, his love, his hope, his faith.

3. In his comfort.

IV. But ASSISTANCE IS AFFORDED BY THE MINISTRY OF THE GOSPEL. "Who, when he was come, helped them much which had believed through grace." It is necessary, however, to observe that he did this only through the blessing of God attending his labours. "Who then is Paul, and who is Apollos," etc.? (1 Corinthians 3:5). Apollos helped the believers —

1. By his prayers. This was done by his praying with them and for them, not only in public, but in private. "The effectual fervent prayer of a righteous man availeth much."

2. By preaching. Preaching is an ordinance peculiar to the gospel. Every religion of old had its rites; and its votaries were accustomed to assemble together at stated times and on various occasions, in their temples and at their altars: but they never came to receive instruction. What instruction had their leaders to communicate? But when your ministers meet you, they have everything that is interesting to announce.

3. By example. Example is deservedly said to be more influential than precept. The physician is not likely to gain the confidence of the patient when he prescribes for a disease under which he labours himself.Conclusion:

1. "Dost thou believe on the Son of God?"

2. If faith comes from the grace of God, they are mistaken who place it in the virtue of man. "By the grace of God, I am what I am." Let the same truth which excludes boasting prevent despair.

3. Do not despise the day of small things. Despise it not —(1) In others. Observe and cherish every serious conviction, and resemble Him who does "not break a bruised reed, or quench the smoking flax."(2) In yourselves. The life of God is progressive, and the commencement is often no more to the completion than the mustard seed to the mustard tree.

4. Pity those who are destitute of your religious advantages.

5. Be grateful for the privileges you enjoy, and be concerned properly to improve them.

(W. Jay.)

For he mightily convinced the Jews
What Apollos was at Ephesus (ver. 24) he was at Corinth. Change of sphere sometimes takes all the might out of a preacher. But this is not always his fault. The preacher who, supported by the prayers, cooperation, and enthusiasm of a warm-hearted Church, wins many souls to Christ, is not to be blamed if his ministry amongst an apathetic people is comparatively barren of results. Mighty preaching is —

I. CONVINCING PREACHING.

1. Some preaching is —(1) Merely interesting. It deals with topics which fall in with the popular mood and agree with the popular tastes. It has taking titles, is eloquent in its language, is full of illustrations, and. is well garnished with poetical quotations. This often lacks power because it fails to grip.(2) Philosophical. It deals with mental, theological, and moral problems. It appeals to the cultured intellect and taxes thought to the utmost. This too often lacks power, because only a few can appreciate it.(3) Comforting. This deals with the afflictions of the body or the soul, and applies the soothing and healing balm of the promises of God; but often it is enervating, and has on many the effect which medicine has on a healthy body.

2. All these kinds of preaching are important and necessary in their place: but even these are powerless unless they produce conviction; and wisely handled subjects of passing interest, grave mental and moral problems, and the woes of humanity may be made instruments of power. The mighty preaching of Apollos produced conviction —(1) Of sin.(2) Of the need of a Saviour.(3) Of the suitableness of Christ for His saving work. And no preaching is mighty which fails here.

3. For this convincing preaching the Holy Spirit is essential (John 16:7-11).

II. THE MEANS OF PRODUCING THIS CONVICTION ARE THE SCRIPTURES.

1. Some endeavour to produce conviction by abstract reasoning. And nothing is more incontestible than that the fact of sin and the power and claims of Christ as Saviour can be proved on intellectual lines. But logic is too cold to be powerful, and those who are capable of following closely subtle lines of argument are very. few.

2. Some depend on authority, and the result is either stubborn antagonism or the manufacture of worthless devotees. Rarely has conviction been produced by the mere ipse dixit of a preacher or a Church.

3. The mighty preacher deals with the Scriptures and shows from them that Christ is —(1) A Divinely authorised Saviour.(2) An all-sufficient Saviour.(3) Just such a Saviour as can meet, by His Divine power, His human sympathies, His atoning sacrifice, the sinner's needs.

III. MIGHTY PREACHING IS THE GREAT MEANS OF HELPING THE CHURCH. Apollos helped them much, "for he mightily convinced," etc. Of course he helped those whom he convinced — by being the means of their conversion; and doubtless he, like others, helped the Church by counsel, government, encouragement, etc. Still the main help that the Church wanted then and what it wants now is that referred to in the text. This —

1. Strengthens the Church numerically. Those who are convinced that Jesus is Christ, join the Church and thus add to its numerical strength. The law of growth operates here as elsewhere. Vigour is manifested by growth.

2. Encourages its hopes. A stationary or declining Church is a desponding Church; and despondency is paralysis. On the contrary a hopeful Church is a progressive Church, and nothing stimulates hope like success.

(J. W. Burn.).

People
Apollos, Aquila, Claudius, Corinthians, Crispus, Gallio, John, Justus, Paul, Priscilla, Silas, Sosthenes, Timotheus, Timothy, Titus
Places
Achaia, Alexandria, Athens, Caesarea, Cenchreae, Corinth, Ephesus, Galatia, Italy, Macedonia, Phrygia, Pontus, Rome, Syria, Syrian Antioch
Topics
Argued, Discussions, Faith, Greeks, Jews, Persuade, Persuaded, Persuading, Preached, Reasoned, Reasoning, Sabbath, Synagogue, Tried, Trying, Turning, Win
Outline
1. Paul labors with his hands, and preaches at Corinth to the Gentiles.
9. The Lord encourages him in a vision.
12. He is accused before Gallio the deputy, but is dismissed.
18. Afterwards passing from city to city, he strengthens the disciples.
24. Apollos, being instructed by Aquila and Priscilla, preaches Christ boldly.

Dictionary of Bible Themes
Acts 18:4

     5050   reason
     5842   eloquence
     7430   Sabbath, in NT
     7535   Greeks
     7703   apologetics
     7712   convincing
     7726   evangelists, ministry
     7751   persuasion
     7930   Lord's Day, the
     8427   evangelism, kinds of
     8654   importunity, to people

Acts 18:1-6

     7505   Jews, the

Acts 18:4-6

     7760   preachers, responsibilities

Library
'Constrained by the Word'
'And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified.'--ACTS xviii. 5. The Revised Version, in concurrence with most recent authorities, reads, instead of 'pressed in the spirit,' 'constrained by the word.' One of these alterations depends on a diversity of reading, the other on a difference of translation. The one introduces a significant difference of meaning; the other is rather a change of expression. The word rendered here 'pressed,' and by the
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul at Corinth
'After these things Paul departed from Athens, and came to Corinth; 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers. 4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5. And when Silas and Timotheus
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Gallio
'And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong: or wicked lewdness, O ye Jews, reason would that I should bear with you: 15. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.'--ACTS xviii. 14, 15. There is something very touching in the immortality of fame which comes to the men who for a moment pass across the Gospel story, like shooting stars kindled for an instant as they
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Civil Trial
In the chapter before last we saw the Sanhedrim pass a death sentence on Jesus. Gladly would they have carried it out in the Jewish fashion--by stoning. But, as was then explained, it was not in their power: their Roman masters, while conceding to the native courts the power of trying and punishing minor offences, reserved to themselves the prerogative of life and death; and a case in which a capital sentence had been passed in a Jewish court had to go before the representative of Rome in the country,
James Stalker—The Trial and Death of Jesus Christ

The Old Faiths and the New
SECOND GROUP OF EPISTLES GALATIANS. FIRST AND SECOND CORINTHIANS. ROMANS. PROBLEMS OF EARLY CHRISTIANITY The new faith in Christ made large claims for itself. It marked an advance upon Judaism and maintained that in Christ was fulfilled all the promises made by the prophets of the coming of the Jewish Messiah. It radically antagonized the heathen religions. It had a double task to win men out of Judaism and heathenism. Only by a careful study of these great doctrinal Epistles, and the
Henry T. Sell—Bible Studies in the Life of Paul

Third Missionary Journey
Scripture, Acts 18:23-21:17 [Illustration: Outline map illustrating the third missionary journey of Paul and the voyage to Italy.]
Henry T. Sell—Bible Studies in the Life of Paul

There Also is Said at what Work the Apostle Wrought. ...
22. There also is said at what work the Apostle wrought. "After these things," it says, "he departed from Athens and came to Corinth; and having found a certain Jew, by name Aquila, of Pontus by birth, lately come from Italy, and Priscilla his wife, because that Claudius had ordered all Jews to depart from Rome, he came unto them, and because he was of the same craft he abode with them, doing work: for they were tent-makers." [2549] This if they shall essay to interpret allegorically, they show what
St. Augustine—Of the Work of Monks.

Jewish Homes
It may be safely asserted, that the grand distinction, which divided all mankind into Jews and Gentiles, was not only religious, but also social. However near the cities of the heathen to those of Israel, however frequent and close the intercourse between the two parties, no one could have entered a Jewish town or village without feeling, so to speak, in quite another world. The aspect of the streets, the building and arrangement of the houses, the municipal and religious rule, the manners and customs
Alfred Edersheim—Sketches of Jewish Social Life

Flight into Egypt and Slaughter of the Bethlehem Children.
(Bethlehem and Road Thence to Egypt, b.c. 4.) ^A Matt. II. 13-18. ^a 13 Now when they were departed [The text favors the idea that the arrival and departure of the magi and the departure of Joseph for Egypt, all occurred in one night. If so, the people of Bethlehem knew nothing of these matters], behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise [this command calls for immediate departure] and take the young child and his mother, and flee into Egypt [This land was ever the
J. W. McGarvey—The Four-Fold Gospel

The Kingdom Conquering the World
Acts Page Paul's Epistles Page Outline for Study of Epistles Page I Thessalonians Page I Corinthians Page Romans Page Philippians Page II Timothy Page The General Epistles Page Questions on the Book of James Page Studies in I and II Peter Page I John Page THE ACTS I. Author: 1. Name. 2. Number of
Frank Nelson Palmer—A Bird's-Eye View of the Bible

Sources and Literature on St. Paul and his Work.
I. Sources. 1. The authentic sources: The Epistles of Paul, and the Acts of the Apostles 9:1-30 and 13 to 28. Of the Epistles of Paul the four most important Galatians, Romans, two Corinthians--are universally acknowledged as genuine even by the most exacting critics; the Philippians, Philemon, Colossians, and Ephesians are admitted by nearly all critics; the Pastoral Epistles, especially First Timothy, and Titus, are more or less disputed, but even they bear the stamp of Paul's genius. On the coincidences
Philip Schaff—History of the Christian Church, Volume I

Jewish views on Trade, Tradesmen, and Trades' Guilds
We read in the Mishnah (Kidd. iv. 14) as follows: "Rabbi Meir said: Let a man always teach his son a cleanly and a light trade; and let him pray to Him whose are wealth and riches; for there is no trade which has not both poverty and riches, and neither does poverty come from the trade nor yet riches, but everything according to one's deserving (merit). Rabbi Simeon, the son of Eleazer, said: Hast thou all thy life long seen a beast or a bird which has a trade? Still they are nourished, and that
Alfred Edersheim—Sketches of Jewish Social Life

King Herod's Enrollment
THE first enrollment in Syria was made in the year 8-7 BC., but a consideration of the situation in Syria and Palestine about that time will show that the enrollment in Herod's kingdom was probably delayed for some time later. Herod occupied a delicate and difficult position on the throne of Judea. On the one hand he had to comply with what was required of him by the Imperial policy; he was governing for the Romans a part of the empire, and he was bound to spread western customs and language and
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Luke's Attitude Towards the Roman World
The reign of Augustus, as is well known, is enveloped in the deepest obscurity. While we are unusually well informed about the immediately preceding period of Roman history, and for part of the reign of his successor, Tiberius, we possess the elaborate and accurate, though in some respects strongly prejudiced account of Tacitus, the facts of Augustus's reign have to be pieced together from scanty, incomplete and disjointed authorities. Moreover, obscure events in a remote corner of the Roman world
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Paul's Journeys Acts 13:1-38:31
On this third journey he was already planning to go to Rome (Acts 19:21) and wrote an epistle to the Romans announcing his coming (Rom. 1:7, 15). +The Chief City+, in which Paul spent most of his time (Acts 19:1, 8, 10), between two and three years upon this journey, was Ephesus in Asia Minor. This city situated midway between the extreme points of his former missionary journeys was a place where Ephesus has been thus described: "It had been one of the early Greek colonies, later the capital
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 Future of Christ's Kingdom First Group of Epistles the First and Second Epistles to the Thessalonians Introduction to the Epistles of Paul +Epistolary Writings. + --The
STUDY VII THE FUTURE OF CHRIST'S KINGDOM FIRST GROUP OF EPISTLES THE FIRST AND SECOND EPISTLES TO THE THESSALONIANS INTRODUCTION TO THE EPISTLES OF PAUL +Epistolary Writings.+--The New Testament is composed of twenty-seven books, twenty-one of which are Epistles. Of this latter number thirteen are ascribed to Paul. It is thus seen how largely the New Testament is made up of Epistles and how many of these are attributed to the Great Apostle. In the letters of men of great prominence and power of any
Henry T. Sell—Bible Studies in the Life of Paul

The Candour of the Writers of the New Testament.
I make this candour to consist in their putting down many passages, and noticing many circumstances, which no writer whatever was likely to have forged; and which no writer would have chosen to appear in his book who had been careful to present the story in the most unexceptionable form, or who had thought himself at liberty to carve and mould the particulars of that story according to his choice, or according to his judgment of the effect. A strong and well-known example of the fairness of the evangelists
William Paley—Evidences of Christianity

Moreover, if Discourse must be Bestowed Upon Any...
21. Moreover, if discourse must be bestowed upon any, and this so take up the speaker that he have not time to work with his hands, are all in the monastery able to hold discourse unto brethren which come unto them from another kind of life, whether it be to expound the divine lessons, or concerning any questions which may be put, to reason in an wholesome manner? Then since not all have the ability, why upon this pretext do all want to have nothing else to do? Although even if all were able, they
St. Augustine—Of the Work of Monks.

Here is the Sum of My Examination Before Justice Keelin, Justice Chester, Justice Blundale, Justice Beecher, Justice Snagg, Etc.
After I had lain in prison above seven weeks, the quarter-sessions were to be kept in Bedford, for the county thereof, unto which I was to be brought; and when my jailor had set me before those justices, there was a bill of indictment preferred against me. The extent thereof was as followeth: That John Bunyan, of the town of Bedford, labourer, being a person of such and such conditions, he hath (since such a time) devilishly and perniciously abstained from coming to church to hear Divine service,
John Bunyan—Grace Abounding to the Chief of Sinners

The Epistle to the Hebrews.
I. Commentaries on Hebrews by Chrysostom (d. 407, hermeneia, in 34 Homilies publ. after his death by an Antioch. presbyter, Constantinus); Theodoret (d. 457); Oecumenius (10th cent.); Theophylact (11th cent.); Thomas Aquinas (d. 1274); Erasmus (d. 1536, Annotationes in N. T., with his Greek Test., 1516 and often, and Paraphrasis in N. T., 1522 and often); Card. Cajetanus (Epistolae Pauli, etc., 1531); Calvin (d. 1564, Com. in omnes P. Ep. atque etiam in Ep. ad Hebraeos, 1539 and often, also Halle,
Philip Schaff—History of the Christian Church, Volume I

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