Acts 24:1














We have illustrated here -

I. THE WEAPONS OF MALICE.

1. Persistent hatred. It was a long journey to Caesarea, and it was a most humiliating thing, to which they were utterly averse, for the high priest and the elders to appear before the Roman judge to get their countrymen into their own power; nevertheless the undying hatred, the animosity which did not diminish by time carried them through their distasteful work.

2. Disgusting flattery (vers. 2, 3).

3. Gross misrepresentation (ver. 5). Paul had caused no little dissension and conflict among his fellow-countrymen, but it was simple perversion of the truth to call him a "pestilent fellow," etc.

4. Offensive characterization (ver. 5). Paul was "a ringleader of the sect of the Nazarenes;" but malice put his position into the most offensive form it could command.

5. Downright falsehood (ver. 6). He had not "gone about to profane the temple." These various falsities came from the lips of Tertullus, but they were owned and adopted by the Jews (ver. 9). To such baseness malice will stoop to compass its ends; to such iniquity professed piety will condescend when inflamed by the unholy heats of bigotry.

II. THE DEFENSE OF INNOCENCE.

1. Courtesy (ver. 10). We may not flatter, but we must be courteous and conciliatory (1 Peter 3:8; 1 Samuel 25:23-33).

2. Straightforward statement (vers. 11, 14-17). There is no better way by which to prove our integrity than telling the whole truth from beginning to end, with perfect frankness.

3. Fearless denial (vers. 12, 13, 18). We should solemnly deny, in calm and dignified language, that which is falsely alleged against us; in quietness and composure rather than in vehemence and loud protestation, is our strength.

4. Righteous challenge (vers. 19, 20). We may do well to face our accusers with bold and righteous challenge (John 8:46).

III. THE PITIFULNESS OF UNRIGHTEOUSNESS IN POWER. Felix

(1) gave an unrighteous decision, for the case had broken down, and Paul should have been released,

(2) hankered after a bribe (ver. 26); was willing to sell justice for money;

(3) left his position with an act of selfish injustice (ver. 27). He presents a pitiful picture both as a public administrator and as a private individual. How little to be envied are those who climb to high stations! How contemptible is power when it is perverted to mean and selfish ends! How admirable, how enviable in comparison, is innocence in insignificance or even in bonds! - C.

And after five days Ananias the high priest descended...with a certain orator named Tertullus.
1. From his Roman name we judge that Tertullus was a Roman barrister of signal abilities, and perhaps of great reputation. The Jews, probably, for the most part being ignorant of Roman law, employed Roman lawyers to represent them in the courts of justice.

2. The charge is threefold.(1) Sedition. "A mover of sedition," literally, "a pestilence, or a pest." Demosthenes and Cicero speak of different persons as the pest of the Republic, the State, the Empire. All the commotions which Paul's enemies created were laid to his charge. To the Romans no crime was more heinous than that of sedition, for they seemed afraid that their vast empire might in some part give way.(2) Heresy. "A ringleader of the sect of the Nazarenes." This charge has the merit of truth.(3) Sacrilege (ver. 6). This was a foul calumny. After these charges this clever but unprincipled advocate does two things:

(a)Implies that the Sanhedrin would have judged Paul righteously if Lysias had not interposed.

(b)He gets the Jews to assent to all he had stated.

3. This piece of history presents to us a picture of a corrupt barrister. We see him doing things which disgrace his profession.

I. VENALLY ADOPTING A BAD CAUSE. What was his motive? Love of right — chivalry? No, money. He sold his services to the cause —

1. Of the strong against the weak.

2. Of the wrong against the right. The English courts exhibit something analogous to this sometimes. There are eminent members of the bar, some of whom are wonderfully pious in public meetings, whose services in a bad cause can be easily secured by a handsome fee.

II. WICKEDLY ADVOCATING A BAD CAUSE. In his advocacy we discover —

1. Base flattery (vers. 2, 3).

2. Flagrant falsehood. He lays, as we have seen, three false charges against him.

3. Suppressed truth. He said nothing about the conspiracy (Acts 23:14, 15). The man who suppresses a truth when its declaration is demanded by the nature of the case is guilty of falsehood, is a deceiver.

(D. Thomas, D. D.)

The other day Paul was mistaken for "that Egyptian, which before these days made an uproar," etc. Today a hired orator describes Paul as "a pestilent fellow," etc. Does this tally with what you know about him?

1. There is no cause too bad not to hire an advocate to represent it. This Tertullus was the genius of abuse; the worse the cause the glibber his tongue. He lives today, and takes the same silver for his flippant eloquence.

2. How possible it is utterly to misconceive a great character! There is a key to every character, and if you do not get the one you never can understand the other. The difficulty of the man of one idea is to understand any other man who has two. Some of us are so easy to understand, simply because there is so little to be comprehended. No character was so much misunderstood as Jesus Christ's; and He said, "If they have called the Master of the house Beelzebub, how much more shall they call them of His household!"

3. Here, too, is the possibility of excluding from the mind every thought characterised by breadth and charity. It does not occur to the paid pleader to say, "This man is insane, romantic, has a craze about a theory too lofty or immaterial for the present state of things." Sometimes a charitable spirit will take some such view. But Tertullus knew that he was talking to a man who could only understand coarse epithets, for he himself, though a judge in those times, was the basest of his tribe. Yet, without viciousness, there may be great narrowness. You will contract that narrowness if you do not sometimes come out of your little village into great London. I am not wishful to make every man into a Tertullus who opposes apostolic life and thought. It is possible honestly to oppose even Paul, but the honesty itself is an expression of mental contractedness. What is perfectly right to the eye within given points may be astronomically wrong when the whole occasion is taken in. So men may be parochially right and imperially wrong; men may be perfectly orthodox within the limits of a creed and unpardonably heterodox within the compass of a faith.

4. How wonderful it is that even Tertullus is obliged to compliment the man whom he was paid to abuse!(1) He was a pestilent fellow. There was nothing negative about Paul, and Tertullus confirms that view. Paul was not a quiet character; wherever he was he was astir. According to Tertullus, Paul was also "a mover of sedition, etc., among all the Jews throughout the world" — a sentence intended to touch the ear of the Roman judge. Felix might well listen when the man before him was accused of being an insurrectionist. That he was "a mower of sedition" in the sense implied by Tertullus was not true, but Paul was the prince of revolutionists. Every Christian is a revolutionist. Christianity tears up the foundations, and, after this, begins to build for eternity.(3) Paul was "a ringleader of the sect of the Nazarenes." So the prisoner is not made into a little man even by the paid accuser. Paul never could be held in contempt. Put him where you will, he becomes the principal man in that company. A rich banker said, when someone asked him questions regarding his fortune, "I cannot help it; if I were tonight stripped and turned into the streets of Copenhagen, I would be as rich in ten years as I am now — I cannot help it." Paul could not help being the first man of every company.

5. What is the inevitable issue of all narrow-mindedness. Falsehood (ver. 6). Imagine Tertullus being excited regarding the purity of the temple! How suddenly some men become pious! What a genius is hypocrisy! You cannot misrepresent the people in the temple and yet be concerned honestly for the temple itself. Conclusion: The incident would hardly be worth dwelling upon were it confined to its own four corners, but it is a typical instance repeated continually in our day. The good develops the bad ever. Let a George Fox arise, and how will he be characterised, except as "a pestilent fellow," "a mover of sedition," and "a ringleader of a sect"? Let a John Wesley arise, or a George Whitefield, a John Bunyan, or a John Nelson; read the early annals of English Christianity and evangelism; read the history of the early Methodist preachers, and you will find that every age that has brought a Paul has brought along with him a Tertullus. Thank God! nothing but epithets can be hurled against Christianity, yet Christianity stands up today queenly, pure, stainless — every stone thrown at her lying at her feet.

(J. Parker, D. D.)

The statement of Tertullus was supposed to convey to the judge an impartial description of the prisoner, and a just outline of his offence. Anyone not acquainted with Paul would conclude that he was a sort of Barabbas. And if one had remonstrated with the eloquent lawyer he, with a bland smile rippling over his countenance, would have justified himself by repeating the stereotyped phrase, "Sir, I have spoken according to the instructions given me in my brief."

I. SHOWS THAT EVEN THEN NOBLE MEN CONNECTED WITH THE GOSPEL WERE BRANDED WITH A NAME OF SCORNFUL CONTEMPT. Coining a name of scorn is not a modern invention. As a rule —

1. In the name there lies concealed a pain-inflicting sting. What a sting was in the name "Nazarenes!"

2. And such names are generally published and circulated by persons who might be expected to act differently — Priests, Scribes, Pharisees and religious persons. And today it is not from atheists, but from persons nominally religious, that Christians receive the cruellest thrusts of scorn.

II. REMINDS US THAT DIFFERENT INTERPRETATIONS MAY BE GIVEN OF THE WORK DONE BY ONE MAN. Here Paul was a walking pest, a scatterer of contagious evil; elsewhere men could not find words strong enough to express the grateful joy they felt as they witnessed the apostle's work. Thus is it today.

III. STARTS THE REFLECTION THAT THE POSITION AND PURSUITS OF A MAN MAY BE THE OPPOSITE AT ONE PERIOD OF LIFE FROM WHAT THEY HAVE BEEN AT ANOTHER. Twenty-five years before Paul was the ringleader of the opposition raised by priests and Scribes against the sect of the Nazarenes. Such a change is not of rare occurrence now.

IV. GAVE INDIRECT TESTIMONY TO THE THOROUGHNESS OF THE LIFE AND WORK OF THE APOSTLE. As Paul heard himself spoken of as being "a pestilent fellow," etc., a moment's reflection would help him to gather the honey of consolation from the lawyer's rhetoric. All that was said against Paul testified to his zeal and influence as a Christian worker. Had he been an idler the enemies of the Cross would not have thought it necessary to haul him to a bar of justice. If a man finds the world fraternising with him, he may suspect that he is not so loyally zealous in Christ's cause as he should be; but if some worldly Tertullus storms at him he may console himself that his service is a work which incenses a sin-loving world.

V. SUGGESTS THAT SECTARIAN ZEAL MAY BLIND MEN TO THEIR TRUE AND BEST INTEREST. The priests could not conceive it possible that Paul might be right, and they, after all, might be wrong. In fact, they would rather see Paul put to death than have their useless creed and ritual superseded by a gospel which would bring to light life and immortality. The same spirit reigns rampantly among the bigots who today ask, "Can there any good thing come out of Nazareth?"

(C. Chapman, M. A.)

1. False eloquence is flattering: it speaks to please the hearers (ver. 3). True eloquence does not flatter: it addresses the heart and conscience.

2. False eloquence is hypocritical: it dwells only on the lips; it is honey in the mouth and gall in the heart (vers. 5, 6). True eloquence does not dissimulate: it proceeds from the heart and speaks as it feels (vers. 10, 14-16).

3. False eloquence is deceitful: it makes black white and white black (vers. 5, 6). True eloquence does not lie: it denies only what is false (ver. 13), but confesses what is true (vers. 14, 15), and makes the matter speak instead of the words (vers. 16-20).

(K. Gerok.)

Eloquence, considered as the power of giving a luminous and impressive statement of truth; of marshalling our arguments in distinct and forceable order; of portraying virtue in all its charms, and vice in all its deformity; of defending the innocent against oppression and calumny, and dragging forth the wicked to execration and punishment; eloquence employed in these important offices, and uniting with the clear deductions of reason and experience, all the energies of language, and all the ornaments of an ardent and cultivated imagination, is undoubtedly one of the noblest and most enviable talents which a mortal can possess. It may uphold the religion and morals of a nation; it may save a sinking state from ruin. But when it aims at exciting the passions, without enlightening the mind; when, with its false colouring, it makes the worse appear the better cause; when it corrupts the imagination and undermines the principles of morality; when, like a base prostitute, it offers itself to every person who demands its assistance; when it flatters where it should reprove, and condemns what it ought to applaud and defend; it is more noxious than the pestilence which infects the air that we breathe, or than the lightning which blinds us with its glare and over. whelms us with its irresistible force.

(J. Dick, D. D.)

Eloquence is the gift of God; but eloquence in a bad man is poison in a golden cup.

(St. Augustine.)

God's preachers are not orators of acquired words, but witnesses of revealed facts.

(R. Besser, D. D.)

Scientific Illustrations.
We have a class of speakers in this country who are silent on all great social and cosmopolitan topics, but make themselves heard and felt the moment any matter of warlike fascination comes to the surface. All other questions float down the stream of public opinion without causing them even to indicate their existence. They remind one of those animals noted for their bloodthirstiness in the warm regions of Africa — the caribitos (Serrasalmo). Their haunts are at the bottom of rivers, but a few drops of blood suffice to bring them by thousands to the surface; and Humboldt himself mentions that in some part of the Apure, where the water was perfectly clear and no fish were visible, he could in a few minutes bring together a cloud of caribitos by casting in some bits of flesh. With equal ease we can collect all our war orators if we only give them one sanguinary pretext.

(Scientific Illustrations.)

Lawyers generally know too much of law to have a very clear perception of justice, just as divines are often too deeply read in theology to appreciate the full grandeur and the proper tendencies of religion. Losing the abstract in the concrete, the comprehensive in the technical, the principal in its accessories, both are in the predicament of the rustic who could not see London for the houses.

People
Ananias, Drusilla, Felix, Festus, Paul, Tertullus
Places
Asia, Caesarea, Jerusalem
Topics
Ananias, Anani'as, Attorney, Caesarea, Case, Charges, Chief, Descended, Elders, Expert, Felix, Governor, Informations, Informed, Laid, Lawyer, Manifest, Named, Orator, Paul, Pleader, Priest, Rulers, Spokesman, Stated, Statement, Talker, Tertullus, Tertul'lus
Outline
1. Paul being accused by Tertullus the orator,
10. answers for his life and doctrine.
24. He preaches Christ to the governor and his wife.
26. The governor hopes for a bribe, but in vain.
27. Felix, succeeded by Festus, leaves Paul in prison.

Dictionary of Bible Themes
Acts 24:1

     5327   governors
     5384   lawyer
     5433   occupations
     7378   high priest, NT

Acts 24:1-9

     5201   accusation
     7505   Jews, the

Acts 24:1-23

     5593   trial

Library
Paul and Felix
ACTS xxiv. 25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. This is a well-known text, on which many a sermon has been preached, and with good reason, for it is an important text. It tells us of a man who, like too many men in all times, trembled when he heard the truth about his wicked life, but did not therefore repent and mend; and a very serious lesson we may
Charles Kingsley—Discipline and Other Sermons

Felix Before Paul
A Sermon to the Young 'And as Paul reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.' --ACTS xxiv. 25. Felix and his brother had been favourite slaves of the Emperor, and so had won great power at court. At the date of this incident he had been for some five or six years the procurator of the Roman province of Judaea; and how he used his power the historian Tacitus tells us
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul Before Felix
'Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: 11. Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: 13. Neither can they prove the things
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Loyal Tribute
[Footnote: Preached on the occasion of the Jubilee of Queen Victoria.] '...Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, 3. We accept it always ... with all thankfulness.'--ACTS xxiv. 2-3. These words were addressed by a professional flatterer to one of the worst of the many bad Roman governors of Syria. The speaker knew that he was lying, the listeners knew that the eulogium was undeserved; and among all the crowd of bystanders
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Resurrection of the Dead
There are very few Christians who believe the resurrection of the dead. You may be surprised to hear that, but I should not wonder if I discovered that you yourself have doubts on the subject. By the resurrection of the dead is meant something very different from the immortality of the soul: that, every Christian believes, and therein is only on a level with the heathen, who believes it too. The light of nature is sufficient to tell us that the soul is immortal, so that the infidel who doubts it
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Paul's Sermon Before Felix
We might stay a little while and dilate on this thought, and show you how, in all ages, this has been the truth, that the power of the gospel has been eminently proved in its influence over men's hearts, proving the truth of that utterance of Paul, when he said, that neither tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, shall separate them from the love of God, which is in Jesus Christ their Lord. But instead of so doing, I invite you to contemplate the text
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the
Grenville Kleiser—The world's great sermons, Volume 3

The Awakened Sinner Urged to Immediate Consideration and Cautioned against Delay.
1. Sinners, when awakened, inclined to dismiss convictions for the present.--2. An immediate regard to religion urged.--3. From the excellence and pleasure of the thing itself.--4. From the uncertainty of that future time on which sinners presume, compared with the sad consequences of being cut off in sin.--5. From the immutability of God's present demands.--6. From the tendency which delay has to make a compliance with these demands more difficult than it is at present.--7. From. the danger of God's
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Epistles of the Captivity.
During his confinement in Rome, from a.d. 61 to 63, while waiting the issue of his trial on the charge of being "a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes" (Acts 24:5), the aged apostle composed four Epistles, to the Colossians, Ephesians, Philemon, and Philippians. He thus turned the prison into a pulpit, sent inspiration and comfort to his distant congregations, and rendered a greater service to future ages than he could have
Philip Schaff—History of the Christian Church, Volume I

Of Presbyters who are Corrected by their Own Bishops. ...
Of presbyters who are corrected by their own bishops. Alypius the bishop, a legate of the province of Numidia, said: Nor should this be passed over; if by chance any presbyter when corrected by his bishop, inflamed by self-conceit or pride, has thought fit to offer sacrifices to God separately [from the authority of the bishop] or has believed it right to erect another altar, contrary to ecclesiastical faith and discipline, such should not get off with impunity. Valentine, of the primatial see
Philip Schaff—The Seven Ecumenical Councils

A Plot Detected
'And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they bad killed Paul. 13. And they were more than forty which had made this conspiracy. 14. And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15. Now therefore ye with the council signify to the chief captain that he bring him down unto you to-morrow, as
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Witness of Our Own Spirit
"This is our rejoicing, the testimony of out conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." 2 Cor. 1:12 1. Such is the voice of every true believer in Christ, so long as he abides in faith and love. "He that followeth me," saith our Lord, "walketh not in darkness:" And while he hath the light, he rejoiceth therein. As he hath "received the Lord Jesus Christ," so he walketh in him; and while he walketh
John Wesley—Sermons on Several Occasions

The Parables Exemplified in the Early History of the Church.
"To Him shall prayer unceasing And daily vows ascend; His Kingdom still increasing, A Kingdom without end." We have seen that our Lord described in His Parables the general character and nature of "The Kingdom of Heaven." Consequently, if the Church established by the Apostles under the guidance of the Holy Ghost is "The Kingdom of Heaven," it will necessarily be found to agree with the description thus given. Let us therefore now consider how far the history of the Church, in the Acts of the Apostles
Edward Burbidge—The Kingdom of Heaven; What is it?

Christian Perfection
"Not as though I had already attained, either were already perfect." Phil. 3:12. 1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican. 2. And hence some have advised, wholly to lay aside
John Wesley—Sermons on Several Occasions

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. We come now, as was proposed, to observe, Thirdly,(474) That faith unfeigned is the only thing which gives the answer of a good conscience towards God. Conscience, in general, is nothing else but a practical knowledge of the rule a man should walk by, and of himself in reference to that rule. It is the laying down a man's state, and condition, and actions beside the rule of God's word, or the principles of nature's light. It is the chief piece
Hugh Binning—The Works of the Rev. Hugh Binning

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife.
J. W. McGarvey—The Four-Fold Gospel

Verbal Inspiration
Not only does the Bible claim to be a Divine revelation but it also asserts that its original manuscripts were written "not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth" (I Cor. 2:13). The Bible nowhere claims to have been written by inspired men--as a matter of fact some of them were very defective characters--Balaam for example--but it insists that the words they uttered and recorded were God's words. Inspiration has not to do with the minds of the writers (for many
Arthur W. Pink—The Divine Inspiration of the Bible

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation
John Calvin—The Institutes of the Christian Religion

Quirinius the Governor of Syria
WE come now to the last serious difficulty in Luke's account of the "First Enrollment". He says that it occurred while Quirinius was administering Syria. The famous administration of Syria by Quirinius lasted from about AD. 6 to 9; and during that time occurred the" Great Enrollment" and valuation of property in Palestine. [94] Obviously the incidents described by Luke are irreconcilable with that date. There was found near Tibur (Tivoli) in AD. 1764 a fragment of marble with part of an inscription,
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Truth Hidden when not Sought After.
"They shall turn away their ears from the truth, and shall be turned unto fables."--2 Tim. iv. 4. From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error. We learn that religious truth is one--and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Jerusalem to Rome
Acts 21:17-28:31 THIS JOURNEY Scripture, Acts 21:17-28:31 1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion. 2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten
Henry T. Sell—Bible Studies in the Life of Paul

From Antioch to the Destruction of Jerusalem.
Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation. The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their
Josiah Blake Tidwell—The Bible Period by Period

Of Christian Liberty.
1. Connection of this chapter with the previous one on Justification. A true knowledge of Christian liberty useful and necessary. 1. It purifies the conscience. 2. It checks licentiousness. 3. It maintains the merits of Christ, the truth of the Gospel, and the peace of the soul. 2. This liberty consists of three parts. First, Believers renouncing the righteousness of the law, look only to Christ. Objection. Answer, distinguishing between Legal and Evangelical righteousness. 3. This first part clearly
John Calvin—The Institutes of the Christian Religion

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