Utilize introduction to dwell on the plain assertions of vers. 10-17. However deep their real theological meaning, however mysterious their significance in respect of the sovereign conduct of the world and the judgment of mankind, the statements are plain. The deep, unfathomable fact underlying the quotation from Isaiah (vers. 14, 15) is not altogether free from offering some analogy to the subject of the sin against the Holy Ghost (see our homily, supra), "not to be forgiven, in this world nor in the world to come." In the very pleasantest paths of the gospel the inscrutable meets us, and stands right across our way; yet not at all to destroy us, but to order knowledge, faith, and reverence. It is plain, from the express assertion of Christ, that it is to be regarded by us as some of the highest of our privilege, to have authoritative revelation of matters that may be called knowledge in "things present or things to come," which may be nevertheless utterly inscrutable. The absolutely mysterious in the individual facts of our individual life, and for which, nevertheless, the current of that life does not stand still, may stand in some sort of analogy to these greater phenomena and greater pronouncements of Divine knowledge and foreknowledge. The promise is not to be found - it were an impossible promise to find - that the marvels of Heaven's government of earth should be all intelligible to us, or should be all of them oven uttered in revelation. But some are uttered; they are written, and there, deep graven, they lie from age to age, weather beaten enough, yet showing no wear, no attrition, no obliteration of their hieroglyphic inscription - hieroglyphic not for their alphabet, but confessedly for their construction, and the vindicating of it. Note also, in introduction, that the seven parables related in this chapter, a rich cluster, certainly appear from internal evidence (alike the language of the evangelist, ver. 3; that of the disciples in their question, ver. 10; and that of Christ himself, vers. 9, 13) to have been the first formally spoken by Christ. Of the beginning of parables, therefore, as of the beginning of miracles, we are for some reason specifically advised. Notice -

I. THE PERFECT NATURALNESS, FAMILIAR HOMELINESS, EXQUISITE APTNESS, OF THE MATERIAL OUT OF WHICH THE STRUCTURE OF THIS PARABLE IS MADE. Seed and soil; Sower and sowing; and, to throw moving life into the picture, the touch thrown in of the sower "going forth" to sow.

II. THE SPECIFIC SUBJECT OF THIS PARABLE - AN ILLUSTRATION OF THE KINGDOM OF HEAVEN, i.e. THE WILL OF GOD "DONE IN EARTH AS IT IS IN HEAVEN." Such an illustration might be given very variously. The view might be taken from many a point of vantage, and as the kingdom should be found growing or grown at many a date. This Christ might have given from all his stores of knowledge, and his true gift, true possession, of foresight. He might have shown it in the early days of martyrs; be might have shown it when Constantine proclaimed it the kingdom of Europe, and something beside; he might have shown it as Christendom projects it now; or he might have shown it even as glimpses - so strange are they that we are frightened to fix our gaze on them - are flashed before our doubting vision in the wonderful Book of the Revelation. But that which Jesus did really choose to give was one of a more present, practical character. It was, as one might suppose from very first glance, an illustration of sowing time. The sowing time of God's truth, God's will, God's love and grace, in the midst of a hard, and unprepared, and shallow, and ill-preoccupied world - with nevertheless some better, some more promising material, in it.

III. THE ILLUSTRATION ITSELF IN DETAIL. It consists of the statement of the ways in which men would act on the "hearing" of the "Word of God." Four leading ways are described.

1. That of the man who is said (in Christ's own interpretation of his parable) "not to understand" the Word spoken; i.e. he has no sympathy with it, he possesses no instinct for it, finds awakened within him no response whatever. This is the man whose receptive state amounts to nothing. As the trodden path (all the more trodden and more hard as it is comparatively narrow) across the ploughed field is approached again and again by the bountifully flinging hand of the sower, as he paces the acres, even it receives of the good seed, but its callous surface finds no entrance for it, offers it no fertilizing or even fertilized resting place, and yet others, who at least better know its value, for whatsoever reason, see it, seize it, and bear it off.

2. That of the man who "anon with joy receives" the Word. But it is a vapid and shallow joy. It does not last, it does not grow; its very root withers. The coating of hardness is not, as in the callous pathway, visible to the eye at first, for it is just concealed and covered over by a slightest layer of earth, just below which the hardness is not simply like that of "rock," but it is rock itself. There is nothing that has such a root wherewith to root itself as the Word of God, and this needs deep earth. Not the birds of the air, not Satan and his evil emissaries, take this seed away, before ever it could show a symptom of its own vital force, at any rate; this has shown its vitality, and has detected, discovered, and laid ruinously bare to sight the unsustaining, because itself unsustained, power to feed life, of that other element, that other essential in the solemn matter.

3. That of the man "who hears the Word, but the cares of this world, and the [seductive] deceitfulness of riches, and the [crowding] desires of other things," i.e. other things than the Word, "choke that Word, and it becometh unfruitful," or, if not unfruitful altogether, "it bringeth no fruit to perfection." It is the seed, still the good seed, lost, wasted, mocked of its glorious fruit, because that same liberal, scattering, Sower's hand has not grudged it, to earth, that is all the while attesting its own richness, quality, force, by what is growing out of it, but is untilled, undressed, unweeded - thorns, briers, brambles, and all most precocious growths suffered to tyrannize and usurp its best energies! How often have men moralized, and justly, that the cleverness of the sinner, and his wisdom in his generation, and his dexterity and resources when pushed to the last extremities, would have made the saint, and the eminent saint, had his gifts, instead of being so prostituted, so miserably misdirected, been turned in the right direction, fixed on the right objects! But short far of flagrant vice, true it is that the absorbing things and the seductive things and the crowding competition of desires of things of this world, have, millions of times untold, choked the Word. No room, no time, no care, no energy, has been left for the things of eternal value, immortal wealth, present holiness.

4. That of the man who "heareth, and understandeth, who also beareth fruit;" or again, "who in an honest and good heart, having heard the Word, keeps it, and brings forth fruit with patience." It is the seed, that pricelessly good seed, which now at last has found its appropriate earth. It falls not on the hard pathway; it falls not on the treacherous, deceptive, depthlessness, all radiant with light and sun though it be; it falls not on the soil bearing at the same time incontestable evidence of two things - its own power to grow, and its own doomed state to grow the things "whose end is to be burned." It fails "into the good ground." We are in the presence of the mystery, not of "who made us to differ," but of how and why he who made us to differ, did so. The practical part of the question is plain forevery one who has an eye to see. Every man must give account of himself at the last; and every one must now prepare for that account. What sign of "goodness," what slightest germ of "goodness," what instinct, as it may seem, and power of "goodness," any man's heart, passing thought, life may just suggest - if it be but like a suggestion - must be reckoned with now, improved now, solemnly consecrated now, and the mystery will still for the present be left mystery. But the facts and the results and the blessedness will speak for themselves. And the kingdom of heaven be receiving its fairer and fairest illustration, instead of its darker and darkest illustrations. That kingdom will be the more a "coming" kingdom. - B.

I. TO APPLY TESTS OF WORLDLINESS IS VERY NECESSARY. It is difficult to convince ourselves that we are too much engrossed in our worldly cares. If a man is intemperate, or profane, or fraudulent, it is easy for him to know his own sin; but worldliness comes to us so much under the guise of duty, that it is difficult to detect its real character. There is, also, the further difficulty, that it is so hard to fix the boundary between a necessary attention to business and a sinful absorption in it.

II. One sign of excessive worldliness is, GREAT ANXIETY OF MIND IN OUR WORLDLY PURSUITS. A Christian should be diligent in business, and improve every lawful means of acquisition, but not as if his whole happiness were at stake. His real treasure is untouched, however the world may go with him.

III. But the great test by which the Christian should judge, is THE EFFECT OF HIS WORLDLY BUSINESS UPON HIS RELIGIOUS DUTIES. Even when the duties of devotion are regularly performed, it may be with the world uppermost in our hearts. When the Bible is read, the eye may see its words, but the thoughts may be upon some plan for the day, so that we may read as we would with one at our side calling us away to something we love better.

(W. H. Lewis, D. D.)

No two persons are more unlike at first sight than the man of care and the man of pleasure. The man of care does not know what pleasure is; he is always fretting and chafing at something or other; everything goes wrong, or seems to go wrong, with him; he is always making the worst of things, looking at their dark side rather than their bright side. The man of pleasure, on the other hand, passes his whole existence in the sunshine. If, by chance, trouble comes in his way, he puts it from him, or closes his eyes against it; he is too much bent on enjoying himself to allow anything to annoy and disturb him. How comes it, then, that unlike, nay, opposite as such characters are, they are here set down side by side, and are represented as occupying precisely the same ground? How comes it that he who saunters leisurely through life, gathering freely as he goes of every pleasure, and he who drags himself heavily along, under the weight of many burdens, find themselves standing side by side at last, and coming to the same end? It is not difficult to find the reason. The cares of life and its pleasures are both of the nature of weeds — weeds of very different kind indeed, but each of them equally the natural product of the human heart; each requires only to be left to itself, and it will soon overrun the whole heart, and choke the good seed. And it will not make much difference, at the great harvestday, whether the failure of the crop in us was owing to an undue growth of cares or of pleasures.

(H. Harris, B. D.)

The very same piece of ground stands for both the man of care and the man of pleasure. And what kind of ground is it? Strange to say, the ground itself seems to be very good ground; it is not the hard wayside, where the seed never once gets beneath the surface, but is trodden under foot by every passer-by, and picked up by the birds; it is not even like the rocky ground, where there is no depth of soil to support the root when the seed has sprung up and begun to grow. No, the ground of which we are now speaking stands the very next to the good ground, and seems to be of very much the same kind with it; and yet, whilst the one is bringing forth its thirty-folds, and sixtyfold, and hundredfold, ripe for the harvest, the other has not a single full ear; it yields no more than the rocky ground, no more, even, than the wayside. And yet, how is this? How comes it to be so near to the good ground, and yet so far removed from it? how comes it to promise so much, and to break its promise so entirely? We shall, perhaps, best answer this question by means of an example. We sometimes, then, see two pieces of allotment, or garden-ground, lying alongside each other, the one with a very plentiful crop, the other growing nothing but weeds. And how comes this? It cannot be owing to any natural difference in the two pieces of ground, for they lie within a few feet of one another, and are exposed to just the same amount of air, and rain, and sunshine. How comes it, then, that the produce of the two pieces of land is so very different? We shall have no difficulty in finding the answer. We shall say at once, it is quite plain that these two pieces of ground have been treated quite differently; one of them has been kept properly looked to, and the other has not. And this, too, is the very difference of which we are in search between the good ground and the ground choked with thorns in the parable; the soil itself is the same, or much the same, in each, only in the one case it has been properly attended to, and in the other it has been left to itself. And so, whilst on the good ground the seed has had nothing to hinder it from steadily growing and ripening for the harvest, the seed on the other ground, after making a vigorous effort, has stopped short, and never got any further; the depth of earth which supports it has lent the same amount of nourishment to the weeds which have been allowed to grow up with it. As it has grown, so they have grown; and long before the time of the harvest has come, they have all run together, the good seed and the weeds, and have choked each other.

(H. Harris, B. D. .)

I. On those amusements which are absolutely sinful, it is not necessary that we spend many words.

II. There are innocent amusements in which a Christian may indulge, but with moderation. Still there must be a wise moderation. The love of pleasure, even where it confines itself to innocent modes of gratification, is an insinuating and mischievous passion. It may sow the seeds of indolence, create a distaste for the serious business of life, and so make a man's course profitless both to himself and to others. We may see this in the history of nations. A pleasure-loving has never been a noble and manly people. When the Athenians yielded to the fascinations of the theatre, and appropriated to its purposes the funds that had been designed for the defence of the State, they speedily forgot their ancient love of freedom; the glories of Marathon and Salamis were shadowed by the disaster of Choeroneia, and the invincible antagonists of Xerxes became the fawning slaves of Philip. Even the Romans, who had conquered the world, and had for ages boasted of their independence, were content to wear their chains, when their tyrants had learned the art of lulling them to sleep by the Siren-like strains of pleasure, and the voices that had once been raised to rebuke their oppressors, were heard only to clamour for the bloody games of the circus. These are lessons to us both as individuals and as a nation. Changes in the moral character of both are for the most part accomplished noiselessly.

III. There are doubtful pleasures, as to which it becomes the Christian to exercise careful discrimination. To point out some considerations which may serve to guide the exercise of this high Christian expediency, is what we propose here.

1. Regard must be paid to the actual rather than to the possible character of any amusement, and each one must be judged by what it is not by what it might be.

2. Regard must be had to the tendencies of an amusement. We admit freely that this is a test to be applied with great caution. It is not a fair objection to any recreation to point to isolated cases, in which indulgence has been followed by serious moral and spiritual evil. It cannot be questioned that a pleasure, though not sinful in its character, may, in its general influence, be unfriendly to spiritual earnestness.

3. Each man must have regard to his own individual temperament. So varied are our mental habits and tendencies, that we may pass unscathed through scenes which would inflict on others permanent and wide-spread injury.

4. Still more must every man respect his own conscience, and not exercise a liberty wider than it approves.

5. We must, in deference to the opinions, feelings, and spiritual interests of others, sometimes exercise a self-denial which our own consciences do not feel to be requisite for our own safety.

(J. G. Rogers, B. A.)

Chuza, Herod, Jair, Jairus, James, Jesus, Joanna, John, Mary, Peter, SusannaGalilee, GerasaAnxieties, Bear, Bring, Cares, Choked, Completion, Fell, Forth, Fruit, Gaieties, Hearing, Life's, Mature, Maturity, Message, Nothing, Ones, Overcome, Perfection, Pleasures, Riches, Seed, Stands, Stifled, Thorns, Wealth, Worries, Yield1. Women minister unto Jesus of their own means.
4. Jesus, after he had preached from place to place,
9. explains the parable of the sower,
16. and the candle;
19. declares who are his mother, and brothers;
22. rebukes the winds;
26. casts the legion of demons out of the man into the herd of pigs;
37. is rejected by the Gadarenes;
43. heals the woman of her bleeding;
49. and raises Jairus's daughter from death.

Luke 8:14

     2426   gospel, responses
     4520   thorns
     5386   leisure, nature of
     5399   luxury
     5413   money, attitudes
     5503   rich, the
     5559   stress
     5802   care
     5811   compromise
     5904   maturity, spiritual
     5918   pleasure
     5973   unreliability
     6250   temptation, sources
     8701   affluence
     8780   materialism, and sin
     8810   riches, dangers
     8845   unfruitfulness
     8849   worry

Luke 8:4-15

     2345   Christ, kingdom of
     4506   seed

Luke 8:5-15

     5438   parables

Luke 8:8-15

     5159   hearing

Luke 8:9-15

     8319   perception, spiritual

Luke 8:11-15

     1690   word of God
     4510   sowing and reaping

Luke 8:13-14

     8743   faithlessness, nature of

Luke 8:14-15

     8443   growth

June 28 Evening
The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits.--I TIM. 4:1. Take heed therefore how ye hear.--Let the word of Christ dwell in you richly in all wisdom.--Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. Great peace have they which love thy law: and nothing shall offend them. How sweet are thy words unto my taste! yea, sweeter than honey to my mouth! Through thy …
Anonymous—Daily Light on the Daily Path

November 24 Morning
My mother and my brethren are these which hear the word of God, and do it.--LUKE 8:21. Both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren: saying, I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee.--In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.--Ye are my friends, if ye do whatsoever I command you.--Blessed are they …
Anonymous—Daily Light on the Daily Path

Seed among Thorns
'And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection.'--Luke viii. 14. No sensible sower would cast his seed among growing thorn-bushes, and we must necessarily understand that the description in this verse is not meant to give us the picture of a field in which these were actually growing, but rather of one in which they had been grubbed up, and so preparation been made …
Alexander Maclaren—Expositions Of Holy Scripture

Christ to Jairus
'When Jesus heard it, He answered, saying, Fear not: believe only, and she shall be made whole.' --LUKE viii. 60. The calm leisureliness of conscious power shines out very brilliantly from this story of the raising of Jairus's daughter. The father had come to Jesus, in an agony of impatience, and besought Him to heal his child, who lay 'at the point of death.' Not a moment was to be lost. Our Lord sets out with him, but on the road pauses to attend to another sufferer, the woman who laid her wasted …
Alexander Maclaren—Expositions Of Holy Scripture

The Ministry of Women
'And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3. And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto Him of their substance.' --LUKE viii. 2,3. The Evangelist Luke has preserved for us several incidents in our Lord's life in which women play a prominent part. It would not, I think, be difficult to bring that fact into connection with the main characteristics of his Gospel, …
Alexander Maclaren—Expositions Of Holy Scripture

One Seed and Diverse Soils
'And when much people were gathered together, and were come to Him out of every city, He spake by a parable: 5. A sower went out to sow his seed: and as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it. 6. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7. And some fell among thorns; and the thorns sprang up with it, and choked it. 8. And other fell on good ground, and sprang up, and bare fruit …
Alexander Maclaren—Expositions Of Holy Scripture

A Miracle Within a Miracle
'And a woman, having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44. Came behind Him, and touched the border of His garment: and immediately her issue of blood stanched. 45. And Jesus said, Who touched Me? When all denied, Peter, and they that were with Him, said, Master, the multitude throng Thee and press Thee, and sayest Thou, Who touched Me? 46. And Jesus said, Somebody hath touched Me: for I perceive that virtue is gone out …
Alexander Maclaren—Expositions Of Holy Scripture

The Sower and the Seed.
"A sower went out to sow his seed."--ST. LUKE viii. 5. It is significant that the first of the Saviour's parables is the parable of the sower, that the first thing to which He likens His own work is that of the sower of seed, the first lesson He has to impress upon us by any kind of comparison is that the word of God is a seed sown in our hearts, a something which contains in it the germ of a new life. It is no less significant that He returns so often to this same kind of comparison for the purpose …
John Percival—Sermons at Rugby

Our Relations to the Departed
"She is not dead, but sleepeth." Luke viii.52 A Great peculiarity of the Christian religion is its transforming or transmuting power. I speak not now of the regeneration which accomplishes in the individual soul, but of the change it works upon things without. It applies the touchstone to every fact of existence, and exposes its real value. Looking through the lens of spiritual observation, it throws the realities of life into a reverse perspective from that which is seen by the sensual eye. Objects …
E. H. Chapin—The Crown of Thorns

Further Journeying About Galilee.
^C Luke VIII. 1-3. ^c 1 And it came to pass soon afterwards [ i. e.,. soon after his visit to the Pharisee], that he went about through cities and villages [thus making a thorough circuit of the region of Galilee], preaching and bringing the good tidings of the kingdom of God [John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings--Rom. xiv. 17 ], and with him the twelve [We here get a glimpse …
J. W. McGarvey—The Four-Fold Gospel

The Ministry of Love, the Blasphemy of Hatred, and the Mistakes of Earthly Affection - the Return to Capernaum - Healing of the Demonised Dumb -
HOWEVER interesting and important to follow the steps of our Lord on His journey through Galilee, and to group in their order the notices of it in the Gospels, the task seems almost hopeless. In truth, since none of the Evangelists attempted - should we not say, ventured - to write a Life' of the Christ, any strictly historical arrangement lay outside their purpose. Their point of view was that of the internal, rather than the external development of this history. And so events, kindred in purpose, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

There are Some Things of this Sort Even of Our Saviour in the Gospel...
27. There are some things of this sort even of our Saviour in the Gospel, because the Lord of the Prophets deigned to be Himself also a Prophet. Such are those where, concerning the woman which had an issue of blood, He said, "Who touched Me?" [2431] and of Lazarus. "Where have ye laid him?" [2432] He asked, namely, as if not knowing that which in any wise He knew. And He did on this account feign that He knew not, that He might signify somewhat else by that His seeming ignorance: and since this …
St. Augustine—Against Lying

The Right to what I Consider a Normal Standard of Living
"Have we no right to eat and to drink?"--I Corinthians 9:4 The white-haired mission secretary looked at me quizzically. "Well," he said, "it's all in your point of view. We find that these days in the tropics people may look upon the missionary's American refrigerator as a normal and necessary thing; but the cheap print curtains hanging at his windows may be to them unjustifiable extravagance!" * * * * * My mind goes back to a simple missionary home in China, with a cheap …
Mabel Williamson—Have We No Rights?

In Troubles --
The king had before this time noticed a spot of immense military importance on the Seine between Rouen and Paris, the rock of Andelys. Indeed he had once tossed three Frenchmen from the rock. It was, or might be, the key to Normandy on the French side, and he feared lest Philip should seize upon it and use it against him. Consequently he pounced upon it, and began to fortify it at lavish expense. Archbishop Walter of Rouen, and late of Lincoln, in whose ecclesiastical patrimony it lay, was furious, …
Charles L. Marson—Hugh, Bishop of Lincoln

Faith a New and Comprehensive Sense.
…
John Newton—Olney Hymns

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Thankfulness for Mercies Received, a Necessary Duty
Numberless marks does man bear in his soul, that he is fallen and estranged from God; but nothing gives a greater proof thereof, than that backwardness, which every one finds within himself, to the duty of praise and thanksgiving. When God placed the first man in paradise, his soul no doubt was so filled with a sense of the riches of the divine love, that he was continually employing that breath of life, which the Almighty had not long before breathed into him, in blessing and magnifying that all-bountiful, …
George Whitefield—Selected Sermons of George Whitefield

The General Observations are These.
There are in these relations proper circumstances of time and place, and the names and characters of persons. Of the miracle on Jairus's daughter, the time and place are sufficiently specified by St. Mark and St. Luke. It was soon after his crossing the sea of Galilee, after Jesus had cured the men possessed with devils in the country of the Gergesenes, Mark v. 21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea. And behold …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

R. W. Begins his Fifth Discourse, P. 1, 2. With Saying, that He is Now
to take into examination the three miracles of Jesus's raising the dead, viz. of Jairus's daughter, Matth. ix. Mark. v. Luke viii. of the widow of Naim's son, Luke vii. and of Lazarus, John xi: the literal stories of which, he says, he shall shew to consist of absurdities, improbabilities, and incredibilities, in order to the mystical interpretation of them. I have read over his examination of these miracles, and am still of opinion, that the histories of them are credible. I. I will therefore first …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

The Second Miracle at Cana.
^D John IV. 46-54. ^d 46 He came therefore again [that is, in consequence of the welcome which awaited him] Unto Cana of Galilee, where he made the water wine [see page 114]. And there was a certain nobleman [literally, "king's man:" a word which Josephus uses to designate a soldier, courtier, or officer of the king. He was doubtless an officer of Herod Antipas, tetrarch of Galilee. That it was Chuzas (Luke viii. 3) or Manaen (Acts xiii. 1) is mere conjecture], whose son was sick at Capernaum. [The …
J. W. McGarvey—The Four-Fold Gospel

Ancient Versions of the Old Testament.
In the present chapter only those versions of the Old Testament are noticed which were made independently of the New. Versions of the whole Bible, made in the interest of Christianity, are considered in the following part. I. THE GREEK VERSION CALLED THE SEPTUAGINT. 1. This is worthy of special notice as the oldest existing version of the holy Scriptures, or any part of them, in any language; and also as the version which exerted a very large influence on the language and style of the New Testament; …
E. P. Barrows—Companion to the Bible

General Remarks on the History of Missions in this Age.
THE operations of Christianity are always radically the same, because they flow from its essential character, and its relations to human nature; yet it makes some difference whether it is received amongst nations to whom it was previously quite unknown, either plunged in barbarism or endowed with a certain degree of civilization, proceeding from some other form of religion, or whether it attaches itself to an already existing Christian tradition. In the latter case, it will indeed have to combat …
Augustus Neander—Light in the Dark Places

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