37If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. 38But if anyone does not recognize this, he is not recognized.

      39Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. 40But all things must be done properly and in an orderly manner.

Parallel Verses

New American Standard Bible (©1995)
The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says.

GOD'S WORD® Translation (©1995)
the women must keep silent. They don't have the right to speak. They must take their place as Moses' Teachings say.

King James Bible
Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

Douay-Rheims Bible
Let women keep silence in the churches: for it is not permitted them to speak, but to be subject, as also the law saith.

Darby Bible Translation
Let your women be silent in the assemblies, for it is not permitted to them to speak; but to be in subjection, as the law also says.

English Revised Version
Let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.

Webster's Bible Translation
Let your women keep silence in the churches; for it is not permitted to them to speak: but they are commanded to be under obedience, as also saith the law.

Weymouth New Testament
Let married women be silent in the Churches, for they are not permitted to speak. They must be content with a subordinate place, as the Law also says;

World English Bible
let your wives keep silent in the assemblies, for it has not been permitted for them to speak; but let them be in subjection, as the law also says.

Young's Literal Translation
Your women in the assemblies let them be silent, for it hath not been permitted to them to speak, but to be subject, as also the law saith;

Cross References

Genesis 3:16 To the woman He said, "I will greatly multiply Your pain in childbirth, In pain you will bring forth children; Yet your desire will be for your husband, And he will rule over you."

1 Corinthians 11:5 But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved.

1 Corinthians 11:13 Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?

1 Corinthians 14:21 In the Law it is written, "BY MEN OF STRANGE TONGUES AND BY THE LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL NOT LISTEN TO ME," says the Lord.

1 Corinthians 14:35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.

Ephesians 5:22 Wives, be subject to your own husbands, as to the Lord.

1 Timothy 2:11 A woman must quietly receive instruction with entire submissiveness.

1 Timothy 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet.

1 Peter 3:1 In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 34-35

Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, 1 Tim. 2:11, 12. There is indeed an intimation (ch. 11:5) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with the head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public performances of theirs. They are not permitted to speak (v. 34) in the church, neither in praying nor prophesying. The connection seems plainly to include the latter, in the limited sense in which it is taken in this chapter, namely, for preaching, or interpreting scripture by inspiration. And, indeed, for a woman to prophesy in this sense were to teach, which does not so well befit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over the man, nor must she therefore be allowed to teach in a congregation: I suffer them not to teach. But praying, and uttering hymns inspired, were not teaching. And seeing there were women who had spiritual gifts of this sort in that age of the church (see Acts 22:9), and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine afflatus, and known to be so, they might have liberty of speech. They were not ordinarily to teach, nor so much as to debate and ask questions in the church, but learn in silence there; and, if difficulties occurred, ask their own husbands at home. Note, As it is the woman's duty to learn in subjection, it is the man's duty to keep up his superiority, by being able to instruct her; if it be her duty to ask her husband at home, it is his concern and duty to endeavour at lest to be able to answer her enquiries; if it be a shame for her to speak in the church, where she should be silent, it is a shame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home. 2. We have here the reason of this injunction: It is God's law and commandment that they should be under obedience (v. 34); they are placed in subordination to the man, and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more: so that the apostle concludes it was a shame for women to speak in the church, in the assembly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what in common account had such aspect and appearance? Note, Our spirit and conduct should be suitable to our rank. The natural distinctions God has made, we should observe. Those he has placed in subjection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be content with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man.

Calvin's Commentary

34. Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

34. Mulieres vestrae in Ecclesiis taceant; non enim permissum est ipsis loqui, sed subiectae sint, quemadmodum et Lex dicit.

35. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church.

35. Si quid autem velint discere, domi maritos suos interrogent: turpe enim est mulieribus in Ecclesia loqui.

36. What? came the word of God out from you? or came it unto you only?

36. An a vobis sermo Dei profectus est, aut ad vos solos pervenit?

37. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

37. Si quis videtur sibi propheta esse aut spiritualis, agnoscat, quae scribo vobis, Domini esse mandata.

38. But if any man be ignorant, let him be ignorant.

38. Si quis autem ignorat, ignoret.

39. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

39. Itaque, fratres, aemulamini prophetiam, et linguis loqui ne prohibeatis.

40. Let all things be done decently and in order.

40. Porro onmia decenter et ordine fiant.

It appears that the Church of the Corinthians was infected with this fault too, that the talkativeness of women was allowed a place in the sacred assembly, or rather that the fullest liberty was given to it. Hence he forbids them to speak in public, either for the purpose of teaching or of prophesying. This, however, we must understand as referring to ordinary service, or where there is a Church in a regularly constituted state; for a necessity may occur of such a nature as to require that a woman should speak in public; but Paul has merely in view what is becoming in a duly regulated assembly.

34. Let them be in subjection, as also saith the law. What connection has the object that he has in view with the subjection under which the law places women? "For what is there," some one will say, "to hinder their being in subjection, and yet at the same time teaching?" I answer, that the office of teaching [877] is a superiority in the Church, and is, consequently, inconsistent with subjection. For how unseemly a thing it were, that one who is under subjection to one of the members, should preside [878] over the entire body! It is therefore an argument from things inconsistent -- If the woman is under subjection, she is, consequently, prohibited from authority to teach in public. [879] And unquestionably, [880] wherever even natural propriety has been maintained, women have in all ages been excluded from the public management of affairs. It is the dictate of common sense, that female government is improper and unseemly. Nay more, while originally they had permission given to them at Rome to plead before a court, [881] the effrontery of Caia Afrania [882] led to their being interdicted, even from this. Paul's reasoning, however, is simple -- that authority to teach is not suitable to the station that a woman occupies, because, if she teaches, she presides over all the men, while it becomes her to be under subjection.

35. If they wish to learn any thing. That he may not seem, by this means, to shut out women from opportunities of learning, he desires them, if they are in doubt as to anything, to inquire in private, that they may not stir up any disputation in public. When he says, husbands, he does not prohibit them from consulting the Prophets themselves, if necessary. For all husbands are not competent to give an answer in such a case; but, as he is reasoning here as to external polity, he reckons it sufficient to point out what is unseemly, that the Corinthians may guard against it. In the meantime, it is the part of the prudent reader to consider, that the things of which he here treats are intermediate and indifferent, in which there is nothing unlawful, but what is at variance with propriety and edification.

36 Did the word of God come out from you? This is a somewhat sharper reproof, but nothing more than was needful for beating down the haughtiness of the Corinthians. They were, beyond measure, self-complacent. They could not endure that either themselves, or what belonged to them, should be found fault with in anything. He asks, accordingly, whether they are the only Christians in the world; nay, farther, whether they are the first, or are to be the last? "Did the word of God," says he, "come out from you?" that is, "Did it originate with you?" "Has it ended with you?" that is, "Will it spread no farther?" The design of the admonition is this -- that they may not, without having any regard to others, please themselves in their own contrivances or customs. And this is a doctrine of general application; for no Church should be taken up with itself exclusively, to the neglect of others; but on the contrary, they ought all, in their turn, to hold out the right hand to each other, in the way of cherishing mutual fellowship, and accommodating themselves to each other, in so far as a regard to harmony requires. [883]

But here it is asked, whether every Church, according as it has had the precedence of another in the order of time, [884] has it also in its power to bind it to observe its institutions. [885] For Paul seems to intimate this in what he says. For example, Jerusalem was the mother of all the Churches, inasmuch as the word of the Lord had come out from it Was she then at liberty to assume to herself a superior right, so as to bind all others to follow her? I answer, that Paul here does not employ an argument of universal application, but one that was specially applicable to the Corinthians, as is frequently the case. He had, therefore, an eye to individuals, rather than to the thing itself. Hence it does not necessarily follow, that Churches that are of later origin must be bound to observe, in every point, the institutions of the earlier ones, inasmuch as even Paul himself did not bind himself by this rule, so as to obtrude upon other Churches the customs that were in use at Jerusalem. Let there be nothing of ambition -- let there be nothing of obstinacy -- let there be nothing of pride and contempt for other Churches -- let there be, on the other hand, a desire to edify -- let there be moderation and prudence; and in that case, amidst a diversity of observances, there will be nothing that is worthy of reproof.

Let us, therefore, bear in mind, that the haughtiness of the Corinthians is here reproved, who, concerned for themselves exclusively, [886] showed no respect to the Churches of earlier origin, from which they had received the gospel, and did not endeavor to accommodate themselves to other Churches, to which the gospel had flowed out from them. Would to God that there were no Corinth in our times, in respect of this fault, as well as of others! But we see how savage men, who have never tasted the gospel, (Hebrews 6:5,) trouble the Churches of the saints by a tyrannical enforcement of their own laws. [887]

37. If any one thinks himself. Mark here the judgment, which he had previously assigned to the Prophets -- that they should receive what they recognised as being from God. He does not, however, desire them to inquire as to his doctrine, as though it were a doubtful matter, but to receive it as the sure word of God, inasmuch as they will recognize it as the word of God, if they judge rightly. Farther, it is in virtue of apostolical authority, that he takes it upon himself to prescribe to them the sentence which they ought to pronounce. [888]

There is still greater confidence in what he immediately adds -- He that is ignorant, let him be ignorant. This, it is true, was allowable for Paul, who was fully assured as to the revelation that he had received from God, and he ought also to have been well known to the Corinthians, so that they should have looked upon him in no other light, than as an Apostle of the Lord. It is not, however, for every one to advance such a claim for himself, or if he does, he will, by his boasting, throw himself open to merited derision, for then only is there ground for such confidence, when what is affirmed with the mouth shows itself in reality. It was with truth that Paul affirmed, that his precepts were those of the Lord. Many will be prepared to pretend the same thing on false grounds. His great object is this -- that it may be clearly perceived, that he who does not allow himself to be under control, speaks as from the Holy Spirit, not from his own brain. That man, therefore, who is no other than a pure organ of the Holy Spirit, will have the courage to declare fearlessly with Paul, that those who shall reject his doctrine, are not Prophets or spiritual persons; and this he will do in virtue of a right that belongs to him, in accordance with what we had in the beginning of the Epistle -- he that is spiritual, judgeth all things. (1 Corinthians 2:15.)

But it may be asked here, how it is that Paul declares those things to be commandments of the Lord, as to which no statement is to be found in the Scriptures? Besides this, there is also another difficulty that presents itself -- that if they are the commandments of the Lord, they are necessary to be observed, and they bind the conscience, and yet they are rites connected with polity, as to the observance of which no such necessity exists. Paul, however, merely says, that he enjoins nothing, but what is in accordance with the will of God. Now God endowed him with wisdom, that he might recommend this order in external things at Corinth, and in other places -- not that it might be an inviolable law, like those that relate to the spiritual worship of God, but that it might be a useful directory to all the sons of God, and not by any means to be despised.

38. But if any man be ignorant The old translation reads thus: He that knows not this, will be unknown; [889] but this is a mistake. For Paul had it in view to cut off every handle from contentious persons, who make no end of disputing, and that, under the pretense of inquiring -- as if the matter were not yet clear; or at least he intimates in general terms, that he regarded as of no account any one that would call in question what he said. "If any one is ignorant, I do not stop to take notice of his doubts, for the certainty of my doctrine is not at all impaired thereby. Let him go then, whoever he may be. As for you, do not the less on that account give credit to Christ, as speaking by me." In fine, he intimates, that sceptics, contentious persons, and subtle disputants; [890] do not by the questions they raise diminish, in any degree, the authority of sound doctrine, and of that truth as to which believers ought to feel assured, and at the same time he admonishes us, not to allow their doubts to be any hindrance in our way. That elevation of mind, however, which despises all human judgments, ought to be founded on ascertained truth. Hence, as it would be the part of perverse rashness, either to maintain pertinaciously, in opposition to the views of all others, an opinion that has once been taken up, or audaciously to cling to it, while others are in doubt, so, on the other hand, when we have felt assured that it is God that speaks, let us fearlessly break through all human impediments and all difficulties. [891]

39. Wherefore, brethren This is the conclusion in connection with the principal question -- that prophecy is to be preferred to other gifts, because it is the most useful gift of all, while at the same time other gifts ought not to be despised. We must observe, however, his manner of speaking. For he intimates, that prophecy is worthy of being eagerly and ardently aspired at by all. In the meantime, he exhorts them not to envy others the rarer gift, [892] which is not so much to be desired; nay more, to allow them the praise that is due to them, divesting themselves of all envy.

40. All things decently and in order Here we have a more general conclusion, which does not merely include, in short compass, the entire case, but also the different parts. Nay farther, it is a rule by which we must regulate [893] everything, that has to do with external polity. As he had discoursed, in various instances, as to rites, he wished to sum up everything here in a brief summary -- that decorum should be observed -- that confusion should be avoided. This statement shows, that he did not wish to bind consciences by the foregoing precepts, as if they were in themselves necessary, but only in so far as they were subservient to propriety and peace. Hence we gather (as I have said) a doctrine that is always in force, as to the purpose to which the polity of the Church ought to be directed. The Lord has left external rites in our choice with this view -- that we may not think that his worship consists wholly in these things.

In the meantime, he has not allowed us a rambling and unbridled liberty, but has inclosed it (so to speak) with railings, [894] or at least has laid a restriction upon the liberty granted by him in such a manner, that it is after all only from his word that we can judge as to what is right. This passage, therefore, when duly considered, will show the difference between the tyrannical edicts of the Pope, which oppress men's consciences with a dreadful bondage, and the godly regulations of the Church, by which discipline and order are maintained. Nay farther, we may readily infer from this, that the latter are not to be looked upon as human traditions, inasmuch as they are founded upon this general injunction, and have a manifest approval, as it were, from the mouth of Christ himself.

Footnotes:

[877] "D'enseigner ou de prescher;" -- "Of teaching or of preaching."

[878] "Eust preeminence et authorite;" -- "Should have pre-eminence and authority."

[879] "Elle ne pent donc auoir authorire publique de prescher ou enseigner;" -- "She cannot, therefore, have public authority to preach or teach."

[880] "Entre toutes les nations et peuples;" -- "Among all nations and peoples."

[881] "On les souffroit proposer deuant les iuges, et plaider publiquement;" -- "They were allowed to make an appearance before the judges, and plead publicly."'

[882] Caia, Afrania was the wife of a senator, Licinius Buccio. The circumstance referred to by Calvin is related by Valerius Maximus, (lib. 8. c. 3. n. 2,) in the following terms: -- "Mulicbris verecundiae oblita, suas per se causas agebat, et importunis clamoribus judicibus obstrepebat; non quod advocati ei deessent, sed quia impudentia abundabat. Hinc factum est. ut mulieres perfrictae frontis et matronalis pudoris oblitae, Afraniae per contumeliam dicerentur;" -- "Forgetful of the modesty that becomes a femme, she pleaded her own cause in person, and annoyed the judges with a senseless clamouring -- not from any want of advocates to take her case in hand, but from excessive impudence. In consequence of this, women that were of bold front, and were forgetful of the modesty that becomes a matron, were, by way of reproach, called Afranias." -- Ed.

[883] "Autant qu'il est requis pour nourrir paix et concorde;" -- "in so far as it is requisite for maintaining peace and harmony."

[884] "Et est plus ancienne;" -- "And is more ancient."

[885] "A ses ordonnances et manieres de faire;" -- "To its ordinances and methods of acting."

[886] "Ne regardans qu'a eux mesmes, et se plaisans en leur facons de faire;" -- "Looking only to themselves, and pleasing themselves in their modes of acting."

[887] "En voulant d'vne faqon tyrannique contraindre tout le monde a receuoir leurs loix;" -- "By endeavoring, in a tyrannical way, to constrain every one to receive their laws."

[888] "En cest endroit;" -- "In this case."

[889] Beausobre, when adverting to this reading, says: "La Vulgate porte, il sera ignore, Dieu k meconnoitra; ce qui vent dire, le punira Ce sens est fort bon;" -- "The Vulgate renders it: he will be unknown -- God will disown him -- meaning to say: He will punish him This is a very good meaning." In one Greek MS. the reading is agnoeitai, -- is unknown Wiclif, (1380) renders it -- And if ony man unknowith: he schal be unknown The view taken by Calvin, however, is the more generally approved, and seems to accord better with the general strain of the passage. -- Ed

[890] "Les sophistes qui ne font iamais que disputer, sans rien resoudre ou accorder, ne les contentieux, et subtils iaseurs;" -- "Sophists who are never but disputing, without coming to any solution or agreement, nor contentious persons, and subtile prattlers."

[891] "Sans nous en soucier aucunement;" -- "Without giving ourselves any concern as to them."

[892] "Autres, qui ont le don des langues, qui est vn don plus rare;" -- "Others, who have the gift of tongues, which is a rarer gift."

[893] "This precept is sometimes applied to support the use of rites and ceremonies in the worship of God, not commanded in Scripture. But any one who considers the place which it holds in this discourse, will be sensible that it hath no relation to rites and ceremonies, but to the decent and orderly exercise of the spiritual gifts. Yet by parity of reasoning, it may be extended even to the rites of worship, provided they are left free to be used by every one as he sees them expedient." -- McKnight. "To adduce this text, as a direct argument about any particular external ceremonies used in divine worship, (which always appear decent and orderly to those who invent, impose, or are attached to them, and the contrary to those who dissent from them,) is doubtless wresting it from its proper meaning." Scott. -- Ed.

[894] Cancellos (ut ita loquar) circumdedit. Calvin has here very probably in his eye an expression made use of by Cicero, "Si extra hos cancellos egredi conabor, quos mihi circumdedi;" -- "If I shall attempt to go beyond those limits, which I have marked out for myself." -- (Cic. Quint. 10.) -- Ed.

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"My Son, beware thou dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favour; why also this man is so greatly afflicted, and that so highly exalted. These things pass all man's power of judging, neither may any reasoning or disputation have power to search out the divine judgments. When therefore the enemy suggesteth these things to thee, or when any curious people ask such questions, answer with that word of the Prophet, …
Thomas A Kempis—Imitation of Christ

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

The Preacher as a Christian.
In the last lecture I spoke of St. Paul as a Man, showing how remarkable were his endowments and acquirements, and how these told in his apostolic career. But it was not through these that he was what he was. Great as were the gifts bestowed on him by nature and cultivated by education, they were utterly inadequate to produce a character and a career like his. It was what Christianity added to these that made him St. Paul. It is right enough that we should now recognise the importance of his natural …
James Stalker—The Preacher and His Models

Fifteenth Day. The Holy Spirit.
But this spake He of the Spirit, which they that believed on Him were to receive: for the Holy Spirit was not yet: because Jesus was not yet glorified.'--John vii. 39. 'The Comforter, even the Holy Spirit, whom the Father will send in my name, He shall teach you all things.'--John xiv. 26. 'God chose you to salvation in sanctification of the Spirit, and belief of the truth.'--2 Thess. ii. 13. (See 1 Pet. i. 2.) It has sometimes been said, that while the Holiness of God stands out more prominently …
Andrew Murray—Holy in Christ

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety

Spiritual Gifts.
"But desire earnestly the greater gifts. And a still more excellent way show I unto you." --1 Cor. xii. 31 (R.V.). The charismata or spiritual gifts are the divinely ordained means and powers whereby the King enables His Church to perform its task on the earth. The Church has a calling in the world. It is being violently attacked not only by the powers of this world, but much more by the invisible powers of Satan. No rest is allowed. Denying that Christ has conquered, Satan believes that the time …
Abraham Kuyper—The Work of the Holy Spirit

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety

That the Unskilful Venture not to Approach an Office of Authority.
No one presumes to teach an art till he has first, with intent meditation, learnt it. What rashness is it, then, for the unskilful to assume pastoral authority, since the government of souls is the art of arts! For who can be ignorant that the sores of the thoughts of men are more occult than the sores of the bowels? And yet how often do men who have no knowledge whatever of spiritual precepts fearlessly profess themselves physicians of the heart, though those who are ignorant of the effect of …
Leo the Great—Writings of Leo the Great

The Holy Spirit Guiding the Believer into a Life as a Son.
The Apostle Paul writes in Rom. viii. 14, R. V., "For as many as are led by the Spirit of God, these are the sons of God." In this passage we see the Holy Spirit taking the conduct of the believer's life. A true Christian life is a personally conducted life, conducted at every turn by a Divine Person. It is the believer's privilege to be absolutely set free from all care and worry and anxiety as to the decisions which we must make at any turn of life. The Holy Spirit undertakes all that responsibility …
R. A. Torrey—The Person and Work of The Holy Spirit

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity

Jew and Gentile
On reaching Antioch in Syria, from which place they had been sent forth on their mission, Paul and Barnabas took advantage of an early opportunity to assemble the believers and rehearse "all that God had done with them, and how He had opened the door of faith unto the Gentiles." Acts 14:27. The church at Antioch was a large and growing one. A center of missionary activity, it was one of the most important of the groups of Christian believers. Its membership was made up of many classes of people from …
Ellen Gould White—The Acts of the Apostles

The Necessity of Regeneration, Argued from the Immutable Constitution of God.
John III. 3. John III. 3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. WHILE the ministers of Christ are discoursing of such a subject, as I have before me in the course of these Lectures, and particularly in this branch of them which I am now entering upon, we may surely, with the utmost reason, address our hearers in those words of Moses to Israel, in the conclusion of his dying discourse: Set your hearts unto all …
Philip Doddridge—Practical Discourses on Regeneration

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