18Paul, having remained many days longer, took leave of the brethren and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchrea he had his hair cut, for he was keeping a vow. 19They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews. 20When they asked him to stay for a longer time, he did not consent, 21but taking leave of them and saying, “I will return to you again if God wills,” he set sail from Ephesus.

      22When he had landed at Caesarea, he went up and greeted the church, and went down to Antioch.

Third Missionary Journey

      23And having spent some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples.

      24Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. 25This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; 26and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. 27And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace, 28for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.

Parallel Verses

New American Standard Bible (©1995)
And he drove them away from the judgment seat.

GOD'S WORD® Translation (©1995)
So Gallio had them forced out of his court.

King James Bible
And he drave them from the judgment seat.

Douay-Rheims Bible
And he drove them from the judgment seat.

Darby Bible Translation
And he drove them from the judgment-seat.

English Revised Version
And he drave them from the judgment-seat.

Webster's Bible Translation
And he drove them from the judgment-seat.

Weymouth New Testament
So he ordered them out of court.

World English Bible
He drove them from the judgment seat.

Young's Literal Translation
and he drave them from the tribunal;

Cross References

Matthew 27:19 While he was sitting on the judgment seat, his wife sent him a message, saying, "Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him."

Acts 18:17 And they all took hold of Sosthenes, the leader of the synagogue, and began beating him in front of the judgment seat. But Gallio was not concerned about any of these things.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 12-17

We have here an account of some disturbance given to Paul and his friends at Corinth, but no great harm done, nor much hindrance given to the work of Christ there.

I. Paul is accused by the Jews before the Roman governor, v. 12, 13. The governor was Gallio, deputy of Achaia, that is, proconsul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, his brother, to be a man of great ingenuous and great probity, and a man of wonderful good temper; he was called Dulcis Gallio-Sweet Gallio, for his sweet disposition; and is said to have been universally beloved. Now observe, 1. How rudely Paul is apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. They were the ringleaders of all the mischief against Paul, and they entered into a confederacy to do him a mischief. They were unanimous in it: they came upon him with one accord; hand joined in hand to do this wickedness. They did it with violence and fury: They made an insurrection to the disturbance of the public peace, and hurried Paul away to the judgment-seat, and, for aught that appears, allowed him no time to prepare for his trial. 2. How falsely Paul is accused before Gallio (v. 13): This fellow persuades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods (Deu. 13:2): but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observance of their own law; and what then? Must those therefore be prosecuted as criminals who worship God in any other way? Does their toleration include a power of imposition? But the charge was unjust; for their own law had in it a promise of a prophet whom God would raise up to them, and him they should hear. Now Paul persuaded them to believe in this prophet, who was come, and to hear him, which was according to the law; for he came not to destroy the law, but to fulfil it. The law relating to the temple-service those Jews at Corinth could not observe, because of their distance from Jerusalem, and there was no part of their synagogue-worship which Paul contradicted. Thus when people are taught to worship God in Christ, and to worship him in the Spirit, they are ready to quarrel, as if they were taught to worship him contrary to the law; whereas this is indeed perfective of the law.

II. Gallio, upon the first hearing, or rather without any hearing at all, dismisses the cause, and will not take any cognizance of it, v. 14, 15. Paul was going about to make his defence, and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, would not give himself the trouble of examining it. Observe,

1. He shows himself very ready to do the part of a judge in any matter that it was proper for him to take cognizance of. He said to the Jews, that were the prosecutors, "If it were a matter of wrong, or wicked lewdness,-if you could charge the prisoner with theft or fraud, with murder or rapine, or any act of immorality,-I should think myself bound to bear with you in your complaints, though they were clamorous and noisy;" for the rudeness of the petitioners was no good reason, if their cause was just, why they should not have justice done them. It is the duty of magistrates to right the injured, and to animadvert upon the injurious; and, if the complaint be not made with all the decorum that might be, yet they should hear it out. But,

2. He will by no means allow them to make a complaint to him of a thing that was not within his jurisdiction (v. 15): "If it be a question of words and names, and of your law, look you to it: end it among yourselves as you can, but I will be no judge of such matters; you shall neither burden my patience with the hearing of it, nor burden my conscience with giving judgment upon it;" and therefore, when they were urgent and pressing to be heard, he drove them from the judgment-seat (v. 16), and ordered another cause to be called. Now, (1.) Here was something right in Gallio's conduct, and praise-worthy-that he would not pretend to judge of things he did not understand; that he left the Jews to themselves in matters relating to their own religion, but yet would not let them, under pretence of that, run down Paul, and abuse him; or, at least, would not himself be the tool of their malice, to give judgment against him. He looked upon the matter to be not within his jurisdiction, and therefore would not meddle in it. But, (2.) It was certainly wrong to speak so slightly of a law and religion which he might have known to be of God, and with which he ought to have acquainted himself. In what way God is to be worshipped, whether Jesus be the Messiah, whether the gospel be a divine revelation, were not questions of words and names, as he scornfully and profanely called them. They are questions of vast importance, and in which, if he had understood them himself aright, he would have seen himself nearly concerned. He speaks as if he boasted of his ignorance of the scriptures, and took a pride in it; as if it were below him to take notice of the law of God, or make any enquiries concerning it.

III. The abuse done to Sosthenes, and Gallio's unconcernedness in it, v. 17. 1. The parties put a great contempt upon the court, when they took Sosthenes and beat him before the judgment-seat. Many conjectures there are concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were that abused him. It seems most probable that Sosthenes was a Christian, and Paul's particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and conveyed him away, when Gallio dismissed the cause; so that, when they could not light on Paul, they fell foul on him who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth (1 Co. 1:1), as he does Timothy in his second, and it is probable that this was he; he is said to be a ruler of the synagogue, either joint-ruler with Crispus (v. 8), or a ruler of one synagogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jewish Greeks, those that joined with the Jews in opposing the gospel (v. 4, 6), and that the native Jews put them on to do it, thinking it would in them be less offensive. They were so enraged against Paul that they beat Sosthenes; and so enraged against Gallio, because he would not countenance the prosecution, that they beat him before the judgment-seat, whereby they did, in effect, tell him that they cared not for him; if he would not be their executioner, they would be their own judges. 2. The court put no less a contempt upon the cause, and the persons too. But Gallio cared for none of these things. If by this be meant that he cared not for the affronts of bad men, it was commendable. While he steadily adhered to the laws and rules of equity, he might despise their contempts; but, if it be meant (as I think it is) that he concerned not himself for the abuses done to good men, it carries his indifference too far, and gives us but an ill character of him. Here is wickedness done in the place of judgment (which Solomon complains of, Eccl. 3:16), and nothing done to discountenance and suppress it. Gallio, as a judge, ought to have protected Sosthenes, and restrained and punished the Greeks that assaulted him. For a man to be mobbed in the street or in the market, perhaps, may not be easily helped; but to be so in his court, the judgment-seat, the court sitting and not concerned at it, is an evidence that truth is fallen in the street, and equity cannot enter; for he that departeth from evil maketh himself a prey, Isa. 59:14, 15. Those that see and hear of the sufferings of God's people, and have no sympathy with them, nor concern for them, do not pity and pray for the, it being all one to them whether the interests of religion sink or swim, are of the spirit of Gallio here, who, when a good man was abused before his face, cared for none of these things; like those that were at ease in Zion, and were not grieved for the affliction of Joseph (Amos 6:6), like the king and Haman, that sat down to drink when the city Shushan was perplexed, Esth. 3:15.

Calvin's Commentary

12. Now when Gallio was deputy of Achaia, the Jews rose with one accord against Paul, and brought him before the judgment-seat, 13. Saying, This man persuadeth men to worship God contrary to the law. 14. And when Paul was about to open his mouth, Gallio said unto them, If it were any injury or wicked fact, O Jews, I would according to reason maintain you: 15. But if it be a question of words and names, and your law, look ye to it yourselves; for I will be no judge in these matters. 16. And he drove them from the judgment-seat. 17. And when all the Greeks had caught Sosthenes, the ruler of the synagogue, they smote him before the judgment-seat. Neither did Gallio care for any of these things.

12. When Gallio. Either the change of the deputy did encourage the Jews to wax more proud and insolent, as froward men use to abuse new things that they may procure some tumult, or else hoping that the judge would favor them, they brake the peace and silence at a sudden, which had continued one whole year. And the sum of the accusation is, that Paul went about to bring in a false kind of worship contrary to the law. Now, the question is, whether they spake of the law of Moses or of the rites used in the empire of Rome. Because this latter thing seemeth to me to be cold, [325] I do rather receive that, that they burdened Paul with this crime that he brake and altered the worship prescribed in the law of God, and that to the end they might hit him in the teeth with novelty or innovation. And surely Paul had been worthy to have been condemned if he had gone about any such thing; but forasmuch as it is most certain that they did treacherously and wickedly slander the holy man, they endeavored to cover an evil cause with an honest excuse. We know how straitly the Lord commandeth in the law, how he will have his servants to worship him. Therefore, to depart from that rule is sacrilege. But forasmuch as Paul never meant to add to or take away anything from the law, he is unjustly accused of this fault. Whence we gather, that though the faithful themselves never so uprightly and blamelessly, yet can they not escape false and slanderous reports until they be admitted to purge themselves. But Paul was not only unworthily and falsely slandered by the adversaries, but when he would have refuted their impudency and false reports, his mouth was stopped by the deputy. Therefore he was enforced to depart from the judgment-seat without defending himself. And Gallio refuseth to hear the cause, not for any evil will he bare to Paul, but because it was not agreeable to the office of the deputy to give judgment concerning the religion of every province. For though the Romans could not enforce the nations which were subject to them to observe their rites, yet lest they should seem to allow that which they did tolerate, they forbade their magistrates to meddle with this part of jurisdiction.

Here we see what the ignorance of true godliness doth in setting in order the state of every commonwealth and dominion. All men confess that this is the principal thing that true religion be in force and flourish. Now, when the true God is known, and the certain and sure rule of worshipping him is understood, there is nothing more equal [326] than that which God commandeth in his law, to wit, that those who bear rule with power (having abolished contrary superstitions) defend the pure worship of the true God. But seeing that the Romans did observe their rites only through pride and stubbornness, and seeing they had no certainty where there was no truth, they thought that this was the best way [327] they could take if they should grant liberty to those who dwelt in the provinces to live as they listed. But nothing is more absurd than to leave the worship of God to men's choice. Wherefore, it was not without cause that God commanded by Moses that the king should cause a book of the law to be written out for himself, (Deuteronomy 17:18;) to wit, that being well instructed, and certain of his faith, he might with more courage take in hand to maintain that which he knew certainly was right.

15. Of words and names. These words are not well packed together. Yet Gallio speaketh thus of the law of God by way of contempt, as if the Jewish religion did consist only in words and superfluous questions. And surely (as the nation was much given to contention) it is not to be doubted but that many did trouble themselves and others with superfluous trifles. Yea, we hear with what Paul hitteth them in the teeth [328] in many places, especially in the Epistle to Titus, (Titus 1:14, and Titus 3:9.) Yet Gallio is not worthy to be excused who doth mock the holy law of God together with their curiosity. For as it behooved him to cut off all occasion of vain contentions in words, so we must, on the other side, know that when the worship of God is in hand, the strife is not about words, but a matter of all other most serious is handled.

17. All the Grecians having taken Sosthenes. This is that Sosthenes whom Paul doth honorably couple with himself as his companion in the beginning of the former Epistle to the Corinthians. And though there be no mention made of him before among the faithful, yet it is to be thought that he was then one of Paul's companions and advocates. And what fury did enforce the Grecians to run headlong upon him, save only because it is allotted to all the children of God to have the world set against them, and offended with them and their cause, though unknown? Wherefore, there is no cause why such unjust dealing should trouble us at this day when we see the miserable Church oppugned on every side. Moreover, the frowardness of man's nature is depainted out unto us as in a table, [picture.] Admit we grant that the Jews were hated everywhere for good causes, yet why are the Grecians rather displeased with Sosthenes, a modest man, than with the authors of the tumult, who troubled Paul without any cause? Namely, this is the reason, because, when men are not governed with the Spirit of God, they are carried headlong unto evil, as it were, by the secret inspiration of nature, notwithstanding it may be that they bare Sosthenes such hatred, thinking he had lodged wicked men to raise sedition.

Neither did Gallio care for any of these things. This looseness [329] must be imputed not so much to the sluggishness of the deputy as to the hatred of the Jewish religion. The Romans could have wished that the remembrance of the true God had been buried. And, therefore, when as it was lawful for them to vow their vows, and to pay them to all the idols of Asia and Greece, it was a deadly fact [330] to do sacrifice to the God of Israel. Finally, in the common liberty [331] of all manner [of] superstition, only true religion was accepted. This is the cause that Gallio winketh at the injury done to Sosthenes. He professed of late that he would punish injuries if any were done; now he suffereth a guiltless man to be beaten before the judgment-seat. Whence cometh this sufferance, save only because he did in heart desire that the Jews might one slay another, that their religion might be put out [332] with them? But forasmuch as, by the mouth of Luke, the Spirit condemneth Gallio's carelessness, because he did not aid a man who was unjustly punished, [333] let our magistrates know that they be far more inexcusable if they wink at injuries and wicked facts, if they bridle not the wantonness of the wicked, if they reach not forth their hand to the oppressed. But and if the sluggish are to look for just damnation, what terrible judgment hangeth over the heads of those who are unfaithful and wicked, [334] who, by favoring evil causes, and bearing with wicked facts, set up, as it were, a banner of want of punishment, [335] and are fans to kindle boldness to do hurt?

Footnotes:

[325] "Et coactum," and forced.

[326] "Aequum," equitable or just.

[327] "Optimum compendium," the best and shortest way.

[328] "Quid illis exprobet Paulis," how Paul upbraideth them.

[329] "Cessatio," non-interference.

[330] "Capitale erat," it was a capital offence.

[331] "In communi... licentia," while there was a common license.

[332] "Extingueretur," might be extinguished.

[333] "Afflictum," afflicted, oppressed.

[334] "Perfidis et malignis," malignant and perfidious.

[335] "Impunitatis," of impudity.

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Alphabetical: And away court drove ejected from had he judgment seat So the them

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

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

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

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

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

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

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

Corinth
During the first century of the Christian Era, Corinth was one of the leading cities, not only of Greece, but of the world. Greeks, Jews, and Romans, with travelers from every land, thronged its streets, eagerly intent on business and pleasure. A great commercial center, situated within easy access of all parts of the Roman Empire, it was an important place in which to establish memorials for God and His truth. Among the Jews who had taken up their residence in Corinth were Aquila and Priscilla, …
Ellen Gould White—The Acts of the Apostles

Apollos at Corinth
After leaving Corinth, Paul's next scene of labor was Ephesus. He was on his way to Jerusalem to attend an approaching festival, and his stay at Ephesus was necessarily brief. He reasoned with the Jews in the synagogue, and so favorable was the impression made upon them that they entreated him to continue his labors among them. His plan to visit Jerusalem prevented him from tarrying then, but he promised to return to them, "if God will." Aquila and Priscilla had accompanied him to Ephesus, and he …
Ellen Gould White—The Acts of the Apostles

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

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

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

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

Ephesus
While Apollos was preaching at Corinth, Paul fulfilled his promise to return to Ephesus. He had made a brief visit to Jerusalem and had spent some time at Antioch, the scene of his early labors. Thence he traveled through Asia Minor, "over all the country of Galatia and Phrygia" (Acts 18:23), visiting the churches which he himself had established, and strengthening the faith of the believers. In the time of the apostles the western portion of Asia Minor was known as the Roman province of Asia. Ephesus, …
Ellen Gould White—The Acts of the Apostles

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

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

Paul's Journeys Acts 13:1-38:31
On this third journey he was already planning to go to Rome (Acts 19:21) and wrote an epistle to the Romans announcing his coming (Rom. 1:7, 15). +The Chief City+, in which Paul spent most of his time (Acts 19:1, 8, 10), between two and three years upon this journey, was Ephesus in Asia Minor. This city situated midway between the extreme points of his former missionary journeys was a place where Ephesus has been thus described: "It had been one of the early Greek colonies, later the capital …
Henry T. Sell—Bible Studies in the Life of Paul

The Supremacy of Christ
THIRD GROUP OF EPISTLES COLOSSIANS. PHILEMON. EPHESIANS. PHILIPPIANS. THE QUESTION AT ISSUE +The Supremacy of Christ.+--These Epistles mark a new stage in the writings of Paul. The great question discussed in the second group of Epistles was in regard to the terms of salvation. The question now at issue (in Colossians, Ephesians, Philippian+The Reason for the Raising of this Question+ was the development of certain false religious beliefs among which were, "asceticism, the worship of angels, …
Henry T. Sell—Bible Studies in the Life of Paul

The Future of Christ's Kingdom First Group of Epistles the First and Second Epistles to the Thessalonians Introduction to the Epistles of Paul +Epistolary Writings. + --The
STUDY VII THE FUTURE OF CHRIST'S KINGDOM FIRST GROUP OF EPISTLES THE FIRST AND SECOND EPISTLES TO THE THESSALONIANS INTRODUCTION TO THE EPISTLES OF PAUL +Epistolary Writings.+--The New Testament is composed of twenty-seven books, twenty-one of which are Epistles. Of this latter number thirteen are ascribed to Paul. It is thus seen how largely the New Testament is made up of Epistles and how many of these are attributed to the Great Apostle. In the letters of men of great prominence and power of any …
Henry T. Sell—Bible Studies in the Life of Paul

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

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

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

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