GOD'S WORD® Translation (©1995)
In public Apollos helped them by clearly showing from the Scriptures that Jesus is the Messiah and that the Jews were wrong.

King James Bible
For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

Douay-Rheims Bible
For with much vigour he convinced the Jews openly, shewing by the scriptures, that Jesus is the Christ.

Darby Bible Translation
For he with great force convinced the Jews publicly, shewing by the scriptures that Jesus was the Christ.

English Revised Version
for he powerfully confuted the Jews, and that publicly, shewing by the scriptures that Jesus was the Christ.

Webster's Bible Translation
For he mightily convinced the Jews, and that publicly, showing by the scriptures, that Jesus was Christ.

Weymouth New Testament
for he powerfully and in public overcame the Jews in argument, proving to them from the Scriptures that Jesus is the Christ.

World English Bible
for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ.

Young's Literal Translation
for powerfully the Jews he was refuting publicly, shewing through the Writings Jesus to be the Christ.

Cross References

Luke 1:80 And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.

Acts 8:35 Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him.

Acts 17:3 explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I am proclaiming to you is the Christ."

Acts 18:5 But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 24-28

The sacred history leaves Paul upon his travels, and goes here to meet Apollos at Ephesus, and to give us some account of him, which was necessary to our understanding some passages in Paul's epistles.

I. Here is an account of his character, when he came to Ephesus.

1. He was a Jew, born at Alexandria in Egypt, but of Jewish parents; for there were abundance of Jews in that city, since the dispersion of the people, as it was foretold (Deu. 28:68): The Lord shall bring thee into Egypt again. His name was not Apollo, the name of one of the heathen gods, but Apollos, some think the same with Apelles, Rom. 16:10.

2. He was a man of excellent good parts, and well fitted for public service. He was an eloquent man, and mighty in the scriptures of the Old Testament, in the knowledge of which he was, as a Jew, brought up. (1.) He had a great command of language: he was an eloquent man; he was aneµr logios-a prudent man, so some; a learned man, so others; historiarum peritus-a good historian, which is an excellent qualification for the ministry: he was one that could speak well, so it properly signifies; he was an oracle of a man; he was famous for speaking pertinently and closely, fully and fluently, upon any subject. (2.) He had a great command of scripture-language, and this was the eloquence he was remarkable for. He came to Ephesus, being mighty in the scriptures, so the words are placed; having an excellent faculty of expounding scripture, he came to Ephesus, which was a public place, to trade with that talent, for the honour of God and the good of many. He was not only ready in the scriptures, able to quote texts off-hand, and repeat them, and tell you where to find them (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law); but he was mighty in the scriptures. He understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scriptures, and to reason strongly; a convincing, commanding, confirming power went along with all his expositions and applications of the scripture. It is probable he had given proof of his knowledge of the scriptures, and his abilities in them, in many synagogues of the Jews.

3. He was instructed in the way of the Lord; that is, he had some acquaintance with the doctrine of Christ, had obtained some general notions of the gospel and the principles of Christianity, that Jesus is the Christ, and that prophet that should come into the world; the first notice of this would be readily embraced by one that was so mighty in the scripture as Apollos was, and therefore understood the signs of the times. He was instructed, kateµcheµmenos-he was catechised (so the word is), either by his parents or by ministers; he was taught something of Christ and the way of salvation by him. Those that are to teach others must first be themselves taught the word of the Lord, not only to talk of it, but to walk in it. It is not enough to have our tongues tuned to the word of the Lord, but we must have our feet directed into the way of the Lord.

4. Yet he knew only the baptism of John; he was instructed in the gospel of Christ as far as John's ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ's death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Ghost, as the disciples were at the day of pentecost.

II. We have here the employment and improvement of his gifts at Ephesus; he came thither, seeking opportunities of doing and getting good, and he found both.

1. He there made a very good use of his gifts in public. He came, probably, recommended to the synagogue of the Jews as a fit man to be a teacher there, and according to the light he had, and the measure of the gift given to him, he was willing to be employed (v. 25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he had not the miraculous gifts of the Spirit, as the apostles had, he made use of the gifts he had; for the dispensation of the Spirit, whatever the measure of it is, is given to every man to profit withal. And our Savior, by a parable, designed to teach his ministers that though they had but one talent they must not bury that. We have seen how Apollos was qualified with a good head and a good tongue: he was an eloquent man, and mighty in the scriptures; he had laid in a good stock of useful knowledge, and had an excellent faculty of communicating it. Let us now see what he had further to recommend him as a preacher; and his example is recommended to the intimation of all preachers. (1.) He was a lively affectionate preacher; as he had a good head, so he had a good heart; he was fervent in Spirit. He had in him a great deal of divine fire as well as divine light, was burning as well as shining. He was full of zeal for the glory of God, and the salvation of precious souls. This appeared both in his forwardness to preach when he was called to it by the rulers of the synagogue, and in his fervency in his preaching. He preached as one in earnest, and that had his heart in his work. What a happy composition was here! Many are fervent in spirit, but are weak in knowledge, in scripture-knowledge-have far to seek for proper words and are full of improper ones; and, on the other hand, many are eloquent enough, and mighty in the scriptures, and learned, and judicious, but they have no life or fervency. Here was a complete man of God, thoroughly furnished for his work; both eloquent and fervent, full both of divine knowledge and of divine affections. (2.) He was an industrious laborious preacher. He spoke and taught diligently. He took pains in his preaching, what he delivered was elaborate; and he did not offer that to God, or to the synagogue, that either cost nothing or cost him nothing. He first worked it upon his own heart, and then laboured to impress it on those he preached to: he taught diligently, akriboµs-accurately, exactly; every thing he said was well-weighed. (3.) He was an evangelical preacher. Though he knew only the baptism of John, yet that was the beginning of the gospel of Christ, and to that he kept close; for he taught the things of the Lord, of the Lord Christ, the things that tended to make way for him, and to set him up. The things pertaining to the kingdom of the Messiah were the subjects he chose to insist upon; not the things of the ceremonial law, though those would be pleasing to his Jewish auditors; not the things of the Gentile philosophy, though he could have discoursed very well on those things; but the things of the Lord. (4.) He was a courageous preacher: He began to speak boldly in the synagogue, as one who, having put confidence in God, did not fear the face of man; he spoke as one that knew the truth of what he said, and had no doubt of it, and that knew the worth of what he said and was not afraid to suffer for it; in the synagogue, where the Jews not only were present, but had power, there he preached the things of God, which he knew they were prejudiced against.

2. He there made a good increase of his gifts in private, not so much in study, as in conversation with Aquila and Priscilla. If Paul or some other apostle or evangelist had been at Ephesus, he would have instructed him; but, for want of better help, Aquila and Priscilla (who were tent-makers) expounded to him the way of God more perfectly. Observe, (1.) Aquila and Priscilla heard him preach in the synagogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry, by a diligent and constant attendance upon it. Thus young ministers, that are hopeful, should be countenanced by grown Christians, for it becomes them to fulfil all righteousness. (2.) Finding him defective in his knowledge of Christianity, they took him to them, to lodge in the same house with them, and expounded to him the way of God, the way of salvation by Jesus Christ, more perfectly. They did not take occasion from what they observed of his deficiency either to despise him themselves, or to disparage him to others; did not call him a young raw preacher, not fit to come into a pulpit, but considered the disadvantages he had laboured under, as knowing only the baptism of John; and, having themselves got great knowledge in the truths of the gospel by their long intimate conversation with Paul, they communicated what they knew to him, and gave him a clear, distinct, and methodical account of those things which before he had but confused notions of. [1.] See here an instance of that which Christ has promised, that to him that hath shall be given; he that has, and uses what he has, shall have more. He that diligently traded with the talent he had doubled it quickly. [2.] See an instance of truly Christian charity in Aquila and Priscilla; they did good according to their ability. Aquila, though a man of great knowledge, yet did no undertake to speak in the synagogue, because he had not such gifts for public work as Apollos had; but he furnished Apollos with matter, and then left him to clothe it with acceptable words. Instructing young Christians and young ministers privately in conversation, who mean well, and perform well, as far as they go, is a piece of very good service, both to them and to the church. [3.] See an instance of great humility in Apollos. He was a very bright young man, of great parts and learning, newly come from the university, a popular preacher, and one mightily cried up and followed; and yet, finding that Aquila and Priscilla were judicious serious Christians, that could speak intelligently and experimentally of the things of God, though they were but mechanics, poor tent-makers, he was glad to receive instructions from them, to be shown by them his defects and mistakes, and to have his mistakes rectified by them, and his deficiencies made up. Young scholars may gain a great deal by converse with old Christians, as young students in the law may by old practitioners. Apollos, though he was instructed in the way of the Lord, did not rest in the knowledge he had attained, nor thought he understood Christianity as well as any man (which proud conceited young men are apt to do), but was willing to have it expounded to him more perfectly. Those that know much should covet to know more, and what they know to know it better, pressing forward towards perfection. [4.] Here is an instance of a good woman, though not permitted to speak in the church or in the synagogue, yet doing good with the knowledge God had given her in private converse. Paul will have the aged women to be teachers of good things Tit. 2:3, 4.

III. Here is his preferment to the service of the church of Corinth, which was a larger sphere of usefulness than Ephesus at present was. Paul had set wheels a-going in Achaia and particularly at Corinth, the county-town. Many were stirred up by his preaching to receive the gospel, and they needed to be confirmed; and many were likewise irritated to oppose the gospel, and they needed to be confuted. Paul was gone, was called away to other work, and now there was a fair occasion in this vacancy for Apollos to set in, who was fitted rather to water than to plant, to build up those that were within than to bring in those that were without. Now here we have,

1. His call to this service, not by a vision, as Paul was called to Macedonia, no, nor so much as by the invitation of those he was to go to; but, (1.) He himself inclined to go: He was disposed to pass into Achaia; having heard of the state of the churches there, he had a mind to try what good he could do among them. Though there were those there who were eminent for spiritual gifts, yet Apollos thought there might be some work for him, and God disposed his mind that way. (2.) His friends encouraged him to go, and approved of his purpose; and, he being a perfect stranger there, they gave him a testimonial or letters of recommendation, exhorting the disciples in Achaia to entertain him and employ him. In this way, among others, the communion of churches is kept up, by the recommending of members and ministers to each other, when ministers, as Apollos here, are disposed to remove. Though those at Ephesus had a great loss of his labours, they did not grudge those in Achaia the benefit of them; but, on the contrary, used their interest in them to introduce him; for the churches of Christ, though they are many, yet they are one.

2. His success in this service, which both ways answered his intention and expectation; for,

(1.) Believers were greatly edified, and those that had received the gospel were very much confirmed: He helped those much who had believed through grace. Note, [1.] Those who believe in Christ, it is through grace that they believe; it is not of themselves, it is God's gift to them; it is his work in them. [2.] Those who through grace do believe, yet still have need of help; as long as they are here in this world there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. [3.] Faithful ministers are capable of being in many ways helpful to those who through grace do believe, and it is their business to help them, to help them much; and, when a divine power goes along with them, they will be helpful to them.

(2.) Unbelievers were greatly mortified. Their objections were fully answered, the folly and sophistry of their arguments were discovered, so that they had nothing to say in defence of the opposition they made to the gospel; their mouths were stopped, and their faces filled with shame (v. 28): He mightily convinced the Jews, and that publicly, before the people; he did it, eutonoµs-earnestly, and with a great deal of vehemence; he took pains to do it; his heart was upon it, as one that was truly desirous both to serve the cause of Christ and to save the souls of men. He did it effectually and to universal satisfaction. He did it levi negotio-with facility. The case was so plain, and the arguments were so strong on Christ's side, that it was an easy matter to baffle all that the Jews could say against it. Though they were so fierce, yet their cause was so weak that he made nothing of their opposition. Now that which he aimed to convince them of was that Jesus is the Christ, that he is the Messiah promised to the fathers, who should come, and they were to look for not other. If the Jews were but convinced of this-that Jesus is Christ, even their own law would teach them to hear him. Note, The business of ministers is to preach Christ: We preach not ourselves, but Christ Jesus the Lord. The way he took to convince them was by the scriptures; thence he fetched his arguments; for the Jews owned the scriptures to be of divine authority, and it was easy for him, who was mighty in the scriptures, from them to show that Jesus is the Christ. Note, Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.

Calvin's Commentary

24. And a certain Jew named Apollos, born in Alexandria, an eloquent man, came to Ephesus, being mighty in the Scriptures. 25. He was instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently those things which are the Lord's, knowing only the baptism of John 26. And he began to speak freely in the synagogue: whom when Priscilla and Aguila had heard, they took him to their company, and showed him the way of the Lord more perfectly. 27. And when he was determined to go into Achaia, the brethren exhorting him, wrote to the disciples that they should receive him: who, when he was come, he helped them much who had believed through grace. 28. For he overcame the Jews mightily, and that openly, showing by the Scriptures that Jesus was Christ.

24. A certain Jew. This ought for good causes to be ascribed to the providence of God, in that whilst Paul is enforced to depart from Ephesus, Apollos cometh in his place to supply his absence. And it is very expedient to know the beginning of this man of what sort it was, forasmuch as he was Paul's successor among the Corinthians, and did behave himself so excellently, and did his faithful endeavor, and took great pains, so that Paul commendeth him honorably as a singular fellow in office.

"I have planted, (saith he,) Apollos hath watered," (1 Corinthians 3:6.)

Also, these things have I figuratively appointed unto myself and Apollos, (1 Corinthians 4:6.) Luke giveth him first two titles of commendation, that he was eloquent and mighty in the Scriptures; afterward he will add his zeal, faith, and constancy. And though Paul do truly deny that the kingdom of God consisteth in words, and he himself was not commended for eloquence yet dexterity in speaking and reasoning [341] (such as Luke doth here commend) is not to be despised, especially when no pomp or vain boasting is sought after, by using fine words and great eloquence; but he which is to teach counteth it sufficient for him, without fraud or ambition, without lofty words and curious cunning, plainly to lay open the matter he hath in hand. Paul was without eloquence; the Lord would have the chief apostle to want this virtue, to the end the power of the Spirit might appear more excellent in his rude and homely speech. And yet was he furnished with such eloquence as was sufficient to set forth the name of Christ, and to maintain the doctrine of salvation. But as the distribution of the gifts of the Spirit is divers and manifold, Paul's infancy, [342] that I may so call it, did no whit let but that the Lord might choose to himself eloquent ministers. Furthermore, lest any man should think that Apollos' eloquence was profane or vain, [343] Luke saith that it was joined with great power, [344] namely, that he was mighty in the Scriptures. Which I expound thus, that he was not only well and soundly exercised in the Scriptures, but that he had the force and efficacy thereof, that, being armed with them, he did in all conflicts get the upper hand. And this (in my judgment) is rather the praise of the Scripture than of man, [345] that it hath sufficient force both to defend the truth, and also to refute the subtilty of Satan.

25. He was instructed. That which Luke addeth shortly after seemeth not to agree with this commendation, to wit, that he knew only the baptism of John. But this latter member is added by way of correction. Nevertheless, these two agree very well together; that he understood the doctrine of the gospel, because he both knew that the Redeemer was given to the world, and also was well and sincerely instructed concerning the grace of reconciliation; and yet had he been trained up only in the principles of the gospel, so much as could be had out of John's institution. [346] For we know that John was in the midst between Christ and the prophets; and of his office doth both his father Zacharias intreat in his tongue, (Luke 1:76; Luke 1:16 and 17;) and also the angel out of the prophecy of Malachi, (Malachi 3:1.) Surely, seeing that he carried the light before Christ, and did highly extol his power, his disciples are for good causes said to have had knowledge of Christ. Moreover, the speech is worth the noting, that he knew the baptism of John. For thence we gather the true use of the sacraments; to wit, that they enter [347] us in some certain kind of doctrine, or that they establish that faith which we have embraced. Surely, it is wickedness and impious profanation to pull them away [348] from doctrine. Wherefore, that the sacraments may be rightly administered, the voice of the heavenly doctrine must sound there. For what is the baptism of John? Luke comprehendeth all his ministry under this word, not only because doctrine is annexed unto baptism, but also because it is the foundation and head thereof, without which it should be a vain and dead ceremony.

Being fervent in spirit he spake. Apollos hath another commendation given him in these words, that he was inflamed with an holy zeal to teach. Doctrine without zeal is either like a sword in the hand of a madman, or else it lieth still as cold and without use, or else it serveth for vain and wicked boasting. For we see that some learned men become slothful; other some (which is worse) become ambitious; other some (which is of all the worst) trouble the Church with contention and brawling. Therefore, that doctrine shall be unsavory which is not joined with zeal. But let us remember that Luke putteth the knowledge of the Scripture in the first place, which must be the moderation of zeal, [349] for we know that many are fervent without consideration, as the Jews did rage against the gospel, by reason of a perverse affection which they did bear toward the law; and even at this day we see what the Papists be, who carried headlong with furious violence, being pricked forward with an opinion unadvisedly conceived. Therefore, let knowledge be present that it may govern zeal. And now it is said that zeal was the cause of diligence, because Apollos gave himself to teach diligently. But and if that man, being not yet thoroughly and perfectly taught in the gospel, did preach Christ so diligently and freely, what excuse do those men hope to have, who know that more perfectly and fully, which he knew not as yet, if they do not endeavor so much as in them lieth to further and advance the kingdom of Christ? Luke doth attribute zeal to the Spirit, therefore, because it is a rare and peculiar gift; neither do I so expound it that Apollos was moved and pricked forward with the instinct of his mind, but by motion of the Holy Spirit.

26. Whom, when Priscilla. By this it appeareth how far Priscilla and Aquila were from the love of themselves, and from envying another man's virtue, in that they deliver those things familiarly and privately to an eloquent man, which he may afterward utter publicly. They excelled not in the same grace wherein he did excel, and, peradventure, they might have been despised in the congregation. Moreover, they most diligently help him, whom they see better furnished as well with eloquence as the use of the Scripture; so that they keep silence, and he alone is heard.

Again, this was no small modesty which was in Apollos, in that he doth suffer himself to be taught and instructed not only in [by] an handy-craftsman, but also by a woman. He was mighty in the Scripture, and did surpass [350] them; but as touching the accomplishment of the kingdom of Christ, those do polish and trim him who might seem to be scarce fit ministers. Also, we see that at that time women were not so ignorant of the word of God as the Papists will have them; forasmuch as we see that one of. the chief teachers of the Church was instructed by a woman. Notwithstanding, we must remember that Priscilla did execute this function of teaching at home in her own house, that she might not overthrow the order prescribed by God and nature.

27. When he was determined. Luke doth not express for what cause Apollos would go to Achaia. Notwithstanding, we gather out of the text [context] that he was not allured with any private commodity, but because more plentiful fruit in spreading abroad the gospel did show itself there; because the brethren did more encourage him with their exhortation, and did spur him when he did already run. Which they would not have done, unless it had been for the common profit of the Church. For it had been an absurd thing to entreat a man to depart to another place, whose faithful industry they already used, and did know that they should have need of him afterward, unless there had been some better recompense offered. And I take it that the brethren of Ephesus wrote to those of Achaia, not only that they should provide lodging for the man, but also that they should suffer him to teach. This is holy commendation indeed, when we study to extol every good man with our testimony and consent, [suffrage,] lest the gifts of the Holy Ghost, which he hath given to every man for the edifying of the Church, lie buried.

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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 …
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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 …
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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 …
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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 …
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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