30And he stayed two full years in his own rented quarters and was welcoming all who came to him, 31preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered.

Parallel Verses

New American Standard Bible (©1995)
When he had spoken these words, the Jews departed, having a great dispute among themselves.

GOD'S WORD® Translation (©1995)

King James Bible
And when he had said these words, the Jews departed, and had great reasoning among themselves.

Douay-Rheims Bible
And when he had said these things, the Jews went out from him, having much reasoning among themselves.

Darby Bible Translation
And he having said this, the Jews went away, having great reasoning among themselves.

English Revised Version

Webster's Bible Translation
And when he had said these words, the Jews departed, and had great reasoning among themselves.

Weymouth New Testament

World English Bible
When he had said these words, the Jews departed, having a great dispute among themselves.

Young's Literal Translation
and he having said these things, the Jews went away, having much disputation among themselves;

Cross References

Acts 28:28 "Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen."

Acts 28:30 And he stayed two full years in his own rented quarters and was welcoming all who came to him,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 23-29

We have here a short account of a long conference which Paul had with the Jews at Rome about the Christian religion. Though they were so far prejudiced against it, because it was every where spoken against, as to call it a sect, yet they were willing to give it a hearing, which was more than the Jews at Jerusalem would do. It is probable that these Jews at Rome, being men of larger acquaintance with the world and more general conversation, were more free in their enquiries than the bigoted Jews at Jerusalem were, and would not answer this matter before they heard it.

I. We are here told how Paul managed this conference in defence of the Christian religion. The Jews appointed the time, a day was set for this dispute, that all parties concerned might have sufficient notice, v. 23. Those Jews seemed well disposed to receive conviction, and yet it did not prove that they all were so. Now when the day came,

1. There were many got together to Paul. Though he was a prisoner and could not come out to them, yet they were willing to come to him to his lodging. And the confinement he was now under, if duly considered, instead of prejudicing them against his doctrine, ought to confirm it to them; for it was a sign not only that he believed it, but that he thought it worth suffering for. One would visit such a man as Paul in his prison rather than not have instruction from him. And he made room for them in his lodging, not fearing to give offence to the government, so that he might do good to them.

2. He was very large and full in his discourse with them, seeking their conviction more than his own vindication. (1.) He expounded, or explained, the kingdom of God to them,-showed them the nature of that kingdom and the glorious purposes and designs of it, that it is heavenly and spiritual, seated in the minds of men, and shines not in external pomp, but in purity of heart and life. That which kept the Jews in their unbelief was a misunderstanding of the kingdom of God, as if it came with observation; let but that be expounded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only expounded the kingdom of God, but he testified it,-plainly declared it to them, and confirmed it by incontestable proofs, that the kingdom of God by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace by which bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and testified the kingdom of God, but he persuaded them, urged it upon their consciences and pressed them with all earnestness to embrace the kingdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper and profitable method of preaching. (4.) He persuaded them concerning Jesus. The design and tendency of his whole discourse were to bring them to Christ, to convince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, ta peri tou Ieµsou-the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out of the prophets, as pointing at the Messiah, and showed how they had all had their accomplishment in this Jesus. They being Jews, he dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Christianity that they were the great proofs of it; so that, if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other.

3. He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious-he was full of i-t was of vast importance-he was in good earnest, and his heart was upon it-he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day; but it is probable that he spent some of the time in prayer with them and for them.

II. What was the effect of this discourse. One would have thought that so good a cause as that of Christianity, and managed by such a skilful hand as Paul's, could not but carry the day, and that all the hearers would have yielded to it presently; but it did not prove so: the child Jesus is set for the fall of some and the rising again of others, a foundation stone to some and a stone of stumbling to others. 1. They did not agree among themselves, v. 25. Some of them thought Paul was in the right, others would not admit it. This is that division which Christ came to send, that fire which he came to kindle, Lu. 12:49, 51. Paul preached with a great deal of plainness and clearness, and yet his hearers could not agree about the sense and evidence of what he preached. 2. Some believed the things that were spoken, and some believed not, v. 24. There was the disagreement. Such as this has always been the success of the gospel; to some it has been a savour of life unto life, to others a savour of death unto death. Some are wrought upon by the word, and others hardened; some receive the light, and others shut their eyes against it. So it was among Christ's hearers, and the spectators of his miracles, some believed and some blasphemed. If all had believed, there had been no disagreement; so that all the blame of the division lay upon those who would not believe.

III. The awakening word which Paul said to them at parting. He perceived by what they muttered that there were many among them, and perhaps the greater part, that were obstinate, and would not yield to the conviction of what he said; and they were getting up to be gone, they had had enough of it: "Hold," says Paul, "take one word with you before you go, and consider of it when you come home: what do you think will be the effect of your obstinate infidelity? What will you do in the end hereof? What will it come to?"

1. "You will by the righteous judgment of God be sealed up under unbelief. You harden your own hearts, and God will harden them as he did Pharaoh's'; and this is what was prophesied of concerning you. Turn to that scripture (Isa. 6:9, 10), and read it seriously, and tremble lest the case there described should prove to be your case." As there are in the Old Testament gospel promises, which will be accomplished in all that believe, so there are gospel threatenings of spiritual judgments, which will be fulfilled in those that believe not; and this is one. it is part of the commission given to Isaiah the prophet; he is sent to make those worse that would not be made better. Well spoke the Holy Ghost by Esaias the prophet unto our fathers. What was spoken by JEHOVAH is here said to be spoken by the Holy Ghost, which proves that the Holy Ghost is God; and what was spoken to Isaiah is here said to be spoken by him to their fathers, for he was ordered to tell the people what God said to him; and, though what is there said had in it much of terror to the people and of grief to the prophet, yet it is here said to be well spoken. Hezekiah said concerning a message of wrath, Good is the word of the Lord which thou hast spoken, Isa. 39:8. And he that believes not shall be damned is gospel, as well as, He that believes shall be saved, Mk. 16:16. Or this may be explained by that of our Saviour (Mt. 15:7), "Well did Esaias prophesy of you. The Holy Ghost said to your fathers, that which would be fulfilled in you, Hearing you shall hear, and shall not understand." (1.) "That which was their great sin against God is yours; and that is this, you will not see. You shut your eyes against the most convincing evidence possible, and will not admit the conclusion, though you cannot deny the premises: Your eyes you have closed," v. 27. This intimates an obstinate infidelity, and a willing slavery to prejudice. "As your fathers would not see God's hand lifted up against them in his judgments (Isa. 26:11), so you will not see God's hand stretched out to you in gospel grace." It was true of these unbelieving Jews that they were prejudiced against the gospel; they did not see, because they were resolved they would not, and none so blind as those that will not see. They would not prosecute their convictions, and for this reason would not admit them. They have purposely closed their eyes, lest they should see with their eyes the great things which belong to their everlasting peace, should see the glory of God, the amiableness of Christ, the deformity of sin, the beauty of holiness, the vanity of this world, and the reality of another. They will not be changed and governed by these truths, and therefore will not receive the evidence of them, lest they should hear with their ears that which they are loth to hear, the wrath of God revealed from heaven against them, and the will of God revealed from heaven to them. They stop their ears, like the deaf adder, that will not hearken to the voice of the charmer, charm he ever so wisely. Thus their fathers did; they would not hear, Zec. 7:11, 12. And that which they are afraid of in shutting up their eyes and ears, and barricading (as it were) both their learning senses against him that made both the hearing ear and the seeing eye, is, lest they should understand with their heart, and should be converted, and I should heal them. They kept their mind in the dark, or at least in a constant confusion and tumult, lest, if they should admit a considerate sober thought, they should understand with their heart how much it is both their duty and their interest to be religious, and so by degrees the truth should be too hard for them, and they should be converted from the evil ways which they take pleasure in, to those exercises to which they have now an aversion. Observe, God's method is to bring people first to see and he and so to understand with their hearts, and then to convert them, and bow their wills, and so heal them, which is the regular way of dealing with a rational soul; and therefore Satan prevents the conversion of souls to God by blinding the mind and darkening the understanding, 2 Co. 4:4. And the case is very sad when the sinner joins with him herein, and puts out his own eyes. Ut liberius peccent, libenter ignoran-hey plunge into ignorance, that they may sin the more freely. They are in love with their disease, and are afraid lest God should heal them; like Babylon of old, We would have healed her, and she would not be healed, Jer. 51:9. This was the sin. (2.) "That which was the great judgment of God upon them for this sin is his judgment upon you, and that is, you shall be blind. God will give you up to a judicial infatuation: Hearing you shall hear-you shall have the word of God preached to you over and over-but you shall not understand it; because you will not give your minds to understand it, God will not give you strength and grace to understand it. Seeing you shall see-you shall have abundance of miracles and signs done before your eyes-but you shall not perceive the convincing evidence of them. Take heed lest what Moses said to your fathers should be true of you (Deu. 29:4), The Lord has not given you a heart to perceive, and eyes to see, and ears to hear, unto this day; and what Isaiah said to the men of his generation (Isa. 29:10-12), The Lord has poured out upon you the spirit of deep sleep, and has closed your eyes." What with their resisting the grace of God and rebelling against the light, and God's withdrawing and withholding his grace and light from them,-what with their not receiving the love of the truth, and God's giving them up for that to strong delusions, to believe a lie,-what with their wilful and what with their judicial hardness, the heart of this people is waxed gross, and their ears are dull of hearing. They are stupid and senseless, and not wrought upon by all that can be said to them. No physic that can be given them operates upon them, nor will reach them, and therefore their disease must be adjudged incurable, and their case desperate. How should those be happy that will not be healed of a disease that makes them miserable? And how should those be healed that will not be converted to the use of the methods of cure? And how should those be converted that will not be convinced either of their disease or of their remedy? And how should those be convinced that shut their eyes and stop their ears? Let all that hear the gospel, and do not heed it, tremble at this doom; for, when once they are thus given up to hardness of heart, they are already in the suburbs of hell; for who shall heal them, if God do not?

2. "Your unbelief will justify God in sending the gospel to the Gentile world, which is the thing you look upon with such a jealous eye (v. 28): therefore seeing you put the grace of God away from you, and will not submit to the power of divine truth and love, seeing you will not be converted and healed in the methods which divine wisdom has appointed, therefore be it known unto you that the salvation of God is sent unto the Gentiles, that salvation which was of the Jews only (Jn. 4:22), the offer of it is made to them, the means of it afforded to them, and they stand fairer for it than you do; it is sent to them, and they will hear it, and receive it, and be happy in it." Now Paul designs hereby, (1.) To abate their displeasure at the preaching of the gospel to the Gentiles, by showing them the absurdity of it. They were angry that the salvation of God was sent to the Gentiles, and thought it was too great a favour done to them; but, if they thought that salvation of so small a value as not to be worthy of their acceptance, surely they could not grudge it to the Gentiles as too good for them, nor envy them for it. The salvation of God was sent into the world, the Jews had the first offer of it, it was fairly proposed to them, it was earnestly pressed upon them, but they refused it; they would not accept the invitation which was given to them first to the wedding-feast and therefore must thank themselves if other guests be invited. If they will not strike the bargain, nor come up to the terms, they ought not to be angry at those that will. They cannot complain that the Gentiles took it over their heads, or out of their hands, for they had quite taken their hands off it, nay, they had lifted up the heel against it; and therefore it is their fault, for it is through their fall that salvation is come to the Gentiles, Rom. 11:11. (2.) To improve their displeasure at the favour done to the Gentiles to their advantage, and to bring good out of that evil; for when he had spoken of this very thing in his epistle to the Romans, the benefit which the Gentiles had by the unbelief and rejection of the Jews, he says, he took notice of it on purpose that he might provoke his dear countrymen the Jews to a holy emulation, and might save some of them, Rom. 11:14. The Jews have rejected the gospel of Christ, and pushed it off to the Gentiles, but it is not yet too late to repent of their refusal, and to accept of the salvation which they did make light of; they may say No, and take it, as the elder brother in the parable, who, when he was bidden to go work in the vineyard, first said, I will not, and yet afterwards repented and went, Mt. 21:29. Is the gospel sent to the Gentiles? Let us go after it rather than come short of it. And will they hear it, who are thought to be out of hearing, and have been so long like the idols they worshipped, that have ears and hear not? And shall not we hear it, whose privilege it is to have God so nigh to us in all that we call upon him for? Thus he would have them to argue, and to be shamed into the belief of the gospel by the welcome it met with among the Gentiles. And, if it had not that effect upon them, it would aggravate their condemnation, as it did that of the scribes and Pharisees, who, when they saw the publicans and harlots submit to John's baptism, did not afterwards thereupon repent of their folly, that they might believe him, Mt. 21:32.

IV. The breaking up of the assembly, as it should seem, in some disorder. 1. They turned their backs upon Paul. Those of them that believed not were extremely nettled at that last word which he said, that they should be judicially blinded, and that the light of the gospel should shine among those that sat in darkness. When Paul had said these words, he had said enough for them, and they departed, perhaps not so much enraged as some others of their nation had been upon the like occasion, but stupid and unconcerned, no more affected, either with those terrible words in the close of his discourse or all the comfortable words he had spoken before, than the seats they sat on. They departed, many of them with a resolution never to hear Paul preach again, nor trouble themselves with further enquiries about this matter. 2. They set their faces one against another; for they had great disputes among themselves. There was not only a quarrel between those who believed and those who believed not, but even among those who believed not there were debates. Those that agreed to depart from Paul, yet agreed not in the reasons why they departed, but had great reasoning among themselves. Many have great reasoning who yet do not reason right, can find fault with one another's opinions, and yet not yield to truth. Nor will men's reasoning among themselves convince them, without the grace of God to open their understandings.

Calvin's Commentary

25. And when they could not agree, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias to our fathers, 26. Saying, Go to this people, and say, Ye shall hear with your ears, and not understand; and seeing ye shall see, and not perceive; 27. For the heart of this people is waxed gross, and their ears are dull with hearing, and with their eyes they have winked, lest at any time they see with their eyes, and hear with their ears, and understand with their heart, and they be converted, and I heal them. 28. Be it known therefore unto you, that this salvation of God is sent to the Gentiles, and they shall hear it. 29. And when he had said these things, the Jews went out from him, and had great reasoning among themselves. 30. And Paul remained two years full in a thing he had hired for himself, [684] and he received all those which came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus, with all boldness, and no man did let [hinder] him.

25. And when they could not The malice and frowardness of the unfaithful is the cause of this, that Christ, who is our peace, and the only bond of holy unity, is an occasion of dissension, and doth cause those to go together by the ears who were friends before. For, behold, when the Jews come together to hear Paul, they think all one thing; and speak all one thing; they do all profess that they embrace the law of Moses. So soon as they hear the doctrine of reconciliation, there ariseth dissension among them, so that they are divided. [685] And yet for all this we must not think that the preaching of the gospel is the cause of discord; but that privy displeasure, which lurked before in their malicious minds, doth then break out; and as the brightness of the sun doth not color things otherwise than they were, but doth plainly show the difference, which was none so long as it was dark. Therefore, seeing God doth illuminate his elect peculiarly, and faith is not common to all men, let us remember that it cannot be but that, so soon as Christ cometh abroad, there will be a division among men. But then let us call to mind that which Simon foretold of him, that he shall be a sign which shall be spoken against, that the thoughts of many hearts may be disclosed (Luke 2:34, 35) and that unbelief which striveth against God is the mother of dissension.

After that Paul. At the first he went about to allure them meekly and gently; now, so soon as he espieth their obstinacy, he inveigheth sharply, and doth severely denounce the judgment of God. For the rebellious must be handled thus, whose pride cannot be tamed with plain doctrine. The same order must we keep; we must gently govern those who are apt to be taught and gentle, but we must cite the stubborn unto God's judgment-seat. Whereas he bringeth in rather the Holy Ghost speaking than the prophet, it maketh to the credit of the oracle. For seeing God requireth that he alone be heard, doctrine cannot otherwise be of authority, than if we know that it did proceed from him, and that it did not issue out of man's brain. Again, he declareth therewithal that the stubbornness of one age only is not there noted, but that the oracle of the Spirit is extended unto the time to come.

26. Go to this people. This is a notable place, because it is cited six times in the New Testament, (Matthew 13:14; John 12:40; Romans 11:8; Mark 4:12; Luke 8:10) but because it is brought in elsewhere to another end, we must mark for what purpose Paul applieth it unto the present cause; namely, he meant with this, as with a mallet, to beat in pieces the hardness and frowardness of the wicked, and to encourage the faithful, who were as yet weak and tender, lest the unbelief of others should trouble them.

Therefore, the sum is, that that was fulfilled which was foretold by the prophet, and that, therefore, there is no cause why the reprobate should flatter themselves, or that the faithful should be terrified, as it were, with some new unwonted thing. And though it be certain that this blindness whereof the prophet spake began in his time, yet John showeth that it did properly appertain unto the kingdom of Christ. Therefore, Paul doth fitly apply it unto that contempt of the gospel which he saw; as if he should have said, This is the very same thing which the Holy Ghost foretold in times past by the mouth of Isaiah. And though this place be diversely applied not only by the Evangelists, but also by Paul himself, the show of contrariety is easily put away and answered. Matthew, Mark, and Luke, say that this prophecy was fulfilled when Christ spake by parables unto the people, and did not reveal to them the mysteries of the kingdom of heaven. For then the unfaithful heard the voice of God with their outward ears, but they did not profit thereby. John saith in a sense not much unlike to this, that the, Jews were not brought to believe, no, not with many miracles, (John 12:37) so that this same prophecy of the prophet was fulfilled.

Therefore, these four agree in this, that it came to pass by the just judgment of God, that the reprobate in hearing should not hear, and in seeing should not see. Now, Paul calleth to mind that which the prophet did testify concerning the Jews, lest any man wonder at their blindness. Furthermore, in the Epistle to the Romans, (Romans 11:5, 7) he mounteth higher, showing that this is the cause of blindness, because God doth give the light of faith only to the remnant whom he hath chosen freely. And surely it is certain that because the reprobate reject the doctrine of salvation, this cometh to pass through their own malice, and that therefore they themselves are to be blamed. But this next cause doth not let but that the secret election of God may distinguish between men; that those may believe who are ordained to life, and that the other may remain blockish. I will not stand long about the words of the prophet, because I have expounded the same elsewhere. Neither did Paul curiously recite the words which are in the prophet; but did rather apply his words unto his purpose. Therefore, he imputeth that making blind, which the prophet attributeth to the secret judgment of God, to their malice. For the prophet is commanded to stop the eyes of his hearers; and Paul in this place accuseth the unbelieving of his time, because they shut their own eyes. Though he setteth down both things distinctly, that God is the author of their blindness, and that yet, notwithstanding, they shut their own eyes, and become blind of their own accord; as these two things do very well agree together, as we said elsewhere.

In the last remember where it is said, Lest they see with their eyes, or hear with their ears, or understand with their heart; God showeth how clear his doctrine is, to wit, that it is sufficient to lighten all the senses, unless men do maliciously darken themselves; as Paul also teacheth in another place, that his gospel is plain, so that none can be blind in the light thereof, save those who are ordained to destruction, whose eyes Satan hath blinded, (2 Corinthians 4:3).

Lest they be converted, and I heal them. By this we gather that the Word of God is not set before all men that they may return to soundness of mind; but that the external voice soundeth in the ears of many, without the effectual working of the Spirit, only that they may be made inexcusable. And here the pride of flesh doth rashly murmur against God; as we see many object, that men are called in vain, yea, absurdly, unless it be in their power to obey; though we see no reason why God appeareth to the blind, and speaketh to the deaf; yet his will alone, which is the rule of all righteousness, ought to be to us instead of a thousand reasons.

In the conclusion, we must note the wholesome effect of the Word of God; namely, the conversion of men, which is not only the beginning of health, but also a certain resurrection from death to life.

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The Last Glimpse of Paul
'And it came to pass, that, after three days, Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans; 18. Who, when they had examined me, would have let me go, because there was no cause of death in me. 19. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul in Rome
And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.' --ACTS xxviii. 30, 31. So ends this book. It stops rather than ends. Many reasons might be suggested for closing here. Probably the simplest is the best, that nothing more is said for nothing more had yet been done. Probably the book was written during these two years. …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

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"Without faith it is impossible to please him." Heb. 11:6. 1. But what is Faith? It is a divine "evidence and conviction of things not seen;" of things which are not seen now, whether they are visible or invisible in their own nature. Particularly, it is a divine evidence and conviction of God, and of the things of God. This is the most comprehensive definition of faith that ever was or can be given; as including every species of faith, from the lowest to the highest. And yet I do not remember any …
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FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and …
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

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PHILIPPIANS i. 12-20 Disloyal "brethren"--Interest of the paragraph--The victory of patience--The Praetorian sentinel--Separatism, and how it was met--St Paul's secret--His "earnest expectation"--"Christ magnified"--"In my body" St Paul has spoken his affectionate greeting to the Philippians, and has opened to them the warm depths of his friendship with them in the Lord. What he feels towards them "in the heart of Christ Jesus," what he prays for them in regard of the growth and fruit of their …
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[This chapter is based on Acts 28:11-31 and the Epistle to Philemon.] With the opening of navigation, the centurion and his prisoners set out on their journey to Rome. An Alexandrian ship, the "Castor and Pollux," had wintered at Melita on her way westward, and in this the travelers embarked. Though somewhat delayed by contrary winds, the voyage was safely accomplished, and the ship cast anchor in the beautiful harbor of Puteoli, on the coast of Italy. In this place there were a few Christians, and …
Ellen Gould White—The Acts of the Apostles

The New Name of Methodism
Sunday, 9.--I declared to about ten thousand, in Moorfields, what they must do to be saved. My mother went with us, about five, to Kennington, where were supposed to be twenty thousand people. I again insisted on that foundation of all our hope, "Believe in the Lord Jesus, and thou shalt be saved." From Kennington I went to a society at Lambeth. The house being filled, the rest stood in the garden. The deep attention they showed gave me a good hope that they will not all be forgetful hearers. Sunday, …
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Wesley in Wales
Monday, 15.--Upon a pressing invitation, some time since received, I set out for Wales. About four in the afternoon I preached on a little green at the foot of the Devauden (a high hill, two or three miles beyond Chepstow) to three or four hundred plain people on "Christ our wisdom, righteousness, sanctification, and redemption." After sermon, one who I trust is an old disciple of Christ, willingly received us into his house: whither many following, I showed them their need of a Saviour from these …
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The Theme of Acts
'The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach. 2. Until the day in which He was taken up.'--ACTS i. 1, 2. 'And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.' --ACTS xxviii. 30, 31. So begins and so ends this Book. I connect the commencement and the close, because I think …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Lix. What was Learned in God's House. Isaiah vi.
NOT SEEN BY EVERYONE THERE.--Isaiah had his eyes opened. The same awful Person had been present before, but had not been seen, and He is still there, but how few of us are conscious of His presence. How differently the church and chapel-goers would look next Sunday morning as they come home, if only they realised what had been going on in the place where they had spent the last hour. I. A LESSON FROM HISTORY.--"In the year that King Uzziah died I saw the Lord." The King of Judah was dead, but …
Thomas Champness—Broken Bread

The Church of Jerusalem and the Labors of Peter.
Su hei Petros, kai epi taute petra oikodomeso mou ten ekklesian, kai pulai hadou ou katischusousin autes.--Matt. 16:18. Literature. I. Genuine sources: Acts 2 to 12; Gal. 2; and two Epistles of Peter. Comp. the Commentaries on Acts, and the Petrine Epistles. Among the commentators of Peter's Epp. I mention Archbishop Leighton (in many editions, not critical, but devout and spiritual), Steiger (1832, translated by Fairbairn, 1836), John Brown (1849, 2 vols.), Wiesinger (1856 and 1862, in Olshausen's …
Philip Schaff—History of the Christian Church, Volume I

Quotations from the Old Testament in the New.
1. As it respects inspiration, and consequent infallible authority, the quotations of the New Testament stand on a level with the rest of the apostolic writings. The Saviour's promise was: "When he, the Spirit of truth, is come, he will guide you into all truth;" literally, "into all the truth," that is, as immediately explained, all the truth pertaining to the Redeemer's person and work. When, therefore, after the fulfilment of this promise, Peter and the other apostles expounded to their brethren …
E. P. Barrows—Companion to the Bible

Chronology of the Apostolic Age.
See the works quoted in § 20 p. 193, 194, especially Wieseler. Comp. also, Hackett on Acts, pp. 22 to 30 (third ed.). The chronology of the apostolic age is partly certain, at least within a few years, partly conjectural: certain as to the principal events from a.d. 30 to 70, conjectural as to intervening points and the last thirty years of the first century. The sources are the New Testament (especially the Acts and the Pauline Epistles), Josephus, and the Roman historians. Josephus ( b. 37, …
Philip Schaff—History of the Christian Church, Volume I

Mission and Return of the Seventy.
(Probably in Judæa, October, a.d. 29.) ^C Luke X. 1-24. ^c 1 Now after these things the Lord appointed seventy others [i. e., other messengers in addition to the twelve apostles], and sent them two and two before his face into every city and place, whither he himself was about to come. [Luke has told us of the journey through Samaria to Jerusalem, and John has told us what occurred at the Feast of Tabernacles in Jerusalem. We learn from John also that Jesus was at the Feast of Dedication (John …
J. W. McGarvey—The Four-Fold Gospel

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

Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then …
Handley C. G. Moule—To My Younger Brethren

Divine Healing.
The thirty-fifth chapter of Isaiah is a prophecy beautifully extolling the glories and virtues of Christ's redemptive works. "The desert shall rejoice and blossom as the rose." "It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.... Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the …
Charles Ebert Orr—The Gospel Day

The Work of the Holy Spirit in Prophets and Apostles.
The work of the Holy Spirit in apostles and prophets is an entirely distinctive work. He imparts to apostles and prophets an especial gift for an especial purpose. We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities of gifts, but the same Spirit.... For to one is given through the Spirit wisdom; and to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings …
R. A. Torrey—The Person and Work of The Holy Spirit

First Missionary Journey Scripture
STUDY III FIRST MISSIONARY JOURNEY Scripture, Acts 13:1-14:26 INTRODUCTION TO THE THREE MISSIONARY JOURNEYS Before taking up the study of the first missionary journey, attention is called to certain points which should be considered in regard to all three of them (Acts 13:1-21:17). We have now arrived at what we might call the watershed of the Acts of the Apostles. Hitherto we have had various scenes, characters, personages to consider. Henceforth Paul, his labors, his disputes, his speeches, occupy …
Henry T. Sell—Bible Studies in the Life of Paul

The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's …
S. D. Gordon—Quiet Talks about Jesus

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible

The Epistles of Paul.
1. The apostolic epistles are a natural sequence of the office and work committed by the Saviour to the apostles. They were the primitive preachers of the gospel, and, under Christ, the founders of the Christian church. From the necessity of the case they had a general supervision of all the local churches, and their authority in them was supreme in matters of both faith and practice. It was to be expected, therefore, that they should teach by writing, as well as by oral instruction. It does not …
E. P. Barrows—Companion to the Bible