31So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase.

Peter’s Ministry

      32Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda. 33There he found a man named Aeneas, who had been bedridden eight years, for he was paralyzed. 34Peter said to him, “Aeneas, Jesus Christ heals you; get up and make your bed.” Immediately he got up. 35And all who lived at Lydda and Sharon saw him, and they turned to the Lord.

      36Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did. 37And it happened at that time that she fell sick and died; and when they had washed her body, they laid it in an upper room. 38Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, imploring him, “Do not delay in coming to us.” 39So Peter arose and went with them. When he arrived, they brought him into the upper room; and all the widows stood beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with them. 40But Peter sent them all out and knelt down and prayed, and turning to the body, he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter, she sat up. 41And he gave her his hand and raised her up; and calling the saints and widows, he presented her alive. 42It became known all over Joppa, and many believed in the Lord. 43And Peter stayed many days in Joppa with a tanner named Simon.

Parallel Verses

New American Standard Bible (©1995)
And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death.

GOD'S WORD® Translation (©1995)
He talked and argued with Greek-speaking Jews, but they tried to murder him.

King James Bible
And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

Douay-Rheims Bible
He spoke also to the Gentiles, and disputed with the Greeks; but they sought to kill him.

Darby Bible Translation
and speaking boldly in the name of the Lord. And he spoke and discussed with the Hellenists; but they sought to kill him.

English Revised Version
preaching boldly in the name of the Lord: and he spake and disputed against the Grecian Jews; but they went about to kill him.

Webster's Bible Translation
And he spoke boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

Weymouth New Testament
and speaking fearlessly in the name of the Lord. And he often talked with the Hellenists and had discussions with them.

World English Bible
preaching boldly in the name of the Lord Jesus. He spoke and disputed against the Hellenists, but they were seeking to kill him.

Young's Literal Translation
and speaking boldly in the name of the Lord Jesus, he was both speaking and disputing with the Hellenists, and they were taking in hand to kill him,

Cross References

Acts 6:1 Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food.

Acts 9:27 But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus.

Acts 9:28 And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord.

Acts 22:18 and I saw Him saying to me, 'Make haste, and get out of Jerusalem quickly, because they will not accept your testimony about Me.'

Commentary

Matthew Henry's Whole Bible Commentary

Verses 23-31

Luke here makes no mention of Paul's journey into Arabia, which he tells us himself was immediately after his conversion, Gal. 1:16, 17. As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles (as any other convert would have done, that was designed for the ministry), but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not learning; thence he returned to Damascus, and there, three years after his conversion, this happened, which is here recorded.

I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe, 1. What his danger was (v. 23): The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a Christian was a testimony against them. It is said (v. 24), The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, 2 Co. 11:32. Now Christ showed Paul what great things he must suffer for his name (v. 16), when here was presently the government in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped to make him considerable. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his preferment. Note, Where God gives great grace he commonly exercises it with great trials. 2. How he was delivered. (1.) The design against him was discovered: Their lying in wait was known of Saul, by some intelligence, whether from heaven or from men we are not told. (2.) The disciples contrived to help him away-hid him, it is likely, by day; and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself relates it (2 Co. 11:33), so he escaped out of their hands. This story, as it shows us that when we enter into the way of God we must look for temptation, and prepare accordingly, so it shows us that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred nor driven from the way of God.

II. He met with difficulties at Jerusalem the first time he went thither, v. 26. He came to Jerusalem. This is thought to be that journey to Jerusalem of which he himself speaks (Gal. 1:18): After three years I went up to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather incline to think that this was a journey before that, because his coming in and going out, his preaching and disputing (v. 28, 29), seem to be more than would consist with his fifteen days' stay (for that was no more) and to require a longer time; and, besides, now he came a stranger, but then he came, historeµsai-to confer with Peter, as one he was intimate with; however, it might possibly be the same. Now observe,

1. How shy his friends were of him (v. 26): When he came to Jerusalem, he did not go to the chief priests and the Pharisees (he had taken his leave of them long since), but he assayed to join himself to the disciples. Wherever he came, he owned himself one of that despised persecuted people, and associated with them. They were now in his eyes the excellent ones of the earth, in whom was all his delight. He desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door against him, and would not go about any of their religious exercises if he were by, for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the Christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand and on the left, that we may not be discouraged either by the unjust treatment of our enemies or the unkind treatment of our friends. (1.) See what was the cause of their jealousy of him: They believed not that he was a disciple, but only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fury he went to Damascus some time ago; they had heard nothing of him since, and therefore thought he was but a wolf in sheep's clothing. The disciples of Christ had need to be cautious whom they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up and thrown out of the field. (2.) See how it was removed (v. 27): Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, [1.] What Christ had done for him: He had shown himself to him in the way and spoken to him; and what he said. [2.] What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to: but so it was that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation, 2 Co. 3:1. Note, The introducing of a young convert into the communion of the faithful is a very good work, and one which, as we have opportunity, we should be ready to do.

2. How sharp his enemies were upon him. (1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ's victory, and a captive to his grace, who had been such a champion for their cause-to see him coming in, and going out, with the apostles (v. 28), and to hear them glorying in him, or rather glorifying God in him. (2.) He appeared vigorous in the cause of Christ, and this was yet more provoking to them (v. 29): He spoke boldly in the name of the Lord Jesus. Note, Those that speak for Christ have reason to speak boldly; for they have a good cause, and speak for one who will at last speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith. (3.) This brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen when they could not resist the Spirit by which he spoke, ch. 6:10. That is a bad cause that has recourse to persecution for its last argument. But notice was given of this conspiracy too, and effectual care taken to secure this young champion (v. 30): When the brethren knew what was designed against him they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution; and therefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies may fight again. He that fled from Jerusalem might do service at Tarsus, the place of his nativity; and thither they desired him by all means to go, hoping he might there go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself (ch. 22:17, 18), that Christ now appeared to him, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles, v. 15. Those by whom God has work to do shall be protected from all the designs of their enemies against them till it be done. Christ's witnesses cannot be slain till they have finished their testimony.

III. The churches had now a comfortable gleam of liberty and peace (v. 31): Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet whom he used to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul had gone out of the way. Observe,

1. The churches had rest. After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already planted were mostly in Judea, Galilee, and Samaria, within the limits of the holy land. There were the first Christian churches, where Christ had himself laid the foundation.

2. They made a good use of this lucid interval. Instead of growing more secure and wanton in the day of their prosperity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up in their most holy faith; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walked in the fear of the Lord-were more exemplary themselves for a holy heavenly conversation. They so lived that all who conversed with them might say, Surely the fear of God reigns in those people. (3.) They walked in the comfort of the Holy Ghost-were not only faithful, but cheerful, in religion; they stuck to the ways of the Lord, and sang in those ways. The comfort of the Holy Ghost was their consolation, and that which they made their chief joy. They had recourse to the comfort of the Holy Ghost, and lived upon that, not only in days of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not content them without the comfort of the Holy Ghost. Observe the connection of these two: when they walked in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully that walk circumspectly.

3. God blessed it to them for their increase in number: They were multiplied. Sometimes the church multiplies the more for its being afflicted, as Israel in Egypt; yet if it were always so, the saints of the Most High would be worn out. At other times its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites those in who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, they were multiplied. Thus those that will not be won by the word may be won by the conversation of professors.

Calvin's Commentary

26. And when Saul was at Jerusalem, he essayed to join himself to the disciples, and they were all afraid of him, not believing that he was a disciple. 27. But when Barnabas had taken him, he brought him to the apostles, and he told them how that he had seen the Lord in the way, and that he had spoken to him, and how he had behaved himself boldly at Damascus, in the name of Jesus, 28. And he was conversant with them at Jerusalem; and when he was emboldened in the name of the Lord Jesus, 29. He spake, and disputed with the Grecians. And they went about to kill him. 30. Which when the brethren knew, they brought him to Cesarea, and sent him to Tarsus. 31. Then the churches throughout all Judea, and Galilee, and Samaria, had peace; and they were edified, and walked in the fear of the Lord, and were filled with the consolation of the Holy Spirit.

26. When Saul was. These were yet hard entrances [617] for Paul, who was as yet but a freshwater soldier, in that, when he had hardly escaped the hands of the enemies, the disciples would not receive him. For he might have seemed to have been so tossed to and fro, as it were, in mockery, that he could have no resting place. All his own nation was set against him for Christ's cause. The Christians refuse him. Might he not have been quite discouraged and out of hope as one expelled out of men's company? First, what remaineth but that he fall away from the Church, seeing he is not received? But when he remembereth the life which he had led aforetime he marvelleth not that they are afraid [618] of him. Therefore, he doth patiently suffer the brethren to refuse his company, seeing they had just cause of fear. This was true conversion, that whereas he raged horribly before, he doth now valiantly suffer the storms of persecutions; and, in the mean season, when as he cannot be admitted into the company of the godly, he waiteth with a quiet mind until God reconcile them unto him. We must diligently note what he desireth, to wit, that he may be numbered amongst the disciples of Christ. This can he not obtain. Here is no ambition, but he was to be instructed by this means to make more account even of the lowest place amongst the disciples of Christ than of all masterships in corrupt and revolted [619] synagogues, And from this submission was he exalted unto the highest degree of honor, that he might be the principal doctor of the Church, even unto the end of the world. But no man is fit to be a teacher in the Church save only he who willingly submitteth himself, [620] that he may be a fellow disciple with other men.

27. When Barnabas had taken him. Whereas the disciples fled so fast from Paul, that was, peradventure, a point of too great fearfulness, [621] and yet he speaketh of none of the common sort, but of the apostles themselves. But he doth either extenuate or lighten their fault, because they suspected him for just causes, whom they had found and tried [622] to be such a deadly enemy; and, it was to be feared, lest they should rashly endanger themselves if they should have showed themselves to be so easy to entreat. Therefore, I think that they are not to be blamed for that fear which they conceived for just cause, or that they deserve to be even accused for the same. For if they had been called to give an account of their faith, they would have provoked [623] not Paul only, but also all the furies of hell, without fear. Whence we gather that every fear is not to be condemned but such as causeth us to turn aside from our duty. The narration which Luke addeth may be referred as well unto the person of Barnabas as of Paul. Yet I think rather that Paul declareth to the apostles what had befallen him; and yet the speech may be well applied to Barnabas, especially when as mention is made of Paul's boldness.

28. Luke saith afterwards that Paul went in and out with the disciples, which speech signifieth amongst the Hebrews familiarity, as the inhabitants of cities are said to go in and out at the gates of the city. Therefore after that Paul was commended by the testimony of Barnabas, he began to be counted one of the flock, that he might be thoroughly known to the Church. Luke saith again that he dealt boldly in the name of the Lord, by which words he commendeth his (stoutness and) courage in professing the gospel. For he durst never have whispered amidst so many lets, unless he had been endowed with rare constancy. Nevertheless, all men are taught what they ought to do; to wit, every man according to the measure of his faith. For though all be not Pauls, yet the faith of Christ ought to engender in our minds so great boldness, that we be not altogether dumb when we have need to speak. I take the name of the Lord in this place for the profession of the gospel; in this sense, that Paul defended Christ's cause manfully.

29. He disputed with the Grecians. Erasmus noteth well in this place that those are here called Grecians, not which came [624] of Grecians, but rather those Jews who were scattered throughout divers parts of the world. Those men were wont to come together [625] to Jerusalem to worship. And it is to be thought that Paul disputed rather with strangers and aliens, [626] than with those who dwelt at Jerusalem, [627] because this latter sort would never have abidden him, neither had it been wisely done to come in their sight. Therefore being excluded from those who knew him before he tried whether there were any hope to do good amongst men whom he knew not, so that he did most stoutly whatsoever concerned the duty of a valiant soldier.

They would have slain him. Behold, again, fury instead of zeal; and it cannot otherwise be, but that hypocrisy and superstition will be cruel and fierce. The godly must be incensed with an holy wrath, when they see the pure truth of God corrupted with false and wicked opinions; yet, so that they moderate their zeal, that they set down nothing until they have thoroughly weighed the cause; and, secondly, that they essay to bring those into the way who wander out of the same. Lastly, that if they see their stubbornness to be past hope, they themselves take not the sword in hand, because they must know that they have no authority granted them of the Lord to (punish or) revenge. But hypocrites are always ready to shed blood before they know the matter; so that superstition is bloody, through blind and headlong fury. But Paul, who of late ran up and down to vex the godly, can abide nowhere now. [628] And yet this estate was far better for him, than if he should have reigned in peace and quietness, driving the godly everywhere out of their places.

30. In that he went to Tarsus, he did it undoubtedly to this end, that he might carry the doctrine of the gospel thither, because he hoped that he should have some favor and authority in his country, where he was famous; yet was he brought thither by the brethren, that they might deliver him from the lying in wait.

31. Then the Churches. Luke's meaning is, that the enemies of the gospel were greatly provoked by Paul's presence. For why was there such peace made suddenly by his departure, save only because the very sight of him did provoke the fury of the enemies? And yet this is no reproach to him, as if he had been, as it were, some trumpet in war; but Luke doth rather commend him for this, because he made the wicked run mad, only with the smell of him when he was near them. For Christ meant so to triumph in him, that he might be no less a trouble than an ornament to his Church.

Therefore we are taught by this example that those are not by and by [629] to be condemned, who inflame the madness of the wicked more than others; which admonition is not a little profitable. For as we are too dainty and too much besotted with the love of our own rest, so we be also sometimes angry with the best and most excellent servants of Christ, if we think that through their vehemency the wicked are pricked forward to do hurt; and by this means we do injury to the Spirit of God, whose force and speech kindleth all that flame.

Links

Acts 9 Commentaries: Barnes • Calvin • Clarke • Chrysostom • Darby • Gill • Geneva • Guzik • JFB • KJV Translators' • Henry's Concise • Matthew Henry • People's NT • Scofield • TSK • Vincent • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Arguing Attempting Boldly Debated Discussions Disputed Disputing Fear Fearlessly Grecian Grecians Greek Hand Hellenistic Hellenists Jesus Jews Kill Often Preaching Seeking Slay Sought Speaking Talked Talking Working

Jump to Next Occurrence
Arguing Attempting Boldly Debated Discussions Disputed Disputing Fear Fearlessly Grecian Grecians Greek Hand Hellenistic Hellenists Jesus Jews Kill Often Preaching Seeking Slay Sought Speaking Talked Talking Working

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: and arguing attempting but death debated Grecian He Hellenistic him Jews kill put talked talking the they to tried was were with

Bible Browser

A Bird's-Eye view of the Early Church
'So the Church throughout all Judaea and Galilee and Samaria had peace, being edified; and, walking in the fear of the Lord, and in the comfort of the Holy Ghost, was multiplied.'--ACTS ix. 31 (R.V.). A man climbing a hill stops every now and then to take breath and look about him; and in the earlier part of this Book of the Acts of the Apostles there are a number of such landing-places where the writer suspends the course of his narrative, in order to give a general notion of the condition of the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Grace Triumphant
'And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them hound unto Jerusalem. 3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? 5. …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Copies of Christ's Manner
'And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed.... 40. But Peter put them all forth, and kneeled down and prayed; and, turning him to the body, said, Tabitha, arise.--ACTS ix. 34, 40. I have put these two miracles together, not only because they were closely connected in time and place, but because they have a very remarkable and instructive feature in common. They are both evidently moulded upon Christ's miracles; are distinct imitations of what Peter had …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Directions to Awakened Sinners.
Acts ix. 6. Acts ix. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do. THESE are the words of Saul, who also is called Paul, (Acts xiii. 9,) when he was stricken to the ground as he was going to Damascus; and any one who had looked upon him in his present circumstances and knew nothing more of him than that view, in comparison with his past life, could have given, would have imagined him one of the most miserable creatures that ever lived upon earth, and would have expected …
Philip Doddridge—Practical Discourses on Regeneration

Paul's First Prayer
First, our text was an announcement; "Behold, he prayeth." Secondly, it was an argument; "For, behold, he prayeth." Then, to conclude, we will try to make an application of our text to your hearts. Though application is the work of God alone, we will trust that he will be pleased to make that application while the word is preached this morning. I. First, here was AN ANNOUNCEMENT; "Go to the house of Saul of Tarsus; for behold, he prayeth." Without any preface, let me say, that this was the announcement …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man …
Andrew Murray—The Ministry of Intercession

Prov. 22:06 the Duties of Parents
"Train up a child in the way he should go; and when he is old, he will not depart from it."--Prov. 22:6. I SUPPOSE that most professing Christians are acquainted with the text at the head of this page. The sound of it is probably familiar to your ears, like an old tune. It is likely you have heard it, or read it, talked of it, or quoted it, many a time. Is it not so? But, after all, how little is the substance of this text regarded! The doctrine it contains appears scarcely known, the duty it puts …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

"To Me to Live is Christ"
PHILIPPIANS i. 21. In connection with ACTS ix. 1--18. THERE is no more significant sign of the days in which we live than the interest society seems to be taking in the biographies of great men. Almost all the more popular recent books, for instance--the books which every one is reading and has to read--come under the category of biography; and, to meet the demand, two or three times in each season the market has to be supplied with the lives, in minute detail, of men who but for this would perhaps …
Henry Drummond—The Ideal Life

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 New Testament Text and Its History.
The history of the New Testament text naturally falls into two main divisions, that of the manuscript text, and that of the printed text. A few remarks will be added on the principles of textual criticism. See PLATES at the beginning of this book. [Transcriber's Note: Transcriptions of the Plates are at the end of this e-book.] I. THE MANUSCRIPT TEXT. 1. The preservation of the primitive text of the gospels from all essential corruptions, additions, and mutilations has already been shown …
E. P. Barrows—Companion to the Bible

Sharon. Caphar Lodim. The Village of those of Lydda.
Between Lydda and the sea, a spacious valley runs out, here and there widely spreading itself, and sprinkled with villages. The holy page of the New Testament [Acts 9:35] calls it Saron: and that of the Old calls the whole, perhaps, or some part of it, 'the plain of Ono,' Nehemiah 6:2, 11:35; 1 Chronicles 8:12... The wine of Sharon is of great fame, with which they mixed two parts water: and remarkable is that they say concerning the houses of Sharon. R. Lazar saith, "He that builds a brick house …
John Lightfoot—From the Talmud and Hebraica

Caphar Tebi.
And this village neighboured upon Lydda, situate on the east of it. "R. Eleazar had a vineyard of four years' growth; on the east of Lydda, near Caphar Tebi." Of it there is this mention also:-- "They sometime brought a chest full of bones from Caphar Tebi, and they placed it openly in the entrance to Lydda. Tudrus the physician and the rest of the physicians go forth"--(namely, that they might judge, whether they were the bones of men or no; and thereby, whether they were to be esteemed clean or …
John Lightfoot—From the Talmud and Hebraica

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

The Knight of God
Heinrich Suso Acts ix. 16 As the song of him who singeth, Playing on a harp of gold, So to me was Christ's evangel In the days of old. Thus across the lake of Constance Went I forth to preach His Word, And beside me sat the squire Of a noble Lord. None in all the ship so knightly, None so bravely dight as he-- "Tell me," I besought, "thine errand Yonder o'er the sea." "I go forth," he said, "to gather Many a knight and noble bold; They shall tilt at joust and tourney, Whilst fair eyes behold. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Such, we May Believe, was that John the Monk...
21. Such, we may believe, was that John the Monk, whom the elder Theodosius, the Emperor, consulted concerning the issue of the civil war: seeing he had also the gift of prophecy. For that not each several person has a several one of those gifts, but that one man may have more gifts than one, I make no question. This John, then, when once a certain most religious woman desired to see him, and to obtain this did through her husband make vehement entreaty, refused indeed this request because he had …
St. Augustine—On Care to Be Had for the Dead.

Whether any Preparation and Disposition for Grace is Required on Man's Part?
Objection 1: It would seem that no preparation or disposition for grace is required on man's part, since, as the Apostle says (Rom. 4:4), "To him that worketh, the reward is not reckoned according to grace, but according to debt." Now a man's preparation by free-will can only be through some operation. Hence it would do away with the notion of grace. Objection 2: Further, whoever is going on sinning, is not preparing himself to have grace. But to some who are going on sinning grace is given, as is …
Saint Thomas Aquinas—Summa Theologica

Whether the Form of this Sacrament Is: "I Absolve Thee"?
Objection 1: It would seem that the form of this sacrament is not: "I absolve thee." Because the forms of the sacraments are received from Christ's institution and the Church's custom. But we do not read that Christ instituted this form. Nor is it in common use; in fact in certain absolutions which are given publicly in church (e.g. at Prime and Compline and on Maundy Thursday), absolution is given not in the indicative form by saying: "I absolve thee," but In the deprecatory form, by saying: "May …
Saint Thomas Aquinas—Summa Theologica

Whether one Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend not in words, for it is to no profit, but to the subverting of the hearers." But it is impossible to dispute with unbelievers publicly without contending in words. Therefore one ought not to dispute publicly with unbelievers. Objection 2: Further, the law of Martianus Augustus confirmed by the canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus: "It is …
Saint Thomas Aquinas—Summa Theologica

A Seeker for Truth
In the course of his ministry the apostle Peter visited the believers at Lydda. Here he healed Aeneas, who for eight years had been confined to his bed with palsy. "Aeneas, Jesus Christ maketh thee whole," the apostle said; "arise, and make thy bed." "He arose immediately. And all that dwelt at Lydda and Saron saw him, and turned to the Lord." At Joppa, which was near Lydda, there lived a woman named Dorcas, whose good deeds had made her greatly beloved. She was a worthy disciple of Jesus, and her …
Ellen Gould White—The Acts of the Apostles

From Persecutor to Disciple
Prominent among the Jewish leaders who became thoroughly aroused by the success attending the proclamation of the gospel, was Saul of Tarsus. A Roman citizen by birth, Saul was nevertheless a Jew by descent and had been educated in Jerusalem by the most eminent of the rabbis. "Of the stock of Israel, of the tribe of Benjamin," Saul was "a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." Philippians …
Ellen Gould White—The Acts of the Apostles

Days of Preparation
After his baptism, Paul broke his fast and remained "certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that He is the Son of God." Boldly he declared Jesus of Nazareth to be the long-looked-for Messiah, who "died for our sins according to the Scriptures; . . . was buried, and . . . rose again the third day," after which He was seen by the Twelve and by others. "And last of all," Paul added, "He was seen of me also, as of one born out of …
Ellen Gould White—The Acts of the Apostles

The Beginning of the New Testament
[Illustration: (drop cap T) Coin of Thessalonica] Turn to the list of books given in the beginning of your New Testament. You will see that first come the four Gospels, or glimpses of the Saviour's life given by four different writers. Then follows the Acts of the Apostles, and, lastly, after the twenty-one epistles, the volume ends with the Revelation. Now this is not the order in which the books were written--they are only arranged like this for our convenience. The first words of the New Testament …
Mildred Duff—The Bible in its Making

The Doctrine of the Church i. Definition; Distinctions.
1. OLD TESTAMENT. 2. NEW TESTAMENT. 3. THE CHURCH; CHRISTENDOM; KINGDOM. II. THE FOUNDING OF THE CHURCH. 1. IN PROPHECY AND PROMISE. 2. HISTORICALLY FOUNDED. III. MEMBERSHIP IN THE CHURCH. Conditions of Entrance; Characteristics. 1. REPENTANCE AND BAPTISM. 2. FAITH IN THE DEITY OF JESUS CHRIST. 3. REGENERATION. 4. PUBLIC CONFESSION OF CHRIST--BAPTISM. 5. ADHERENCE TO THE APOSTLES' DOCTRINE. 6. CHARACTERISTICS. IV. FIGURES UNDER WHICH THE CHURCH IS PRESENTED. 1. THE BODY OF CHRIST. 2. THE TEMPLE OF …
Rev. William Evans—The Great Doctrines of the Bible