This passage introduces to us a Roman official, speaks of him in generally good terms as a "prudent man," but lets us know something of his secret feelings and his unrest of heart, by adding that he "desired to hear the Word of God." The way in which heathen religions prepared the way for the gospel is often pointed out, but we have not yet adequately apprehended the fact that a Divine work of preparation was carried on in many heathen souls; such instances as this of Sergius Paulus being properly treated as prominent examples of a general fact. It is to the yearning of the heathen heart for the true God and the eternal life that St. Paul makes his appeals; and in later missionary work remarkable instances have been met with of soul-seeking for God, before the missionaries brought the gospel light. We ought, indeed, to expect to find men everywhere seeking after God, seeing that "he hath made of one blood all nations to dwell upon the earth," and has never "left himself without a witness;" but a conception of the exclusiveness of the revelation in Christ has so occupied Christian thought that the noble conception of Christ's revelation as the ultimate issue and completion of all other revelations, is only now gaining acceptance. Men have so strongly felt the antagonistic sides of the heathen religions that they have failed to ask whether earnest souls within utterly corrupt systems may not be

"Infants crying in the night;
Infants crying for the light;
And with no language but a cry." Dean Plumptre gives an interesting inscription - the date of which is, however, uncertain, and may be of the second or third century after Christ - found at Galgoi, in Cyprus, which shows a yearning after something higher than the polytheism of Greece. It reads thus: "Thou, the one God, the greatest, the most glorious Name, help us all, we beseech thee." The unrest and anxious inquiring of Sergius Paulus are farther indicated in the fact that he had come into the power of Elymas the sorcerer, who evidently persuaded him that he could settle all his doubts. The subject introduced by this incident may be considered under the following divisions: -

I. THE NATURAL DISPOSITION OF MAN TO SEEK FOR GOD. Remember St. Augustine's words, "Man is made for God, and can find no rest till he finds rest in him." Seeking God is necessary to the dependent creature, who must lean, and must find some one on whom he may perfectly lean. "A belief in some personal power, the arbiter of man's destiny, above and beyond himself, is a primary necessity of the human mind. Mankind can never dispense with this belief, however superfluous in certain cases and for a time it may seem to be to the individual" (Canon Farrar). Much has been made of the fact that some tribes of men have been found which had no name for God, and indeed no knowledge of him or concern to hear about him; but it may fairly be urged, from the utterly degraded condition of these tribes, that men have never lost their care for God until they have virtually lost their manhood. Degraded to be like the beasts, they cease to have uplooking eyes and yearning hearts. Humanity is knit in brotherhood by its great united cry for its Father.

II. THE THINGS THAT MAY TEMPORARILY SATISFY THE SEEKING. These take one of three forms; either:

1. The absorption of a man in purely material and selfish interests, which may overlay and crush down the soul's great needs; just as now the world and its business and pleasure so often silence the soul's cry in the Christian.

2. The teachings of a philosophy which attempts to put "thoughts" and" ideas" in the place of a living being.

3. So-called false religions, which give unworthy views of God, but, by ceremonial, seek to satisfy the religious instinct. Such religions offer, what man appears to need, a doctrine about God, and a cult or worship of him. It may be shown that, in subtle forms, men are enticed from their seekings, even in these Christian days, by one or other of these evil influences.

III. THE UNREST WHICH SOONER OR LATER RETURNS. For man can only find permanent rest in that which is true. The false has no "staying power." It may seem to fit at one time, but life advances, new needs arise, new thoughts stir within, and the false theory will no longer serve, - the man finds himself looking out again, as anxiously as in the early days, and with the feeling that life is passing and the time for the quest is brief, for the truth and God wherein are final rest. Sooner or later a man wakes up from his sleep of delusion, feels the darkness all about him, and puts out his hand, feeling after God, if haply he may find him. The unrest that surely comes to men within the world's care and pleasure, within skeptical philosophies, and within merely ceremonial religions, is our constant plea for the preaching of the gospel and the revelation to men of God, in Christ manifest.

IV. THE RESPONSE WHICH GOD SURELY MAKES WHEN A WHOLE SOUL IS TURNED To HIM. He waiteth to be gracious, stands at the door ready for the opening, really wants every man to be saved, in the mystery of his great Fatherhood has a real need of souls, desires their love, finds his own joy in their trust, and so is sure to respond when men turn and seek him. And finding God, and coming into personal relations with him, is the end of man's quest. Against God, and everything in life is hard and dark and wrong. Apart from God, and all life and relations lie bathed in the lurid glow of stormy passion and self-will. With God, and earth, life, duty, and fellowship catch the soft, sweet sunlight, and everything takes on its beauty and perfection. If we have God we have all; and we have all in God, in the God whom St. Paul preached, of whose glory Jesus the Man is the express and blessed image. - R.T.

From this point Paul appears as the great figure in every picture, and Barnabas falls into the background. The great apostle now enters on his work as preacher to the Gentiles; and simultaneously his name is changed. As "Abram" was changed into "Abraham" when God promised that he should be the "father of many nations"; as "Simon" was changed into "Peter" when it was said, "On this rock I will build My Church"; so Saul is changed into "Paul" at the moment of his victory among the heathen. What the plains of Mamre were to the patriarch, what Caesarea Philippi was to the fisherman of Galilee, that was Paphos to the tent maker of Tarsus. Are we to suppose that the name was now given for the first time — that he adopted it as significant of his own feelings — or that Sergius Paulus conferred it on him in grateful commemoration of the benefits he had received, or that "Paul," having been a Gentile form of the apostle's name in early life conjointly with the Hebrew "Saul," was now used to the exclusion of the other to indicate that he had receded from his position as a Jewish Christian, to become the friend and teacher of the Gentiles? We are inclined to the opinion that the Cilician apostle had this Roman name before he was a Christian. This adoption of a Gentile name is so far from being alien to the spirit of a Jewish family, that a similar practice may be traced through all the periods of Hebrew history. Beginning with the Persian epoch ( B.C. 550-350), we find such names as Nehemiah, Sehammai, Betteshazzar, which betray an oriental origin, and show that Jewish appellatives followed the growth of the living language. In the Greek period we encounter the names of Philip, and his son Alexander, and of Alexander's successors — Antiochus, Lysimachus, Ptolemy, Antipater; the names of Greek philosophers, such as Zeus and Epicurus; even Greek mythological names, as Jason and Menelaus. When we mention the Roman names adopted by the Jews the coincidence is still more striking — Crispus, Justus, Niger, Drusilla and Priscilla might have been Roman matrons. The Aquila of St. Paul is the counterpart of the Apella of Horace. Again, in the earlier part of the Middle Ages we find Jews calling themselves Basil, Leo, Theodosius, Sophia, and in the latter part Albert, Benedict, Crispin, Denys. It is indeed remarkable that the separated nation should bear in the very names recorded in its annals the trace of every nation with whom it has come in contact and never united. It is important to our present purpose to remark that double names often occur in combination, the one national, the other foreign. The earliest instances are Belteshazzar-Daniel and Esther-Hadasa. Frequently there was no resemblance or natural connection between the two words, as in Herod-Agrippa, Salome-Alexandra, Inda-Aristobulus, Simon Peter. Sometimes the meaning was reproduced, as in Malich-Kleodemus. At other times an alliterating resemblance of sound seems to have dictated the choice, as in Jose-Jason, Hillel-Julus, Saul-Paulus. Thus satisfactory reasons can be adduced for the apostle's double name without having recourse to the hypothesis of , who suggests that as Scipio was called Africanus from the conquest of Africa, and Metellus Creticus from the conquest of Crete, so Saul carried away his new name as a trophy of his victory over the heathenism of the proconsul Paulus, or to the notion of when he alludes to the literal meaning of the word Paulus, and contrasts Saul the unbridled king, the proud, self-confident persecutor of David, with Paul, the lowly, the penitent, who deliberately wished to indicate by his very name that he was "the least of the apostles" and "less than the least of all saints." Yet we must not neglect the coincident occurrence of these two names just here. We need not hesitate to dwell on the associations which are connected with the name of Paulus, or on the thoughts which are naturally called up when we notice the critical passage where it is first given to Saul. It is surely not unworthy of notice that as Peter's first Gentile convert was a member of the Cornelian house, so the surname of the noblest family of the Cornelian house was the link between the Apostle of the Gentiles and his convert at Paphos. Nor can we find a nobler Christian version of any line of a heathen poet than by comparing what Horace says of him who fell at Canute, "Animae magnae prodigum Paulum," with the words of him who said at Miletus, "I count not my life dear unto myself," etc. And though Saul most probably had the name of Paul at an earlier period, and that it came from some connection of his ancestors (perhaps as manumitted slaves) with some member of the AEmilian Pauli; yet we cannot believe it accidental that it occurs at this point of the inspired narrative. The heathen name rises to the surface at the moment Paul enters on his office as apostle to the heathen. The Roman name is stereotyped at the moment when he converts the Roman governor; and the place where this occurs is the very spot which was notorious for what the gospel forbids and destroys. Here, having achieved his victory, the apostle erected his trophy, as Moses, when Amalek was discomfited, "built an altar, and called the name of it Jehovah-nissi — the Lord my banner."

(J. S. Howson, D. D.)

Paul's rebuke, of course, applies to the specific iniquity of Elymas, but with a master hand the apostle at the same time delineates the characteristics of sin in general. The punishment of Elymas is also typical.

I. SIN.

1. Its subtle methods. There is nothing straightforward about sin; nor can there be: for were its nature and consequences clear, it would be universally shunned and abhorred. Its methods, therefore, must needs be crooked and insinuating. Evil is dressed up in the guise of good. The fruit of the tree was made pleasant to the eyes of Eve. So is it all through time.

2. Its mischievous effects. It debases the body, degrades the mind, debilitates the will, and damns the soul.

3. Its Satanic paternity. "The serpent was more subtle than all the beasts of the field." The devil injects the sinful thought, guides the sinful resolution, helps the sinful action, and enjoys the sinful effect.

4. Its enmity to righteousness. Right and wrong are not coordinate powers which, like adjacent states, can flourish side by side and enter into peaceful alliances with each other. They are ever in irreconcilable antagonism, and the prosperity of the one is absolutely dependent on the destruction of the other.

5. Its perversion of the right ways of the Lord. This is the essence of sin. It is not simply negation, but perversion; and its highest achievement is to secure the acceptance of evil under the guise of good. Elymas, as a Jewish prophet, armed with the authority of a Divine dispensation, threw a spell over the mind of the proconsul, and endeavoured to use his usurped authority for selfish and villainous purposes. Wherein does he differ from the modern hypocrite?

II. ITS PUNISHMENT.

1. Its subtlety is detected.(1) Sometimes sin overreaches itself; it is not sufficiently comprehensive in its views. Ahab calculated on getting Naboth's vineyard, but did not calculate on Elijah. So here Elymas overlooked the possibility of the advent of a Paul.(2) Sometimes its detection is the result of some extraordinary Divine agency — "Saul, filled with the Holy Ghost." The common saying, "Murder will out." How often, by a trivial oversight on the part of the criminal, or by some trifling coincidence, has a great crime been revealed.

2. Its mischievous effects are turned upon the sinner. He who sought to blind the intellect of Sergius Paulus is himself made blind. "Be sure your sin will find you out."

3. The son inherits the father's punishment. Satan is the prince of darkness, and his children are doomed to walk in darkness. The dark ways in which the devil leads his victims leads to "outer darkness."

4. Its enmity to righteousness is met by the righteous God. "Though hand join in hand the wicked shall not go unpunished."

5. Its perversion is met by perversion. "He went about," etc. (ver. 11).

(J. W. Burn.)

1. Not in carnal passion, but in the Holy Ghost (ver. 9).

2. Not with worldly weapons, but with the sword of the Word, by which he discloses the evil state of the heart (ver. 10), and announces the judgment of God (ver. 11).

3. Not for death or condemnation, but for warning and for the salvation of souls.

(K. Gerok.)

I. IN CORRESPONDENCE WITH THE TRANSGRESSION. He who blinded others is himself blinded.

II. STRIKING AND CONVINCING FOR THE SPECTATORS.

III. WITH ALL ITS SEVERITY CONDUCIVE TO AMENDMENT BY AN INTIMATION OF THE DIVINE MERCY. Paul himself, at his conversion, had been blind for a season, and knew from his experience how profitable this darkness was for internal collection and composure of mind.

(Apostolic Pastor.)

The miracles of the New Testament are generally distinguished from the Old by being worthy works of mercy. Two only of our Lord's were inflictions of severity, and those were attended with no harm to the bodies of men. The same law pervades the miracles of the apostles. One miracle of wrath was worked by Peter and Paul; and we can see sufficient reasons why liars and hypocrites like Ananias and Sapphira, and impostors like Elymas, should be publicly punished, and made examples of. A passage in the life of Peter presents a parallel which is closer in some respects with this interview of Paul with Bar-Jesus. As Simon Magus, "who had long time bewitched the Samaritans with his sorceries," was denounced by Peter "as still in the gall of bitterness," etc., and solemnly told that his heart was not right in the sight of God; so Paul, conscious of his apostolic power, and under the power of immediate inspiration, rebuked Elymas as a child of that devil who is "the father of lies," as a worker of deceit and mischief, etc. He proceeded to denounce an instantaneous judgment, and according to his prophetic word, the "hand of the Lord" struck the sorcerer, as it had once struck the apostle himself — the sight of the magician began to waver, and presently a darkness settled on it so thick that he ceased to behold the sun's light. This blindness of the false prophet opened the eyes of the deputy. That which had been intended as an opposition to the gospel proved the means of its extension. We are ignorant of the degree of this extension in Cyprus. But we cannot doubt that when the proconsul was converted, his influence would make Christianity reputable; and that from this moment the Gentiles of the island as well as the Jews had the news of salvation brought home to them.

(J. S. Howson, D. D.)

Unprincipled white men have often been great stumbling blocks in the way of Indian evangelisation. An Englishman made his boast that he could induce the Indians again to drink; and providing himself with ardent spirits, he moved in his canoe over to the island where the Indians were encamped. Leaving all at the shore, he went up to the camp, and, inviting the Indians down, brought forth his bottle. "Come," he said, "we always good friends; we once more take a good drink in friendship." "No," said Captain Paudaush, "we drink no more of the fire waters." "Oh, but you will drink with me; we always good friends"; but while this son of Belial was urging them to drink, the Indians struck up, in the tune of Walsall, the hymn they had lately learned to sing —

"O for a thousand tongues to sing

The great Redeemer's praise!"And while the Indians were singing, this bacchanalian, defeated in his wicked device, and looking completely crestfallen, paddled away from the island, leaving the Indians to their temperance and their religious devotions!

Mr. Beecher once met Colonel Ingersoll, a great American atheist, and Colonel Ingersoll began to discourse on his atheistic views. Mr. Beecher for some time was silent, but, after a time, asked to be allowed to tell a story. On being requested to do so, he said, "As I was walking down town today, I saw a poor man slowly and carefully picking his way through mud, in the endeavour to cross a street. He had just reached the middle of the filth when a big, burly ruffian, himself all bespattered, rushed up to him, jerked the crutches from under the unfortunate man, and left him sprawling and helpless in the pool of liquid dirt, which almost engulfed him." "What a brute he was!" said the colonel. "What a brute he was!" they all echoed. "Yes," said the old man, rising from his chair, and brushing back his long white hair, "yes, Colonel Ingersoll, and you are the man. The human soul is lame, but Christianity gives it crutches to enable it to pass the highway of life. It is your teaching that knocks these crutches from under it, and leaves it a helpless and rudderless wreck in the Slough of Despond. If robbing the human soul of its only support on this earth — religion — be your profession, why, ply it to your heart's content. It requires an architect to erect a building; an incendiary may reduce it to ashes."

A boy was impressed in one of Mr. Moody's meetings. But his mother said he was "good enough without religion," and threw her influence against Mr. Moody's efforts to win him to Christ. She succeeded, and some time after Mr. Moody found him in the county jail. "How came you here? Does your mother know of it?" "No, sir, and pray don't tell her. I came in under an assumed name, and am going to Joliet State prison for four years. She thinks I am in the army." And Mr. Moody often heard her afterwards, mourning that her boy was killed.

Barjesus, Barnabas, Benjamin, Cis, David, Elymas, Herod, Israelites, Jesse, John, Kish, Lucius, Manaen, Niger, Paul, Pilate, Samuel, Saul, Sergius, SimeonCanaan, Cyprus, Cyrene, Egypt, Galilee, Iconium, Jerusalem, Pamphylia, Paphos, Perga, Pisidia, Pisidian Antioch, Salamis, Seleucia, Syrian AntiochElymas, Fastened, Filled, Fixed, Fixing, Full, Gaze, Ghost, Holy, Intently, Paul, Saul, Spirit, Stedfastly, Straight1. Paul and Barnabas are chosen to go to the Gentiles.
6. Of Sergius Paulus, and Elymas the sorcerer.
13. Paul preaches at Antioch that Jesus is Christ.
42. The Gentiles believe;
44. but the Jews talked abusively against Paul,
46. whereupon they turn to the Gentiles, of whom many believe.
50. The Jews raise a persecution against Paul and Barnabas, who go to Iconium.

Acts 13:9

     3251   Holy Spirit, filling with
     3281   Holy Spirit, inspiration
     5044   names, giving of
     8151   revival, corporate
     8422   equipping, spiritual

Acts 13:4-12

     4248   islands

Acts 13:6-11

     4185   sorcery and magic
     7774   prophets, false

Acts 13:6-12

     4155   divination
     5109   Paul, apostle
     8483   spiritual warfare, causes

Acts 13:8-10

     4121   Satan, enemy of God

Acts 13:8-11

     1310   God, as judge

Acts 13:9-10

     3212   Holy Spirit, and mission

Acts 13:9-11

     5134   blindness, natural

Acts 13:9-12

     4810   darkness, natural

Easter Tuesday
Text: Acts 13, 26-39. 26 Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of this salvation sent forth. 27 For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled them by condemning him. 28 And though they found no cause of death in him, yet asked they of Pilate that he should be slain. 29 And when they had fulfilled all things that were written of him, they …
Martin Luther—Epistle Sermons, Vol. II

John Mark
'... John, departing from them, returned to Jerusalem.' --ACTS xiii. 13. The few brief notices of John Mark in Scripture are sufficient to give us an outline of his life, and some inkling of his character. He was the son of a well-to-do Christian woman in Jerusalem, whose house appears to have been the resort of the brethren as early as the period of Peter's miraculous deliverance from prison. As the cousin of Barnabas he was naturally selected to be the attendant and secular factotum of Paul and …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Unworthy of Life
'... Seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.'--ACTS xiii. 46. So ended the first attempt on Paul's great missionary journey to preach to the Jews. It is described at great length and the sermon given in full because it is the first. A wonderful sermon it was; touching all keys of feeling, now pleading almost with tears, now flashing with indignation, now calmly dealing with Scripture prophecies, now glowing as it tells the story of …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

'Full of the Holy Ghost'
'And the disciples were filled with joy, and with the Holy Ghost.'--Acts xiii. 52. That joy was as strange as a garden full of flowers would be in bitter winter weather. For everything in the circumstances of these disciples tended to make them sad. They had been but just won from heathenism, and they were raw, ignorant, unfit to stand alone. Paul and Barnabas, their only guides, had been hunted out of Antioch by a mob, and it would have been no wonder if these disciples had felt as if they had been …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Why Saul Became Paul
'Saul (who also is called Paul)' ...--ACTS xiii. 9 Hitherto the Apostle has been known by the former of these names, henceforward he is known exclusively by the latter. Hitherto he has been second to his friend Barnabas, henceforward he is first. In an earlier verse of the chapter we read that 'Barnabas and Saul' were separated for their missionary work, and again, that it was 'Barnabas and Saul' for whom the governor of Cyprus sent, to hear the word of the Lord. But in a subsequent verse of the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

To the Regions Beyond
'Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 2. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3. And when they had fasted and prayed, and laid their hands on them, they sent them away. A. So they, being sent forth by the Holy Ghost, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The First Preaching in Asia Minor
'Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning Him. 28. And though they found no cause of death in Him, yet desired they Pilate that he should be slain. 29. And when they had fulfilled all that was written of Him, they took …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Luther --A Stone on the Cairn
'For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37. But He, whom God raised again, saw no corruption.'--ACTS xiii. 36, 37. I take these words as a motto rather than as a text. You will have anticipated the use which I purpose to make of them in connection with the Luther Commemoration. They set before us, in clear sharp contrast, the distinction between the limited, transient work of the servants and the unbounded, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Jewish Rejecters and Gentile Receivers
'And the next Sabbath day came almost the whole city together to hear the word of God. 45. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47. For so hath the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Gospel Missions
I SHALL not confine myself to the text. It being an old custom to take texts when we preach, I have taken one, but I shall address you, at large, upon a subject which I am sure will occupy your attention, and has done for many days and years past--the subject of gospel missions. We feel persuaded that all of you are of one mind in this matter, that it is the absolute duty as well as the eminent privilege of the Church to proclaim the gospel to the world. We do not conceive that God will do his own …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

His Own Funeral Sermon
* This sermon was preached on the Lord's-day evening after Mr. William Olney "fell on sleep." Long before the beloved preacher was "called home," it was selected for publication this week. Mrs. Spurgeon feels that her dear husband could not have delivered a more suitable discourse for "his own funeral sermon." She has, therefore, given it that title in the hope that many will be blessed by the message which "he, being dead, yet speaketh." Believing that many friends will wish to have this sermon …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Ninth Day for God's Spirit on Our Mission Work
WHAT TO PRAY.--For God's Spirit on our Mission Work "The evangelisation of the world depends first of all upon a revival of prayer. Deeper than the need for men--ay, deep down at the bottom of our spiritless life, is the need for the forgotten secret of prevailing, world-wide prayer." "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul. Then when they had fasted and prayed, they sent them away. So they, being sent forth by the Holy Ghost, departed."--ACTS …
Andrew Murray—The Ministry of Intercession

Separated unto the Holy Ghost
"Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen . . . and Saul. "As they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them. "And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit, departed unto Seleucia" (Acts 13:1-4). In the story …
Andrew Murray—Absolute Surrender

In Endeavouring to Prove that Such Intercession Derives Some Support from Scripture they Labour In...
In endeavouring to prove that such intercession derives some support from Scripture they labour in vain. We frequently read (they say) of the prayers of angels, and not only so, but the prayers of believers are said to be carried into the presence of God by their hands. But if they would compare saints who have departed this life with angels, it will be necessary to prove that saints are ministering spirits, to whom has been delegated the office of superintending our salvation, to whom has been assigned …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

Mr. Moody and Rev. Marcus Rainsford.
HOW TO BECOME A CHRISTIAN. MR. MOODY.--Mr. Rainsford, how can one make room in their heart for Christ? Rev. M. Rainsford.--First, do we really want Christ to be in our hearts? If we do, the best thing will be to ask Him to come and make room for Himself. He will surely come and do so. "I can do all things through Christ which strengtheneth me." "Without Me ye can do nothing." Mr. M.--Will Christ crowd out the world if He comes in? Mr. R.--He spake a parable to that effect. "When a strong man armed …
Dwight L. Moody—Sovereign Grace

The Man after God's Own Heart
"A man after mine own heart, who shall fulfil all my will."--ACTS xiii. 22. A BIBLE STUDY ON THE IDEAL OF A CHRISTIAN LIFE No man can be making much of his life who has not a very definite conception of what he is living for. And if you ask, at random, a dozen men what is the end of their life, you will be surprised to find how few have formed to themselves more than the most dim idea. The question of the summum bonum has ever been the most difficult for the human mind to grasp. What shall a man …
Henry Drummond—The Ideal Life

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Holy Spirit Sending Men Forth to Definite Lines of Work.
We read in Acts xiii. 2-4, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, departed into Seleucia; and from thence they sailed to Cyprus." It is evident from this passage that the Holy Spirit calls men into definite lines of work and sends them forth into the work. He not …
R. A. Torrey—The Person and Work of The Holy Spirit

Via Dolorosa
We have finished the first part of our theme--the Trial of Jesus--and turn now to the second and more solemn part of it--His Death. The trial had been little better than a mockery of justice: on the part of the ecclesiastical authority it was a foregone conclusion, and on the part of the civil authority it was the surrender of a life acknowledged to be innocent to the ends of selfishness and policy. But at last it was over, and nothing remained but to carry the unjust sentence into execution. …
James Stalker—The Trial and Death of Jesus Christ

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

The Extension of the Church Throughout the World
A.D. 45-70 Section 1. The First Mission to the Gentiles. [Sidenote: A.D. 45.] [Sidenote: St. Paul and St. Barnabas sent to preach to the heathen.] It would seem that in the special Eucharistic offerings and Lenten discipline mentioned by St. Luke[1], the Church in Antioch was seeking guidance of her Divine Head as to her duties with respect to the gentile world in the midst of which she was placed; and that the command of the Holy Ghost to consecrate St. Paul and St. Barnabas as Apostles to the …
John Henry Blunt—A Key to the Knowledge of Church History

Early Life the Place of Paul +The Man
STUDY I EARLY LIFE THE PLACE OF PAUL +The Man, Paul,+ judged by the influence he has exerted in the world, is one of the greatest characters in all history. He is pre-eminent not only as a missionary, but as a marvelous thinker and writer. "He was a personality of vast power, force, and individuality." There are some men who seem to be born and prepared to do a large work for the world; Paul makes the impression upon those who carefully read the record of his life that he stands first in this class …
Henry T. Sell—Bible Studies in the Life of Paul

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

Paul's Missionary Labors.
The public life of Paul, from the third year after his conversion to his martyrdom, a.d. 40-64, embraces a quarter of a century, three great missionary campaigns with minor expeditions, five visits to Jerusalem, and at least four years of captivity in Caesarea and Rome. Some extend it to a.d. 67 or 68. It may be divided into five or six periods, as follows: 1. a.d. 40-44. The period of preparatory labors in Syria and his native Cilicia, partly alone, partly in connection with Barnabas, his senior …
Philip Schaff—History of the Christian Church, Volume I

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