The most suggestive sentence in these verses is that with which they conclude; but we may gather lessons from others also. We may learn -

I. THAT THE DIVINE SPIRIT LEAVES US TO LEARN SOME TRUTHS BY THE TEACHING OF EVENTS. (Ver. 18.) We are a little surprised that Paul should think it necessary to trouble himself with ceremonies which, in Christ Jesus, have become obsolete. But this is one of those things which, among many others in our New Testament, show that God does not directly lead his people into the whole truth; he wishes us to learn his mind by the teaching of events, as the early Christians came gradually, and through the lessons of Providence, to understand that they were emancipated from the injunctions and prohibitions of that which was "positive" in the Mosaic Law.

II. THAT OPPORTUNITIES OF USEFULNESS SHOULD BE EAGERLY EMBRACED. There was time for a hasty visit to Ephesus, and Paul did not fail to avail himself of it (ver. 19).

III. THAT EVERY MAN MUST BE ALLOWED TO JUDGE HIMSELF IN MATTERS OF CONSCIENCE. (Vers. 20, 21.) Those Ephesian Jews may have thought - and we may be disposed to agree with them - that it was of greater consequence that they should have the truth preached to them than that Paul should go on to visit an unsympathizing Church. But it was a matter of conscience to him that he should go, and he therefore resisted their entreaties. We must form our judgments respecting the decision of others; we may offer our opinion and even urge our request; but we are bound to remember that it is every man's duty to decide for himself, in the last resort, what he should do and whither he should go. Our urgency should never be pushed so far as to disregard this individual obligation.

IV. THAT THE CHRISTIAN COURTESIES SHOULD BE STUDIOUSLY OBSERVED. (Ver. 22.) It became Paul to salute the Church at Jerusalem. It was the mother Church, with which the other apostles were so intimately connected; it would have been ungraceful on his part not to have maintained friendly, or, at any rate, courteous, relations with it from time to time. It is very probable that there was no cordiality existing between its leaders and himself. Nevertheless, it was better to pay it an amicable visit, as he now did. Cordiality is vastly better than courtesy; but courtesy is decidedly better than disrespect or impropriety, and the irritation which proceeds therefrom. If possible, let unaffected, warm-hearted love prevail and abound; if that be hopeless, then let there be a studious observance of that which is courteous and becoming.

V. THAT THE BUSIEST LIFE SHOULD INCLUDE SOME SEASONS OF REFRESHING REST AND COMMUNION. Even the energetic and anxious apostle, with all his cares and projects, found it well to "go down to Antioch and spend some time there" (vers. 22, 23).

VI. THAT THE WISE TEACHER WILL CARE TO STRENGTHEN HIS DISCIPLES as well as to make converts (ver. 23). Paul was always solicitous to "strengthen his disciples." He was the last man in the world to forget that God was the ultimate Source of all spiritual strength. But he knew that there was much that he, as a Christian teacher, had to do to make his disciples strong. He had

(1) to impart a fuller knowledge of the truth;

(2) to warn against those doctrines and those habits which would bring spiritual weakness;

(3) to incite to holy earnestness by his own spirit of devotion;

(4) to counsel his converts to maintain close intercourse with Jesus Christ;

(5) to see that they were at their post in the Church and in the field of holy usefulness. - C.

1. Paul has conquered his position in Corinth. He seemed to have acquired a right to remain there. And after tarrying "a good while" he "took his leave of the brethren." This is a new tone. Paul has not often gone away from a city in this quiet, friendly manner. His going out has often been amidst tumult and battle. But now he must take leave of the brethren. He had "shorn his head in Cenchrea: for he had a vow." The great liberalist in the Church was also addicted to Levitical obedience. Paul maintained a hard discipline over himself, and therefore could afford to be very liberal towards other people. The vow could only be completed in the metropolis. It was permitted by the Nazarite law for a man whose hair had grown long under the necessity of the vow to cut off his hair, but he must keep it and take it up to Jerusalem and burn it in the temple at the appointed hour in the appointed fire. Think of Paul doing that. We can trust that man. We feel that a man so honest in a matter so comparatively trifling is likely to be severely true in matters of larger breadth. It is thus we must judge one another. Men cannot, perhaps, understand the articles of our theological belief, but they can understand our temper, our honesty over the counter. If they find us faithful in little things they must reason that we are faithful also in greater things.

2. Paul came to Ephesus, and finding that he had a little margin of time said he would look into the synagogue and reason with the Jews. That is how Paul kept holiday. He does not want to look at anything in the city of Ephesus — famed in a country famous for great cities. But the woods around Ephesus are beautiful — why not drive through them? Imagine Paul driving through a pine wood for the purpose of sniffing the scented air! He lived in the synagogue; the Jews were the mountains he wanted to see, and the obstinacy of the unbelieving heart was the only field in which he cared to take holiday. At Ephesus he met with an unwonted reception (ver. 20). We have seen how these Jews hated him, banishing him from their cities; but at Ephesus he meets with another reception. Is the devil playing a trick here? Was there an attempt here to keep him from Jerusalem, whither he must go to accomplish his vow? We cannot tell; but Paul bade them farewell, saying (ver. 21). Did they want him to return? He will come back; for he has his greatest day yet before him!

3. In ver. 22 are the saddest words in the Acts. Paul going back to Jerusalem for the fourth time! The Church will wait for him; will pray with him; will hold a great banqueting day after a spiritual fashion, for the noblest of her warriors has returned, and his speech will be a recital of battles fought and won. Paul went up to Jerusalem and "saluted the Church." That is all! Paul went up to Jerusalem and made his bow. Paul was never greater than when he held his tongue, and left the dignitaries to perish in their own vanity. What a time they might have had had they gathered around the warrior and said, "Show us your wounds and scars, and tell us what news there is from the seat of war." But no. Paul was a liberal thinker; Paul had protested against the Judaising teachers; Paul had committed a great offence by claiming liberty in Christ for Gentile believers; and some men cannot forgive. Do not blame them until you have blamed a flint for not bleeding. Did Paul change his faith or his policy because of this metropolitan coldness? No; having played the gentleman where he rather would have displayed the Christian, "he went down to Antioch; and after he had spent some time there," etc. He was more at home among the Gentiles. Paul made short work of his visit to the Church in Jerusalem, for the door was shut and the key was lost; but when he came to Antioch he said, "this is home." We cannot live on ceremony, on dignity: we cannot be happy where persons do but touch us with the tips of their fingers, intimating thereby that they would rather not touch us at all; but only live in love, in mutual trust, in mutual prayer. But at Jerusalem they were too orthodox to be Christians.

(J. Parker, D. D.)

Paul constitutionally was an earnest man. Every chapter in his life before, and after, his conversion shows him to be a man whose purposes were made red hot with the passion of an ever-glowing nature. His earnestness is here seen —

I. IN HIS NOBLE DEFIANCE OF DANGER. The Jews had "made insurrection with one accord" against him, and he must have felt, even after Gallio had refused to entertain their malignant purposes, their ire was still all aflame. Yet he quits not the scene of duty. "Paul tarried there yet a good while." His sympathy with Christ and the Divine purpose raised him above the fear of all danger.

II. IN HIS SURRENDER OF FRIENDSHIP.

1. His adieu to his brethren at Corinth. "He took his leave of the brethren." He entered this Paris of the old world to fight the battles alone, and the antagonism was immense; and he left it with numerous converts and a prosperous Church. The members of that Church were "his brethren": he loved them. The two letters which he afterwards wrote to them show the depth of his affection. Yet he leaves them at the call of duty.

2. His separation from his dearest companions at Ephesus — Priscilla and Aquila. It must have been not a little painful to a man of Paul's tender sensibilities, to separate from those with whom he had been so closely and so lovingly connected.

3. His departure from Ephesus in opposition to the earnest request of his friends (ver. 20). "Whosoever loveth father and mother more than Me, is not worthy of Me." Paul proved himself worthy of Christ.

III. IN HIS CONSECRATION TO DUTY.

1. He felt that God's will called him to Jerusalem now. "I must by all means keep this feast." He had no doubt about the Divine will upon this point, and hence he was prepared to make any sacrifices to carry it out.

2. He was willing to return to Ephesus, if it were God's will. Consecration to the Divine will, which was the very spirit of his life, was the philosophy of his greatness. Deo volente. This should always be the devout proviso in all our plans. Conclusion: The following remarks of Gerok are worth quoting:

1. No hostile hatred restrains him where the Lord sends him (ver. 19).

2. No brotherly love retains him when the Lord calls him away (ver. 20).

3. No place is too distant to him; he hastens when the Spirit draws him thither (ver. 21).

4. No place is too pleasant to him; he takes his leave when the Lord cannot use him there (ver. 22). I must go to Jerusalem, the watchword of a pilgrim of God, by which he breaks through all the temptations of the world, in love and suffering, from friend and foe.

(D. Thomas, D. D.)

The apostles had no elaborate inspired code drawn up for their guidance as, e.g., Moses had. In the latter case the minuteness of the instruction precluded the possibility of mistake; in the former they had to depend almost exclusively on the inscrutable guidance of the Holy Spirit. Our Lord had laid down as a general rule "Go ye into all the world"; for particular conformity to this rule in the multitudinous instances in which it had to be applied they had to depend upon the inspire d direction of their own common sense. And so in endeavouring to ascertain the principles of apostolic procedure for modern use we have to carefully study a typical tract of apostolic work. Such we have here. Here we see underlying apostolic procedure —

I. PERSEVERANCE WHERE CIRCUMSTANCES WERE PROPITIOUS. The action of Gallio, whatever we may think of the man and his motives, were wholly favourable to Paul. The Jews mere silenced, and would give no further trouble; and the gospel, in the estimation of the populace, would have at least quasi proconsular sanction. Neither Jew nor heathen would venture to attack it after this. And so Paul tarried at Corinth "a good while," founding the Church, and confirming the Thessalonians by two epistles. Where, as was the ease formerly at Philippi and afterwards at Ephesus, the circumstances were unpropitious, it was manifestly both the duty and the interest of the apostle to leave.

II. FIDELITY TO PREVIOUSLY REGISTERED VOW. Whether the making of the vow was wise may be open to question, but we are precluded from discussing this by ignorance of all the circumstances. Still it is hard to overlook the fact of Paul's indifference to the ceremonial law, and the fact that Paul's continuance in Corinth might have prevented the evils which necessitated the first Epistle to the Corinthians. But Paul being a man of one idea, it was necessary that that one idea should be carried out. And so the vow made at Corinth must be fulfilled at Jerusalem. But Ephesus lay on the route, the work at which eventually compensated for absence from Corinth.

III. SEIZURE OF EVERY OPPORTUNITY OF EXTENDING CHRIST'S KINGDOM. Accompanying his friends, whom business probably took to Ephesus, he embraced the opportunity of preaching Christ in the synagogue. He had well earned a period of leisure after his arduous and anxious toils at Corinth, and doubtless he regarded his journey to Jerusalem in the light of a holiday. But the recreations Of earnest Christian workers are utilised in the service of Christ. It was not much that Paul could do during his brief stay at Ephesus, but he was at least able to lay a foundation on which he afterwards built.

IV. DEPENDENCE UPON DIVINE PROVIDENCE (ver. 21). "If God will" was the one unfailing rule with the apostle, in both personal and ministerial matters. Hence his unfailing confidence, courage, and sense of security. "If God be for us, who can be against us?" If God open a path who can stand in the way? God did not will that he should go to Ephesus (Acts 16:6); but He willed that remarkable series of circumstances which opened up Greece to Christianity. St. Paul on his way back from Jerusalem would find that God willed him to evangelise Ephesus, and directly or by deputies to found the seven Churches of Asia.

V. PROFITABLE ECONOMY OF TIME. There was scant opportunity for service at Jerusalem, so he wasted no time there. There was little sympathy with the great missionary at headquarters, so, having completed his vow and saluted the Church, he repaired to congenial Antioch, from which he received, seemingly, a similar missionary impulse to that which preceded his first journey.

VI. FOLLOWING UP OF RESULTS (ver. 23; cf. Acts 16:6).

(J. W. Burn.)

I. WHERE DO THEY WORK? When the Lord shows a way and opens a door.

II. HOW DO THEY WORK? With unwearied zeal, but with humble attention to the intimations of the Lord.

III. FOR WHAT DO THEY WORK? Not for their own glory and gain, but for the kingdom of God and the salvation of men.

(K. Gerok.)

The grammatical structure of the Greek sentence makes it possible to refer the words to Aquila as well as Paul, but there is hardly the shadow of a doubt that the latter is meant.

1. If Aquila had taken the vow he too would have had to go to Jerusalem instead of remaining at Ephesus.

2. The language of James (Acts 21:23, 24) implies a conviction, as resting on past experience, that St. Paul would willingly connect himself with those who had such a vow. It remains to inquire as to —

I. THE NATURE AND CONDITIONS OF THE VOW. There can be no doubt that the "vow" was that of the temporary Nazarite (Numbers 6:1-21). It implied a separation from the world and common life (this was the meaning of the word "Nazarite"), and while under the vow the man who had taken it was to drink no wine or strong drink, and to let no razor pass over his head or face. When the term was completed, he was to shave his head at the door of the tabernacle and burn the hair in the fire of the altar. It will be noted that the Nazarites in Acts 21:24, who are completing their vow, shave their heads. Here a different word ("shorn") is used, which is contrasted with "shaving" in 1 Corinthians 11:6. It was lawful for a man to have his hair cut or cropped during the continuance of the vow and this apparently was what St. Paul now did. But in this case also the hair so cut off was to be taken to the temple, and burnt there and this explains the apostle's eagerness, "by all means" (ver. 21) to keep the coming feast at Jerusalem.

II. PAUL'S MOTIVES.

1. The strong feeling of thankfulness for deliverance from danger, following upon fear which, as in nearly all phases of the religious life, has been the chief impulse out of which vows have grown. We have seen the fear, and the promise, and the deliverance, in the record of St. Paul's work at Corinth, and the vow of self-consecration, for a season, to a life of special devotion was the natural result. St. Paul had not learnt to despise or condemn such expressions of devout feeling.

2. His desire to be "all things to all men," and, therefore, as a Jew to Jews (1 Corinthians 9:20). A Nazarite vow would testify to all his brethren by blood that he did not despise the law himself nor teach other Jews to despise it. Such a vow, involving, as it did for a time, a greater asceticism than that of common life, furnishes a link in the succession of thoughts in 1 Corinthians 9:22-25, between the apostle's being made "all things to all men" and his keeping under his body, and bringing it into subjection."

(Dean Plumptre.)

Apollos, Aquila, Claudius, Corinthians, Crispus, Gallio, John, Justus, Paul, Priscilla, Silas, Sosthenes, Timotheus, Timothy, TitusAchaia, Alexandria, Athens, Caesarea, Cenchreae, Corinth, Ephesus, Galatia, Italy, Macedonia, Phrygia, Pontus, Rome, Syria, Syrian AntiochAccompanied, Aquila, Aq'uila, Aquilas, Bound, Brethren, Brothers, Cenchera, Cenchrea, Cenchreae, Cen'chre-ae, Considerable, Corinth, Cut, Hair, Keeping, Leave, Longer, Oath, Paul, Priscilla, Remaining, Sail, Sailed, Sailing, Shaved, Ship, Shorn, Stayed, Syria, Tarried, Thence, Vow, Waiting, Yet1. Paul labors with his hands, and preaches at Corinth to the Gentiles.
9. The Lord encourages him in a vision.
12. He is accused before Gallio the deputy, but is dismissed.
18. Afterwards passing from city to city, he strengthens the disciples.
24. Apollos, being instructed by Aquila and Priscilla, preaches Christ boldly.

Acts 18:18

     5128   baldness
     5155   hair
     5517   seafaring
     5741   vows

Acts 18:18-23

     5108   Paul, life of

'Constrained by the Word'
'And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified.'--ACTS xviii. 5. The Revised Version, in concurrence with most recent authorities, reads, instead of 'pressed in the spirit,' 'constrained by the word.' One of these alterations depends on a diversity of reading, the other on a difference of translation. The one introduces a significant difference of meaning; the other is rather a change of expression. The word rendered here 'pressed,' and by the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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