The incidents here narrated have been previously considered in their bearing on St. Paul's conversion. The apostle now repeats the story, with a definite purpose. He is on his defense, and he is striving to show that throughout his life he had been loyal to Judaism, and in the matters which men misrepresented he had but followed and obeyed special Divine directions given to him. He had visions and commands direct from God, and, as a Jew, he "dared not be disobedient unto the heavenly vision." Such a defense was most effective for his audience, as no true Jew would deny that Jehovah might choose any of his people for special service, and give them immediate visions and directions. So we find the people heard the apostle patiently until he referred to the "Gentiles," and then national jealousy and religious bigotry were aroused, and uncontrolled passion put St. Paul's life again in peril.

I. PERSONAL DIVINE REVELATIONS HAVE COME IN EVERY AGE. Distinguish between the ordinary inspirations which may direct a man's preaching and writing, and the special occasions on which God may tell his mind and purpose, or give some trust and some work to an individual. Such personal revelations do not necessarily affirm the superiority in character, or in Divine favor, of the person communicated with; but they always declare the Divine recognition of a special fitness and adaptation for the work assigned; and our attention should be fixed on the fitness and the work rather than on the privilege that may be involved in having such a trust. Illustrations of personal revelations may be taken from

(1) the patriarchal age;

(2) the times of the judges;

(3) the prophets. It should be shown how well the selection of individuals, and direct communication with them, fits in with the idea of a theocracy. God, as actual and ever-present Sovereign of the nation, has the right to ask for any man's service, and to address himself directly to whomsoever he pleases. And nothing is more reasonable than to expect he will do so. Coming to later times, we get illustration

(4) from John the Baptist;

(5) from the Lord Jesus Christ regarded as a man called to a special mission; and

(6) from the apostles, e.g. St. Peter in the matter of Cornelius. What is called the conversion of St. Paul, but is more properly his call, is a case in perfect harmony with all that had gone before in the history of the nation. The God of the fathers, Jehovah, the theocratic King, had, by a gracious manifestation of himself and of his will, called the apostle to his service. This was the sole and all-sufficient explanation of his life and conduct; and this became his entire defense - "A revelation from God, the God of my fathers, has come to me, and I must obey it." Compare the main argument of Stephen's speech, which is this - God has not only spoken to our own nation in the Mosaic system, he has spoken directly to individuals age after age, but it has always been characteristic of the Jewish nation that they have resisted these prophet-revealers of God's will. Theoretically, they would admit that God might send messages directly to individuals; practically, they refused to recognize such messengers. This was proved once again in the case of St. Paul.

II. PERSONAL DIVINE REVELATIONS MAY COME NOW. This truth it may be difficult for us to receive; and, indeed, it needs to be stated with careful limitations and qualifications. Under the ministration of the Spirit, and with the Spirit actually witnessing in our hearts, it would seem that we can expect no direct Divine communications. Yet they do surely come to open hearts. It may be shown that they are granted:

1. In the spheres of truth. We cannot conceive of finality in the written revelation we have, but we may be sure that all further revelations will be in perfect harmony with that we have. We may, however, rather look for new apprehensions of truth than new truth.

2. In the spheres of duty. In the perplexing circumstances of life, hearts that are really open to God, and dependent on him, do receive direct Divine guidance.

3. In the spheres of work. God still speaks directly to the souls of his servants, calling some to the missionary field, some to the ministry, some to service for the children, and some to philanthropic labors. And, still, none of us may be "disobedient unto the heavenly vision." - R.T.

There is such a thing as having too much light, as having so much light that we can see nothing. If God should send us all the light we ask for, we should all be blinded. What we need is not more light, so much as more faith — in a world where we must walk by faith rather than by sight. Light, in and of itself, is no guide to truth. Its glare is liable to bewilder, if not actually to blind, the human eye. Unless our faith keeps pace with — no, keeps ahead of — the light which we have, we are pretty sure to be worse off than if in darkness. That is the trouble with many a poor scientist — from the young medical student up to the agnostic philosopher — the light which has come into his eyes has dazed his sight, and he doesn't know enough to ask someone to take him by the hand and lead him. "Lord, increase our faith!" is a better prayer, for most of us, than "Lord, increase the light!"

(H. C. Trumbull, D. D.)

We are fearfully and wonderfully made. Think of the human eye, and all the machinery connected with it. And yet the eye has limits of its power. Let some unusual strain come upon it — some burst of heavenly radiance, and the marvellous mechanism gives way. Apply the text to —

I. THE ATTRIBUTES OF GOD.

1. His eternity. "The days of our years are threescore years and ten": and my mind can easily take in the measurement of such a period. Nay, I can easily look back to the time when the first star was kindled. I have no difficulty with the most ancient of God's creatures; only tell me that they are creatures, and once began to be. But a Being who never began to be — a river of life that never had a fountainhead, this is more than I have faculties to grapple with. "I cannot see for the glory of the light."

2. His omnipresence. When the Psalmist says, "Whither shall I go from Thy spirit, or whither shall I flee from Thy presence?" etc., who is there that is not ready to cry with him, "Such knowledge is too wonderful for me"? "I cannot see for the glory of the light!"

3. His other attributes: His omniscience — that there is nothing He doesn't know; His omnipotence — that there is nothing He cannot do. We have no power of vision that can bear the strain. "We cannot see for the glory of the light."

II. THE DISCOVERIES OF THE GOSPEL. It is a very pleasant thing to be able to say that there is not a little child that cannot understand it. But when you inquire into its origin, its spirit, its provisions, you soon find yourself diving in deep waters. The incarnation of Christ in our inferior nature — the substitution of Christ in the place of guilty men — the love of God, that provided such a substitute, and consented to such humiliation: these are things which, the more yon ponder them, the grander and more glorious do they appear.

III. THE FUTURE BLESSEDNESS OF THE WORLD. You see at once that we must change the scene. Crosses and curses tell of a world that is not blessed. See how cruel men are to themselves and to one another! See the strifes of families, of neighbourhoods, of nations; the oppression of the weak, the envy of the strong. But now hear words like these, "The nations shall be glad and sing for joy." Why? Because "none shall hurt and none destroy." Nay, more! "The tabernacle of God is with men," etc. These are not dreams, but true sayings of God. But what a picture do they raise! It is too bright — it is more than my eyes can bear! "I cannot see for the glory of the light."

IV. THE FINAL HEAVEN. This seems the appropriate close of all earth's promised blessedness — indeed, the one seems to merge into the other, just as the distant sea seems to merge into the sky. Thus the last quotation is followed by "And God shall wipe away all tears from their eyes; and there shall be no more death," etc. Little does it matter where heaven shall be, if we may but be there! It is to be with Christ — to see His glory — to be conformed to His image: this must be heaven, wherever heaven may be. Nor can I doubt that in the world where the redeemed are to "sit down with Abraham, Isaac, and Jacob," we shall meet beloved ones who have gone before. But, oh, glorious inheritance of the saints in light! They shall be glorious in body, in soul, in surroundings, society, service, life, love, joy! But it is not for me to sketch the outline of the scene, for "I cannot see for the glory of the light."

(F. Tucker, B. A.)

There are three distinct accounts of the conversion of Paul. In the first we are simply told that it was a light from heaven; in the second, that it was a great and glorious light; and in the third, that it was above the brightness of the noonday sun. It is of that light we desire to speak.

I. THE EXCELLENCE OF THY LIGHT. We have nothing definitely recorded as to the nature of the light. To assert, as some have done, that it was a mere electric phenomenon is absurd. Equally unsatisfactory is the theory that it was only a vision peculiar to Paul (Acts 26:13). The "minute particulars" given of the light evince "the objective reality of this heavenly manifestation." To us the most reasonable explanation is that which regards this light as the Shekinah — that visible and miraculous glory which was a symbol of the Divine presence. As Dr. Bonar has well said, "It appeared at sundry times and in divers forms for various purposes — now of mercy, now of judgment. It was the light that blazed out in the flaming sword; that appeared to Abraham in Ur of the Chaldees; that was seen by Moses in the burning bush; that shone out in the pillar of cloud and compassed the top of Sinai; that dwelt in the tabernacle and temple; that showed itself to Gideon's father; that kindled the fire on Solomon's altar; that was seen by Ezekiel departing, and by Daniel in his visions; that for four hundred years left the earth, but reappeared at Bethlehem to the shepherds and to the wise men; at Christ's baptism; at the Transfiguration; at Pentecost; at Stephen's martyrdom; and now at Saul's conversion, and afterward at Patmos. Such is the history of this wondrous light — the representation of Him who is light, and in whom is no darkness at all." Whatever that light may have been, we do know most certainly that at every conversion there is light — the light of the glorious gospel of Christ and the illumination of the Holy Ghost. "For God, who commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus." Between the visible glory that shone around Saul and the invisible brightness that shines in upon every converted soul there are several points of likeness.

1. It was a light from heaven. Not merely streaming from the firmament, but actually emanating from the dwelling place of the Divine Being. It shone from that city where they have no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the light thereof. And so is it with gospel light. It proceeds alone from God. His wisdom devised and His grace first contrived the way to save rebellious man. "The Dayspring from on high hath visited us." Our calling is in every way a heavenly one. We needed a Divine revelation. The light of such a revelation is far brighter than that of human reason. The light of reason is utterly insufficient to lead one soul in the way of holiness.

2. It was a light above the brightness of the sun. This is very remarkable. It was midday, the sun had reached its zenith. It was an Oriental sun, the heavens were ablaze with light. So the light of the gospel is superior to the brightest light of nature. Revelation exceeds Nature at her best.

3. It was a light which revealed Christ. This light revealed Christ. There is no doubt that Saul had an actual sight of Jesus. "It pleased God to reveal His Son in me." "And last of all, He was seen of me also." It was the greatest glory of the light that it brought Jesus into view. And this is the glory of the gospel, that it brings Jesus before us, and herein is its superiority not only to reason and nature, but also to the law of Moses. "For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." The law makes known the spotless holiness and inflexible justice of God, and thereby renders us conscious of sin. But the light of the gospel tells of grace as well as truth, and mercy as well as righteousness.

II. THE EFFECT OF THE LIGHT. "I Could not see for the glory of that light." A strange effect, surely! Yet there is such a thing as being dark with excess of light. And right through his Christian career he might constantly have said, "I could not see for the glory of that light."

1. He was blinded to the world. He became blind to the world's glory, pride, pomp, wealth, and pleasure. The light of heavenly glory was so dazzling that he could not see lesser lights. And thus it is with every converted soul. Earth has no attractions for such an one. Faithful walked through Vanity Fair with averted eyes, so does a true believer pass through the world.

2. He was blinded to his old views of religion. There was never a more remarkable change of opinion and creed than in his case. He preached the faith which once he destroyed. Oh, it is a blessed thing when the light of truth blinds us to error! There are people now embracing false ideas which seem to them wonderfully plain. They see certain things (as they imagine) with the utmost clearness. We cannot convince them that they are wrong. But let this heavenly light shine upon them, and what a transformation will be effected!

3. He was blinded to his own greatness and goodness. Before his conversion he had a capital opinion of himself. Now he is "less than least of all saints" and the chief of sinners. He cannot see that well-satisfied, boastful, righteous self. The glory of the Divine light has blinded him to his own glory.

4. He was blinded to his former companions. He could not see those with whom he journeyed. "He saw no man," we read. And when his eyes were opened, the first face that greeted his regained vision was that of a follower of Jesus. He chooses the people of God, and bids farewell to those with whom he once consorted.

(C. W. Townsend.)

1. We need some light in order that we may see; but too much light prevents us from seeing at all. Bury a man in a dungeon to which no ray of sunshine ever comes, and he sees nothing. Bring him out into the full glare of the noonday sun, and he sees no more; and by long gazing at excessive light the power of vision becomes impaired or destroyed.

2. The self-same law which obtains in the external world has its types in the world of mind; and as regards spiritual things as well as visible ones, there is such a thing as over-much glory dazzling, instead of informing and enlightening the mind.

I. THE FIRST OBJECT CONCERNING WHICH IT IS TRUE THAT FOR VERY GLORY WE CANNOT SEE IT CLEARLY IS GOD HIMSELF. God is Light: the Father of Lights: that dwelleth in Light. And yet, is it not true that "we cannot see Him for the glory of that light"? "No man hath seen God at any time"; no man can see God and live. We cannot comprehend God; and the longer and more deeply we think upon the Almighty, the more humbly we say, "Verliy Thou art a God that hidest Thyself!" It is only when His glory is tempered down to our weak sight by coming through the medium of a human nature in the face of Jesus that we can understand it, at least in some degree. His eternity, His omnipresence, His reading of every thought of our heart: who can understand all that? You will remember the ancient fable of the sage, who was asked by his king, "What is God?" and who asked a day to consider his reply: and then at the end of the day a month; and at the end of the month a year; and at the end of the year said he never could answer the question at all, because mystery gathered on mystery the longer he dwelt upon the theme. Ah! it is the experience of every man who looks at God in any way but as revealed in Christ. "We cannot see for the glory of that light."

II. RELIGIOUS TRUTHS ARE VERY OFTEN OVERLOOKED, JUST BECAUSE THEY ARE SET IN A LIGHT SO THOROUGH THAT REASONING ABOUT THEM IS NEEDLESS. We do not see them, for the very clearness of the light which shines upon them. If you are trying to impress upon any man some truth of great practical importance, but which is not quite apparent at the first glance, you make use of various arguments and illustrations to make it plainer and more obvious. But if a man doubts or denies a truth which is already so plain, what is the use of arguing with him? And the most real of all ways of denying any truth is to deny it practically. Now the evil and the difficulty is that almost all those religious truths which men practically deny are truths which are already so plain that no talking can make them plainer. Take the following truths:

1. The necessity of obtaining a part in Christ's salvation before we leave this world. I know what to do if a man says, "But I do not believe in Christ; and so I seek no part or lot in Him." I should seek to set before him the various reasons we have for believing Christ; and then I should hope that he would begin to act upon his belief. But what can you say to a man who believes that by turning to Christ he may gain heaven and escape hell, and yet who knows and confesses that he is living as though his creed were the atheist's? You can tell him nothing he does not know. Argument and information have no effect upon him, just because he agrees with them so readily: as the strongest blast can make no permanent impression on the willow, just because the willow bends so readily before its breath.

2. The certainty of death and its possible nearness. It is a trite truism to say that "all must die." Who doubts it? We all admit the truth, but who acts upon it? One would think that amid a world of many graves, we who have looked so often upon them would hardly be able to forget that in a little while we shall be laid where we have seen many laid before us. But how very little we realise the hour when we shall lie upon our bed of death! It was no wonder that David said, "Oh, that they were wise, that they understood this, that they would consider their latter end!" for if we could only every day keep that parting hour before us, and realise all it means, what earnest Christians we should be! There is no reason at all why such a remembrance should overcast our days with sadness. Those who think most of death, if they think in the way the Psalmist wished us, are those who will fear it least.

III. THE WAY IN WHICH THIS EVIL MAY BE REMEDIED. The right course to take when we feel that any religious doctrine has grown too familiar to us, so that familiarity has taken from the effect it used to have upon our hearts, is to make it a subject of special prayer, that the Holy Spirit may open the eyes of our understandings to understand it better, and touch our hearts to feel it more. Many a Christian can tell you that in a season of prayer or of solemn meditation he has had glimpses of the Saviour's value, and while thus musing the fire has burned — a fire which no earthly power kindled in his heart. And in all this the believer would trace the breathing of the enlightening Spirit of God. Now these influences are free to all believers: we have more confidence in praying for the Spirit than in asking for almost any other blessing. "If ye, being evil," etc. And while we would bear it in our remembrance how much we need Him in many ways — as a Spirit of holiness, prayer, and comfort — let us ask for Him, too, as one whose special province it is to open the eyes of our understanding and make us see by uncreated light.

IV. THE GUILT OF THUS OVERLOOKING RELIGIOUS TRUTHS. God has said and shown enough to us; and it is our own fault if we will not see and hear. You remember the answer of Abraham to the rich man in woe, "They have Moses and the prophets." If they would neglect and overlook all the warnings they had, they must do so at their own peril. It would be no answer at the day of judgment to say that they really had never noticed how much God had done to make them think of eternity. And there can hardly be a more awful thing in the appearance of the careless soul, when at last the hour of death draws near, than when first there breaks upon it the awful sense of how much light it had sinned against in its progress towards endless woe. We shall feel then, if not before, the tremendous force of the old reasons for going to Christ and believing on Him, which were pressed upon us a thousand times, till they grew so familiar to us that they produced no impression.

(A. K. H. Boyd, D. D.)

Ananias, Gamaliel, Paul, Saul, StephenCilicia, Damascus, Jerusalem, Nazareth, TarsusArm, Blinded, Brightness, Brilliance, Couldn't, Damascus, Dazzling, Glory, Lead, Led, Unable1. Paul declares how he was converted to the faith,
17. and called to his apostleship.
22. At the very mentioning of the Gentiles the people exclaim on him.
24. He would have been scourged;
25. but claiming the privilege of a Roman, he escapes.

Acts 22:11

     1466   vision
     4834   light, natural
     5134   blindness, natural
     5296   disabilities

Acts 22:3-16

     5108   Paul, life of

Acts 22:3-21

     5944   self-defence
     8820   self-confidence

Acts 22:6-11

     6629   conversion, examples

Acts 22:6-16

     5109   Paul, apostle

Rome Protects Paul
'And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance; 18. And saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: 20. And when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul on his Own Conversion
'And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why perseoutest thou Me? 8. And I answered, Who art Thou, Lord? And He said unto me, I am Jesus of Nazareth, whom thou persecutest. 9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me. 10. And I said, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Being Easily Entreated
Not long since I saw in the report of a meeting a statement something like this: "The brethren were easily entreated, and so all personal difficulties were easily settled." One of the greatest problems that ministers meet and one that requires the most patience and wisdom is the problem of settling personal difficulties. These difficulties are often found existing between those professing to be Christians. And sometimes they are very hard to get settled. There is just one reason for this: those involved …
Charles Wesley Naylor—Heart Talks

Some Scriptures for Daily Practise.
If we seek God earnestly in the prayer of faith to help us in our daily practise of the following Scriptural texts and then put forth our best efforts, we shall find life daily growing more holy and beautiful. The beauty and enjoyment of a holy life is that it can always be improved upon. We can live in all the light that shines upon us from these texts today, but tomorrow we find them shining a little brighter and fuller light, so that we shall have to live a little more holy than we are living …
C. E. Orr—How to Live a Holy Life

What is God's Will?
"The God of our fathers hath chosen thee, that thou shouldest know His will."--ACTS xxii. 14. WE resume to-day a subject, the thread of which has been broken by the interval of a few Sabbaths--the subject of the Will of God. Already we have tried to learn two lessons:-- (1) That the end of our life is to do the will of God. (2) That this was the end of Christ's life. It will help to recall what has gone before if we compare this with another definition of the end of life with which we are all familiar. …
Henry Drummond—The Ideal Life

Beyond the Brightness of the Sun
T. P. Acts xxii. 11 I was journeying in the noontide, When His light shone o'er my road; And I saw Him in that glory-- Saw Him--Jesus, Son of God. All around, in noonday splendour, Earthly scenes lay fair and bright; But my eyes no more behold them For the glory of that light. Others in the summer sunshine Wearily may journey on, I have seen a light from heaven, Past the brightness of the sun-- Light that knows no cloud, no waning, Light wherein I see His Face, All His love's uncounted treasures, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

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

Jerusalem to Rome
Acts 21:17-28:31 THIS JOURNEY Scripture, Acts 21:17-28:31 1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion. 2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten …
Henry T. Sell—Bible Studies in the Life of Paul

Jesus the Guest of Martha and Mary.
(Bethany, Near Jerusalem.) ^C Luke X. 38-42. ^c 38 Now as they went on their way [he was journeying through Judæa, attended by the twelve], he entered into a certain village [It was the village of Bethany (John xi. 1), which was on the eastern slope of the Mount of Olives, less than two miles from Jerusalem]: and a certain woman named Martha received him into her house. 39 And she had a sister called Mary, who also sat at the Lord's feet, and heard his word. [Sitting at the feet was the ancient …
J. W. McGarvey—The Four-Fold Gospel

From Antioch to the Destruction of Jerusalem.
Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation. The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their …
Josiah Blake Tidwell—The Bible Period by Period

Divine Calls.
"And the Lord came, and stood, and called as at other times, Samuel; Samuel. Then Samuel answered, Speak; for Thy servant heareth."--1 Samuel iii. 10. In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. God said, "Samuel, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Baptism, a Divinely Appointed Means of Grace.
When we inquire into the benefits and blessings which the Word of God connects with baptism, we must be careful to obtain the true sense and necessary meaning of its declarations. It is not enough to pick out an isolated passage or two, give them a sense of our own, and forthwith build on them a theory or doctrine. In this way the Holy Scriptures have been made to teach and support the gravest errors and most dangerous heresies. In this way, many persons "wrest the Scriptures to their own destruction." …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel

The Prodigal Son.
"And he said, A certain man had two sons; and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he …
William Arnot—The Parables of Our Lord

Of the Prerogatives which the Elect Shall Enjoy in Heaven.
By reason of this communion with God, the elect in heaven shall have four superexcellent prerogatives:-- 1. They shall have the kingdom of heaven for their inheritance (Matt. xxv.; 1 Pet. i. 4), and they shall be free denizens of the heavenly Jerusalem (Eph. ii. 19; Heb. xii. 22.) St. Paul, by being a free citizen of Rome (Acts xxi. 26), escaped whipping; but they who are once free citizens of the heavenly Jerusalem, shall ever be freed from the whips of eternal torments. For this freedom was bought …
Lewis Bayly—The Practice of Piety

How to Make Use of Christ for Cleansing of us from Our Daily Spots.
Having spoken of the way of making use of Christ for removing the guilt of our daily transgressions, we come to speak of the way of making use of Christ, for taking away the guilt that cleaveth to the soul, through daily transgressions; "for every sin defileth the man," Matt. xv. 20; and the best are said to have their spots, and to need washing, which presupposeth filthiness and defilement, Eph. v. 27. John xiii. 8-10. Hence we are so oft called to this duty of washing and making us clean. Isa. …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Nature of Justification
Justification in the active sense (iustificatio, {GREEK SMALL LETTER DELTA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER KAPPA}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER IOTA WITH OXIA}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is defined by the Tridentine Council as "a translation from that state wherein man is born a child of the first Adam, to the state of grace and of the adoption of the sons of God through the second Adam, …
Joseph Pohle—Grace, Actual and Habitual

The Birth of Jesus Proclaimed by Angels to the Shepherds.
(Near Bethlehem, b.c. 5.) ^C Luke II. 8-20. ^c 8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend God's Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did …
J. W. McGarvey—The Four-Fold Gospel

The Lord of Glory.
1 Cor. ii:8. OUR ever blessed Lord, who died for us, to whom we belong, with whom we shall be forever, is the Lord of Glory. Thus He is called in 1 Cor. ii:8, "for had they known they would not have crucified the Lord of Glory." Eternally He is this because He is "the express image of God, the brightness of His Glory" (Heb. i:3). He possessed Glory with the Father before the world was (John xvii:5). This Glory was beheld by the prophets, for we read that Isaiah "saw His Glory and spake of Him" …
Arno Gaebelein—The Lord of Glory

Of Baptism.
1. Baptism defined. Its primary object. This consists of three things. 1. To attest the forgiveness of sins. 2. Passages of Scripture proving the forgiveness of sins. 3. Forgiveness not only of past but also of future sins. This no encouragement to license in sin. 4 Refutation of those who share forgiveness between Baptism and Repentance. 5 Second thing in Baptism--viz. to teach that we are ingrafted into Christ for mortification and newness of life. 6. Third thing in Baptism--viz. to teach us that …
John Calvin—The Institutes of the Christian Religion

The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering.
1. And thus were the disturbances of Galilee quieted, when, upon their ceasing to prosecute their civil dissensions, they betook themselves to make preparations for the war with the Romans. Now in Jerusalem the high priest Artanus, and do as many of the men of power as were not in the interest of the Romans, both repaired the walls, and made a great many warlike instruments, insomuch that in all parts of the city darts and all sorts of armor were upon the anvil. Although the multitude of the young …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

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