These two verses have an appearance of inconsistency. How, it may be asked, can both be true? If God had given Paul" all them that sailed with him," and this so certainly that the apostle could say without qualification, "There shall be no loss of any man's life" (ver. 22), how could the desertion of the shipmen (ver. 31) have imperiled the safety of the passengers so that Paul exclaimed, "Except these abide," etc.? The answer to this question is found in the truth that God's promises to his children are always conditional on their obedience to his will. So truly is this the case, and so practically, that it is not only possible we may bring about the non-fulfillment of the Divine promise, but certain that we shall do so, if we do not comply with the conditions which are expressed or understood. We may find -

I. HISTORICAL ILLUSTRATIONS of this principle.

1. Genesis 1:26-31 and Genesis 6:5-7.

2. Exodus 3:7-8 and Numbers 14:28-34.

3. 2 Samuel 7:12-16 and 1 Kings 11:11-13, with 1 Kings 12:16.

II. INDIVIDUAL ILLUSTRATIONS OF IT.

1. Our entrance into the kingdom of Christ. We know that it is the will of God that all who hear the gospel should be saved by it (1 Timothy 2:4; 2 Peter 3:9; Ezekiel 33:11). But we also know that those will never enter the kingdom who will not repent and believe (John 3:36; John 5:40; Acts 13:46).

2. Our progress in the Christian race. God wills our sanctification; he has arranged that they who enter into life by faith in Jesus Christ shall grow in grace, in strength, in virtue (1 Thessalonians 4:3; Ephesians 5:26, 27; 2 Peter 1:5-8, etc.). But it is certain that if we neglect the means of grace and growth we shall not advance, but recede (John 15:4, 6; Hebrews 10:23-25).

3. Our admission to the heavenly kingdom. God promises his children a place in his eternal home (John 14:2, 3; 2 Timothy 4:8). But the crown of life will only be given to those who are faithful unto death (Revelation 2:10). It is only he that overcometh that will "eat of the tree of life which is in the midst of the paradise of God" (Revelation 2:7), and who will be made "a pillar in the temple... to go no more out" (Revelation 3:12). It is only they who have put out their talents to whom the "Well done" of the Divine Lord wilt be addressed (Matthew 25:14-30). "Let us therefore fear, lest, a promise being left us of entering into his rest: any of us should seem to come short of it" (Hebrews 4:1). - C.

What Paul was in that ship, Christianity seeks to be in the vessel of the world. What was that?

I. HE TOOK UPON HIMSELF THE DIRECTION OF COMMON AFFAIRS. The master of the ship gave way, the centurion was no longer the centurion but in name, and the apostle stood forward at the front and took upon himself the responsibility of the whole situation. That is what Christianity wants to do in the world — to be the senior member in every firm, to be the director of every company, to be the head of every family, to be the one lamp in the dark night time, and to assume the leadership and be the benediction of the world. Christianity says, "I will go to business with you; I will keep your books for you; I will issue all your papers — sign and stamp them every one," and that is precisely what the hottest Christian on earth respectfully declines. Do we wonder, then, that the Church is empty, that the infidel is laughing, and that the great enemy is feasting himself at the table of prosperity? We have come under the dominion of the sophism that Christianity is a set of theological views, or ritualistic forms. There are Christian people who say, "Leave to men of the world the direction of the world." No. As soon say, "Leave to agriculture the lighting of the stars."

II. HE MAINTAINED THE SUPREMACY OF GOD. "I believe God." Christianity seeks to utter the word "God" in a tone that will amount to argument, with a pathos that will ensure conviction. It seeks to remind the world every day of the existence, government, personal superintendence, fatherly love, and motherly care of God. If any man really and truly believed God, he could never be in fear, he could never commit sin, he could never be unhappy. Do we believe God? No. We do not disbelieve Him, and our want of disbelief is so complete as to amount to a kind of intellectual assent to the proposition that there is a God; but if we believed God, our joy would be too great for time and earth. There is a religion in the world that proclaims God — personal, living, near, redeeming. That religion, by the very energy of its declaration, is keeping right the balance that would soon lose its equipoise.

III. HE CHEERED THE DISTRACTED AND HELPLESS (ver. 22). That is what Christianity would do in the world: it would make us all glad: it would have us sing songs in the night time. Christianity never said it wished to darken any man's window, silence the singing birds which he had in his house, put out his fire, limit his food, and make his life into a pain or a fear. When Christianity meets men, it says, "All hail! This is Sabbath day; the bitterness of death is past: be glad." The glad heart can never go far wrong. Joy is a protective influence. Christianity is the religion of joy. Who would think it to look upon Christian countenances? What wonder if people run away from us, and little children are glad when we are gone? Why are we not more glad? In so far as we carry any other spirit with us — I care not how we pray or preach — we are not lying unto men, we are lying unto God.

IV. HE BLESSED THE FOOD OF MEN (vers. 34-36). It is but a little food we need, but the blessing may be immeasurable. Eating and drinking are religious acts. We have lost the sacramental idea. We have allowed the world to debase everything we do, and to take out of it dignity and music and hope. The crust is a feast when Christ breaks it for us: the little table, with room for only two, becomes a great banqueting board when Jesus lays His hands upon it.

(J. Parker, D. D.)

Paul had given some very good advice, which was rejected. What then? Now some of us in a similar ease would be in a huff, and never offer advice more, and feel some sort of pleasure in seeing those persons get into mischief. Not so the apostle. After he had prudently abstained for some time from saying anything, he at length gave proof of his unabated affection. Let us take a lesson from him.

I. A GODLY MAN MAY OFTEN BE THROWN INTO AN ILL POSITION FOR THE GOOD OF OTHERS.

1. If they were not so placed they would not be like their Lord. Why was Christ on earth at all but for the good of sinners?

2. Moreover, is not this just the reason why the saints of God are on earth at all? Why does He not send an express chariot to take them at once to heaven?

3. There have been special cases in Scripture where the putting a person into an unpleasant condition has been a great boon to his fellow men — Joseph, Jeremiah, Naaman's captive maid, etc.

4. As regards these positions —(1) Do not get into them of your own choice. "Put your finger in the fire," said one to a martyr once, "and see whether you can burn." "No," said he, "I don't see the use of that. If I put my own finger into the fire I have no promise from God; but if He calls me to burn for His sake I have no doubt He will give me strength to do it." You have no business to pick bad places to live in; you have no right to expose yourself to danger.(2) But if God should do it, do not be in a hurry to undo it. You may leap out of the frying pan into the fire. You may go from bad to worse. It is just possible that if the present place has one temptation, the next may have another set. If you are placed in a family that is irreligious, make them value you. And when the time comes, do not hesitate to speak, but let your speaking be mainly by your actions. The best sermon Paul preached was when he took bread and gave thanks.

II. WHEREVER WE ARE CAST WE SHOULD ANXIOUSLY ASK OF GOD ALL THE SOULS THAT SAIL WITH US.

1. God says He gave the souls to Paul; therefore I conclude Paul had asked Him. How many were they? Some two hundred and seventy. Father, some seven or eight make up your family; do not in your prayers leave out one child, nor one connection. Now they will be of all sorts. Let me describe those that sailed with Paul. There was one good one, Luke. You have got one pious child; perhaps you have one courteous passenger, like Julius, etc., etc. — pray for all.

2. Notice that the apostle did not pray for the ship. Now, the ship is like your family name — like your family dignity. Do not be praying about that.

3. Nor did he pray about the cargo. He let them fling the wheat out, and never cared for that. So you need not pray about your wealth.

4. Nor did he make any condition. He did not tell the Lord when or how the people should be saved.

5. He did not ask God to save them without means; nor did it please God to do so either, for though the means were contemptible, yet they were means — "Boards, and broken pieces."

III. AS WE SHOULD ASK FOR ALL, SO WE SHOULD LABOUR FOR THE CONVERSION OF ALL THAT SAIL WITH US. There were two Athenians who were to be employed by the republic in some great work. The first one had great gifts of speech; he stood up before the populace and addressed them, describing the style in which the work should be done, and depicting his own qualifications and the congratulations with which they would receive him when they saw how beautifully he had finished all their designs. The next workman had no powers of speech, so he said, "I cannot speak, but all that So-and-so has said, I will do." They chose him, and wisely, believing he would be a man of deeds, while the other might probably be a man of words. He that only prays for a thing, but does not work for it, is like the workman that could talk well.

1. You can begin early with good advice. Paul gave his advice before they set sail. As soon as ever your children can understand anything, let them know about Christ. But after having given this early advice you must not think the work is done. Your boy may forget it. He may turn out a wild youth, and run quite away from you; but continue in prayer, continue in family prayer.

2. Then remember, if you would have your children saved, there is something you must not do. If Paul had prayed for these people, and then had gone down below, and had begun boring holes in the ship, you would have said, "Oh, it is no use that scoundrel praying, for see, he is scuttling the ship; he is praying to God to save them, and then going straight and doing the mischief." You parents that are inconsistent — you mothers that don't keep your promises — you fathers that talk as you ought not to talk — especially careless, prayerless parents, I do not ask you to pray for your children. Pray for yourselves first.

3. And as Paul was very anxious to point them the way in which they might be saved, telling them that the sailors must abide in the ship, and they must do this and that, so we should be very careful to explain to our children, neighbours, and connections, the way of salvation; and I think we ought to do this as much as possible, in private ways.

4. Still, never be satisfied without clinching the whole work with prayer. You see, Paul did not get those that were in the ship by his works. God gave them to him. Everything is of grace.

(C. H. Spurgeon.)

An impression prevailed among heathens of antiquity that there was danger in the company of wicked men, and especially of the impious. The Deity, says Horace, often involves the man of integrity in the punishment of the depraved. And the risk which they apprehended in an immediate visitation of Divine power, we may equally apprehend in the course of those laws by which the Almighty uniformly governs the universe. What they dreaded in the shipwreck, the fire, and the long catalogue of accidents, we find accomplished in the contamination of evil, the proneness to assimilate habits of thought and conduct, and the perplexities that harass a man who ventures to stand by while that is done which he disapproves. On the other hand, the text is an instance of the influence that a good man may have to save his associates from impending ruin. Two hundred, threescore, and fifteen persons were preserved for the godliness of one prisoner! The unrighteous are saved for the sake of the righteous; and over those who know not God, His faithful servants throw the shield of their fidelity, when they are associated together. Abraham interceded for the cities of the plain, "And the Lord said, If I find in Sodom ten righteous men, then will I spare all the cities for their sakes." It was not Lot alone who was rescued from destruction; but the angel said to him, "Hast thou here any besides?" etc. It was not Joseph alone who was prosperous; but "the Lord blessed the Egyptian's house," etc. It was not Elijah only who was fed by the handful of meal and a little oil many days during the famine; for the widow of Zarephath also, and her son, with whom he lodged, the barrel of meal wasted not, and the cruse of oil did not fail. And it was not St. Paul alone, the ambassador of the Cross to the capital of the Western world, who was rescued from the waves not only his comrades, Luke and Timothy, or the kind centurion, who was saved for the apostle's sake; but the selfish mariners also, and the brutal soldiers, all were included in the general protection one good man afforded: "God hath given thee all them that sail with thee." The tares are mingled with the wheat in this world, and Christ Himself has told us, why the very angels may not root them out until the time of gathering both at the great harvest; lest with the tares ye root out the wheat also. The briar that obstructs our path, and the poisonous hemlock, obtains a share of the dew and sunshine which nourishes the food that supports our life. Such are the relations of things, such is the mutual dependence of mankind, in spiritual attainments as well as earthly welfare, that great blessings cannot be bestowed on one, without the participation of others; and an individual cannot be visited with great calamities without his fellows being afflicted or corrupted by them. In the affairs of every day we must have partners in our joy and woe. Obscure as we may be in station, retired and humble as maybe the scene on which we act our part in life, we cannot hoard up happiness, as the miser his pelf, for ourselves alone; we cannot hide our depravity, or conceal our degradation, so that it shall deprave or degrade no others. Who inflicts more fatal injury on society, or drags along with him accomplices to more certain ruin, than the thief lurking in the dark corners of the city, and dwelling in holes and cellars of the earth, lest the light of day should discover him to his pursuers? Who offers more victims on the shrine of her own wretchedness and infamy than the outcast driven from her parent's roof, lest she should corrupt her own kindred? What is it imparts harshness and suspicion, that turns a deaf ear to a tale of woe, so much as fraud practised on those who should relieve distress? The depravity or debasement of the multitude soon eats its way to the heart of the few; and he who has seen the slave ignorant, timid, false, malignant, sensual, and trodden under foot of man, has discovered the master also to be not only an oppressor and cruel, but irritable, intemperate, violent, unscrupulous, profligate, divested of natural affection as a parent, a husband, or a brother, a greater slave to evil passions, than the object at his feet is to him. Corruption at the foundation rises to every pinnacle of the social structure, pervades its fluted columns, and plants its rottenness in ornamental capitals, and brings down the proudest and the firmest fabric crumbling into dust. There is a contagion in sin and suffering, if we enter into its vicinity; the disease is catching and the moral canker spreads, and he that was whole becomes infected, and feels unwonted pains. That the errors of princes involve their people in disaster is a maxim of the world's experience; and that the sins of fathers shall be visited on their children is the assurance of the Word of God. How much guilt and misery is wrought by one wicked man! Not, indeed, that the ship is tossed by the storm because an infidel walks her deck. Not that a timber falls from the house top because the ungodly is beneath its roof; — but that the whole family within is made wretched by the father's vice: that the whole circle of friends is ruined by intimacy with a spendthrift: that neighbours and dependants, unsuspecting youth and guileless innocence, are brought to wretchedness and infamy by the intrusion of a heartless profligate to their company: that honesty is branded with dishonour, and generous confidence reduced to beggary by association with a rogue. But let us turn to a more grateful subject, the deliverance the good man effects for all around in working out his own, and the happiness he imparts to others, as surely as he obtains it for himself. How many families are made prosperous and happy by the industry, temperance, frugality, and good nature of one member! How do his virtues diffuse themselves throughout his home, and bring a blessing on all around! And contentment ever smiles, where he does not find a want: and variance obtains no place, where he is gentle and conciliating: and children, and servants, the whole household, are impressed with the love and fear of God, who is the object of his daily worship, and their own. Nor is it only at the domestic hearth that the good man saves his fellow creatures with himself. How many little ones in Christ borrow the tone, and build the structure of principles that will govern life, from their master in that larger family, the school! How much again may the minister of the sanctuary shed a holy influence over the little flock committed to his care, himself a pattern, as well as teacher of what is good! How may whole cities and principalities and nations be saved by one man's wisdom, or another's splendid example!

(G. D. Hill, M. A.)

Aristarchus, Augustus, Julius, PaulAdramyttium, Adriatic Sea, Alexandria, Asia, Cauda, Cilicia, Cnidus, Crete, Cyprus, Fair Havens, Italy, Lasea, Lycia, Malta, Myra, Pamphylia, Phoenix, Salmone, Sidon, Syrtis, ThessalonicaAfraid, Behold, Behoveth, Caesar, Cesar, Dismiss, Fear, Graciously, Granted, Paul, Sail, Sailing, Saying, Stand, Trial1. Paul shipping toward Rome,
10. foretells of the danger of the voyage,
11. but is not believed.
14. They are tossed to and fro by a storm;
41. and suffer shipwreck;
44. yet all come safe to land.

Acts 27:24

     8754   fear

Acts 27:1-44

     5517   seafaring

Acts 27:7-26

     4248   islands

Acts 27:14-44

     5590   travel

Acts 27:21-25

     5714   men
     6696   necessity

Acts 27:21-26

     6705   peace, experience

Acts 27:22-24

     1403   God, revelation
     9130   future, the

Acts 27:22-25

     8215   confidence, results

Acts 27:23-24

     4111   angels, servants
     5593   trial
     9412   heaven, worship and service

Acts 27:23-25

     4140   angel of the Lord
     8025   faith, origins of

A Short Confession of Faith
'...There stood by me this night the angel of God, whose I am, and whom I serve.'--ACTS xxvii. 23. I turn especially to those last words, 'Whose I am and whom I serve.' A great calamity, borne by a crowd of men in common, has a wonderful power of dethroning officials and bringing the strong man to the front. So it is extremely natural, though it has been thought to be very unhistorical, that in this story of Paul's shipwreck he should become guide, counsellor, inspirer, and a tower of strength; and …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Total Wreck, all Hands Saved
'And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31. Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. 32. Then the soldiers cut off the ropes of the boat, and let her fall off. 33. And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Tempest and Trust
And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. 14. But not long after there arose against it a tempestuous wind, called Euroclydon. 15. And when the ship was caught, and could not bear up into the wind, we let her drive. 16. And running under a certain island which is called Clauda, we had much work to come by the boat: 17. Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Seasons of Covenanting.
The duty is never unsuitable. Men have frequently, improperly esteemed the exercise as one that should be had recourse to, only on some great emergency. But as it is sinful to defer religious exercises till affliction, presenting the prospect of death, constrain to attempt them, so it is wrong to imagine, that the pressure of calamity principally should constrain to make solemn vows. The exercise of personal Covenanting should be practised habitually. The patriot is a patriot still; and the covenanter …
John Cunningham—The Ordinance of Covenanting

The Wyclif of the East --Bible Translation
1801-1832 The Bible Carey's missionary weapon--Other vernacular translators--Carey's modest but just description of his labours--His philological key--Type-cutting and type-casting by a Hindoo blacksmith--The first manufacture of paper and steam-engines in the East--Carey takes stock of the translation work at the opening of 1808--In his workshop--A seminary of Bible translators--William Yates, shoemaker, the Coverdale of the Bengali Bible--Wenger--A Bengali Luther wanted--Carey's Bengali Bible--How …
George Smith—The Life of William Carey

Of the Practice of Piety in Fasting.
There are divers kinds of fasting--First, A constrained fast, as when men either have not food to eat, as in the famine of Samaria (2 Kings vi. 25;) or, having food, cannot eat it for heaviness or sickness, as it befel them who were in the ship with St. Paul (Acts xxvii. 33.) This is rather famine than fasting. Secondly, A natural fast, which we undertake physically, for the health of our body. Thirdly, A civil fast, which the magistrate enjoins for the better maintenance of the commonwealth. Fourthly, …
Lewis Bayly—The Practice of Piety

Spiritual Culture.
"And this is the record, that God hath given to us eternal life, and this life is in his Son." 1 John 5:11. There is eternal life in Jesus, but for man to come into possession of this life he must comply with the requirements made by the Bible. After getting into possession of this life there are certain duties which man must faithfully perform to retain and develop it. After entering the wide fields of grace development is necessary. "But grow in grace, and in the knowledge of our Lord and Savior …
Charles Ebert Orr—The Gospel Day

Upon Our Lord's SermonOn the Mount
Discourse 7 "Moreover when ye fast, be not, as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." Matthew 6:16-18. 1. It has been the endeavour of Satan, from the beginning of the world, …
John Wesley—Sermons on Several Occasions

Appendix xv. The Location of Sychar, and the Date of Our Lord's visit to Samaria.
1. The Location of Sychar. Although modern writers are now mostly agreed on this subject, it may be well briefly to put before our readers the facts of the case. Till comparitively lately, the Sychar of St. John iv. was generally as representing the ancient Shechem. The first difficulty here was the name, since Shechem, or even Sichem, could scarcely be identified with Sychar, which is undoubtedly the correct reading. Accordingly, the latter term was represented as one of oppobrium, and derived from …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Conversion.
THE DIFFICULTY OF CONVERSION. CONVERSION to God is not so easy and so smooth a thing, as some would have men believe it is. Why is man's heart compared to fallow ground, God's word to a plough, and his ministers to ploughmen, if the heart indeed has no need of breaking in order to the receiving of the seed of God unto eternal life? Why is the conversion of the the soul compared to the grafting of a tree, if that be done without cutting? CONVERSION THE POWER OF GOD. A broken heart is the handy-work …
John Bunyan—The Riches of Bunyan

Perseverance
'Who are kept by the power of God through faith unto salvation.' I Pet 1:1. The fifth and last fruit of sanctification, is perseverance in grace. The heavenly inheritance is kept for the saints, and they are kept to the inheritance. I Pet 1:1. The apostle asserts a saint's stability and permanence in grace. The saint's perseverance is much opposed by Papists and Arminians; but it is not the less true because it is opposed. A Christian's main comfort depends upon this doctrine of perseverance. Take …
Thomas Watson—A Body of Divinity

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

Pastoral and Personal
FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and …
Henry T. Sell—Bible Studies in the Life of Paul

Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am …
Martin Luther—Epistle Sermons, Vol. II

Scriptural Christianity
"Whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head." Ezek. 33:4. "And they were all filled with the Holy Ghost." Acts 4:31. 1. The same expression occurs in the second chapter, where we read, "When the day of Pentecost was fully come, they were all" (the Apostles, with the women, and the mother of Jesus, and his brethren) "with one accord in one place. And suddenly there came a sound from heaven as of a rushing …
John Wesley—Sermons on Several Occasions

That the Christian Miracles are not Recited, or Appealed To, by Early Christian Writers Themselves So Fully or Frequently as Might have Been Expected.
I shall consider this objection, first, as it applies to the letters of the apostles preserved in the New Testament; and secondly, as it applies to the remaining writings of other early Christians. The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the …
William Paley—Evidences of Christianity

Meditations Before Dinner and Supper.
Meditate that hunger is like the sickness called a wolf; which, if thou dost not feed, will devour thee, and eat thee up; and that meat and drink are but as physic, or means which God hath ordained, to relieve and cure this natural infirmity and necessity of man. Use, therefore, to eat and to drink, rather to sustain and refresh the weakness of nature, than to satisfy the sensuality and delights of the flesh. Eat, therefore, to live, but live not to eat. There is no service so base, as for a man …
Lewis Bayly—The Practice of Piety

The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All …
Thomas Watson—A Body of Divinity

The Doctrine of Angels.
I. THEIR EXISTENCE. 1. THE TEACHING OF JESUS. 2. THE TEACHING OF THE APOSTLES. II. THEIR NATURE. 1. CREATED BEINGS. 2. SPIRITUAL BEINGS. 3. GREAT POWER AND MIGHT. 4. VARIOUS GRADES. 5. THE NUMBER OF ANGELS. III. THE FALL OF ANGELS. 1. TIME AND CAUSE. 2. THE WORK OF FALLEN ANGELS. 3. THE JUDGMENT OF FALLEN ANGELS. IV. THE WORK OF ANGELS. 1. THEIR HEAVENLY MINISTRY. 2. THEIR EARTHLY MINISTRY. a) In Relation to the Believer. b) In Relation to Christ's Second Coming. THE DOCTRINE OF ANGELS. We are not …
Rev. William Evans—The Great Doctrines of the Bible

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