Luke 4:40


1. The time specified. It was now evening, and the sun had just set; and so the sabbath - for it was the sabbath day, as we know from ver. 21 - was considered past. The people now felt at liberty, without encroaching on the sacred rest of that holy day, to bring their sick for healing. Another reason is assigned by some for delaying till evening, to the effect that the noontide heat was then over and the cool of evening come, and so the infirm could be brought with less risk and more convenience. A motley group of invalids. There was a general turn-out of the townspeople, so that the whole city seemed gathered together to the door of the dwelling, while they had brought with them all that were diseased and demoniac. What a motley multitude must have been there! The consumptive were there, with pale face or hectic flush; victims of incurable cancer were there; persons with the burning heat and the parched lips, or in the very delirium, of fever, were there; the palsied, the dropsical, the epileptic were there; patients having diseases of the heart, of the lungs, of the head, of the spine were there; the lame, the dumb, the blind, were there. Some were able to walk, some were on crutches, some were mounted on asses, and some carried on pallets by friends or neighbors. Demoniacs, too, were there, whether those whose souls were subject to demoniacal influence, like the "damsel possessed with a spirit of divination," of whom we read in Acts 16:16; or those whose bodies were inhabited by evil spirits; or those, as was generally the case, whose souls and bodies were both under the fearful control of the evil one.

2. The number cured. "He healed many that were sick," says St. Mark. Why not all? Theophylact answers the question by supposing that he healed many instead of, all, for the all were many;" but this would seem to require an article before πολλοὺς, and also one before κακῶς ἔχοντας, viz. the many that were diseased. Perhaps we may understand it of the limitation of time, that is to say, he healed all that there was time for, as it was already eventide when the process began; or perhaps we may suppose the restriction occasioned by the absence in some cases of the conditions of cure, just as we read of a certain place (Mark 6:5) that "he could there do no mighty work." The parallel passages of the other two synoptic Gospels seem to favor the first explanation, as in St. Matthew we read that he "healed all that were sick," and in St. Luke that "he laid his hands on every one of them and healed them."

3. Prohibition of demoniac testimony. He had already rebuked an unclean spirit that volunteered his unwelcome testimony. He forbids their speaking at all, because they knew him - not as the margin has it, "to say that they knew him," which would require λέγειν instead of λαλεῖν - for one reason, lest he should appear to be in collusion with them, and lest countenance should thus be given to the calumny of the Pharisees, and also lest, if believed when happening speak truly, they might be more readily credited when uttering the most fatal falsehoods.

4. Origin and history of the name. The history of the name demons is somewhat curious, and as follows: - Δαίμων - derived from δαήμων, skillful, and so implying superior knowledge, or from δαίω, I dispense, as if able to distribute destinies, and so superior in power - was at first nearly synonymous with θεός, except that the latter signified a particular god or person; while the former meant rather a deity with respect to power; then an inferior deity, or semi-god, an agency intermediate between God and man; in plural, departed spirits of the good, and so tutelary deities or lares; next, any departed spirits or manes. In the New Testament the term signifies, not the spirits of the departed, but those evil spirits or fallen angels "who kept not their first estate," who are distinguished from the elect angels, and of whom we read that "God spared not the angels that sinned." They are subject to Satan, but, like him, they can only act by permission of God, and in their operations they can neither contravene the laws of nature nor interfere with human freedom and responsibility. Powerful for evil as they undoubtedly are, leading men captive or working on the children of disobedience, they, like their head, have only such power over man as men themselves consent to or concede them. Hence Augustine says truly, "Consentientes tenet, non invitos cogit." Further, the violation of the rule of neuters plural being constructed with verbs singular in ἤδεισαν, comes under the first of the two following exceptions, that is, when neuters imply persons, as τέλη, magistrates, and so individuality or plurality of persons is signified; or in case of inanimate objects, when individuality or plurality of parts is signified.

5. Devotion of spirit. To extraordinary diligence in business our Lord added singular devotion of spirit. After a fatiguing day in the synagogue, then with the sick who in such numbers resorted unto him, he at dawn of day next morning retires for secret devotion and spiritual communion with his heavenly Father. At daybreak, or "when it was day," as St. Luke expresses it, or more exactly, according to St. Mark, "early, while it was quite in the night" (πρωὶ ἔννυχον λίαν) - at that early hour, intermediate between night and day, before the light of day has fully dawned or the darkness of the night quite departed - he withdrew to some lone and barren spot in one of the ravines or mountains, or under some sheltering rock in the district of Capernaum, to be alone with God. There he continued in prayer (προσηύχετο, imperfect). How beautifully our Lord instructs us by his practice as well as his precept to enter our closet and shut to the door, and pray to our Father in secret! He further shows us the necessity of prayer to maintain the life of the soul and obtain the help of heaven, to prepare us for our daily duties and for faithful diligence in the discharge of those duties. At the same time he commends the early morning for this exercise of devotion, when the feelings are fresh, the spirits in the fittest frame, and the mind free from the distractions so common in the after-part of the day.

6. Interruption. But, early as was our Lord's matin-hour, he was not secure from interruption. The people (ὄχλοι, crowds) sought him, as St. Luke informs us, while Peter and his companions, as St. Mark tells us, with characteristic impetuosity and affectionate eagerness pursued him - actually pursued him, as though he had fled away and escaped from them. The word κατεδίωξαν is literally "hunted down" or "for;" that is, they pursued him closely, followed hard upon his tracks. But it is occasionally used in a good sense, as here; thus it is used in the Septuagint Version of Psalm 23:6, "Surely goodness and mercy shall follow (καταδίωξει) me.


1. Evangelistic tour. Peter and those with him were evidently proud of their Master's great and increasing popularity, for when they had found him they tell him gladly, perhaps with somewhat of exaggeration, All men seek for thee;" or, as in St. Luke, "were earnestly seeking (ἐπιζήτουν) him, and tried to detain him (κατεῖχον)." They evidently wished to keep to themselves or to the city of their habitation a monopoly of their Lord's services. But he, unmoved by praise, uninfluenced by popularity, disabuses their minds of their narrowness in selfishly seeking to localize him in Capernaum, city though it was, calmly informing them of his purpose to itinerate throughout the villages or country towns of that then populous district. At once he puts his plan into execution, assuring them that the great object of his mission was not merely to plant the gospel in one spot or one solitary district, but to propagate it in all places, far off as well as near - " for therefore came! forth." This last expression is restricted by some to his coming out of the city of Capernaum, or out of the house, or out into the desert place, on the ground that, if the reference was to the general object of his mission, the verb would be simply ελήλυθα, not the compound which occurs here, or rather that παρὰ, or ἀπὸ, or ἐκ τοῦ Θεοῦ, would be employed, as in several passages of St. John's Gospel (e.g. John 8:42; John 13:3; John 17:8), to convey that meaning. The expression is, no doubt, somewhat indefinite, perhaps purposely indefinite, and so susceptible of either a more general or more specific sense; but by comparing the corresponding passage in St. Luke (i.e. "because unto this have I been sent") we are shut up to the larger and higher and inclusive sense. The whole of the sentence is more fully expressed by St. Luke, and is to the effect, "because to the rest of the cities also I must declare the glad tidings of the kingdom of God." Accordingly, in pursuance of his great object, he went forth "and came preaching into their synagogues, into the whole of Galilee, and casting out the demons," as the words (in the critical editions) are literally rendered. The number of such synagogues and the extent of the enterprise may be estimated from the statement of Josephus in relation to the great number of towns and villages with which Galilee was studded, and the exceeding populousness of the Galilean provinces in the days of our Lord. He writes ('Bel. Jud.,' 3:3, 2), "Moreover, the cities lie here very thick; and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain about fifteen thousand inhabitants."

2. An important variant. We may not, however, dismiss this part of the subject without drawing attention to a very interesting and important various reading which, on the authority of codices א, B, C, L, Q, R, and of the Syriac and Coptic versions, substitutes Ἰουδαίας for Γαλιλαίας, as the Judaean ministry of our Lord, which is, no doubt, assumed and implied by the synoptists, is nowhere else expressly mentioned by them. - J.J.G.

Now when the sun was setting, all they that had any sick.
When the sun set another sun arose. The eventide of nature brought the morning of restoration. Nature perishes: Grace is eternal. Come to Christ when you can — early in the day, or in the shades of evening — He is ever ready. In ver. 42 mark an attempt to localise Christ. This is often done even now. But He is not to be parochially or congregationally shut in. He is the light of every life. He must gather His sheep from every hill, and call His own from unexpected places.

(J. Parker, D. D.)

These words form a very vivid contrast with what is recorded in the former part of this chapter. In Nazareth He did no mighty works. Could not, not would not. It was not because the people there didn't want help. It was as bad to be sick up there as in Capernaum. But it was because of their unbelief. Then in wonderful contrast comes this story of Capernaum. That contrast we can still make. We may have this Nazareth, Jesus in the midst with all His healing power, and yet our hearts unblessed; or it may be to us Capernaum, and Jesus moving in and out amongst us, laying His hands on every one of us and making us whole.

I. THE SCENE HERE PICTURED. The sun was setting; the mountains were lifting up their heads into the golden crimson, and the lake was bathed in the sunset hues. Across the rocky paths came wearied ones from the inland villages with withered limbs; blind men groping their way and asking piteously if they were right; deaf men trying to read the signs of His coming in everybody's face; and, across the lake, boat-loads of sick ones, the glassy surface of the lake just broken by the ripple of the oar; and thus they came, until what a sight it was about the gate of the city!

II. FOLLOW THE MASTER THROUGH THE WARDS OF HIS HOSPITAL. NOW the whisper runs through the crowd, "He comes." He comes — those eyes of His all filled with compassion; and moving about amongst them, " He laid His hands on every one of them." No poor woman was thrust away outside; no poor little child was forgotten.

1. Notice that the power of the Lord is a healing power — "not to condemn the world." And

2. See how the Lord uses this power — with what gentleness.

3. Notice how the Lord deals with men in their individuality — "every one of them."

III. Look AT THE SICK ONES. First, here is a heathen woman. Here stands a sturdy Roman soldier who has been maimed in some fight, &c. In Christ's hospital every case is peculiar.

(New Outlines of Sermons on New Testament.)

Which kingdom? There is

(1)the kingdom of nature;

(2)that of providence;

(3)that of glory.But none of these is the kingdom I am going to talk about. There is another kingdom, the kingdom of His grace, the kingdom in the hearts of men, called the kingdom of God in my text.

I. THIS KINGDOM IS ONE; THE KINGDOMS OF THE EARTH ARE MANY. The kingdom of God does not resemble any of these. It is a spiritual kingdom.




IV. Practical questions:

1. Are we members of this kingdom?

2. If not, are we willing to become members?

(E. G. Gange.)

This rite is a symbol of any kind of transmission, whether of a gift or an office (Moses and Joshua, Deuteronomy 34:9), or of a blessing (the patriarchal blessings), or of a duty (the transfer to the Levites of the natural functions of the eldest son in every family), or of guilt (the guilty Israelite laying his hands on the head of the victim), or of the sound, vital strength enjoyed by the person who imparts it (cures). It is not certainly that Jesus could not have worked a cure by His mere word, or even by a simple act of volition. But, in the first place, there is something profoundly human in this act of laying the hand on the head of any one whom one desires to benefit. It is a gesture of tenderness, a sign of beneficial communication such as the heart craves. Then this symbol might be morally necessary. Whenever Jesus avails Himself of any material means to work a cure — whether it be the sound of His voice, or clay made of His spittle — His aim is to establish in the form best adapted to the particular case, a personal tie between the sick person and Himself; for He desires not only to heal, but to effect a restoration to God, by creating in the consciousness of the sick a sense of union with Himself, the organ of Divine grace in the midst of mankind. This moral aim explains the variety of the means employed. Had they been curative means (of the nature of magnetic passes, for example) they could not have varied so much. But as they were addressed to the sick person's soul, Jesus chose them in such a way that His action was adapted to its character or position. In the case of a deaf mute, He puts His fingers into his ears; He anointed the eyes of a blind man with His spittle, &c. Thus their healing appeared as an emanation from His person, and attached them to Him by an indissoluble tie. Their restored life was felt to be dependent on His.

(F. Godet, D. D.)

We have here a picture of Jesus as the Great Physician of soul and body, the Divine restorer of health to both body and mind. It is never to be forgotten how He thus met the sufferings of humanity, and brought effective deliverance as none other ever could or ever will bring, to a world ever groaning and travailing in pain. And what He did then, He is doing still. We cannot now see His earthly Form, nor do we look for miracles to be wrought upon us; but each of us has his own peculiar care or trouble, and needs the Divine Physician to relieve his distress.

1. True, there are earthly reliefs, and it is our duty to make proper use of them; but they are all more or less temporary and fleeting.(1) For the body: medical relief and advice, &c. Yet these can give no immunity from disease. And most remedies soon lose their power.(2) For the mind: distraction, pleasure, &c. These also are but the results of the experience of others, but they have no last in them, and they may only make the pain worse to bear than before.

2. True also, that if present relief is not to be had, we may still be buoyed up by earthly hope. But alas! how often is this but "hope deferred," which "makes the heart sick"; and how often is the miserable and weary sufferer brought to such a state that the only earthly hope left him is the hope that he may soon be done with earth altogether, and his poor pained body be laid to rest in the grave! Oh, how vain are all earthly hopes, and how doomed to disappointment are those who trust in them. But, thank God! our Christian philosophy is not so cold. We have more than this.

I. A PRESENT HELP. We have learned that present, earthly, personal comfort is not such a grand object after all; that there are higher things, and better things, within our reach. What are these? Growing better, being sanctified, making this life not an end but a beginning and preparation for a higher and better life. Not only so, but we can go to Jesus as truly as could the friends at Capernaum, and help to take our sufferers there. Nor have we far to go. He is always at hand, and always accessible. Moreover, He is unchangeable; not like earthly friends and comforts, but always the same; the truest help in any and every kind of suffering — whether of mind, body, or estate, as many a soul has proved, in sickness, poverty, anxiety, loneliness.

II. A FUTURE HOPE. If, in spite of every aid, the burdens of life press heavily on us, we have more than the silence of the grave to look for; we know that while our body sleeps, our soul is with Christ in paradise, and that one day there will be a happy reunion. Conclusion: Let us first find the way ourselves to this present help and future hope, and then we shall be able to point our friends to it and to Jesus who is indeed our only help and our only hope. And then, one word more for our comfort. You will remember that our blessed Lord was not done with the sufferers when He laid His hands upon them and conferred present relief in trouble. They might go home with glad hearts, and enjoy the blessing of God, but a time would come when they might again suffer in body or in mind, and when they would at last have to give up all hope of earthly remedy. But Jesus was not forgetting them. Tired and wearied as He was, He rose up a great while before day, and departed into a solitary place, and there prayed. He was blessing them even more in His absence than while with them in bodily presence. Even so is it still with the sufferers and with the healed. Jesus is not only ever blessing us with divine comfort and strength, but He is pleading for us with the Father. He knows the pain of each heart, and He will bless us and it for our good if we will but go to Him.

(George Low, M. A.)

Elias, Elijah, Eliseus, Elisha, Esaias, Isaiah, Jesus, Joseph, Naaman, Simon
Capernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sidon, Wilderness of Judea, Zarephath
Ailing, Anyone, Cured, Disease, Diseases, Divers, Friends, Hands, Heal, Healed, Healing, Ill, Illness, Kinds, Laid, Laying, Manifold, Persons, Setting, Sick, Sickness, Sicknesses, Sort, Suffering, Sundown, Sunset, Various
1. The fasting and temptation of Jesus.
14. He begins to preach.
16. The people of Nazareth marvel at words, but seek to kill him.
33. He cures one possessed of a demon,
38. Peter's mother-in-law,
40. and various other sick persons.
41. The demons acknowledge Jesus, and are reproved for it.
42. He preaches through the cities of Galilee.

Dictionary of Bible Themes
Luke 4:40

     2354   Christ, mission
     4933   evening
     5156   hand
     5298   doctors
     7372   hands, laying on

Luke 4:38-40

     7430   Sabbath, in NT

Luke 4:38-41

     6704   peace, divine NT

Luke 4:39-40

     5333   healing

Luke 4:40-41

     2066   Christ, power of
     4133   demons, possession by
     4134   demons, exorcism
     4195   spirits
     4906   abolition

Preaching at Nazareth
'And He began to say unto them, This day is this scripture fulfilled In your ears.'--LUKE iv. 21. This first appearance of our Lord, in His public work at Nazareth, the home of His childhood, was preceded, as we learn from John's Gospel, by a somewhat extended ministry in Jerusalem. In the course of it, He cast the money-changers out of the Temple, did many miracles, had His conversation with Nicodemus, and on His return towards Galilee met the woman of Samaria at the well. The report of these things,
Alexander Maclaren—Expositions Of Holy Scripture

The Temptation
4 And Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness, 2. Being forty days tempted of the devil. And in those days He did eat nothing: and when they were ended, He afterward hungered. 3. And the devil said unto Him, If Thou be the Son of God, command this stone that it be made bread, 4. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 5. And the devil, taking Him up into an high
Alexander Maclaren—Expositions Of Holy Scripture

The Temptation of Christ
Matthew 4:1-11 -- "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungered. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a
George Whitefield—Selected Sermons of George Whitefield

Private Prayer, and Public Worship.
"And, as His custom was, He went into the synagogue on the Sabbath day."--ST. LUKE iv. 16. "He went out, and departed into a solitary place, and there He prayed."--ST. MARK i. 35. These two texts set before us our Saviour's habit in regard to public and private spiritual exercise; and they suggest to us the question, What have we, on our part, to say of these two elements in our own life? These texts, we bear in mind, represent not something casual or intermittent in the life of our Lord. They
John Percival—Sermons at Rugby

Salvation by Faith
"By grace are ye saved through faith." Eph. 2:8. 1. All the blessings which God hath bestowed upon man are of his mere grace, bounty, or favour; his free, undeserved favour; favour altogether undeserved; man having no claim to the least of his mercies. It was free grace that "formed man of the dust of the ground, and breathed into him a living soul," and stamped on that soul the image of God, and "put all things under his feet." The same free grace continues to us, at this day, life, and breath,
John Wesley—Sermons on Several Occasions

Massillon -- the Small Number of the Elect
Jean Baptiste Massillon was born in 1663, at Hyères, in Provence, France. He first attracted notice as a pulpit orator by his funeral sermons as the Archbishop of Vienne, which led to his preferment from his class of theology at Meaux to the presidency of the Seminary of Magloire at Paris. His conferences at Paris showed remarkable spiritual insight and knowledge of the human heart. He was a favorite preacher of Louis XIV and Louis XV, and after being appointed bishop of Clermont in 1719 he
Grenville Kleiser—The world's great sermons, Volume 3

Jesus Sets Out from Judæa for Galilee.
Subdivision C. Arrival in Galilee. ^C Luke IV. 14; ^D John IV. 43-45. ^d 43 And after the two days [the two days spent among the Samaritans at Sychar] he went forth from thence [from Samaria] into Galilee. ^c 14 And Jesus returned in the power of the Spirit into Galilee [Power of the Spirit here means its manifest use to perform miracles, rather than its presence, influence or direction. Jesus was always under the influence and direction of the Spirit, but did not previously perform miracles]: ^d
J. W. McGarvey—The Four-Fold Gospel

Divine Healing.
The thirty-fifth chapter of Isaiah is a prophecy beautifully extolling the glories and virtues of Christ's redemptive works. "The desert shall rejoice and blossom as the rose." "It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.... Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the
Charles Ebert Orr—The Gospel Day

The Synagogue at Nazareth - Synagogue-Worship and Arrangements.
The stay in Cana, though we have no means of determining its length, was probably of only short duration. Perhaps the Sabbath of the same week already found Jesus in the Synagogue of Nazareth. We will not seek irreverently to lift the veil of sacred silence, which here, as elsewhere, the Gospel-narratives have laid over the Sanctuary of His inner Life. That silence is itself theopneustic, of Divine breathing and inspiration; it is more eloquent than any eloquence, a guarantee of the truthfulness
Alfred Edersheim—The Life and Times of Jesus the Messiah

His Training.
WITH the exception of these few but significant hints, the youth of Jesus, and the preparation for his public ministry, are enshrined in mysterious silence. But we know the outward condition and circumstances under which he grew up; and these furnish no explanation for the astounding results, without the admission of the supernatural and divine element in his life. He grew up among a people seldom and only contemptuously named by the ancient classics, and subjected at the time to the yoke of a foreign
Philip Schaff—The Person of Christ

Standing with the People
We have found two simple and axiomatic social principles in the fundamental convictions of Jesus: The sacredness of life and personality, and the spiritual solidarity of men. Now confront a mind mastered by these convictions with the actual conditions of society, with the contempt for life and the denial of social obligation existing, and how will he react? How will he see the duty of the strong, and his own duty? DAILY READINGS First Day: The Social Platform of Jesus And he came to Nazareth, where
Walter Rauschenbusch—The Social Principles of Jesus

Christ the Deliverer.
"And he [Jesus] came to Nazareth, where he had been brought up; and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Quotations from the Old Testament in the New.
1. As it respects inspiration, and consequent infallible authority, the quotations of the New Testament stand on a level with the rest of the apostolic writings. The Saviour's promise was: "When he, the Spirit of truth, is come, he will guide you into all truth;" literally, "into all the truth," that is, as immediately explained, all the truth pertaining to the Redeemer's person and work. When, therefore, after the fulfilment of this promise, Peter and the other apostles expounded to their brethren
E. P. Barrows—Companion to the Bible

From his Commission to Reside Abroad in 1820 to his Removal to Germany in 1822
In 1822 John Yeardley went to reside in Germany. As his residence abroad constituted one of the most remarkable turns in his life, and exercised a powerful influence on the rest of his career, we shall develop as fully as we are able the motives by which he was induced to leave his native country. By means of his Diary we can trace the early appearance and growth, if not the origin, of the strong Christian sympathy he ever afterwards manifested with seeking souls in the nations on the continent of
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Whether in Christ There were the Gifts?
Objection 1: It would seem that the gifts were not in Christ. For, as is commonly said, the gifts are given to help the virtues. But what is perfect in itself does not need an exterior help. Therefore, since the virtues of Christ were perfect, it seems there were no gifts in Him. Objection 2: Further, to give and to receive gifts would not seem to belong to the same; since to give pertains to one who has, and to receive pertains to one who has not. But it belongs to Christ to give gifts according
Saint Thomas Aquinas—Summa Theologica

It is the Final Court of Appeal.
It is not a question of what I think, or of what any one else thinks--it is, What saith the Scriptures? It is not a matter of what any church or creed teaches--it is, What teaches the Bible? God has spoken, and that ends the matter: "Forever, O Lord, Thy Word is settled in heaven." Therefore, it is for me to bow to His authority, to submit to His Word, to cease all quibbling and cry, "Speak, Lord, for Thy servant heareth." Because the Bible is God's Word, it is the final court of appeal in all things
Arthur W. Pink—The Divine Inspiration of the Bible

Epistle xiii. To Serenus, Bishop of Massilia (Marseilles) .
To Serenus, Bishop of Massilia (Marseilles) [128] . Gregory to Serenus, &c. The beginning of thy letter so showed thee to have in thee the good will that befits a priest as to cause us increased joy in thy Fraternity. But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds. Nay, from thy very doubts about the epistle which we sent to thee it appears how inconsiderate thou art. For, hadst thou paid diligent attention
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Book x. On Numbers
In truth, we interpret, however briefly, these numbers of perfect names. The mystical account of these examples makes them more honored among the blessed. I. This number refers to the unity of the divinity; in the Pentatuch: hear, O Israel, the Lord your God is one. [Deut. 6:4] II. [This number refers] to the two testaments; in Kings: and He made in Dabir two cherubim in the measure of 10 cubits. [III(I) Kings 6:23] III. [This number refers] to the Trinity; in the epistle of John: three are those
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Doctrine of the Scriptures.
I. NAMES AND TITLES. 1. THE BIBLE. 2. THE TESTAMENTS. 3. THE SCRIPTURES. 4. THE WORD OF GOD. II. INSPIRATION. 1. DEFINITION. 2. DISTINCTIONS. a) Revelation. b) Illumination. c) Reporting. 3. VIEWS: a) Natural Inspiration. b) Christian Illumination. c) Dynamic Theory. d) Concept Theory. e) Verbal Inspiration. f) Partial Inspiration. g) Plenary Inspiration. 4. THE CLAIMS OF THE SCRIPTURES THEMSELVES: a) The Old Testament. b) The New Testament. 5. THE CHARACTER (OR DEGREES) OF INSPIRATION. a) Actual
Rev. William Evans—The Great Doctrines of the Bible

The Cornish Tinners
Saturday, September 3.--I rode to the Three-cornered Down (so called), nine or ten miles east of St. Ives, where we found two or three hundred tinners, who had been some time waiting for us. They all appeared quite pleased and unconcerned; and many of them ran after us to Gwennap (two miles east), where their number was quickly increased to four or five hundred. I had much comfort here in applying these words, "He hath anointed me to preach the gospel to the poor" [Luke 4:18]. One who lived near
John Wesley—The Journal of John Wesley

Wesley Begins Field-Preaching
1739. March 15.--During my stay [in London] I was fully employed, between our own society in Fetter Lane and many others where I was continually desired to expound; I had no thought of leaving London, when I received, after several others, a letter from Mr. Whitefield and another from Mr. Seward entreating me, in the most pressing manner, to come to Bristol without delay. This I was not at all forward to do. Wednesday, 28.--My journey was proposed to our society in Fetter Lane. But my brother Charles
John Wesley—The Journal of John Wesley

The Redeemer's Return is Necessitated by the Present Exaltation of Satan.
One of the greatest mysteries in all God's creation is the Devil. For any reliable information concerning him we are shut up to the Holy Scriptures. It is in God's Word alone that we can learn anything about his origin, his personality, his fall, his sphere of operations, and his approaching doom. One thing which is there taught us about the great Adversary of God and man, and which observation and experience fully confirms, is, that he is a being possessing mighty power. It would appear, from a
Arthur W. Pink—The Redeemer's Return

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