Exegetical and Hermeneutical Commentary of 1 Samuel 12:23
Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:
1Sa 12:23
God forbid that I should sin against the Lord in ceasing to pray for you.
Samuel: An example of intercession
It is a very great privilege to be permitted to pray for our fellow men Such prayers are often of unspeakable value to those for whom they are offered. Intercessory prayer is a benefit to the man who exercises it, and is often a better channel of comfort than any other means of grace. The Lord turned again the captivity of Job when he prayed for his friends. I would have you stirred up to diligent supplication by the example of Samuel, who is worthy to be placed in the very forefront of intercessors.
I. Let us dwell upon his habit of intercession, for it was most manifest in Samuel. We gather this from the text. He says, God forbid that I should sin against the Lord in ceasing to pray for you. It is clear, therefore, that he had been in the continual habit and practice of praying for Israel as to the success of Samuels prayers, read his life, and you will find that he wrought great deliverances for the people. In the seventh chapter of this book we find that the Philistines grievously oppressed Israel, and Samuel bravely called the people together, to consider their condition, and bade them turn from idolatry, and worship the only true God, and promised them his prayers as a boon which they greatly valued. These are his words: Gather all Israel to Mizpeh, and I will pray for you unto the Lord. Samuels prayers were so prevalent that the very elements were controlled by him.
II. Notice in Samuels case his provocation to cease from intercession, which provocation he patiently endured.
1. The first provocation was the slight which they put upon himself.
2. Beyond the provocation which came from their slight upon himself he felt wounded by their utter rejection of his solemn protest.
III. Notice Samuel in his persevering intercession. Though the people thus provoked him he did not cease from prayer for them. When the prophet knew that Saul was hopelessly rejected he did not cease to pray for the nation, but went down to Bethlehem and anointed David, and when David was pursued by the malice of Saul we find him harbouring David at Ramah, and exhibiting the power of prayer in his own house and in the holy place. I pray you, therefore, still persevere in supplication, and be supported in your perseverance by the knowledge that it would be a sin to cease to pray for those who have been the subjects of your petitions. Samuel confesses that it would have been sinful on his part to abstain from intercession. How so? Why, if he ceased to pray for the people, he would be neglecting his office, for God had made him a prophet to the nation, and he must intercede for them or neglect his duty. It would have been a neglect of the Divine glory; for whatever the people might be, Gods name was wrapped up in them, and if they did not prosper the Lord would not be glorified in the eyes of the heathen. He could not give up praying for them, for their cause was the cause of God. It would have been a cruelty to souls if he who possessed such a power in prayer had restrained it.
IV. Samuel showed his sincerity in intercession by corresponding action, for he says in the words of the text, God forbid that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way. So far from leaving off praying, he would be doubly diligent to teach them; and he did so. After praying for your friends, do try as well as you can to answer your own prayer by using the means which God ordinarily blesses. Some persons make idle prayers, for they use no effort for obtaining their requests. If a husbandman asks for a harvest, he also ploughs and sows, for else his supplications would be hypocritical. If we wish to see our neighbours converted, we shall labour for it in all ways. A man who wishes to shoot birds will, after a while, become expert in the sport, because he will give his mind to it: he will after a little practice become a noted marksman and know all about guns and dogs. A man who wants to catch salmon has his heart set upon his angling, and becomes absorbed in the pursuit. He soon learns how to use his rod and how to manage his fish. So he who longs to win souls, and puts his heart into it, finds out the knack of it by some means, and the Lord gives him success. There is a power in your gifts; there is a power in your speech; use these powers. (C. H. Spurgeon.)
Intercessory prayer
I. Its efficacy generally acknowledged. They felt that his words, if weak on earth, were mighty in heaven. Now this feeling implies their belief in the efficacy of intercessory prayer, and I make three remarks concerning this belief.
1. It is very common. There is nothing peculiar in the belief that one man on earth may have power in heaven to help his fellow men. In truth, it is so common that I am almost disposed to regard it as one of the intuitive faiths of humanity. Priesthoods are everywhere, and this faith is the foundation of all priesthoods.
2. Divinely warranted. In truth, if it be an inborn faith, it must be Divinely warranted; for Heaven evermore encourages all that is truly natural. We find the Divine warrant in the numerous exhortations addressed to us in the Word of God to pray for our fellow men.
3. Sadly abused. It is abused by those who trust to it irrespective of their own efforts
II. Its neglect deprecated as a sin:–God forbid that I should sin against the Lord in ceasing to pray for you. It is the ordinance of God that man should assist his fellow man, not merely by bringing his best influences to bear upon his mind, but by offering up his best desires to heaven on his behalf. This being the law, to neglect it is a sin.
1. It serves to impress society with the solemnity of mans existence. Surely, here in a world where the millions are grubbing in what is material and drudging with their hands, it is something to elevate us into stately seriousness to feel that there are men like Samuel endowed with powers to touch the heart of God, and so move the springs of history.
2. It serves to unite men together in spiritual interest. Mutual intercessory prayers are, of all influences, the most socially uniting.
3. It serves to nurture the deepest philanthropy. True intercession is philanthropy exercising itself in the very presence of God. Where can it get a higher inspiration or a stronger impulse? (Homilist.)
Ceasing to pray for others is a sin against the Lord
The sentiments of the text are, that prayer for others is a duty, and the neglect of it is a sin. We will therefore inquire–
I. Who are the individuals for whom we should pray?
1. For our families.
2. For the Church of God.
3. For our country.
4. For the world.
What an awful state is the world in, notwithstanding all the attempts which are made to mend it!
II. State the arguments for the adoption of such practice.
1. We are related to each other, and therefore we should pray for one another.
2. We are dependent on each others exertions for a subsistence. Some talk of being independent, but this is absurd. The king himself is served by the field (Ecc 5:9).
3. The practice of praying for others will serve to keep alive in our hearts the most benevolent feelings towards them.
4. This practice may promote their salvation.
III. We may omit to pray for others. The text is sufficiently indicative of this.
1. We may omit to pray for others through unconcern about our own salvation.
2. We may do it through unbelief in reference to the efficacy of prayer.
3. We may do it through prejudice.
IV. That our ceasing to pray for others is a sin against the Lord.
1. It is a sin against the precepts of the Lord (1Ti 2:1-2).
2. Against the spirit of the Lord. The Holy Ghost works in our hearts feelings of benevolence and love, which give birth to prayer.
3. Against the example of the Lord.
Learn–
1. What straits people are brought into by their sinful conduct.
2. None can help us in our distress but God.
3. People in affliction are glad to have the prayers of those whom they have treated with insult before.
4. Good men pray for those who have despitefully used them. (Sketches of four hundred sermons.)
The sin of prayerlessness
The sainted Robert Murray MCheyne wrote to his church at Dundee, during his last illness: You have hindered Gods work by your want of prayer. When God gives grace to souls, it is in answer to the prayers of His children . . . When God puts it into the hearts of His children to pray, it is certain that He is going to pour down His spirit in abundance . . . The salvation of those around you depends upon your asking . . . I often think it strange that ever we should be in heaven, and so many in hell through our soul-destroying carelessness . . . Plead and wrestle with God, showing Him that the cause is His own, and that it is all for His own glory to arise and have mercy upon Zion.
But I will teach you the good and the right way.
Duties of ministers and people. The Chartists visit to the Parish Church
I. First, then, let us consider the duties inculcated; and they are two fold.
1. With respect to the ministers of God. Samuel, the prophet of the Lord, considering the state of the people, exclaimed, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way. To a similar effect the apostle declared, We will give ourselves continually to prayer and to the ministry of the Word. These are the peculiar duties of the ministers of God,–prayer, and the ministry of the Word. Sweet is the work to those who know it, delightful is the duty of intercessory prayer. Of all those men of God whose histories are recorded in Holy Scripture, there is not one who did not delight in this duty.
2. The ministry of the Word: I will teach you the good and the right way So said the inspired prophet Samuel; so said a long line of faithful men of God, many of whom sealed their testimony with their blood; so said the apostles of Jesus Christ; and so say the ministers of God to this day. And is there presumption or affectation in saying, We will teach you the good and the right way? It would indeed be presumption if we conceived that we had chalked out that way for ourselves, or if it were the notions of man we had to teach you; but we know the good and the right way, and are able to testify to you that which we have seen, and that which we have believed. Revelation has taught us, and we know there is but one way, one good way, one true way; and that all other ways lead to the chambers of darkness and despair. And if these are our duties, what are yours? Mark the exhortation of the prophet in the text, Only fear the Lord, and serve Him in truth with all your heart. This brief sentence contains the whole duty of man! Only fear the Lord, said he to the tumultuous people; we stop to inculcate no other principle; if we gain your heart, we gain the whole man; we know all must follow; we know that the man who fears God has the grand principle of moral duty in him. If he wants the fear of God, he wants everything! he wants the cement of social society, that which binds man to man, which gives peace and comfort him, and gilds the grave itself with hope. This is the standing or falling principle, Only fear the Lord; then your conscience shall be enlightened by the Spirit of God, your heart shall bend to the will of God. The noble testimony of Josephs steward, to the trembling brethren is our guarantee, I fear God! Such a man will be a lover of justice, a lover of truth, and of everything that is honourable and of good report; whereas all others are as garnished sepulchres–they have sweet words in their mouths, but war in their hearts. Here is our security and our comfort; only fear God. The other expressions in the text are but expletives of this duty: Only fear the Lord, and serve Him. If a man fears God, he will be the servant of God, and he will serve Him in prayer and praise; he will serve Him with the best member that he has, with his body, soul, and spirit, consecrating all he has to His glory, not with hypocrisy, but in truth.
II. Let us then consider the inspiring motive which is implied in the text, for the cheerful discharge of these duties. Ofttimes the strongest appeal to the feelings and the affection is contained in one short sentence, or a suggestion conveyed by a single word; thus in the text: Consider how great things the Lord hath done for you! Now, let me transfer this appeal to you; let me apply it to your hearts and consciences as a motive; and I know of no stronger; if this fail, the treasury of God Himself is exhausted! He asks you to love Him, to fear and serve Him; and He does not place before you the terrors of hell, nor the fearful things of judgment to come, nor a world in flames; nor does He upbraid you by the stings of a guilty conscience; but He appeals to your love and affection! and He says, Consider how great things the Lord hath done for you! Hard must be that mans heart, ungrateful his bosom, who can look back over a whole life and not see one trace of the goodness of God, who can discern no token of Divine love, no sweet things mingled with his bitterness, nothing to allay his afflictions. Think of the spiritual mercies also which you have received at his hands. There are very few who are altogether unconscious of Gods mercies to them in this respect. But the argument of Samuel on this occasion was a national argument: his exhortation was a national exhortation; and, therefore, I shall avail myself of it, and consider the words of the text in this point of view applicable to us all as a nation. Consider, I pray you, how great things the Lord hath done for you. And is it, possible that anyone can be so ignorant or so wilfully blind as to deny that there has been a special providence over Great Britain, and that special mercies have been poured down on her? Has not our little island been floating on a see of mercy? (F. Clogs, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. God forbid that I should sin] They had earnestly begged him, 1Sa 12:19, to pray to God for them, that they might not die; and he tells them that he should consider himself a sinner, should he cease to be their intercessor.
But I will teach you the good and the right way] I will show you, as long as I am with you, what true religion is; it is the way to happiness and heaven. It is right-there is no crookedness in it; it is good – there is no evil in it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Think not that because you have so highly disobliged and rejected me, that I will revenge myself by neglecting to pray for you, or by praying against you, as I have now done for your conviction and humiliation, and so for your preservation; I am sensible it is my duty, as I am a man, a Israelite, a minister, a prophet, to pray for you.
But I will teach you, Heb. and I will, &c., i.e. I will not only pray for you, which is one branch of my duty; but will also teach and instruct you, which is the other branch of it. And though you have cast me off from being your judge and ruler, yet I will not cease to be your instructer and monitor, to keep you from sin and destruction.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Moreover, as for me,…. As he had given them reason to believe that God would forgive their sin, by which they had offended him, rejecting him as their King, so he likewise forgave their offence against him in rejecting him as their governor under him, and so neither need fear the Lord nor him with a servile fear; and as God would still be gracious to them, if they abode by his service, so he, Samuel, would do all the good offices for them that lay in his power:
God forbid that I should sin against the Lord, in ceasing to pray for you; for since they had returned to the Lord, and acknowledged their sin, it would have been an evil in him not to pray for them, that they might share in the pardoning grace and mercy of God, and have all good things bestowed upon them they stood in need of; this he judged to be his duty to do, and therefore abhorred the thought of being indifferent to it, negligent of it, or of dropping it:
but I will teach you the good and the right way; would not only pray for them, but instruct them in the way of their duty; a way that was a good one, agreeable to the will and word of God, and in walking in which good things were enjoyed, and which being a good way, must needs be a right way; though Samuel ceased to be a judge and chief magistrate among them, he should not cease to act the part of a prophet to them, both by his prayers and by his instructions.
Fuente: John Gill’s Exposition of the Entire Bible
Samuel then promised the people his constant intercession: “ Far be it from me to sin against the Lord, that I should cease to pray for you, and to instruct you in the good and right way,” i.e., to work as prophet for your good. “In this he sets a glorious example to all rulers, showing them that they should not be led astray by the ingratitude of their subordinates or subjects, and give up on that account all interest in their welfare, but should rather persevere all the more in their anxiety for them” ( Berleb. Bible).
Fuente: Keil & Delitzsch Commentary on the Old Testament
(23) Moreover, as for me.In this he sets a glorious example to all rulers, showing them that they should not be led astray by the ingratitude of their subordinates or subjects; and give up on that account all interest in their welfare, but should rather persevere all the more in their anxiety for them.Berleb. Bible, quoted in Lange. Moses and Samuel, wrote S. Gregory, are especially brought forward by the Prophet Jeremiah (Jer. 15:1) as having extraordinary power with Him, and why? because they prayed for their enemies. Samuels impassioned answer when the Elders asked his prayers, Pray for you! God forbid that I should sin against the Lord in ceasing to pray for you.
I will teach you.The old man felt that in the future, although his powers as Judge were not abrogated yet, there would be, comparatively speaking, save on special occasions, but little opportunity for their exercise. In the presence of the regular authority of a king surrounded by armed men, such authority as he had wielded as Judge over the hearts of Israel must fall into abeyance.
But one, and that a still higher office, still remained to him untouched by the great constitutional change that had passed over Israelthat of prophet. In this sphere, while he lived, he said he would work ceaselessly on; and the words he used on this solemn occasion tell out to all ages that the true function of the prophet or the preacher of the Eternal is to teach the people the good and the right way; and Samuels own life of brave self-denial and noble self-effacement showed men that this teaching must be pressed home by something more than mere words. Only a Samuel could thus quit office, proudly challenging all to convict him of one single injustice in his past career; and by the act of resignation gaining, not losing, greatness. No longer judge and ruler, but simple prophet, he is able now to discourse with greater freedom of the monarchy about to be introduced, and he seizes the moment to cast a more distant glance into all the past and future of the community.Ewald: History of Israel, Book III., 1-3.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. God forbid that I should sin in ceasing to pray for you What a grandeur and sublime excellency of character and heart is indicated by this declaration! Though rejected by an ungrateful people, yet for them shall his prayers unceasingly ascend. To do otherwise would, in his mind, be to sin against Jehovah.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 294
DEVOTION TO GOD URGED FROM A SENSE OF GRATITUDE
1Sa 12:23-24. I will teach you the good and the right way: only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you.
A ZEAL for the honour of God, and a concern for the welfare of mens souls, are the most striking features of a spiritual mind; and, when truly felt, will swallow up all selfish considerations, and take occasion, even from injuries received, to display their energy towards those who have injured us. This disposition was manifested in no small degree by the Prophet Samuel, who, having long been the teacher, the governor, and the deliverer of Israel, was deposed, though not by force, yet by the unanimous wishes of his nation, who desired to have a king after the manner of the surrounding nations. Instead of expressing any resentment against them for this indignity, he only inquired of them whether they could charge him with any mal-administration, and then assured them of a continued interest in his prayers, and exhorted them to serve the Lord with their whole hearts.
His words will naturally lead us to consider,
I.
The duty here inculcated
All, who believe the existence of God, acknowledge that he is worthy to be feared and served: but when our duty to him is practically enforced, too many cry out against it as the offspring of superstition and the parent of fanaticism.
Let us mark then with precision what our duty is
[To fear God, is, to regulate our conduct by the unerring standard of his word, avoiding carefully every thing which may displease him, and doing with diligence whatever is pleasing in his sight. But this must be done in truth: it is not a feigned obedience that will suffice: hypocritical services, however specious, must be odious to God: He requireth truth in our inward parts: and though he will not be extreme to mark our unavoidable infirmities, he will fearfully resent every instance of dissimulation: He cannot be deceived, and will not be mocked: to be accepted of him, we must be Israelites indeed, and without guile. Moreover, our services must be, not like the constrained obedience of a slave, but the willing expressions of filial regard; they must be done with all our heart. If, like Amaziah, we did that which was materially right in the sight of the Lord, yet not with a perfect heart, it would be of no avail [Note: 2Ch 25:2.]: we must, like Hezckiah, do it with all our heart if we would prosper [Note: 2Ch 31:20-21.]. Nothing must be deemed too hard to do, or too great to suffer, that God may be glorified. Davids direction to Solomon to serve the God of his father with a perfect heart and a willing mind, completely expresses the nature of our duty as it is inculcated in the text [Note: 1Ch 28:9.].]
Let us next observe the importance of this duty
[In the text it is said to be a right, and good, and necessary way; and not only in comparison of other ways, but to the exclusion of all others. They indeed, who most faithfully enforce the practice of this duty, are often reproached as deceivers, that would impose upon weak minds, and lead astray the ignorant and unwary. The example of the world is urged in opposition to them as a better standard of right and wrong than the Holy Scriptures. Nevertheless we must insist with Samuel that this way is right; the broad road of sin and self-indulgence leads men to destruction; and the narrow path alone of holiness and self-denial leadeth unto life [Note: Mat 7:13-14.]. Nor is this way merely despised, as erroneous; it is also reprobated, as pernicious; and both they who teach it and they who follow it, are often deemed the very bane of society. While the drunkard and the whoremonger are respected, and excused, he that departeth from evil is considered as a prey [Note: Isa 59:15.], which all are at liberty to hunt and devour. But the testimony of Samuel, confirmed as it is by numberless other passages of Holy Writ, is sufficient to outweigh all that the blind votaries of sin and Satan can bring against religion. It is most assuredly, not only the right, but the good way; and though other ways may be more pleasing to flesh and blood, there is not any so productive of happiness, so perfective of our nature, or so conducive to the welfare of society.
Many, who feel convinced that fervent piety is both right and good, yet will not be persuaded that it is necessary. They acknowledge perhaps that ministers, and others who are detached from worldly engagements, should cultivate the fear of God: but a just attention to divine things seems to them incompatible with their own peculiar state and calling. Let none however imagine that any lawful calling is an impediment to religion: Adam even in Paradise had work assigned him by God himself, as being no less subservient to the welfare of his soul than to the health of his body [Note: Gen 2:15.]. The truth is, that religion is the one thing needful; nor though, like Samuel or David, we had a kingdom to govern, could we plead any exemption on account of the multiplicity or importance of our engagements. The word of God to every living creature is, Fear God, and keep his commandments, for this is the whole duty of man [Note: Ecc 12:13.].]
That while we acknowledge our duty we may also be led to practise it, let us consider,
II.
The argument with which it is enforced
The Jews were singularly indebted to God for their deliverance from Egypt, their preservation in the wilderness, their investiture in the promised land, and the many wonderful interpositions of the Deity on their behalf in the time of their Judges. But waving any further mention of them, let us call to mind the mercies vouchsafed to us:
1.
The temporal
[Numberless are the blessings which every individual amongst us has received; as are those also, which are conferred upon the nation at large. But on the present occasion it will be proper to contemplate rather the privileges we enjoy in our corporate capacity [Note: If this were the subject of a Commemoration Sermon, the peculiar privileges that are enjoyed should here be stated: but if of a Thanksgiving, the special occasions for thankfulness should here be opened.] And should not these operate as inducements to fidelity and diligence in the service of our God? Does not every favour bestowed upon us address us, as it were, in the words of Samuel, Only fear the Lord? Does it not bind us also, according to the ability and opportunities afforded us, to teach others the good and the right way? Instead then of making our situation an occasion for carnality, or an excuse for lukewarmness, let us endeavour to render to the Lord according to the benefits he has conferred upon us.]
2.
The spiritual
[As the most signal mercies imparted to the Jewish nation were typical of far richer benefits reserved for the Christian Church, we should but ill consult the scope of the text, and still less the advancement of our eternal interests, if we should omit to mention our obligations to God for spiritual blessings. Consider then that stupendous act of mercy, the gift of Gods dear Son: consider that he was given up to death, even the accursed death of the cross, for us sinners, for the recovery of our souls from death and hell, and for the restoration of them to the divine favour; how unfathomable the mystery! how incomprehensible the love! The terms too upon which God will accept sinners; how easy, how simple, how suited to our lost and helpless nature! We have only to believe in Christ, and we shall be saved [Note: Act 16:31.]. Can any thing be more encouraging; or lay us under greater obligations to obedience? Consider farther, the benefits we receive by believing: we are instantly brought into the family of God; we enjoy sweet fellowship with the Father and the Son; we have the sting of death taken away; and we have an eternal inheritance in heaven: shall all this love have no constraining influence? shall it not cause us to present ourselves as living sacrifices to God, that we may both live to him who died for us, and glorify God with our bodies and our spirits which are his [Note: 2Co 5:14; Rom 12:1; 1Co 6:20.]? Yes; such were the sentiments of an inspired Apostle; nor can any rational being controvert or doubt such self-evident deductions. Let us then apply them in confirmation of the text, and fix them on our minds as motives to serve God with all our hearts. Let us put away that worldliness and sensuality, which are the bane and curse of our souls. Let us discard formality, that blinding, that deluding sin. Let us also abhor hypocrisy, that basest of all sins. Let us serve our God, not with a few outward ceremonies, but with the inward devotion of our hearts [Note: 1Jn 3:18.]. Let us not study how we may contract our regards to him into the smallest possible space; but how we may glorify his name, and advance his interests. And while we thus cultivate the fear of him in our own hearts, let us, with Samuel, labour to the utmost, that he may be feared and served by all around us [Note: Here, if it were judged proper, the connexion of our piety with the prosperity of the nation, as marked in the words following the text, might be urged as an additional, though inferior, motive to zeal and diligence.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
1Sa 12:23 Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:
Ver. 23. In ceasing to pray for you: but I will teach you.] I will faithfully perform the office of a prophet in preaching unto you, and praying for you. See Deu 33:18 Act 6:4 . Whether a minister shall do more good to others by his prayers or preaching, I will not determine, saith one; a but he shall certainly by his prayers reap more comfort to himself.
a Dr Tho. Taylor’s Saints’ Progr., p. 172.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
God forbid: Act 12:5, Rom 1:9, Col 1:9, 1Th 3:10, 2Ti 1:3
in ceasing: Heb. from ceasing
I will teach: Psa 34:11, Pro 4:11, Ecc 12:10, Act 20:20, Col 1:28
the good: 1Ki 8:36, 2Ch 6:27, Jer 6:16
Reciprocal: Gen 20:7 – pray Exo 8:12 – General Exo 18:16 – make Exo 18:20 – the way Exo 32:30 – Ye have Num 12:13 – General Jos 22:29 – God forbid Jos 24:16 – General 1Sa 7:5 – I will pray 1Sa 15:11 – he cried 1Ki 13:6 – besought 1Ki 21:3 – The Lord 2Ch 34:29 – the king Psa 73:2 – But Isa 37:4 – lift up Jer 15:1 – Moses Jer 27:18 – let them Jer 42:2 – and pray Jer 42:4 – I will pray Eze 13:5 – have not Mic 6:8 – what is Act 8:24 – Pray Act 18:25 – instructed Rom 10:1 – my heart’s Rom 12:7 – or he Eph 1:16 – Cease Col 4:2 – Continue 2Pe 2:15 – forsaken