Whereas persecution resulted in the death of some believers it also dispersed the disciples over a wider area. Luke described what they did as scattered believers as "preaching the word" (Gr. euaggelizomenoi ton logon, lit. "proclaiming good news the word"). The gospel message is in view. Sometimes what appears to be very bad turns out to be very good ( Matthew 16:18). [source][source][source]
". . . persecution faced faithfully can have positive results for the church (see also Acts 11:19-30 for more results from this dispersion)." [1][source]
". . . the thrust of the church into its mission after the persecution of the Christian community in Jerusalem is parallel with Luke"s portrayal in his Gospel of the spread of Jesus" fame after the devil"s assault in the wilderness." [1]1 [source]
"As the mission begins to move beyond Jerusalem and Judea, it is useful to distinguish two roles within it: the role of the initiator and the role of the verifier. The apostles shift at this point from the former to the latter role. That Isaiah , their function is reduced to recognizing and confirming the work of the evangelists who bring the gospel to new areas and groups, or to working as evangelists in areas already opened for mission (cf. Acts 8:25; Acts 9:32-42)." [1]7 [source]
Context Summary
Acts 8:1-13 - Fruits Of The Scattered Seed
Evidently Stephen was beloved outside the precincts of the Church, for it would seem that the devout men who lamented his early death and carried his poor body to its burial were godly Jews who had been attracted by his earnest character. In the furious persecution that ensued under the leadership of Saul, neither sex nor age was spared. According to the subsequent statement of the arch-persecutor, the disciples of Jesus were dragged before the magistrate, thrust into prison, exposed to cruel torture, and compelled to blaspheme His holy Name. During those terrible days scenes were enacted which were destined to fill the heart of the future Apostle with most poignant sorrow.
This persecution was overruled to scatter the Church, which had grown too prosperous and secure, and needed to be reminded of the Lord's injunction to go into all the world and preach the gospel to every creature. The light must be diffused; the salt must be scattered. How often God has to drive us by trouble to do what we ought to have done gladly and spontaneously! It was impossible to keep the deacons to the office of serving tables. Philip must needs go to Samaria, and that city welcomed what Jerusalem had refused. Here we enter upon the second circle of Acts 1:8. [source]
Chapter Summary: Acts 8
1By occasion of the persecution in Jerusalem, the church being planted in Samaria, 4by Philip the deacon, who preached, did miracles, and baptized many; 9among the rest Simon the sorcerer, a great seducer of the people; 14Peter and John come to confirm and enlarge the church; 15where, by prayer and imposition of hands giving the Holy Spirit; 18when Simon would have bought the like power of them, 20Peter sharply reproving his hypocrisy and covetousness, 22and exhorting him to repentance, 25together with John preaching the word of the Lord, return to Jerusalem; 26but the angel sends Philip to teach and baptize the Ethiopian Eunuch
Greek Commentary for Acts 8:4
They therefore [οι μεν ουν] Demonstrative οι hoi as often (Acts 1:6, etc.) though it will make sense as the article with the participle διασπαρεντες diasparentes The general statement is made here by μεν men and a particular instance Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those “scattered abroad” This verb means disperse, to sow in separate or scattered places (δια dia) and so to drive people hither and thither. Old and very common verb, especially in the lxx, but in the N.T. only in Acts 8:1,Acts 8:4; Acts 11:19. [source]
Went about [διηλτον] Constative second aorist active of διερχομαι dierchomai to go through (from place to place, δια dia). Old and common verb, frequent for missionary journeys in the Acts (Acts 5:40; Acts 8:40; Acts 9:32; Acts 11:19; Acts 13:6). Preaching the word (ευαγγελιζομενοι τον λογον euaggelizomenoi ton logon). Evangelizing or gospelizing the word (the truth about Christ). In Acts 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. “The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel” (Alvah Hovey). [source]
Preaching the word [ευαγγελιζομενοι τον λογον] Evangelizing or gospelizing the word (the truth about Christ). In Acts 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. “The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel” (Alvah Hovey). [source]
Reverse Greek Commentary Search for Acts 8:4
John 1:28Bethabara [βηθαναρᾷ] The correct reading is βηθανία , Bethany. Not the Bethany of John 11:18, but an unknown village. It was not uncommon for two places to have the same name, as the two Bethsaidas, the one on the eastern shore of the Lake of Gennesaret (Mark 6:32,Mark 6:45), and the other on the western shore (John 1:44); the two Caesareas, on the Mediterranean (Acts 8:40), and in Gaulonitis, at the foot of Lebanon, Caesarea Philippi (Matthew 16:13). [source]
John 7:35Among themselves [προς εαυτους] These Jewish leaders of John 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, ουτος houtos). That Almost result like οτι hoti in Matthew 8:27. Will he go? Negative answer expected in an ironical question, “Is he about to go?” Unto the Dispersion among the Greeks Objective genitive των ελληνων tōn Hellēnōn (of the Greeks) translated here “among,” because it is the Dispersion of Jews among the Greeks. Διασπορα Diaspora is from διασπειρω diaspeirō to scatter apart (Acts 8:1,Acts 8:4). It occurs in Plutarch and is common in the lxx, in the N.T. only here, James 1:1; 1 Peter 1:1. There were millions of these scattered Jews. And teach the Greeks Confessing his failure to teach the Jews in Palestine, “thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual” (Dods). [source]
Acts 11:19They therefore that were scattered abroad [οι μεν ουν διασπαρεντες] Precisely the same words used in Acts 8:4 about those scattered by Saul (which see) and a direct reference to it is made by the next words, “upon the tribulation that arose about Stephen” As a result of (απο apo), in the case of (επι epi) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. [source]
Acts 13:52And the disciples [οι τε] The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they “were filled with joy and the Holy Spirit” Imperfect passive, they kept on being filled. It had been so before (Acts 4:31; Acts 8:4; Acts 9:31; Acts 12:24). The blood of the martyrs is still the seed of the church. [source]
Acts 21:8Unto Caesarea [εις Καισαριαν] Apparently by land as the voyage Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts 9:30), on his return from Antioch at the close of the second mission tour (Acts 18:22) and now. The best MSS. omit οι περι Παυλου hoi peri Paulou (we that were of Paul‘s company) a phrase like that in Acts 13:13. Into the house of Philip the evangelist (εις τον οικον Πιλιππου του ευαγγελιστου eis ton oikon Philippou tou euaggelistou). Second in the list of the seven (Acts 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from “Philip the apostle,” one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word “evangelizing” (ευηγγελιζετο euēggelizeto) was used of him in Acts 8:40. The earliest of the three N.T. examples of the word “evangelist” (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed “the baptizer” (ο βαπτιζων ho baptizn Mark 1:4), then “the Baptist” (ο βαπτιστης ho baptistēs Matthew 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who “gospelized” communities. This is probably Paul‘s idea in 2 Timothy 4:5. In Ephesians 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. “We abode with him” Constative aorist active indicative. Παρ αυτωι Par autōi (by his side) is a neat idiom for “at his house.” What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the “we” sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him. [source]
Acts 8:1Were all scattered abroad [παντες διεσπαρησαν] Second aorist passive indicative of διασπειρω diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1,Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων plēn tōn apostolōn). Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
Acts 8:4They therefore [οι μεν ουν] Demonstrative οι hoi as often (Acts 1:6, etc.) though it will make sense as the article with the participle διασπαρεντες diasparentes The general statement is made here by μεν men and a particular instance Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those “scattered abroad” This verb means disperse, to sow in separate or scattered places (δια dia) and so to drive people hither and thither. Old and very common verb, especially in the lxx, but in the N.T. only in Acts 8:1,Acts 8:4; Acts 11:19. [source]
Acts 8:5Proclaimed [εκηρυσσεν] Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενοι euaggelizomenoi in Acts 8:4 of missionaries of good news (Page) while εκηρυσσεν ekērussen here presents the preacher as a herald. He is also a teacher (διδασκαλος didaskalos) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts 21:8). [source]
Acts 8:1On that day [en ekeinēi tēi hēmerāi)] On that definite day, that same day as in Acts 2:41. A great persecution (diōgmos megas). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective “great.” See Matthew 13:21 for the old word διωγμος diōgmos from διωκω diōkō to chase, hunt, pursue, persecute. Were all scattered abroad Second aorist passive indicative of διασπειρω diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1,Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων plēn tōn apostolōn). Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
Acts 8:4Went about [διηλτον] Constative second aorist active of διερχομαι dierchomai to go through (from place to place, δια dia). Old and common verb, frequent for missionary journeys in the Acts (Acts 5:40; Acts 8:40; Acts 9:32; Acts 11:19; Acts 13:6). Preaching the word (ευαγγελιζομενοι τον λογον euaggelizomenoi ton logon). Evangelizing or gospelizing the word (the truth about Christ). In Acts 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. “The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel” (Alvah Hovey). [source]
Acts 8:5To the city of Samaria [εις την πολιν της Σαμαριας] Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in Acts 8:4. Jesus had an early and fruitful ministry in Samaria (John 4), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew 10:5), a temporary prohibition withdrawn before Jesus ascended on high (Acts 1:8). Proclaimed (εκηρυσσεν ekērussen). Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενοι euaggelizomenoi in Acts 8:4 of missionaries of good news (Page) while εκηρυσσεν ekērussen here presents the preacher as a herald. He is also a teacher (διδασκαλος didaskalos) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts 21:8). [source]
Greek Commentary for Acts 8:4
Demonstrative οι hoi as often (Acts 1:6, etc.) though it will make sense as the article with the participle διασπαρεντες diasparentes The general statement is made here by μεν men and a particular instance Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those “scattered abroad” This verb means disperse, to sow in separate or scattered places (δια dia) and so to drive people hither and thither. Old and very common verb, especially in the lxx, but in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19. [source]
Constative second aorist active of διερχομαι dierchomai to go through (from place to place, δια dia). Old and common verb, frequent for missionary journeys in the Acts (Acts 5:40; Acts 8:40; Acts 9:32; Acts 11:19; Acts 13:6). Preaching the word (ευαγγελιζομενοι τον λογον euaggelizomenoi ton logon). Evangelizing or gospelizing the word (the truth about Christ). In Acts 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. “The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel” (Alvah Hovey). [source]
Evangelizing or gospelizing the word (the truth about Christ). In Acts 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. “The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel” (Alvah Hovey). [source]
Reverse Greek Commentary Search for Acts 8:4
The correct reading is βηθανία , Bethany. Not the Bethany of John 11:18, but an unknown village. It was not uncommon for two places to have the same name, as the two Bethsaidas, the one on the eastern shore of the Lake of Gennesaret (Mark 6:32, Mark 6:45), and the other on the western shore (John 1:44); the two Caesareas, on the Mediterranean (Acts 8:40), and in Gaulonitis, at the foot of Lebanon, Caesarea Philippi (Matthew 16:13). [source]
These Jewish leaders of John 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, ουτος houtos). That Almost result like οτι hoti in Matthew 8:27. Will he go? Negative answer expected in an ironical question, “Is he about to go?” Unto the Dispersion among the Greeks Objective genitive των ελληνων tōn Hellēnōn (of the Greeks) translated here “among,” because it is the Dispersion of Jews among the Greeks. Διασπορα Diaspora is from διασπειρω diaspeirō to scatter apart (Acts 8:1, Acts 8:4). It occurs in Plutarch and is common in the lxx, in the N.T. only here, James 1:1; 1 Peter 1:1. There were millions of these scattered Jews. And teach the Greeks Confessing his failure to teach the Jews in Palestine, “thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual” (Dods). [source]
Lit., went through (the country). Compare Acts 8:4. [source]
Precisely the same words used in Acts 8:4 about those scattered by Saul (which see) and a direct reference to it is made by the next words, “upon the tribulation that arose about Stephen” As a result of (απο apo), in the case of (επι epi) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. [source]
The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they “were filled with joy and the Holy Spirit” Imperfect passive, they kept on being filled. It had been so before (Acts 4:31; Acts 8:4; Acts 9:31; Acts 12:24). The blood of the martyrs is still the seed of the church. [source]
A common phrase in Acts either without antithesis as in Acts 1:6; Acts 5:41; Acts 8:4, Acts 8:25; Acts 9:31; Acts 11:19; Acts 16:5; or with it as here, Acts 8:25; Acts 13:4; Acts 14:3; Acts 17:17; Acts 23:31; Acts 25:4. Ουν Oun connects with what precedes as the result of Peter‘s sermon while μεν men points forward to what is to follow. [source]
Apparently by land as the voyage Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts 9:30), on his return from Antioch at the close of the second mission tour (Acts 18:22) and now. The best MSS. omit οι περι Παυλου hoi peri Paulou (we that were of Paul‘s company) a phrase like that in Acts 13:13. Into the house of Philip the evangelist (εις τον οικον Πιλιππου του ευαγγελιστου eis ton oikon Philippou tou euaggelistou). Second in the list of the seven (Acts 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from “Philip the apostle,” one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word “evangelizing” (ευηγγελιζετο euēggelizeto) was used of him in Acts 8:40. The earliest of the three N.T. examples of the word “evangelist” (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed “the baptizer” (ο βαπτιζων ho baptizn Mark 1:4), then “the Baptist” (ο βαπτιστης ho baptistēs Matthew 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who “gospelized” communities. This is probably Paul‘s idea in 2 Timothy 4:5. In Ephesians 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. “We abode with him” Constative aorist active indicative. Παρ αυτωι Par autōi (by his side) is a neat idiom for “at his house.” What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the “we” sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him. [source]
Second aorist passive indicative of διασπειρω diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων plēn tōn apostolōn). Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
Demonstrative οι hoi as often (Acts 1:6, etc.) though it will make sense as the article with the participle διασπαρεντες diasparentes The general statement is made here by μεν men and a particular instance Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those “scattered abroad” This verb means disperse, to sow in separate or scattered places (δια dia) and so to drive people hither and thither. Old and very common verb, especially in the lxx, but in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19. [source]
Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενοι euaggelizomenoi in Acts 8:4 of missionaries of good news (Page) while εκηρυσσεν ekērussen here presents the preacher as a herald. He is also a teacher (διδασκαλος didaskalos) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts 21:8). [source]
On that definite day, that same day as in Acts 2:41. A great persecution (diōgmos megas). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective “great.” See Matthew 13:21 for the old word διωγμος diōgmos from διωκω diōkō to chase, hunt, pursue, persecute. Were all scattered abroad Second aorist passive indicative of διασπειρω diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων plēn tōn apostolōn). Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
Constative second aorist active of διερχομαι dierchomai to go through (from place to place, δια dia). Old and common verb, frequent for missionary journeys in the Acts (Acts 5:40; Acts 8:40; Acts 9:32; Acts 11:19; Acts 13:6). Preaching the word (ευαγγελιζομενοι τον λογον euaggelizomenoi ton logon). Evangelizing or gospelizing the word (the truth about Christ). In Acts 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. “The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel” (Alvah Hovey). [source]
Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in Acts 8:4. Jesus had an early and fruitful ministry in Samaria (John 4), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew 10:5), a temporary prohibition withdrawn before Jesus ascended on high (Acts 1:8). Proclaimed (εκηρυσσεν ekērussen). Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενοι euaggelizomenoi in Acts 8:4 of missionaries of good news (Page) while εκηρυσσεν ekērussen here presents the preacher as a herald. He is also a teacher (διδασκαλος didaskalos) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts 21:8). [source]
The gospel. Usually in Paul with some qualifying word, as of God. Comp. Acts 4:4; Acts 8:4; Acts 11:19; Acts 14:25; Acts 16:6; 1 Thessalonians 1:6; Colossians 4:3. [source]