I. A FRIENDLY WARNING.

1. Paul and his companions immediately looked up the Christians in the cities they visited. It is easy to learn a man's character from the sort of people he prefers to associate with — especially when he is away from home.

2. Paul, like every other Christian worker, received a large amount of well-meant advice that he could not well heed. It is sometimes as needful to say "No" to one's friends as it is to one's enemies.

3. Paul said "No" when his friends wished him to turn back, but he said so courteously, tenderly, prayerfully. He could refuse a man without insulting him.

4. Paul and his companions were not ashamed to kneel down on the open beach in sight of everybody and pray. Secret prayer is helpful and precious, but there are times when public praying becomes a duty.

5. Paul and his companions and the disciples bade each other farewell with prayers and benedictions. When we say, "Good-bye" to our friends, let us remember that we are in form at least breathing a prayer over them, for "Good-bye" means "God be with you."

II. A PROPHETIC WARNING.

1. It is instructive to note that the evangelist Philip who now entertained the Christ-loving Paul had years before been driven from Jerusalem to escape the fury of the Christ-hating Saul. See Acts 8:1-5.

2. It is evident that "there are diversities of gifts, but the same Spirit." The disciples and Agabus advised Paul wisely so far as they knew, but he was better informed than they.

3. It is apparent that Paul did wisely to seek his marching orders directly from headquarters. So doing, he was sure of avoiding all mistakes.

4. It sometimes emphasises advice to accompany it with action. Thus Agabus, binding himself with Paul's girdle, spoke to the eyes, as his voice did to the ears, of the apostles.

5. It is always true that the bonds most to be feared are those a man puts upon himself. Agabus may well shudder at the bonds with which he binds himself, Paul may well disregard the fetters with which hostile Jews threaten him.

6. It was true, as Agabus prophesied, that bonds awaited Paul in Jerusalem. Whatever awaited him, Paul went on just the same. It is always best for one to follow the straight line of duty, even though it lead him inside of prison walls.

III. AN UNHEEDED WARNING.

1. A man may have the firmest kind of a will, and yet the tenderest sort of a heart. Paul was such a man.

2. A man of the right sort is more moved by the tears of his friends than by the assaults of his enemies.

3. A man who is ready to be bound for Christ ought certainly not to fear being freed for Christ. And what is death but being set free from the bondage of this world?

4. A man who would do the most for the good will not throw away his life. Paul was careful to have it understood that he was risking his life "for the name of the Lord Jesus."

5. A man having fully determined to risk his mortal life to save the immortal lives of others, it is the right thing for that man's friends to cease their dissuading talk about missionary dangers, and missionary hardships, and the unhealthfulness of foreign climates.

6. A man having fully determined to do the Lord's work in the Lord's way at home or abroad, it is the part of a friend and a Christian to say, "The will of the Lord be done."

(S. S. Times.)

I. REASONS PAUL SHOULD NOT GO TO JERUSALEM.

1. The needs of the churches. These churches were still in the mission stage, small and weak. Church organisation was so imperfect that it still required a constant apostolic oversight. On the face of it, God would not raise up a man by such a wonderful experience as Paul had had, and take him away when to all human judgment he had before him the best ten or fifteen years of his life.

2. The appeals of the brethren. These were hard to bear. Paul was a man of tender feelings. All the arguments to show why he should save himself for their sakes were tearfully urged. And these were his children.

3. The warning of the Holy Spirit.

II. REASONS PAUL WENT TO JERUSALEM.

1. The purpose of his life. He had before him his ministry for Christ, Everything was for that. His calling was to testify of Him whose name was called Jesus, because He should save His people from their sins. He believed that the next service for the name of the Lord Jesus was going to Jerusalem, whatever should befall him there. Therefore he went.

2. The law of self-sacrifice. Paul had laid himself on the altar as a voluntary offering, to live and to die for his Saviour. He was not a rash man; but he knew that there are ends which sacrifice can accomplish, and which can be accomplished by no other means. It was not certain that his life was needed any longer. The death of Stephen had proved an occasion of a wonderful enlargement of the gospel. These churches which Paul had been visiting probably owed their existence to the sacrifice of the life of that glorious deacon whose mantle had fallen upon the shoulders of Paul. Could Paul make a better use of his life than to die for the name of the Lord Jesus, if he could do as much by dying as Stephen had done? If a Christian would accomplish anything worthy for God, he must understand this Divine law. Our suffering, like that of our Saviour, has its place in the price of the world's redemption.

3. The leading of the Spirit. The disciples were led by the Spirit. So was Paul. Their leading did not conflict with his, though it seemed to do so. The warning voice said: "If you go on you will be imprisoned and slain." But the voice within said: "Go on, though you are imprisoned and slain." The two voices were of the same Spirit. The interpretation of the voices was for Paul to give. Every man has the voice of the Spirit for himself. Listen to the voice of the Spirit within you; yield yourself to His influence. You can tell whether you are following Him.

(G. R. Leavitt.)

From this —

I. WE MAY FIND A STIMULUS TO OUR FLAGGING ZEAL AS WE CONTEMPLATE THE APOSTLE'S SEARCH FOR AND IMPROVEMENT OF OPPORTUNITIES FOR USEFULNESS. He had one end in view — Pentecost at Jerusalem, and from this no entreaties could divert him. But while moving steadily forward he filled in every interval with service, e.g., at Troas, Miletus, Tyre, Caesarea. Men speak with enthusiasm of Caesar's devotion to literary pursuits during his military journeys, and of Cicero, who amid the multiplicity of his judicial and political engagements found time for philosophical discussions; and the younger Pliny tells with glowing admiration the industry of his uncle, who dedicated every fragment of time to study. But we have in Paul a devotion to work not less remarkable. Well might he have excused himself had he spent the pauses of his journey in taking rest. Is he then less worthy of admiration because in him the love of souls took the place of love of literature, etc.? But his example is also worthy our imitation. Success is only to be had by the means he employed. Ponder this journey, and you will cease to marvel that in one brief life so much was accomplished. Take that inflexible firmness which held him to what he believed to be right; add to that his quickness to perceive and his readiness to improve an opportunity; then let these be vitalised and sustained by love to Christ, and it becomes easy to account for his perseverance and success.

II. WE MAY ASCERTAIN THE TRUE SOURCE OF MORAL COURAGE. That ver. 13 was not an idle utterance we know from Paul's calm self-possession in the Temple. There is such a courage as is merely muscular, which in its place is good, but which is mostly involuntary and instinctive. He who has it is brave in the presence of danger because not sensible of anything of which to be afraid. But it is quite different with him who is of a delicately nervous temperament. His tendency is to fear physical danger; and there is need of an effort of will, and as sustaining his will there is need of enthusiasm for some sublime cause. The soldier who feels fear, but who holds himself at his post by a supreme devotion to duty, is more courageous than he who, with an instinct like that of the warhorse, "mocketh at fear." The latter was the case with Paul, who had two considerations which made him ready to brave every danger.

1. Love to Christ. We know what great things love for a fellow mortal will defy, as in the case of wives and mothers; and love to Christ will fire a man with an enthusiasm which will sustain him through the fiercest opposition.

2. Confidence in God. Like Moses "he endured as seeing Him that is invisible." Like Elisha, he saw with his faith's eye the hosts of the Lord encamping round about him. He knew that he was doing God's work, and had the most implicit trust that the Lord would uphold him till his work was done. If it were His will that he should perish at Jerusalem, then he would only be the sooner with Christ; or, if it were His will that he should testify before tribunals and in prisons, God would give him grace. Thus he possessed his soul in peace in spite of his natural susceptibility.

III. WE MAY SEE HOW MAN PROPOSES BUT GOD DISPOSES. The course suggested by James (ver. 20, etc.) was admirably adapted to conciliate all parties; but see how it was frustrated. In spite of all their efforts at conciliation, nay, in consequence of them, something occurred which defeated their end. Paul's safety was imperilled by the course suggested for the good of the Church. Yet what good came out of it after all. The most carefully laid plans may be frustrated by unforeseen circumstances, but God will work out His will notwithstanding.

(W. M. Taylor, D. D.)

Note —

I. THE POWER OF LOVE TO CHRIST.

1. It brings the unacquainted near.

2. It forewarns of possible danger.

3. It gladly cultivates fellowship.

4. It humbles itself before God in mutual prayer.

II. PAUL'S READINESS TO SUFFER FOR THE CAUSE OF CHRIST.

III. THE CHRISTIAN'S PILGRIMAGE TO HIS HOME.

1. Faith holds forth to him the glorious end.

2. Love helps him to accomplish the difficult journey.

(Lisco.)

(Children's Sermon): — Suppose you were travelling from Edinburgh to London, and at every station you stopped at, at Carlisle, Leeds, Leicester, friends were waiting to beg you not to go any further, because they had learnt that bad men would ill use you. It would have to be a very good reason that would make you still go on. This was something like St. Paul's situation now. Still he went straight on. Why?

1. Because he felt that, although he was going into great danger, he was going to his duty. A true Christian always feels so. When arrested, Cranmer's friends tried to persuade him to escape. But Cranmer said "No; it is quite right for you to get away, but I ought to stay and stick to my colours." So St. Paul (ver. 13). And if we want to be good soldiers of Jesus, we shall have to learn so to love Him as to be ready to do and bear anything for Him.

2. He knew that God had not yet done with him, and that no one could kill him till God gave them leave. God had said that Paul should bear his name "before kings," and the apostle was sure his Lord would not be baulked of His purpose by wicked men. But do people never get hurt when they are doing God's service? Did not John Bunyan suffer any hurt when he was thrown into, and for long months kept in, Bedford jail? Yes; but he wrote the "Pilgrim's Progress" there. And did not that more than make up for the sufferings of the prison? And so with Paul. So, after all, not harm came of it, but good.

3. Look at another thing. There are some strong brave men who are not very pleasant to deal with, because they always will do things in just the way they like, and can't give way to others. St. Paul was not like that. He was strong and bold in going into danger, but he did not try to make the danger any greater than was necessary. The other apostles told him that they would like him to do something he did not much care for, but they thought if he would do it, it would please the people and save all disturbance (vers. 20-40). And he did it at once. To the Jews he became as a Jew. There is a great difference between firmness and stubbornness. Always be firm for the right, but be willing to give way in small matters.

4. It is a matter for regret that though Paul tried to please he failed (vers. 27-40). But he could not help that. They had got into a bad temper, and therefore could not judge him fairly (vers. 28, 29). Rage makes people fancy things that never happened. If we try to do what is right, as gently as possible, and people won't be pleased, we must quietly leave it to God, asking Him to turn their hearts.

(J. Taylor, M. A.)

Note —

I. THE SOCIAL LOVE GENERATED BY THE GOSPEL. There is an affection which man has for man, an affection of animal sympathy, personal interests, mental reciprocities. But the social love generated by Christianity is of a higher character. It is —

1. Strong. So strongly did it bind Paul and the Ephesians together, that they had to "tear themselves asunder." The parting scene on the Tyrian shore, and the tears wept on leaving Caesarea, also indicated the strength of Christian love. The love which genuine Christians have for each other is not the thread of a passing sentiment, but a golden chain which binds all in an indissoluble unity of thought, aspiration, interest, and pursuit.

2. Hospitable. Paul a guest in Philip's house! This is one of the Divine marvels which sometimes occur in the history of men. The name of Saul at one time was a terror to the heart of Philip (Acts 8:3-5). What a change the gospel has accomplished. He from whose presence he rushed as from a fiend, he now entertains as a brother.

3. Tender. Christianity quickens the sensibilities. In nearly all the partings recorded in these verses there were tears.

4. Religious (ver. 5). Christian love turns to God as the open flower to the sun. The best way of serving one's friends is to commend them "to God," as Paul did, and to "the word of His grace."

II. THE FALLIBILITY OF HUMAN AFFECTION. The good men of Tyre loved Paul, yet they sought to dissuade him from duty; so also did the good men of Caesarea. So urgent and powerful were they that Paul exclaims, "What mean ye to weep and to break mine heart?" In both cases they quoted the Holy Spirit's influence. Paul was deeply moved, but not mastered. All their arguments were the arguments of mistaken love. The mistaken kindness of parents has ever proved the greatest curse to children. Never does the devil act so mightily as when his errors are urged by the arguments of those who love us most. Let us learn to act in relation to this as Christ acted in relation to Peter (Matthew 16:23).

III. THE UNCONQUERABLENESS OF A CHRIST-INSPIRED PURPOSE. Mighty as was the influence which love brought to bear upon Paul, it could not break his purpose (ver. 13). This was not a caprice, wish, intention formed in haste, a resolution based on expediency, but a determination based on the strongest convictions of his judgment, backed by the whole current of his sympathies, and deeply rooted in him by the Spirit of Christ. Such a purpose cannot be broken; it defies opposition, it removes mountains.

IV. THE SUBLIMEST VICTORY OVER SOUL (ver. 14).

1. "The will of the Lord be done," does not mean, "We must bow to necessity." Many men are brought to do this who have no Christianity. The ungodly father, when life has fled from his child; the reckless speculator, when he has wrecked his fortune; the criminal in the hand of justice, say, when all hope is gone, "The Lord's will be done." In their case it means despair. But here it is a cordial acquiescence, and implies a belief —

(1)That there is a God.

(2)That that God has a will in relation to individuals.

(3)That the working out of that will is the best thing.

2. This is the sublimest conquest over souls. It is a conquest over —(1) The folly of souls. The greatest folly in the universe is to oppose the will of God. The wisest thing is to acquiesce in that Will which is all-wise, all-good, all-mighty.(2) Over the wickedness of souls. Opposition to the Divine will is the very essence of all sin.(3) Over the misery of souls. Opposition to the Divine will is hell. Obedience is heaven. The sublimest victory in the universe is this victory, for which Christ and His followers are fighting.

(D. Thomas, D. D.)

1. There are some endings which seem to be final Such an ending we found in the last words of the apostle to the elders of Ephesus. After such agony there is only one possibility — silence. Whether things will ever come into natural course and shape again gracious time will reveal. Blessed silence! blessed time! Have periods of silence in your life; remit many of the controversies and difficulties to the adjustment and healing of silent, gracious, patient time. You will only spoil its purpose by your impatience. Let Paul alone for a time; let him have his sail out. Bless God for the alternative of the water for the land; of the night for the day. By these alternatives we are rested and quieted and made young again.

2. In ver. 3 we read, "We landed at Tyre: for there the ship was to unlade her burden." Poor ship! she must have rest, too, in a way. Whilst the ship stands still Paul is on the alert. Business arrangements are turned into spiritual opportunities. The sail has done him good, and now he turns a necessity of the ship into an opportunity for Christian aggression. Is there not a lesson here for us — the sailors of today? The place of business is closed — why not inquire of an opportunity of doing religious good? The stop of one course should be the beginning of another. He never lacks opportunity who looks for it. What was done at Tyre? We read, "And finding disciples." It should be, "And seeking out disciples." Why not seek out beautiful scenery? Because Paul's purpose was to advance the kingdom of Christ. Paul and his company sought out the disciples — not an easy thing then and there; not always an easy thing here and now. You wait for them to turn up. You, who could ask if there were artists, authors, poets, men of business, dare not ask if there were any praying people in the locality; and yet the man sitting next you at this moment would thank God if he could have an opportunity to speak concerning spiritual things.

3. Leaving Tyre, they "came to Ptolemais, and saluted the brethren, and abode with them one day." Make the most of religious opportunities. What a day it was! Only one; but so crowded, so many questions to ask. What eager listening! "The apostle will be gone tomorrow; now is our opportunity; let him speak and pray and bless and comfort." That is the case always; we have never more than one day together with any certainty; we should look upon every opportunity as the last. But we allow our opportunities to pass: when the man is gone, then we begin to whine about his greatness, and the opportunities we had of praying with him in his mighty intercession. So the hearts of men are broken every day. Paul is still here; his great epistles are with us; his written soul lies in our houses neglected. Let us not add to our lies by whining over his personal absence!

4. "And the next day —" Oh that there should be any next day to festivals of the soul! Mocking word! speak of it as some other day, a million centuries off. Yet not so, because other people must have the festival as well as we. Paul is advancing in his course, and scattering blessings as he goes. "The next day we came unto Caesarea: and we entered into the house of Philip." If we had our choice of any day which we might spend with Paul, I think some of us would choose this particular day. What a meeting that was! Philip might not have been there at all but for the very man who was now visiting him; it was owing to Paul's persecution that Philip fled away. May our meetings with old enemies be as sweet and gracious! You cannot escape from your old self. Sometimes our reminiscences are of the most joyful kind, and we bury twenty years in one grip of the hand. Sometimes those reminiscences are of the other sort, and a look doubles our age. The solemn fact to remember is that we meet men again. Life is not closed today. Let us take care how we live. "Whatsoever a man soweth, that shall he also reap."

5. Now Paul was besought not to go forward; but he said nothing to the daughters of Philip, nor to Agabus. But in ver. 12 we read, "And when we heard these things, both we —" That was the sting. When a man's nearest comrades fail him, then, poor soul, what can he do but break right down (ver. 13)? There the Roman spoke — the Christian Roman. We are told that for a Roman to fear danger was treason, but for a Lacedaemonian to hesitate was treason. Here is a man in whose tone you can find no hesitancy. Having consecrated the life first, all the details of suffering which led up to the last oblation were mere trifles.

(J. Parker, D. D.)

Agabus, Israelites, James, Mnason, Paul, Philip, TrophimusAsia, Caesarea, Cilicia, Cos, Cyprus, Jerusalem, Judea, Patara, Phoenicia, Ptolemais, Rhodes, Syria, Tarsus, TyreBegged, Begging, Besought, Brethren, Caesarea, Entreated, Hearing, Jerusalem, Local, Paul, Request, Residents1. Paul calls at the house of Philip, whose daughters prophesy.
10. Agabus, foretelling what should befall him at Jerusalem,
13. he will not be dissuaded from going thither.
17. He comes to Jerusalem;
27. where he is apprehended, and in great danger, but by the chief captain is rescued;
37. and requests, and is permitted to speak to the people.

Acts 21:11

     3281   Holy Spirit, inspiration
     5131   belt
     8794   persecution

Acts 21:10-11

     1424   predictions

An Old Disciple
'... One Mnason of Cyprus, an old disciple, with whom we should lodge.'--ACTS xxi. 16. There is something that stimulates the imagination in these mere shadows of men that we meet in the New Testament story. What a strange fate that is to be made immortal by a line in this book-- immortal and yet so unknown! We do not hear another word about this host of Paul's, but his name will be familiar to men's ears till the world's end. This figure is drawn in the slightest possible outline, with a couple …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Philip the Evangelist
'... We entered into the house of Philip the evangelist, which was one of the seven; and abode with him.'--ACTS xxi. 8. The life of this Philip, as recorded, is a very remarkable one. It is divided into two unequal halves: one full of conspicuous service, one passed in absolute obscurity. Like the moon in its second quarter, part of the disc is shining silver and the rest is invisible. Let us put together the notices of him. He bears a name which makes it probable that he was not a Palestinian Jew, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Drawing Nearer to the Storm
'And it came to pass, that, after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara: 2. And finding a ship sailing over unto Phenicia, we went aboard, and set forth. 3. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden. 4. And finding disciples, we tarried there seven days: who said to Paul through the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul in the Temple
'And when the seven days were almost ended, the Jews which were of Asia when they saw him in the temple, stirred up all the people, and laid hands on him. 28. Crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. 29. (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

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

Parting.
"What mean ye to weep, and to break mine heart!"--Acts 21:13 "Was macht ihr, dass ihr weinet." [32]Spitta. transl., Sarah Findlater, 1855 What mean ye by this wailing To break my bleeding heart? As if the love that binds us Could alter or depart! Our sweet and holy union Knows neither time nor place; The love that God has planted Is lasting as His grace. Ye clasp these hands at parting, As if no hope could be; While still we stand for ever In blessed unity! Ye gaze, as on a vision Ye never could …
Jane Borthwick—Hymns from the Land of Luther

As Thou Wilt.
"The will of the Lord be done."--Acts 21:14. "Wie Gott will! also will ich sagen." [72]Neumeister. transl., Jane Borthwick, 1858 As Thou wilt, my God! I ever say; What Thou wilt is ever best for me; What have I to do with earthly care, Since to-morrow I may leave with Thee? Lord, Thou knowest, I am not my own, All my hope and help depend on Thee alone. As Thou wilt! still I can believe; Never did the word of promise fail. Faith can hold it fast, and feel it sure, Though temptations cloud and fears …
Jane Borthwick—Hymns from the Land of Luther

The Way to the Kingdom
"The kingdom of God is at hand: repent ye, and believe the gospel." Mark 1:15 These words naturally lead us to consider, First, the nature of true religion, here termed by our Lord, "the kingdom of God," which, saith he, "is at hand;" and, Secondly, the way thereto, which he points out in those words, "Repent ye, and believe the gospel." I. 1. We are, First, to consider the nature of true religion, here termed by our Lord, "the kingdom of God." The same expression the great Apostle uses in his Epistle …
John Wesley—Sermons on Several Occasions

India as Carey Found It
1793 Tahiti v. Bengal--Carey and Thomas appointed missionaries to Bengal--The farewell at Leicester--John Thomas, first medical missionary--Carey's letter to his father--The Company's "abominable monopoly"--The voyage--Carey's aspirations for world-wide missions--Lands at Calcutta--His description of Bengal in 1793--Contrast presented by Carey to Clive, Hastings, and Cornwallis--The spiritual founder of an Indian Empire of Christian Britain--Bengal and the famine of 1769-70--The Decennial Settlement …
George Smith—The Life of William Carey

Chel. The Court of the Women.
The Court of the Gentiles compassed the Temple and the courts on every side. The same also did Chel, or the Ante-murale. "That space was ten cubits broad, divided from the Court of the Gentiles by a fence, ten hand-breadths high; in which were thirteen breaches, which the kings of Greece had made: but the Jews had again repaired them, and had appointed thirteen adorations answering to them." Maimonides writes: "Inwards" (from the Court of the Gentiles) "was a fence, that encompassed on every side, …
John Lightfoot—From the Talmud and Hebraica

Matthew.
Critical. Bernh. Weiss: Das Matthäusevangelium und seine Lucas-Parallelen erklärt. Halle, 1876. Exceedingly elaborate. Edw. Byron Nicholson: The Gospel according to the Hebrews. Its Fragments translated and annotated. Lond., 1879. Exegetical Commentaries on Matthew by Origen, Jerome, Chrysostom, Melanchthon (1523), Fritzsche, De Wette, Alford, Wordsworth, Schegg (R. Cath., 1856-58, 3 vols.), J. A. Alexander, Lange (trsl. and enlarged by Schaff, N. Y., 1864, etc.), James Morison (of Glasgow, …
Philip Schaff—History of the Christian Church, Volume I

Knox in Scotland: Lethington: Mary of Guise: 1555-1556
Meanwhile the Reformer returned to Geneva (April 1555), where Calvin was now supreme. From Geneva, "the den of mine own ease, the rest of quiet study," Knox was dragged, "maist contrarious to mine own judgement," by a summons from Mrs. Bowes. He did not like leaving his "den" to rejoin his betrothed; the lover was not so fervent as the evangelist was cautious. Knox had at that time probably little correspondence with Scotland. He knew that there was no refuge for him in England under Mary Tudor, …
Andrew Lang—John Knox and the Reformation

Chrysostom Evades Election to a Bishopric, and Writes his Work on the Priesthood.
About this time several bishoprics were vacant in Syria, and frequent depositions took place with the changing fortunes of orthodoxy and Arianism, and the interference of the court. The attention of the clergy and the people turned to Chrysostom and his friend Basil as suitable candidates for the episcopal office, although they had not the canonical age of thirty. Chrysostom shrunk from the responsibilities and avoided an election by a pious fraud. He apparently assented to an agreement with Basil …
St. Chrysostom—On the Priesthood

Whether Since Christ's Passion the Legal Ceremonies Can be Observed Without Committing Mortal Sin?
Objection 1: It would seem that since Christ's Passion the legal ceremonies can be observed without committing mortal sin. For we must not believe that the apostles committed mortal sin after receiving the Holy Ghost: since by His fulness they were "endued with power from on high" (Lk. 24:49). But the apostles observed the legal ceremonies after the coming of the Holy Ghost: for it is stated (Acts 16:3) that Paul circumcised Timothy: and (Acts 21:26) that Paul, at the advice of James, "took the men, …
Saint Thomas Aquinas—Summa Theologica

Whether the Grace of the Word of Wisdom and Knowledge is Becoming to Women?
Objection 1: It would seem that the grace of the word of wisdom and knowledge is becoming even to women. For teaching is pertinent to this grace, as stated in the foregoing Article. Now it is becoming to a woman to teach; for it is written (Prov. 4:3,4): "I was an only son in the sight of my mother, and she taught me [*Vulg.: 'I was my father's son, tender, and as an only son in the sight of my mother. And he taught me.']." Therefore this grace is becoming to women. Objection 2: Further, the grace …
Saint Thomas Aquinas—Summa Theologica

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

The Letter of the Synod to the Emperor and Empress.
(Labbe and Cossart, Concilia, Tom. VII., col. 577.) To our most religious and most serene princes, Constantine and Irene his mother. Tarasius, the unworthy bishop of your God-protected royal city, new Rome, and all the holy Council which met at the good pleasure of God and upon the command of your Christ-loving majesty in the renowned metropolis of Nice, the second council to assemble in this city. Christ our God (who is the head of the Church) was glorified, most noble princes, when your heart, …
Philip Schaff—The Seven Ecumenical Councils

Sudden Conversions.
"By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain."--1 Cor. xv. 10. We can hardly conceive that grace, such as that given to the great Apostle who speaks in the text, would have been given in vain; that is, we should not expect that it would have been given, had it been foreseen and designed by the Almighty Giver that it would have been in vain. By which I do not mean, of course, to deny that God's gifts are oftentimes abused and wasted by man, which …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Prov. 22:06 the Duties of Parents
"Train up a child in the way he should go; and when he is old, he will not depart from it."--Prov. 22:6. I SUPPOSE that most professing Christians are acquainted with the text at the head of this page. The sound of it is probably familiar to your ears, like an old tune. It is likely you have heard it, or read it, talked of it, or quoted it, many a time. Is it not so? But, after all, how little is the substance of this text regarded! The doctrine it contains appears scarcely known, the duty it puts …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

The Epistle to the Hebrews.
I. Commentaries on Hebrews by Chrysostom (d. 407, hermeneia, in 34 Homilies publ. after his death by an Antioch. presbyter, Constantinus); Theodoret (d. 457); Oecumenius (10th cent.); Theophylact (11th cent.); Thomas Aquinas (d. 1274); Erasmus (d. 1536, Annotationes in N. T., with his Greek Test., 1516 and often, and Paraphrasis in N. T., 1522 and often); Card. Cajetanus (Epistolae Pauli, etc., 1531); Calvin (d. 1564, Com. in omnes P. Ep. atque etiam in Ep. ad Hebraeos, 1539 and often, also Halle, …
Philip Schaff—History of the Christian Church, Volume I

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

The Positive Side
What is the relation of the Law (the Ten Commandments) to Christians? In our previous chapter we pointed out how that three radically different answers have been returned to this question. The first, that sinners become saints by obeying the Law. This is Legalism pure and simple. It is heresy of the most dangerous kind. All who really believe and act on it as the ground of their acceptance by God, will perish eternally. Second, others say that the Law is not binding on Christians because it has been …
Arthur W. Pink—The Law and the Saint

Paul's Journeys Acts 13:1-38:31
On this third journey he was already planning to go to Rome (Acts 19:21) and wrote an epistle to the Romans announcing his coming (Rom. 1:7, 15). +The Chief City+, in which Paul spent most of his time (Acts 19:1, 8, 10), between two and three years upon this journey, was Ephesus in Asia Minor. This city situated midway between the extreme points of his former missionary journeys was a place where Ephesus has been thus described: "It had been one of the early Greek colonies, later the capital …
Henry T. Sell—Bible Studies in the Life of Paul

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