It might be thought that Paul had already sufficiently run the gauntlet of warnings touching the consequences of going to Jerusalem (Acts 19:21; Acts 20:16, 22, 23; Acts 21:4, 11). If his resolution could have been altered, or his conscience stilled an hour, this was the hour. But, instead of showing any symptom of being "in a strait betwixt two," even in an hour of such tenderness, it is now that "his heart is fixed." The needle points unerringly and without a quivering deflection, and moral resolution touches the point of moral sublimity. And we may justly sound here the praise of conscience; for in advancing degrees, we see -

I. THE PRAISE OF CONSCIENCE, IN ITS ATTITUDE IN THE PRESENCE OF DANGER.

II. THE GREATER PRAISE OF CONSCIENCE, IN ITS ATTITUDE IN THE PRESENCE OF AFFECTION.

III. THE GREATEST PRAISE OF CONSCIENCE, IN ITS ATTITUDE OF COMPLETE SURRENDER TO THE SPIRIT OF PERFECT TRUTH AND PERFECT GUIDANCE.

IV. THE PERFECTION OF THE CONSCIENCE IN ITSELF, WHEN IT OWNS TO NO TREMBLING, NO WAVERING. There was no coldness, no hardness, no unrelentingness of heart, in that grand hour, when Paul's heart was ready to break for human affection's sake, but was a very tower of strength toward Christ as in him. - B.

I. THE BRAVERY WITH WHICH HE PERSISTED IN IT.

1. He reproves his friends for dissuading him.

2. Not withstanding their entreaties he repeats his resolution.

(1)How far it extends.

(2)What it is that carries him out thus.

II. THE PATIENT ACQUIESCENCE OF HIS FRIENDS IN HIS DECISION. They submitted to —

1. The wisdom of a good man.

2. The will of a good God.

(Matthew Henry.)

I. THE OCCASION.

1. Paul was now at Caesarea, in Philip's house (ver. 8). Philip, that was injured by Paul (Acts 8:4, 5) a persecutor, is easily reconciled with Paul a convert. We should not be strange to those whom Christ has accepted.

2. There Agabus prophesieth of Paul's bonds. Agabus was ever a prophet of evil tidings (Acts 11:28). God will be glorified by all manner of dispositions. Some, like Agabus, come always with a sad message in their mouths; and yet these have their use (1 Kings 22:8). That may be true which is not pleasing. But what needs Paul so often to be warned of his bonds? (Acts 20:22, 23). That he might be thoroughly prepared. God doth not love to take His children unprovided. If a sudden and unexpected flood of miseries break in upon us, it is not because we want warning, but because we will not take warning.

II. THE CARRIAGE OF THE SAINTS UPON THIS OCCASION.

1. Their entire affection to Paul (ver. 12). This entreaty did not proceed from self-love, for they were resolved to go with him (ver. 15), but zeal for God's glory. The lives and liberties of those that are eminent instruments of God's glory are very dear and precious to God's faithful people. But was this well done to persuade him? Yes; for we know of no command they had to the contrary. All desires against God's secret will are not unlawful, when we afterwards submit to His revealed will (1 Kings 8:18). Satan often laboureth to take us off from our duty by the persuasion of our loving friends, who mean us well in what they say to us (Matthew 16:22, 23).

2. Paul's firm resolution: "He would not be persuaded." Did Paul do well in this? How doth this agree with James 3:17? I answer — In our duty it is praiseworthy to be easy to be entreated, but not from our duty. Paul went bound in the spirit to Jerusalem.(1) No persuasions should turn us out of the way wherein God commands us to walk. So Christ, when he was desired to avoid suffering, which was the end of His coming into the world, rejected the motion.(2) No dangers. So when the king of Babylon threatened the three children, they resolutely answered (Daniel 3:18).

3. Their discretion, "when he would not be persuaded, they ceased." It is the disposition of humble spirits not to be peremptory of their own conceits, but to submit to those that are wiser than themselves (Matthew 3:15; Acts 11:18).

4. Their piety, the ground of their discretion: "The will of the Lord be done."Submission is required —

1. To God's intended will, while it is yet kept secret. In every business we should ask —(1) His leave (Judges 1:1), By this means we acknowledge God, our dependence upon Him, and His dominion over us. It is robbery to use any goods without the owner's leave. We and all ours are the goods of God.(2) His blessing. When the event is uncertain, beg the Lord's concurrence, and the blessing of His providence (Jeremiah 10:23; Genesis 24:12).

2. To His determination. Submitting all things to God's will after the event is patience, and before the event is a notable piece of faith (James 4:15; 1 Corinthians 4:19). This was a truth evident to the heathens. Plato brings in Alcibiades asking Socrates how he should speak of future events, and in what manner he should express himself; and Socrates answers, Even as God will.

3. Our purposes and desires must be so moderated that we may be forearmed for all events (2 Samuel 15:25, 26). Such a holy indifferency should there be upon our spirits, that we should be like a die in the hand of Providence, to be cast high or low according as it falls.

4. When the event depends upon a duty, we must do the duty, and refer the event to God (1 Corinthians 9:16). It is a base principle to say we must be sure of success before we will engage for God.

5. In a dubious case observe the leading of Providence. The Israelites were not to remove but as they saw the pillar of cloud before them (chap. Acts 16:10). But when the event is declared in God's providence, then we have nothing to do but plainly to submit, and that very quietly and contentedly, with hope and encouragement in the Lord.

(T. Manton, D. D.)

I. HIS EASE AND COMFORT.

1. Had Paul travelled in the fashion of modern tourists many might have envied him the pleasure of visiting some of the loveliest regions. But when we hear him saying of himself, "we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place," etc.; and when we hear him enumerate the catalogue of his sufferings, "In labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft"; and still farther when we contemplate his strenuous efforts to save souls, we feel that we live in the age of little men.

2. What are the sacrifices of ease and comfort, and what the exertions which we ought to make for the honour of Christ's name? Some can give their labour, some their time, some their talents, some their wealth, some their influence, some their example, some their prayers; some may give all of these, some two or more of them; and there is not one of you but who may at least live and suffer, and pray for the honour of Christ's name.

II. EARTHLY FRIENDSHIPS.

1. Could the endearments of the tenderest friendship have restrained Paul from the performance of his duty, such were not wanting. He was loved with no common affection. Our text is one proof of it, and so is chap. Acts 20:36-38. "What mean ye to weep and to break mine heart?" is not the language of cold unfeeling rebuke? His own heart was wrung by this proof of affection Here, then, is the nobleness of Paul's sacrifice. He loved his friends well, but he loved his Saviour better.

2. Beware lest earthly friendships wean your hearts from Jesus, and rob Him of His due. An excessive attachment is very apt to cool the ardour of Christian zeal. The love of a husband, of a father, have often proved serious obstacles to an avowal and defence of the gospel. Was not Samson shorn of his strength through a blind love for Delilah? and was it not from the wife of his bosom that Job received the dreadful counsel to curse God and die? Said Christ, "He that loveth father or mother more than Me, is not worthy of Me," etc. It was a noble display of heroism made by the daughter of Knox, and the wife of John Welch, in an interview with King James. When she humbly craved permission for her husband, who was far gone with consumption, to return to Scotland for the benefit of his native air, she was rudely denied it by the tyrant. At last, however, he told her that if she would persuade her husband to submit to the bishops, he would allow him to return. Mrs. Welch, lifting her apron and holding it towards the king, replied in the true spirit of her father, "Please your Majesty, I'd rather keep his head there."

III. HIS LIBERTY. "I am ready not to be bound only," etc.

1. In every place to which Paul had lately come, the testimony was repeated, that bonds and imprisonments awaited him; and he knew well what imprisonment was, for he had already, for the sake of his religion, been a prisoner. What then? Did Paul undervalue liberty? No! His history warrants me to say, that the love of freedom burned as ardently in Paul's bosom as ever it did in that of a Brutus or a Tell, and might in other circumstances have bled to defend it. What then is the solution of this enigma? It was for the honour of Him, who, in the form of a slave, was led to prison, to judgment, that men might be no longer the oppressed thralls of sins, of Satan, and of hell.

2. At this stage of our subject, we would glance at the benefit which accrued from the imprisonment of Paul.(1) The gospel was carried at once to the very heart of the Roman Empire, from which, as a radiating centre, it more readily found its way to distant provinces and colonies.(2) The gospel found access to the palace of Caesar.(3) But to it in a more especial manner are we indebted for many of those epistles which bear his name.

3. Every Bible reader is well aware what benefits flowed to God's Church from Joseph's imprisonment in Egypt; from Esther's exile in Persia; from the confinement of Jeremiah; from Daniel's captivity; from Peter's imprisonment; and from John's banishment. Nor is modern history wanting in illustrations. For ten months Luther was shut up in the castle of Wartzburg; but there he translated great part of the New Testament, wrote his notes on the Evangelists, composed many treatises which were eminently useful to the work of the Reformation. It was in a lonely monastery on the Rhine that John Huss wrote several useful works for the benefit of the Church. It was in prison that Buchanan wrote his beautiful version of the Psalms of David; that Grotius produced his treatise "On the Truth of the Christian Religion"; that Bunyan wrote his allegory. And if God is blessing us with the sweets of liberty, let them only be the more gratefully improved to the honour of the Giver.

IV. HIS LIFE. Paul lived exclusively for Christ. If the glory of Jesus could be best promoted by living, then, though hardships unutterable should be his lot, he was willing to live; but if, by dying, he could honour Jesus the more, then to die was he willing (Acts 20:24).

(J. French.)

1. Paul's immediate object in going to Jerusalem was to come to some understanding with those Christian Jews who were "zealous for the law," and so to put an end to controversies which impaired the development of some of the nobler forms of the Christian life; and impeded the progress of Christian missions. To put an end to these troubles, Paul was willing "not to be a prisoner only, but also to die."

2. But the way in which the apostle speaks of his readiness to meet the dangers which menaced him is characteristic of his temper and spirit. It was Christ who was chiefly concerned in the evils of the schism. The Churches which were being divided by it were Christ's Churches: He had died for them. The work among the heathen which was being impeded was Christ's work: Paul was only His "slave." And so the apostle says that he is ready to become a prisoner and even to die "for the name of the Lord Jesus."

3. Paul was on fire with love for Christ, and the passion became more fervent as his life went on. That cooling in the ardour of our "first love" which some imagine to be inevitable, is not found in the life of Paul. Our question then is — How is a great love for Christ created in a Christian heart?

I. Perhaps the first answer will be BY THE INSPIRATION OF THE HOLY SPIRIT. The answer is profoundly true; but it may be suggested by indolence. We may say that therefore there is nothing for us to do, and let things take their course. If this is our temper, this noble devotion will never be kindled in our souls. It is not by any magical process that the Divine Spirit achieves His great work; without our concurrence He will do nothing.

II. Perhaps the second answer will be that WE MUST LEARN FROM THE FOUR GOSPELS ALL THAT CAN BE KNOWN OF CHRIST. This answer falls in with one of the strongest tendencies of modern religious thought. The Church has become weary of the problems of theology, and has turned to the earthly life of Christ. And the story contained in the four Gospels is the enduring wonder and glory of the history of our race. But how many have come to love Christ like Paul through simply reading the four Gospels? It is quite possible to read them and to feel their infinite charm; for the heart to be drawn strongly to Christ by what they tell us about Him, and to recognise Him as God manifest in the flesh, and yet not to love Him like Paul did. Has it ever occurred to you to ask whether, for you, the interest of Christ's history, like the interest of the history of ordinary men, closes with His death? If so, the kind of devotion which He inspired in Paul is impossible. Christ may be to us the grandest, the fairest, the most glorious of historic characters. We may believe that in Him the very life of God was expressed in a human character and history. But if the ties which during Christ's earthly life united the Divine and the human were dissolved at His death, then God was nearer to man while Christ was visibly present in the world than He has been since; and the awful, the infinite distance between God and ourselves remains what it was before Christ became man. The resurrection of Christ is for the Church as great a fact as the incarnation. But for the resurrection the incarnation would have been a mere passing wonder. I think that there are some of us who forget that Christ is living still. He is a memory with which we would not part for a thousand worlds, but still a memory, and nothing more. He was more than this to Paul. Paul declared that Christ was "alive." If Christ be not risen, then is our preaching vain, and your faith also is vain.

III. WE MUST KNOW THAT CHRIST HAS NOT MERELY A GLORIOUS PLACE IN THE HISTORY OF MANKIND, BUT THAT HE IS STILL "ALIVE," that He is still the same Christ that delivered the Sermon on the Mount, etc., "the same yesterday, today, and forever." But we may believe and know that Christ is alive and yet think of Him with only wonder and reverence, or with only a faint affection, without any depth and energy in it. We may be so hot and eager to make sure of the blessings which Christ has revealed, that we hurry past Christ in order to grasp them; we think of Him a little, but we think most of them; just as a starving man might think of the bread and meat which a friend has brought, and forget the friend who brought them; just as a drowning man might think of his safety when lifted into the lifeboat, and forget the gallant men whose daring and skill have saved him from the wreck; or as an ardent student, excited by the teaching of some great master, might forget the master by whose genius End labour all his joy has been inspired. I also mean that we may be so zealous in good works as to forget who it is for whom we are working. And if we do not think much of Christ, it is certain that we shall not love Him much.

IV. IT WAS TO THE DEATH OF CHRIST THAT THE APOSTLES MOST FREQUENTLY RECURRED TO DEEPEN THE INTENSITY OF THEIR DEVOTION TO HIM, and it is generally of His death that they are speaking when their love for Him flames out into expressions of vehement passion. There are comparatively few persons who, at the beginning of their Christian life, have any keen sense of sin; and apart from this, there can be no deep impression of the unique power of the death of Christ, through which we have remission of sin. This development of conscience is, however, certain to come if we persist in the endeavour to obey the law of Christ faithfully. And then the Divine forgiveness will not seem a matter of course, but something surprising and almost incredible, and we shall begin to see, as we never saw before, the infinite love and mercy of Christ in becoming a sacrifice for our sins. After this discovery has been made, every confession of sin and every prayer for pardon recalls to us afresh the infinite love of Christ in dying for us. The supreme proof of Christ's love takes possession of the soul, and we begin to think more of Him than even of the blessings which He promises in this world, or in the world to come. We love Christ. We find a keener interest and a deeper joy in learning and keeping His commandments. Then we receive — at first with great hesitation, then with increasing courage — those assurances, "The Father Himself loveth you because ye have loved Me." "If a man love Me he will keep My words," etc. God's great love for us is "shed abroad in our hearts by the Holy Ghost." There is a blessedness in being forgiven for Christ's sake. There is a deeper blessedness in knowing that the Divine love for us is so generous that it finds in us something to approve as well as much to pardon.

V. We have not yet mastered Paul's secret. While we are thinking of Christ's love for all men, we may know nothing of His love for us as individuals. The world is very large and we are lost in the crowd. But Paul was not merely one of a crowd that Christ loved. HE KNEW OF CHRIST'S LOVE FOR HIMSELF INDIVIDUALLY, and a similar knowledge is necessary to us if we are to be inspired with a similar devotion. We must leave it to Him to manifest Himself to us when He sees fit, and in the ways which seem to Him wisest and best. These manifestations vary with the different circumstances of men, with their different temperaments, and with their different characters.

1. Some men as they look back upon their personal history, can recall decisive proofs that Christ has answered their prayers. And just as a man might sit down over a packet of letters which he had received at intervals during many years from his father or mother, and as he turned them over and recalled the circumstances in which they were written, might come to realise more vividly than he had ever realised before the warmth, the intensity, the endurance of his father's or his mother's love for him — so the remembrance of the special proofs that Christ has heard and answered our prayers produces sometimes what may be described as a revolution in our thoughts about Him.

2. The discovery may come to us in other ways. I suppose that there are times when to some of us it is a great surprise that we are still doing the will of God. Christ's personal, individual care for us is the only explanation of the continued existence of our higher life. In Him, not in ourselves, we see the root of whatever constancy we have shown in God's service; and so we learn that there is in Christ not only a love for the world for which He died — not only a love for all who keep His commandments, but a love for ourselves individually — a love which must have bad a depth, an energy, a tenderness in it — which fill us first with wonder, and then with an affection for Him, such as His love for all mankind and His love for all who are loyal to Him could not have inspired.

3. There is still another way in which our sense of the personal love of Christ is deepened as the years go on. We know that He is one with us in our endeavours to overcome sin and live righteously; that He is our closest and most constant ally; that in our severest conflicts He stands by us. We know that He has a large stake in the issue of every struggle. He does not merely stand by us; He is our comrade, and it is in His strength, not in our own, that we win all our real victories. Conclusion: When this supreme discovery of Christ's love for us is once made, it remains. There may be times when the sky is clouded, but we know that the splendour of the sun has not been extinguished. Christ has made, not our house, but our very selves His home.

(R. W. Dale, D. D.)

A Hindoo woman applied to the Rev. Mr. Sutton (Baptist missionary) for Christian baptism. He set before her the sufferings which must necessarily follow a renunciation of her heathenish creed; but she replied, "I am willing to bear it all; I am ready to sacrifice all to my Lord. Surely, sir, I cannot endure anything in comparison to what He suffered for me."

When Richard Cameron, a noble Scotch martyr, had fallen mortally wounded on Airdsmoss, he said, "I am dying, happy — happy; and if I had a thousand lives, I would willingly lay them all down one after another for Christ. Oh! He is near me; I think I see Him! I am just coming, Lord Jesus." And he added, "Tell my parents not to weep, but continue steadfast in the faith, and not to fear a suffering lot for Christ."

I. COURAGE is, in some senses, a natural gift. No timid man by any effort of will can make himself physically brave. Men differ in their sensibility to pain. Great men — men whose career was singularly bold as politicians — have been found incapable of bearing an operation: they bare died with a wound unprobed. It was not cowardice: it was nervous temperament. There have been soldiers who lacked physical courage; they have had to lash themselves to a battle by the bare sense of duty or by the less noble dread of disgrace. We ought to respect tenfold a man who has triumphed over such obstacles. I respect even more the man who recanted his true creed to avoid the fire, and then in the death which at last he faced held his right hand separately in the flame as though to punish its weakness, than the readier and more instant resolution of his brave fellow martyrs, who "rejoiced that they were counted worthy to suffer shame" for truth. Paul said, "I was with you in weakness, and in fear, and in much trembling." And yet when did Paul ever shrink from danger? What a catalogue is that in 2 Corinthians 11. If Paul was not made for courage, at least he had learned it. And how learned it? The secret is told in a few words of the text. We have all heard of the strength which a weak woman will put forth in saving a loved child from flood or fire; of the bravery with which a wife will encounter perils for a husband, when his life or his honour is jeopardised. Such examples are not instances of changes of character: but they show the force of circumstances in raising character above its common level. Yet suppose now that this transforming cause were constant in its operation: would that love which has wrought wonders under sudden impulse be less powerful, if the demand upon it were perpetual? Love is stronger than death, than the fear of death, than the present sense of any pain however depressing or however agonising. Just such was that motive which St. Paul here indicates — that motive of which his life was the result — when he speaks of being ready to be bound and to die "for the name of the Lord Jesus." "The love of Christ constrained him." We are not called, in these calm easy days, to feats of bodily courage, but to moral courage. And where is it? Where, amongst us, is that ability to stand alone, to face an adverse world for the love of the Lord Jesus? Alas! in this aspect the brave are cowards, the strong weak, and the great little. We had rather "follow a multitude to do evil," than bear a taunting reproach or a disdainful smile.

II. The apostle was brave, and therefore the disciples were SUBMISSIVE. "The will of the Lord be done." The words might be read either as a prayer or as an acquiescence. And it is only they who can use them as the one, who can rightly utter them as the other. It is a very common ejaculation, when all efforts are vain, "God's will be done." So speaks the mourner, when all hope of restoration has fled; the bankrupt, when his last card is played; the convicted criminal, when sin is found out. But in these cases it is not a prayer at all It means only, "Woe is me! for I am undone." Therefore let us try to pray the words. We have them in the Lord's Prayer. But who honestly wishes that God's will should be entirely done in him and by him? The same is a perfect man. What? No place left for that crooked practice, for that perverse temper, that pastime which I so much enjoyed, for that sin which I so much loved? No; I did not mean that: I did not quite wish that! Therefore out of thine own mouth will I judge thee, thou wicked servant. Thine own prayer — that prayer which thou hast said ten times this one day — condemns thee and finds thee out. Resignation is no virtue except so far as it is the product of obedience.

(Dean Vaughan.)

If a man is not ready to die, he is not ready to live. He who is unready to lay down his life at the call of duty, will not use his life to advantage while it is spared to him. It is a great mistake to suppose that it is a man's first duty to take care of his life, or to preserve his health, or to look out for his own interests, or to protect or support his family. His first duty is to do right. His second duty is to do right. His last duty is to do right. If the responsibility is upon him for the hour to risk his health, or his life, in behalf of his family, or of a stranger or of any trust committed to him, he ought to take the risk, and push ahead at any cost. Living is a good business for a man only when a man is as ready to die as to live. But it was "for the name of the Lord Jesus" that Paul was ready to be bound or to die. There is no true discipleship of Jesus which does not reach thus far. He who would not die for his Saviour does not live for his Saviour. Unless the disciple gives his Saviour the first place in his affections, his discipleship is only an empty name.

(H. C. Trumbull, D. D.)

I. DEATH DETACHES A MAN FROM DEPENDING ON WHAT IS MATERIAL. He who is dependent on business, home, pleasures, etc., is not ready to die. For if these are all to him, all will go from him. Jesus delivers us from the spell of materialism.

1. He makes matter itself a parable of the spiritual.

2. He gives us spiritual views and attachments that are more to us than any matter yields. Love, duty, heaven.

II. DEATH INVOLVES AN EXPERIENCE OF UTTER LONELINESS. Can we endure that? Can we in bearing our sorrows, holding our convictions, spending many epochs of our life, stand alone. If not, we are not ready to die. Jesus, by His example and spirit, teaches us to say, "I am alone, yet not alone." Learning that, we are ready to die.

III. DEATH BRINGS US INTO THE MOST VIVID REALISATION OF GOD'S PRESENCE. Do we dread that? or has Jesus taught us to say, "Our Father"? If so we can say, I am ready to die.

(Homiletic Monthly.)

I. CHILDLIKE FAITH, which on dark paths resigns itself to the will of God in doing and suffering (vers. 13-15).

II. BROTHERLY LOVE, which communicates and receives comfort in cordial fellowship amid the toils of the journey (vers. 4-6, 12 13).

III. VICTORIOUS HOPE, which, unmoved in joy and suffering, looks forward to the heavenly termination (vers. 13-15).

(K. Gerok.)

Paul's conflict of feeling suggestive of very noble and comprehensive character. Some have strength and no tenderness; others tenderness and no strength. Paul had both; notwithstanding he felt the kindness shown, he felt it his duty to be steadfast.

I. ITS ABSORBING POWER.

1. As to its evidences.

2. Sense of adaptation.

3. Great personal influence made to bear. Love of Christ.

II. ITS IMPELLING POWER. Paul was to go to Jerusalem in fulfilment of his mission, so in —

1. A profession of discipleship.

2. Consecrations of a life of godliness.

3. Active efforts on behalf of the truth. Luther would go to Worms though as many devils there as tiles on houses.

III. ITS ASSURING POWER. The apostle's calm and confidence striking. In view of all possibilities, prison, death, he was composed.

1. We can never go wrong with God as our Guide.

2. No trial too great if resting on Him.

3. In view of death the Christian has the loftiest hopes., Latimer, and Ridley at Oxford. Application: What Christianity enables us to do for it is the measure of its hold upon us. In serving God we have a resource and confidence most sustaining and sublime. Christ is Christianity, admit Him to your soul.

(G. McMichael, B. A.)

I. The revealed will of God lies upon two pages — THE PAGE OF SCRIPTURE AND THE PAGE OF PROVIDENCE. There were three trials pressing upon the men of Caesarea when they meekly folded their hands and said, "The will of the Lord be done."

1. There was defeat, for they were beaten in an argument into which they had evidently thrown all their power; consequently there was —

2. Disappointment, everything went contrary to their hopes and expectations; and —

3. There was grief, the bitter grief of a painful bereavement. What is the secret of rest in all these things? I see nothing but a profound and adoring sense of God — to look away till we see only Him, His counsel ordaining, His love presiding, His hand guiding, His Spirit sanctifying, His glory crowning. "The will of the Lord be done."

II. But I turn to THE UNREVEALED WILL. After all this was the main thought of the company of Caesarea. "We cannot tell which is right, Paul or we. The Lord will show in His own time. What He decides must be best. The will of the Lord be done." It is a hard thing to sit and watch one I love, and to school my heart to receive, I do not know what, and I am afraid to ask what. But all the while, far above all this, over the perplexity, and over the mystery, and over the dread, there is reigning the high will of God, and that will is bearing on to its own destined purpose, and it must prevail. And here is faith's large field — the unrevealed will of God. Unite yourself with it, throw yourself upon it absolutely. Let it bear you where it will; it can only bear you home. "The will of the Lord be done."

(J. Vaughan.)

A rare spirit of acquiescence in the Divine will was recently displayed by a poor woman in Atlanta, Georgia. She was supported entirely by charity, she had scarcely any education, but had learned a lesson many highly-cultured people have failed to learn. Having endured great bodily affliction for many years, her disease reached its last stage, and she lay apparently at the point of death for four or five weeks. Every day, and almost every hour, was thought to be the last, but to the astonishment of all she continued to breathe. Her sufferings were very severe, and knowing her to be ready for the great change, her friends were almost hoping for the moment of her release. One of them said to her, "Well M — , are you ready to go?" "Yes," said she, "ready to go but willing to wait!"

Payson was asked, when under great bodily affliction, if he could see any particular reason for this dispensation. "No," replied he, "but I am as well satisfied as if I could see ten thousand; God's will is the very perfection of all reason."

(C. H. Spurgeon.)

Driven by an instinct which neither we nor they can comprehend, the swallows pass with the changing seasons from clime to clime. Over miles of weary plain, over lofty mountain walls, across leagues of sea, into lands unknown before, they follow with gladness and trust the Hand that guides them. We, too, have a journey to make into lands unknown to us: we, too, have a Hand to guide us in that long journey. Shame is it for us if we follow the leadings of that Hand with less of gladness and of trust than the unreasoning birds of heaven.

(H. C. Trumbull, D. D.)

Henry Townley, a fashionable and sceptical lawyer, whose conversion, followed by that of his brother and mother, was spoken of by a missionary, just returned from Africa, as one of the two most startling pieces of news he heard on his arrival in England, the other being the downfall of Buonaparte, determined to become a missionary to India at his own expense. All his friends, including his pastor, sought to dissuade him, as his health was extremely delicate. His mother came up to London to remonstrate with him, and with the directors of the London Missionary Society. Having used with her son all possible argument and persuasion, she left him for the night, and the next morning finding him unmoved, she said, "It is as certainly the will of God that you should go to Calcutta as if an angel came from heaven to tell you so, for had it been otherwise you had never endured the test of yesterday, but would have given up the design. Now go, and the Lord be with you."

(J. F. B. Tinling, B. A.)

Agabus, Israelites, James, Mnason, Paul, Philip, TrophimusAsia, Caesarea, Cilicia, Cos, Cyprus, Jerusalem, Judea, Patara, Phoenicia, Ptolemais, Rhodes, Syria, Tarsus, TyreBound, Break, Breaking, Chains, Crushing, Death, Die, Grief, Heart, Imprisoned, Jerusalem, Mean, Paul, Prisoner, Ready, Reply, Sake, Thus, Weep, Weeping, Wounding1. 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 21:13

     2224   Christ, the Lord
     5017   heart, renewal
     5198   weeping
     5840   eagerness
     7789   shepherd, church leader
     8297   love, for God
     8329   readiness
     8435   giving, of oneself
     8450   martyrdom
     8475   self-denial

Acts 21:13-14

     1175   God, will of

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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