This subject is suggested by the fact that they cast out the very wheat into the sea, bring willing to lose everything if they could only save dear life. "Skin after skin, yea, all that a man hath will he give for his life." There is no intenser passion in the creature than the desire to preserve life. Not the tiniest insect, not the gentlest animal, but holds life most dear, and will do battle for it to the very last. The foe that man most dreads, all earthly creatures dread. God does not permit us to see anywhere around us life that is not valued, and for the sake of which all else will not be sacrificed. Man can do everything but die. Man can calmly lose everything but his life. Circumstances the most wretched, pains the most violent, desolation the most complete, can all be borne rather than life should be lost. Poor men cling to life as much as do rich men. Ignorant men hold life as tightly as do wise men. Young men value life no more highly than do old men. Well does the poet say, "All men think all men mortal but themselves, themselves immortal." Now, why has God made life thus sacred, and implanted such an instinct for the preservation of life in one nature?

I. TO ACCOMPLISH GOD'S PURPOSE THE TIME OF EACH MAN'S LIFE MUST RE IN HIS OWN HANDS. Life is a probation for us all, and one man requires a longer probation than another. One lad may be fitted for the business of life with four years' apprenticeship, while another may require six years. So it is in our schooling for eternity. God must hold in his hand both the incomings and the outgoings of our life. Some end life almost as soon as it is begun, while others drag wearily through their seventy or eighty years. And yet man has the power of taking away his life at any moment. God has, indeed, hidden away all the vital parts of our frame in secret places: covered the brain with bone and hair; set the arteries deep down beneath the flesh, and preserved the lungs and heart within a bony cage. Nevertheless, man can easily reach and spill his life. The poor suicide finds easy entrance into the secret chambers where his life dwells. It would almost seem that, if the entrance of life is in God's hands, the exit of it is in man's. And yet it must not be so. For man's own sake it must not. But how shall man's hand be guarded from touching his own life? God has done it by simply making the love of life the one master instinct in every man. He has also done it by revelation and by law, declaring, "Whoso sheddeth man's blood, by man shall his blood be shed." But, more important than any merely outward revelation is the inward revelation found in the clinging of the creature to its existence, so that, until the brain reels and self-control is lost, man will bear anything and lose anything rather than die. So God alone knows the appointed time for man on the earth, and he can accomplish in each his purposes of grace.

II. THE ORDER AND ARRANGEMENT OF SOCIETY COULD NOT BE MAINTAINED IF MEN HAD UNLIMITED CONTROL OVER THEIR OWN LIVES, Consider how the reasons which now induce men to take their lives would then be multiplied. For the smallest things, a little over-anxiety, a little unusual trouble, a commonplace vexation, slighted love, or unsuccessful effort, men would be destroying themselves. We think life is sadly full of change now that, at God's bidding, homes are here and there broken up, and hearts are rifled. But what would be the uncertainties and the crowded miseries of this world's story, if men were unchecked by this universal feeling of the sanctity of life? Widows moan, and orphans weep, and homes are desolated now; but then - if life were felt to be without value, and might be flung away for trifles - then, everywhere men would walk amidst ruins, fallen pillars, broken carvings, shattered roofs, scarce one stone upon another, and the wretched remnant would soon cry out of its desolation that God would seal again the sanctity of life.

III. BUT FOR THIS INSTINCT OF LIFE, MAN WOULD HAVE NO IMPULSE TO TOIL. We know that toil is necessary for the well-being of every creature; that Adam had to till the garden of Eden in the days of his purity and innocence. We know that the judgment on sinning man, that "he should eat bread at the sweat of his face," was no mere punishment, but the indication of the process by which he should be recovered to goodness. We know that through work moral character is cultivated, that alike the common necessities and the higher training of human nature demand toil. We must work if we would eat. We must work if we would know. We must work if we would be "meetened for the inheritance of the saints in the light." Yet who would work if there were not this instinct of life? What motive would be left sufficient to urge us to earnest endeavors, and to the mastering of difficulties? Though men do not say it to themselves in so many words, their real reason for working is that they must live, they want to live, they cling to life, they will do and bear anything if only they may, as we say, "keep body and soul together."

IV. THIS INSTINCT OF LIFE IS THE MEANS OF PRESERVING US FROM THE LAWLESS AND THE VIOLENT. That clinging to my own makes me jealous of my brother's life. As I would not imperil my own, so I would not endanger his. Let him be in the waters or in the fires, we would do our utmost to save his life. But suppose there was no such instinct; suppose life were of no higher value than property, - then we should be at the mercy of every lawless, vicious man, who would not hesitate to kill us for our purse. Every robbery would be liable to become a murder, a robbery with violence. But now, even in the soul of the thief and the vicious man is this impress of the sacredness of life, and only at the utmost extremity will they dare to take it. We may therefore bless God for this universal instinct, recognizing its importance in the economy of this world. We may be comforted, as Christians, when we find it so strong within us as to make us even dread death. It is better for the race, it is better for all, that this should be a mastering instinct; and we may be willing to bear a seeming disability which is so evidently for the good of the many. - B.T.

What is the use of gaining strength by eating, unless we are to put our strength to some practical service? We might as well starve for lack of food as to live worthless lives while we have bread enough and to spare. It is of less importance that we have our breakfast than that we do something worth doing after breakfast. If any man will not work, neither let him eat. What if you do go to school? What if you have been to college? What if you are a great reader? What if you listen to the best sermons ever preached? What if you study the Bible week days and Sunday? What is to come of your having this full fare? When you have eaten enough, what work are you going to do on shipboard — or on shore?

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

1. Here was a great multitude in the direst peril needing salvation. The good and the bad, the learned and the ignorant, the aristocrat and the plebeian, the rich and the poor, were all represented here, and were all alike in danger. Sin reduces all men to the same level, and annihilates all social and other distinctions. "God be merciful to me a sinner," is a prayer appropriate to prince or pauper.

2. This multitude is strengthened for the impending effort by the supply of immediate wants. A great struggle was at hand, for which they would have been unequal but for that physical strength which food only can give and maintain. So the sinner convinced of his need of salvation, and "without strength" in himself, needs a Divinely imparted strength for all the sacrifice and effort required for the renunciation of self and sin and consecration to Christ. This is supplied by the Divine promises, and by grace for the time of need.

3. Being strengthened, as the first requirement for safety, the crew lightened the ship by throwing every superfluity overboard. The cargo was a valuable one; but in comparison with life what was it, or the "whole world"? So wealth, learning, social position, etc., of great value under certain circumstances, may be hindrances in the way of salvation, and must be abandoned. What things are gain to us must be counted loss for Christ and His salvation.

4. Light came and revealed the only means of safety. They knew not the land, but they saw the way of escape, and, like sensible men, they availed themselves of it (ver. 39). What cared they for the geological formation of a "certain creek"? What cared they whether it were constructed according to the accepted principles of harbour architecture? "If it were possible" they would "thrust in the ship" there. And so the light of the Spirit is thrown on the Cross. He takes of the things of Christ and shows them. What has the sinner to do with their conformity to his own opinion, or the opinion of others, of what should constitute the means of salvation? As it is gloriously possible let him thrust in his ship there without asking any questions, and trust to the result.

5. Like rational creatures they availed themselves of the only means of escape at all risks. That which might have been useful elsewhere they unceremoniously abandoned, and taking up anchors, and loosing rudder bands, simply hoisted the mainsail, committed themselves to the sea, and made for shore. Let the convinced sinner thus, cutting himself off from his past, simply yield to the movements of the Spirit who not only enlightens but impels. Loose the moorings! Hoist the mainsail of faith! there is now nothing for it but that — and the Spirit who bloweth where He listeth will fill the sail.

6. The ship ran aground, and the passengers were exposed to tremendous hardship (ver. 41). Not a few have experienced spiritually what was suffered here. Faith laying hold of Christ renders the soul safe, but the "hinder part" is "broken by the violence of the waves." And nowhere more than just here is the malignity of Satan exhibited (ver. 42. Cf. Christian at the Wicket Gate). But the Christian need fear not the violence of the waves of this troublesome world on his bark, nor the machinations of the adversary, for he knows that no weapon that is formed against him shall prosper.

7. Salvation, however, comes at last (ver. 44). They lost everything but their lives, and man can afford to lose everything but his soul.

(J. W. Burn.)

Anchors are very well so long as you want to keep from going ahead; but if you want to reach the shore, one sail is worth more than four anchors. It is a great thing to know when to use anchors and when to use sails. If a young man is asked to follow evil companions in evil ways he needs anchors. If he is urged to go ahead in the path of duty and in the service of Christ, a sail is the thing for him. When the breakers of warning are sounding through the night on the rocks of error and unbelief just ahead of us, we ought to pray God that the anchors may hold. When we see by the clear light of God's truth that the harbour of spiritual peace is open before us, we may cut loose from the anchors, and hoist all sail to the breeze of Divine grace which shall speed us to the shore.

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

(Children's sermon): — It is a sad sight to see a noble vessel stranded and going to pieces; but it is sadder far to see a soul which ought to be sailing over the sea of time to heaven stuck fast in the things of this world. If we would avoid this we must —

I. KEEP A STEADY COURSE. How often on a sea-bound steamer going through some intricate channel do we hear the word "Steady!" The pilot cannot go by any course he pleases; if he tries experiments, disregards the chart, and sails on the wrong side of the buoys, he must be prepared for running aground. A captain once left his vessel in charge of a man, whom he ordered to steer towards a certain star, while he retired for rest. Presently the man's attention was attracted by some object, and he let go the tiller. When he took it again the star was behind. By and by the captain came on deck, and seeing the position of affairs, exclaimed, "Why, Jim, where are you steering her to? The star I told you to keep ahead of the mainmast is now astern!" "Oh," said Jim, "we sailed by him an hour ago." The fact was the boat had swung round. And much in the same way we trifle with the helm, for the sake of looking at something about us, and forget to keep our eyes on the star; and many who think they have sailed past the star have simply turned their back upon it. It is common for people to think they have advanced far ahead of the Bible, their ancestral faith, etc., and before they know it they are aground.

II. KNOW OUR SOUNDINGS. When the Atlantic went ashore on the coast of Nova Scotia it was because the captain, thinking he was miles from the coast, neglected to take soundings. So many a life is wrecked through ignorance of the proximity of shoals and rocks, and negligence to ascertain its position. How necessary, then, to examine ourselves, to watch for temptations, so that we may know where we stand!

III. BEWARE OF CROSS CURRENTS. It was the opposite tides which did the work for Paul's ship. We all meet with cross currents in life, and how hard it is to keep out of them! We want to study, and yet to play; to serve Christ and to please ourselves; to gain heaven and yet keep earth. This is a sure way to wreck our souls.

IV. TRUST OUR PILOT. When the pilot comes aboard he takes full command, and the crew must not mind the old captain. And so when we have taken Christ as our Commander we must obey Him in everything.

(W. Newton.)

I. THE BRUTALISING TENDENCY OF A MILITARY LIFE. One might have thought that common trials would have made every heart sympathetic; but these soldiers meditated the cold-blooded murder of men who had saved their lives. Why? Because they were trained to bloody deeds. Human life to them was cheap.

II. THE SOCIAL VALUE OF A GOOD MAN. "The centurion, willing to save Paul, kept them from their purpose," etc. The salvation of passengers must, under God, be ascribed to Paul, and the other prisoners were saved from massacre because of him. No one but God can tell the value of one good man in a neighbourhood or nation. Ten righteous men would have saved Sodom, etc.

III. THE FAITHFULNESS OF THE DIVINE WORD. God had said that no life should be lost, that they should be cast upon a certain island, and that the ship should be destroyed. And here is the fulfilment. "Heaven and earth shall pass away," etc.

IV. THE NECESSITY OF HUMAN EFFORT. Although the safety attained had been promised by God, yet the human agency was indispensable.

(D. Thomas, D. D.)

These shipmen got Paul out of Fair Havens into the storm; but as soon as the tempest dropped upon them, they wanted to go off in the small boat, caring nothing for what became of Paul and the passengers. Ah me! human nature is the same in all ages. They who tempt that young man into a life of dissipation will be the first to laugh at his imbecility, and to drop him out of decent society. Gamblers always make fun of the losses of gamblers. They who tempt you into the contest with fists, saying, "I will back you," will be the first to run. Look over all the predicaments of your life, and count the names of those who have got you into those predicaments, and tell me the name of one who ever helped you out. They were glad enough to get you out from Fair Haven, but when with damaged rigging you tried to get into harbour, did they hold for you a plank or throw to you a rope? Not one. Satan has got thousands of men into trouble, but he never got one out. He led them into theft, but he would not hide the goods or bail out the defendant. The spider shows the way over the gossamer bridge into the cobweb; but it never shows the way out of the cobweb over the gossamer bridge. I think that there were plenty of fast young men to help the prodigal spend his money; but when he had wasted his substance in riotous living, they let him go to the swine pastures, while they betook themselves to some other newcomer. They who take Paul out of Fair Havens will be of no help to him when he gets into the breakers of Melita. Hear it, young man! hear it.

(T. De Witt Talmage, D. D.)

Aristarchus, Augustus, Julius, PaulAdramyttium, Adriatic Sea, Alexandria, Asia, Cauda, Cilicia, Cnidus, Crete, Cyprus, Fair Havens, Italy, Lasea, Lycia, Malta, Myra, Pamphylia, Phoenix, Salmone, Sidon, Syrtis, ThessalonicaAnchors, Bands, Beach, Cast, Casting, Committed, Committing, Cords, Cut, Cutting, Direction, Foresail, Freeing, Guiding-blades, Heading, Held, Hoised, Hoisted, Hoisting, Hooks, Inlet, Lashings, Letting, Lifting, Loose, Loosed, Loosening, Loosing, Mainsail, Making, Paddle-rudders, Ropes, Rudder, Rudders, Sail, Secured, Shore, Strand, Themselves, Tied, Towards, Unloosing, Untied, Untying, Wind1. Paul shipping toward Rome,
10. foretells of the danger of the voyage,
11. but is not believed.
14. They are tossed to and fro by a storm;
41. and suffer shipwreck;
44. yet all come safe to land.

Acts 27:40

     5507   rope and cord

Acts 27:1-44

     5517   seafaring

Acts 27:14-44

     5590   travel

Acts 27:27-44

     5569   suffering, hardship

A Short Confession of Faith
'...There stood by me this night the angel of God, whose I am, and whom I serve.'--ACTS xxvii. 23. I turn especially to those last words, 'Whose I am and whom I serve.' A great calamity, borne by a crowd of men in common, has a wonderful power of dethroning officials and bringing the strong man to the front. So it is extremely natural, though it has been thought to be very unhistorical, that in this story of Paul's shipwreck he should become guide, counsellor, inspirer, and a tower of strength; and …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Total Wreck, all Hands Saved
'And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31. Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. 32. Then the soldiers cut off the ropes of the boat, and let her fall off. 33. And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Tempest and Trust
And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. 14. But not long after there arose against it a tempestuous wind, called Euroclydon. 15. And when the ship was caught, and could not bear up into the wind, we let her drive. 16. And running under a certain island which is called Clauda, we had much work to come by the boat: 17. Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Seasons of Covenanting.
The duty is never unsuitable. Men have frequently, improperly esteemed the exercise as one that should be had recourse to, only on some great emergency. But as it is sinful to defer religious exercises till affliction, presenting the prospect of death, constrain to attempt them, so it is wrong to imagine, that the pressure of calamity principally should constrain to make solemn vows. The exercise of personal Covenanting should be practised habitually. The patriot is a patriot still; and the covenanter …
John Cunningham—The Ordinance of Covenanting

The Wyclif of the East --Bible Translation
1801-1832 The Bible Carey's missionary weapon--Other vernacular translators--Carey's modest but just description of his labours--His philological key--Type-cutting and type-casting by a Hindoo blacksmith--The first manufacture of paper and steam-engines in the East--Carey takes stock of the translation work at the opening of 1808--In his workshop--A seminary of Bible translators--William Yates, shoemaker, the Coverdale of the Bengali Bible--Wenger--A Bengali Luther wanted--Carey's Bengali Bible--How …
George Smith—The Life of William Carey

Of the Practice of Piety in Fasting.
There are divers kinds of fasting--First, A constrained fast, as when men either have not food to eat, as in the famine of Samaria (2 Kings vi. 25;) or, having food, cannot eat it for heaviness or sickness, as it befel them who were in the ship with St. Paul (Acts xxvii. 33.) This is rather famine than fasting. Secondly, A natural fast, which we undertake physically, for the health of our body. Thirdly, A civil fast, which the magistrate enjoins for the better maintenance of the commonwealth. Fourthly, …
Lewis Bayly—The Practice of Piety

Spiritual Culture.
"And this is the record, that God hath given to us eternal life, and this life is in his Son." 1 John 5:11. There is eternal life in Jesus, but for man to come into possession of this life he must comply with the requirements made by the Bible. After getting into possession of this life there are certain duties which man must faithfully perform to retain and develop it. After entering the wide fields of grace development is necessary. "But grow in grace, and in the knowledge of our Lord and Savior …
Charles Ebert Orr—The Gospel Day

Upon Our Lord's SermonOn the Mount
Discourse 7 "Moreover when ye fast, be not, as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." Matthew 6:16-18. 1. It has been the endeavour of Satan, from the beginning of the world, …
John Wesley—Sermons on Several Occasions

Appendix xv. The Location of Sychar, and the Date of Our Lord's visit to Samaria.
1. The Location of Sychar. Although modern writers are now mostly agreed on this subject, it may be well briefly to put before our readers the facts of the case. Till comparitively lately, the Sychar of St. John iv. was generally as representing the ancient Shechem. The first difficulty here was the name, since Shechem, or even Sichem, could scarcely be identified with Sychar, which is undoubtedly the correct reading. Accordingly, the latter term was represented as one of oppobrium, and derived from …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Conversion.
THE DIFFICULTY OF CONVERSION. CONVERSION to God is not so easy and so smooth a thing, as some would have men believe it is. Why is man's heart compared to fallow ground, God's word to a plough, and his ministers to ploughmen, if the heart indeed has no need of breaking in order to the receiving of the seed of God unto eternal life? Why is the conversion of the the soul compared to the grafting of a tree, if that be done without cutting? CONVERSION THE POWER OF GOD. A broken heart is the handy-work …
John Bunyan—The Riches of Bunyan

Perseverance
'Who are kept by the power of God through faith unto salvation.' I Pet 1:1. The fifth and last fruit of sanctification, is perseverance in grace. The heavenly inheritance is kept for the saints, and they are kept to the inheritance. I Pet 1:1. The apostle asserts a saint's stability and permanence in grace. The saint's perseverance is much opposed by Papists and Arminians; but it is not the less true because it is opposed. A Christian's main comfort depends upon this doctrine of perseverance. Take …
Thomas Watson—A Body of Divinity

First Missionary Journey Scripture
STUDY III FIRST MISSIONARY JOURNEY Scripture, Acts 13:1-14:26 INTRODUCTION TO THE THREE MISSIONARY JOURNEYS Before taking up the study of the first missionary journey, attention is called to certain points which should be considered in regard to all three of them (Acts 13:1-21:17). We have now arrived at what we might call the watershed of the Acts of the Apostles. Hitherto we have had various scenes, characters, personages to consider. Henceforth Paul, his labors, his disputes, his speeches, occupy …
Henry T. Sell—Bible Studies in the Life of Paul

Pastoral and Personal
FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and …
Henry T. Sell—Bible Studies in the Life of Paul

Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am …
Martin Luther—Epistle Sermons, Vol. II

Scriptural Christianity
"Whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head." Ezek. 33:4. "And they were all filled with the Holy Ghost." Acts 4:31. 1. The same expression occurs in the second chapter, where we read, "When the day of Pentecost was fully come, they were all" (the Apostles, with the women, and the mother of Jesus, and his brethren) "with one accord in one place. And suddenly there came a sound from heaven as of a rushing …
John Wesley—Sermons on Several Occasions

That the Christian Miracles are not Recited, or Appealed To, by Early Christian Writers Themselves So Fully or Frequently as Might have Been Expected.
I shall consider this objection, first, as it applies to the letters of the apostles preserved in the New Testament; and secondly, as it applies to the remaining writings of other early Christians. The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the …
William Paley—Evidences of Christianity

Meditations Before Dinner and Supper.
Meditate that hunger is like the sickness called a wolf; which, if thou dost not feed, will devour thee, and eat thee up; and that meat and drink are but as physic, or means which God hath ordained, to relieve and cure this natural infirmity and necessity of man. Use, therefore, to eat and to drink, rather to sustain and refresh the weakness of nature, than to satisfy the sensuality and delights of the flesh. Eat, therefore, to live, but live not to eat. There is no service so base, as for a man …
Lewis Bayly—The Practice of Piety

The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All …
Thomas Watson—A Body of Divinity

The Doctrine of Angels.
I. THEIR EXISTENCE. 1. THE TEACHING OF JESUS. 2. THE TEACHING OF THE APOSTLES. II. THEIR NATURE. 1. CREATED BEINGS. 2. SPIRITUAL BEINGS. 3. GREAT POWER AND MIGHT. 4. VARIOUS GRADES. 5. THE NUMBER OF ANGELS. III. THE FALL OF ANGELS. 1. TIME AND CAUSE. 2. THE WORK OF FALLEN ANGELS. 3. THE JUDGMENT OF FALLEN ANGELS. IV. THE WORK OF ANGELS. 1. THEIR HEAVENLY MINISTRY. 2. THEIR EARTHLY MINISTRY. a) In Relation to the Believer. b) In Relation to Christ's Second Coming. THE DOCTRINE OF ANGELS. We are not …
Rev. William Evans—The Great Doctrines of the Bible

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