Exegetical and Hermeneutical Commentary of Acts 21:13
Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
13. Then Paul answered. What mean ye to weep and to break mine heart ] Better (with Rev. Ver.), “What do ye, weeping and breaking my heart?” The sentence is little more than an emphatic question, “Why do ye weep?” implying, of course, the exhortation, “Don’t weep, &c.” The verb for “break” is found only here in N. T., and signifies the weakening of purpose in any one. So the Apostle intimates not that they intended, as we should say “to break his heart” by adding to his sorrow, but to weaken his determination, and deter him from his journey.
for Jesus ] The pronoun “I” stands emphatically in the Greek, and shews that the Apostle had long ago counted the cost of Christ’s service, and found the sufferings of this present time not worthy to be compared with the glory that was to be revealed.
Fuente: The Cambridge Bible for Schools and Colleges
What mean ye – Greek: What do ye. A tender and affectionate, but firm reproach.
To weep and to break mine heart? – To afflict me, and distract my mind by alarms, and by the expressions of tenderness. His mind was fixed on going to Jerusalem; and he felt that he was prepared for whatever awaited him. Expressions of tenderness among friends are proper. Tears may be inevitable at parting from those whom we love. But such expressions of love ought not to be allowed to interfere with the convictions of duty in their minds. If they have made up their minds that a certain course is proper, and have resolved to pursue it, we ought neither to attempt to divert them from it, nor to distract their minds by our remonstrances or our tears. We should resign them to their convictions of what is demanded of them with affection and prayer, but with cheerfulness. We should lend them all the aid in our power, and then commend them to the blessing and protection of God. These remarks apply especially to those who are engaged in the missionary enterprise.
It is trying to part with a son, a daughter, or a beloved friend, in order that they may go to proclaim the gospel to the benighted and dying pagan. The act of parting – for life, and the apprehension of the perils which they may encounter on the ocean, and in pagan lands, may be painful; but if they, like Paul, have looked at it calmly, candidly, and with much prayer; if they have come to the deliberate conclusion that it is the will of God that they should devote their lives to this service, we ought not to weep and to break their hearts. We should cheerfully and confidently commit them to the protection of the God whom they serve, and remember that the parting of Christians, though for life, will be short. Soon, in a better world, they will be united again, to part no more; and the blessedness of that future meeting will be greatly heightened by all the sorrows and self-denials of separation here, and by all the benefits which such a separation may be the means of conveying to a dying world. That mother will meet, with joy, in heaven, the son from whom, with many tears, she was sundered when he entered on a missionary life; and, surrounded with many ransomed pagan, heaven will be made more blessed and eternity more happy.
But also to die – This was the true spirit of a martyr. This spirit reigned in the hearts of all the early Christians.
For the name of the Lord Jesus – For his sake; in making his name known.
Fuente: Albert Barnes’ Notes on the Bible
Act 21:13-14
Then Paul answered, What mean ye to weep and to break my heart?
Pauls resolution
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.)
Pauls resolution
I. The occasion.
1. Paul was now at Caesarea, in Philips house (Act 21:8). Philip, that was injured by Paul (Act 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 Pauls bonds. Agabus was ever a prophet of evil tidings (Act 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 (1Ki 22:8). That may be true which is not pleasing. But what needs Paul so often to be warned of his bonds? (Act 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 (Act 21:12). This entreaty did not proceed from self-love, for they were resolved to go with him (Act 21:15), but zeal for Gods glory. The lives and liberties of those that are eminent instruments of Gods glory are very dear and precious to Gods 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 Gods secret will are not unlawful, when we afterwards submit to His revealed will (1Ki 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 (Mat 16:22-23).
2. Pauls firm resolution: He would not be persuaded. Did Paul do well in this? How doth this agree with Jam 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 (Dan 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 (Mat 3:15; Act 11:18).
4. Their piety, the ground of their discretion: The will of the Lord be done.
Submission is required–
1. To Gods intended will, while it is yet kept secret. In every business we should ask–
(1) His leave (Jdg 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 owners leave. We and all ours are the goods of God.
(2) His blessing. When the event is uncertain, beg the Lords concurrence, and the blessing of His providence (Jer 10:23; Gen 24:12).
2. To His determination. Submitting all things to Gods will after the event is patience, and before the event is a notable piece of faith (Jam 4:15; 1Co 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 (2Sa 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 (1Co 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. 16:10). But when the event is declared in Gods 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.)
The sacrifices which Paul was willing to make in the cause of Christ
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 Christs 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 Christs 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. 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 Pauls 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, Id 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 Pauls 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 Gods Church from Josephs imprisonment in Egypt; from Esthers exile in Persia; from the confinement of Jeremiah; from Daniels captivity; from Peters imprisonment; and from Johns 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 (Act 20:24). (J. French.)
Love for Christ
1. Pauls 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 Christs Churches: He had died for them. The work among the heathen which was being impeded was Christs 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 Christs 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 Christs 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 Christs 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. Gods great love for us is shed abroad in our hearts by the Holy Ghost. There is a blessedness in being forgiven for Christs 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 Pauls secret. While we are thinking of Christs 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 Christs 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 fathers or his mothers 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. Christs 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 Gods 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 Christs 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.)
Christian courage
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.
Devotion to Christ
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.
Courage and submission
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 2Co 11:1-33. 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, Gods 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 Lords Prayer. But who honestly wishes that Gods 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.)
Readiness to die
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 mans 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.)
Preparedness for death
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 Gods 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.)
Faith, hope, and love, the attending angels of the Christian in his journey to the heavenly Jerusalem
I. Childlike faith, which on dark paths resigns itself to the will of God in doing and suffering (verses 13-15).
II. Brotherly love, which communicates and receives comfort in cordial fellowship amid the toils of the journey (verses 4-6, 12 13).
III. Victorious hope, which, unmoved in joy and suffering, looks forward to the heavenly termination (verses 13-15). (K. Gerok.)
The power of Christianity
Pauls 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 apostles 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.
Polycarp, 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.)
And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
Submission to the will of God
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 faiths 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.)
Acquiescence in the Divine will
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!
Submission to the Divine will
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; Gods will is the very perfection of all reason. (C. H. Spurgeon.)
Gods way the best
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.)
Resolution in service
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. I am ready, not to be bound only] He was resolute and determined; but was under no constraining necessity. See Clarke on Ac 21:4.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What mean ye to weep, and to break mine heart? a strange strife, who should overcome by loving most, as in that betwixt David and Jonathan, 1Sa 20:41,42. This undaunted champion, who did not seem to feel any of his own afflictions and miseries, yet grieves for the grief and sympathy of others, and bears a double weight in his burdens; one directly and immediately from them, as lying upon himself; the other mediately, as recoiling from others (who suffered with him) unto him again.
But also to die; as Christs love for us was stronger than death, Son 8:6, so must our love be to him again, or it is not of the same nature with his, nor begotten by it.
For the name of the Lord Jesus; his truth, and glory.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. Then Paul answered, What mean yeto weep and to break mine heartBeautiful union of manlyresoluteness and womanly tenderness, alike removed from mawkishnessand stoicism!
I am ready not to be boundonly“If that is all, let it come.”
but to die, &c.Itwas well he could add this, for he had that also to do.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Paul answered, what mean ye to weep,…. For they were crying about him, both his companions and the disciples of Caesarea; which affected him, and gave him great uneasiness, even more than the prophecies of Agabus did:
and to break my heart? for though he was resolved to go to Jerusalem, and nothing could move him from it, his heart was firm as a rock; there was no shaking him, or making impressions upon him that way; yet their tears and importunity greatly afflicted him, and the more because he could by no means comply with their request:
for I am ready not to be bound only, but to die at Jerusalem for the name of the Lord Jesus; for as yet, he knew not but he should die there; it was revealed to him that he should be bound there, but it was not yet suggested to him where he should suffer death, whether there or elsewhere; and since he knew not but it might be there, he was ready for it; bonds were so far from distressing his mind, and deterring him from his intended journey, that death itself could not do it; which showed great intrepidity, courage, and firmness of mind.
Fuente: John Gill’s Exposition of the Entire Bible
What are you doing weeping? ( ?) Strong protest as in Mr 11:5.
Breaking my heart ( ). The verb , to crush together, is late Koine for , to break off, both vivid and expressive words. So to enervate and unman one, weakening Paul’s determination to go on with his duty.
I am ready ( ). I hold (myself) in readiness (adverb, ). Same idiom in 2Co 12:14.
Not only to be bound ( ). First aorist passive infinitive of and note rather than , the usual negative of the infinitive because of the sharp contrast (Robertson, Grammar, p. 1095). Paul’s readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51) said that “he set his face to go on to Jerusalem.” Later the disciples will say to Jesus, “Master, the Jews were but now seeking to stone thee; and goest thou thither?” (Joh 11:8). The stature of Paul rises here to heroic proportions “for the name of the Lord Jesus” ( ).
Fuente: Robertson’s Word Pictures in the New Testament
I am ready [ ] . Lit., 1 hold myself in readiness.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then Paul answered,” (tote apekrithe ho Paulos) “Then Paul responded to their appeal,” for him not to go to Jerusalem.
2) “What mean ye to weep and to break mine heart?” (ti poieite kaiontes kai sunthruptentes mou ten kardian) “What are you doing (to me) weeping and weakening my heart?” or purpose causing me to be weak of heart? The reproof of Paul toward them was because of the pain they brought to his heart. Their distress over his going caused him inner pain, conflict in his soul, Php_1:30; Col 2:1. He was torn by their words and weeping, between a desire to live and be with them, and doing the greater will of God.
3) “For I am ready not to be bound only,” (ego gar ou monon dethenai etoimos) “Because l am not only ready to be bound,” with prison chains, as if a criminal, even as his Lord was, Joh 15:20; Mat 27:1-2; Mar 15:1. What weaker brethren counted an evil danger, Paul considered a privilege when he could witness for the Lord Jesus, Act 5:41; Act 20:24.
4) “But also to die at Jerusalem,” (alla kai apothanein eis lerousalem) “But also to die in Jerusalem,” in the area of Jerusalem, “the city of peace,” where also the Lord had died, or “was crucified,” Luk 9:51; Rev 11:8.
5) “For the name of the Lord Jesus.” (echo huper tou onomatos tou kuriou lesou) “I have or hold a readiness to die on behalf of the name of the Lord Jesus,” Col 3:17; 1Co 15:31; 2Co 4:10-18; 2Co 5:4-10. For to die in, for, on the behalf of Christ, is gain.
Fuente: Garner-Howes Baptist Commentary
(13) What mean ye to weep and to break mine heart?Better, What mean ye weeping and breaking . . .? The intense sensitiveness of St. Pauls nature shows itself in every syllable. It was with no Stoic hardness that he resisted their entreaties. They were positively crushing to him. He adhered to his purpose, but it was as with a broken heart. In spite of this, however, his martyr-like, Luther-like nature carried him forward. Bonds and imprisonment!these he had heard of when he was yet at Corinth and Ephesus, before he had started on his journey; but what were they to one who was ready to face death? The pronouns are throughout emphatic. You are breaking my heart. I, for my part, am ready . . .
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. What mean ye? What do ye? or, What are you doing? A question of surprise, yet tenderness.
Break my heart In all their agony he could share; but not for a moment in their readiness to shrink from the duty and the suffering.
Die for Jesus They saw the danger and the death; he saw also the duty. Had they seen, even for themselves, the same duty and the same cause, doubtless they too, like him, would have moved on to danger and death: for it is a company of rare spirits who are here clustered by affinity around this holy apostle.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.” ’
But Paul rebuked them. He knew that he was destined to go to Jerusalem and told them that their pleas were just making it harder for him. Indeed that their weeping was breaking his heart. But he wanted them to know that it was the Lord’s will, and that he was ready, not only to be bound at Jerusalem (which was what was prophesied), but also if necessary to die there. Neither he nor they realised the opportunities that his being bound would give him to testify before rulers, and to proclaim the word freely in Rome. Indeed in view of the hatred for Paul among the Jews, who were out to kill him, it may be that being in a kind of gentle captivity was the safest place from which to carry on his ministry.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1804
PAULS READINESS TO SUFFER FOR CHRISTS SAKE
Act 21:13. Then Paul answered, what mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
INNUMERABLE are the devices of our great adversary, to blind our eyes, and to keep us in a course of sin; and, when we have been enabled to burst the chains in which he once led us captive, he labours still to tempt and beguile us in every possible way, if so be he may prevail at last to turn us aside from God. None, whilst they continue in the flesh, are out of the reach of his assaults. Even our blessed Lord, when he condescended to assume our nature, was in all things tempted as we are, though without sin. And such is the subtlety of Satan, that he will instigate even the best of men to become tempters to their brethren. He stirred up Peter to dissuade his Lord from submitting to those sufferings which he had covenanted to endure: and in like manner he moved the saints at Cesarea to dissuade Paul from going up to Jerusalem, whither he was proceeding for the furtherance of his Masters cause. There was at Cesarea a prophet named Agabus, who took Pauls girdle, and bound with it his own hands and feet, and then declared that the owner of that girdle should so be bound by the Jews at Jerusalem, and be delivered into the hands of the Romans. Immediately all the saints at that place besought Paul with tears to desist from his purpose, that by staying away from Jerusalem he might avoid the predicted evils. This advice, though well meant on their parts, proceeded in reality from Satan himself; who knew, that if he could intimidate the Apostle Paul, he should gain a material advantage over the whole Church of God. But Paul was aware of Satans device, and saw his agency, though under the semblance of an angel of light: and his answer to his weeping friends shews how every Christian should act, when tempted to turn from the path of duty; What mean ye to weep and to break mine heart? for I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.
From these words we shall take occasion to shew,
I.
That the Lord Jesus Christ is worthy of all that we can do or suffer for him
Were Christians as well acquainted with their Lord as they ought to be, there would be no occasion to insist upon so obvious a truth. But that none may continue ignorant of it, we entreat you to consider,
1.
Who he is
[He is no other than Gods co-equal, co-eternal Son; God of God, Light of light, very God of very God; even God over all, blessed for evermore. Every perfection of the Deity is his He is the brightness of his Fathers glory, and the express image of his person.
Now we are told, that for a good man some would even dare to die: shall less regard then be shewn for him who is God, as well as man? If our admiration of a creatures excellence be such as to make us voluntarily surrender up our life for him, shall any thing be deemed too much to do or suffer for the Creator, in whom all excellence is combined, and from whom all excellence proceeds? Shall a star be so admired, and the sun itself not be glorious in our eyes?]
2.
What he has done and suffered for us
[From all eternity, before we or even the worlds were made, did he set his love upon us, and enter into a covenant with the Father to redeem us from the miseries, which he foresaw we should bring upon ourselves. In the fulness of time he took upon him our nature for this very end: yes though he was in the form of God, and thought it not robbery to be equal with God, he emptied himself of all his glory, and took upon him the form of a servant. During his whole stay upon earth he was a man of sorrows, and acquainted with grief: and, when the appointed hour was come, he surrendered himself into the hands of his enemies, and became obedient unto death, even the death of the cross.
What shall we say to these things? Did he act thus towards us when enemies; and shall we account any thing too much to do or suffer for Him, who has shewn himself so great a. friend?]
3.
What he is yet doing for us
[Day and night is he interceding for us, that the wrath of God, which we have merited, may be averted from us. Whence is it that such barren fig-trees as we are, are yet permitted to cumber the ground? If he had not so often pleaded, Spare them, O my Father, yet another year! should we not have long since been cut down, and cast into the fire?
Behold how, notwithstanding all our obstinacy in sin. he is yet sending his word to instruct us, his ministers to invite us, yea more, his good Spirit also to strive with us, if by any means he may save our souls alive. Know ye, that every good purpose or desire that has ever existed in your bosoms, has been inspired by him, with a view to bring you home to the fold of God.
Above all, see what he is doing for his believing people; bow he watches over them for good, supplies their every want, carries on his good work in their souls, and makes them more than conquerors over all their enemies!
Think of these things; and then say, Whether such love should not constrain you to live to him, and, if need be, to surrender up your life for him?]
Verily, if we feel no weight in such considerations as these, we can have no interest in Christ; for it is certain,
II.
That the true Christian has learned duly to appreciate his worth
We say not that every Christian has the attainments of the Apostle Paul: but every one resembles him in this, that he entertains worthy thoughts of Christ,
1.
In the convictions of his mind
[Merely nominal Christians are content to compliment Christ with the name of Saviour: but the true believer has a practical sense of his excellency: he views Christ as the one foundation of all his hopes: he sees that nothing but his atoning blood could ever have obtained reconciliation for him with his offended God Except as redeemed by the blood of Christ, the believer has no more hope than the fallen angels: he is convinced that with them he must take his portion to all eternity, if he be not interested in that great Sacrifice which was made for the sins of the whole world.
As bought with the precious blood of Christ, the believer sees that he is the Lords property, and that to devote himself wholly to him is not only an acceptable, but a highly reasonable, service. In the deliberate conviction of his mind he thus judges, that if one died for all, then should all live, not unto themselves, but unto Him that died for them and rose again. And this we say is the universal sentiment of all true Christians: for the Apostle says, None of us (of us Christians) liveth to himself, and no man dieth unto himself; but whether we live, we live unto the Lord, and whether we die, we die unto the Lord; so that, whether living or dying, we are the Lords.]
2.
In the purposes of his heart
[This is not a speculative sentiment in the believers mind, but a rooted principle, that operates in the whole of his behaviour. In his eyes, Christ is exalted, and extolled, and is very high. No words can express how precious He is to him. Hence he gladly gives himself up to Christ; and seeks to have, not his actions only, but his very thoughts also, brought into captivity to the obedience of Christ. As for the opposition of an ungodly world, he cares not for it: whatever crosses lie in his way, he takes them up; and rejoices that he is counted worthy to bear them for his Redeemers sake. It he be called to sacrifice friends, or interests, or liberty, or even life itself, he draws not back: he has counted the cost, and is ready to pay it; desirous only that Christ may be magnified in his body, whether by life or death. Like Moses, he esteems the reproach of Christ greater riches than all the treasures of Egypt; and, like Paul, counts all things but dung, that he may win Christ. In a word, he is ready, not to he bound only, but also to die, at any time and in any manner, for his names sake.]
Address
1.
Those whose views of Christ are imperfect
[Doubtless there is no man that knows him fully, or can search him out unto perfection. The Apostles themselves knew him but in part, and saw him only as through a glass, darkly: but the generality of Christians behold no form or comeliness in him at all, or at least not such as to stir up in their hearts any ardent desire after him. Now in our text we have a criterion whereby to judge of our views of Christ: do we find our hearts so knit to him with love and gratitude, as to render his yoke easy to us, and his burthen light? Is liberty or life itself of no account with us, if by the sacrifice of it we may glorify his name? Then indeed we may be said to know him; then have we that knowledge of him which is life eternal. But, O, how rare is this! Beloved brethren, search and try your own hearts in relation to it; and if, as is to be feared of too many amongst us, you have never yet been transported with love to his name, beg of God to reveal him in your hearts by his Holy Spirit, and to shine into your hearts, to give you the light of the knowledge of the glory of God in the face of Jesus Christ.]
2.
Those whose attachment to him is wavering
[Many desire to follow Christ, but are afraid to bear his cross. But, brethren, you must have a cross to bear. Though I am no prophet, like Agabus, yet I can tell you, by the Spirit of God, that all who will live godly in Christ Jesus must suffer persecution. You may not be called to suffer imprisonment and death; but you must be prepared to welcome them, if they should be allotted to you for the sake of Christ. You must expect that your friends will dissuade you from exposing yourselves to the contempt of some, and the hostility of others: and, if your dangers should be great and imminent, they will even try to prevail upon you by their entreaties and tears. But beware how you listen to any advice which may divert you from the path of duty. Even good people will sometimes be crying, Spare thyself, when they see you abounding with more than ordinary zeal in the work of the Lord. But, whilst you tenderly reprove their weakness (as Paul did,) be firm and steadfast to your purpose: for if once you put your hand to the plough, and then look back, you are not fit for the kingdom of God. Be faithful unto death, and God will give you a crown of life.]
3.
Those who are practically manifesting their zeal for his glory
[Blessed be God, there are some who have already begun the employment of heaven, and are singing, Unto Him that loved us, and washed us from our sins in his own blood, be glory and dominion for ever and ever. And, as in heaven there are multitudes who loved not their lives unto the death, so amongst us, I trust, there are some who would willingly die for the name of the Lord Jesus. Happy, happy they who feel this readiness of mind to do and suffer whatever they may be called to; for great is their reward in heaven. Go on, beloved, steadfast in the faith, and never giving way to terror on account of any adversaries. Are you advised to shrink from trials? reply with Nehemiah, Shall such a man as I flee? But remember, that your sufficiency for this proceeds from God alone: if not upheld by him, you will, as soon as tribulation and persecution arise because of the word, be turned aside, and make shipwreck of your faith. Live nigh to the Saviour then, and maintain sweet fellowship with him: then you will find his service a delight; and whatever sufferings you are called to endure for him, you will easily sustain. But, if once you decline from Christ in your heart, his commandments will become grievous to you, and every cross a burthen. The true way to meet even the most formidable death with joy, is to die daily, and to be continually looking for, and hasting unto the coming of the day of Christ.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.
13 Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
Ver. 13. What mean you to weep? ] Ecclesiastical history mentioneth one Phileas, a nobleman and a martyr, who going to execution, seemed as one deaf at the persuasions and blind at the tears of his friends; Nam quomodo potest terrenis lachrymis flecti cuius oculi coelestem gloriam contuentur? said one Philoramus defending him, and was therefore beheaded with him.
I am ready, not to be bound ] This was a brave Roman resolution. Necesse est ut eam, non ut vivam, said Pompey. The Lacedaemonians were wont to say, It is a shame for any man to flee in time of danger; but for a Lacedaemonian, it is a shame for him to deliberate. How much more for a Christian, when called by God to suffer! Go (said Luther), I will surely go (since I am sent for) in the name of our Lord Jesus Christ, yea, though I knew there were so many devils to resist me as there are tiles to cover the houses in Worms. Spalatinus had sent to Luther, to inquire whether or no he would go to Worms, and appear in the gospel’s cause, if Csesar summoned him; Omnia de me praesumas (said he) praeter fugam, et palinodiam. Fugere nolo, multo minus recantare. Ita me confortet Dominus. Socrates would not hearken to his friend Criton, persuading him to shift for himself by a dishonourable flight. And when some friends dealt with Dr Taylor, martyr, not to appear before Stephen Winchester, but to flee; Flee you (said he), and do as your conscience leads you; I am fully determined, with God’s grace, to go to the bishop, and to his beard to tell him that he doth naught. True zeal is of a most masculine, disengaged, courageous nature, and ready to say, Shall I change mine opinion, because Hoc Ithacus velit? does Ithacus wish this? remit of my diligence for fear of death? Oh, that I might enjoy those wild beasts prepared for my torments, said blessed Ignatius. a And oh, that it might be so with me, said Basil, threatened with death by Valens the Arian emperor. b So we read of another holy bishop, who when his hand was threatened to be cut off, cried out, Seca ambas, nay, cut off both.
a .
b .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] The , which has been changed in the rec. for the ordinary copula, gives solemnity to the answer about to be related: q. d. It was then that Paul said .
] The present part. does not imply the endeavour merely, here or any where else, but as Meyer quotes from Schaefer, Eurip. Phn. 79, ‘Vere incipit actus, sed ob impedimenta caret eventu.’
] Either, ‘ your proceeding is in vain, for ’ or ‘ cease to do so, for .’
] on my arrival at: the motion to, which was the subject in question, is combined with that which might result on it: see reff. and ch. Act 2:39 .
Fuente: Henry Alford’s Greek Testament
Act 21:13 . .: what do ye, weeping? (as we might say “what are you about?” etc.), cf. Mar 11:5 (Act 14:15 ). .: in Attic Greek, to break, to break in pieces, and so is used of (1) breaking in pieces, (2) breaking in spirit, enervating , cf. Plat., Rep. , 495 E.; here . means to weaken the Apostle’s purpose rather than to break his heart in sorrow. , emphatic, I for my part. in N.T., rather than with the infinitive, Burton, p. 183. : the exact phrase only once elsewhere in N.T., and there used by St. Paul, 2Co 12:14 ( cf. 1Pe 4:5 ): “qui paratus est, ei leve onus est,” Bengel. Ewald compares this firm determination and courage of St. Paul with our Lord’s last journey to Jerusalem, cf. Luk 9:51 .
Fuente: The Expositors Greek Testament by Robertson
What mean ye, &c. Literally What are ye doing, weeping, &c.
break = crush. Greek. sunthrupto. Only here.
am ready = hold myself in readiness. This expression Occurs also 2Co 12:14. 1Pe 4:5.
not. Greek. ou. App-105.
also to die = to die also.
for = in behalf of. Greek. huper. App-104.
the name. See note on Act 2:38.
the Lord. App-98.
Jesus. App-98. Paul’s decision was approved (Act 23:11).
Fuente: Companion Bible Notes, Appendices and Graphics
13.] The , which has been changed in the rec. for the ordinary copula, gives solemnity to the answer about to be related: q. d. It was then that Paul said.
] The present part. does not imply the endeavour merely, here or any where else, but as Meyer quotes from Schaefer, Eurip. Phn. 79, Vere incipit actus, sed ob impedimenta caret eventu.
] Either, your proceeding is in vain, for -or cease to do so, for.
] on my arrival at: the motion to, which was the subject in question, is combined with that which might result on it: see reff. and ch. Act 2:39.
Fuente: The Greek Testament
Act 21:13. , breaking, afflicting) The apostles were not altogether void of human affections (feelings).-) to be bound: Act 21:11.- , I am ready, I am in a state of readiness) The burden is light to him who is ready.
Fuente: Gnomon of the New Testament
63. SURRENDER
Act 21:13-16
Faith in Christ is nothing less than the surrender of one’s life to the rule and dominion of Jesus Christ as Lord. It is that implicit confidence in him that causes a person to trust Christ to control all the affairs of his life. Faith is losing your life to Christ. Anything short of the surrender of heart and life to Jesus Christ as Lord is not faith (Mat 10:37-38; Mar 7:34-37; Luk 9:23-24; Luk 14:25-33; Joh 12:25). In Act 21:13-16, Luke gives us several examples of that surrender of life that always accompanies true faith.
Paul, being “bound in the Spirit” to go (Act 20:22), was on his way to Jerusalem. He did not know exactly what awaited him there. But the Holy Spirit assured him that “bonds and afflictions” (Act 20:23) would certainly be waiting for him. Still, this faithful servant of God was determined to finish his course with the joyful awareness that he had been obedient to Christ, no matter what difficulties and dangers awaited him.
All along the way the Lord tested his resolve and proved his faith. First, the disciples at Tyre pleaded with Paul, urging him not to go up to Jerusalem because the Holy Spirit had shown them the danger awaiting him (Act 21:4). Then, Agabus came down to Caesarea and made a very bold and vivid prophecy of the bonds awaiting Paul at Jerusalem (Act 21:10-11). After that, all the disciples began to weep and begged Paul not to go up to Jerusalem (Act 21:12). The disciples at Tyre, Agabus, and these disciples at Caesarea were all spiritual men. They all had Paul’s best interest at heart. They all spoke to him by the Spirit of God. But Paul new what the will of God was. And he was determined to do God’s will, regardless of cost or consequence. What an example he sets before us! When God has shown us his will, when the path of our responsibility is clear, we must be obedient and walk in it, no matter what it may cost us to do so. Nothing will justify the neglect of disobedience to the known will of God (1Ki 13:26).
TRUE FAITH INVOLVES A LOVING COMMITMENT AND SURRENDER OF LIFE TO THE LORD JESUS CHRIST. When Paul called upon the saints at Rome to present their bodies as living sacrifices to the Lord (Rom 12:1-2), he had already done so. His life was a life of self-sacrificing devotion to Christ, as Act 21:13 indicates. “Then answered Paul, What mean ye to weep and to break mine heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.”
The Lord Jesus Christ is worthy of all that we might be called upon to do or suffer for him, and infinitely more. This is an obvious fact to all who know him. It is not something that has to be proved. He who is worthy of heaven’s highest praise is worthy of our hearts’ highest love, esteem, and devotion. He is worthy of our full surrender to his claims and total commitment to his glory. He is worthy because of who he is, God over all and blessed forever, our incarnate Mediator and Substitute (Isa 9:6-7; Joh 1:1-3; Joh 1:14; Php 2:6-8; Col 2:9; 1Ti 3:16; Heb 1:1-3). He is worthy because of all that he has done for us: his suretyship engagements (Heb 10:5-14), his assumption of our nature (2Co 8:9; Gal 4:4-5), his representative obedience (Rom 5:19), and his sin-atoning, substitutionary, sacrificial death (Rom 5:6-8; 2Co 5:21; 1Pe 2:24; Gal 3:13). He is worthy because of all that he is doing and shall yet do for us: his advocacy (1Jn 2:1-2), his providential rule (Joh 17:2), his preparation of heaven for us (Joh 14:1-3), the resurrection of the saints (1Th 4:13-18), and the perfection of glorification (Eph 5:25-27). When we think of who Christ is, what he has done, and what he has promised, we are compelled to shout with the saints in heaven, “Thou art worthy!”
True faith loves and esteems the Son of God above all things, even above life itself. To those who believe, “He is precious” (1Pe 2:7). Faith perceives the infinite worth of Christ and the comparative worthlessness of all but Christ (Php 3:4-11). I realize that there are varying degrees of consecration to Christ, and that believers grow in grace; but wherever grace is experienced, indebtedness is felt (Luk 7:36-50). The believer is never satisfied with anything done for or given to Christ. Love yearns to give more, do more, surrender more, and be more for Christ. Faith can never be satisfied with anything less than total commitment to Christ, total communion with Christ, and total conformity to Christ. Faith counts that kind of devotion to be a very reasonable thing (Rom 12:1-2; Rom 14:7-8; 2Co 5:15).
TRUE FAITH SURRENDERS TO THE WILL OF GOD. When the disciples realized that Paul could not be persuaded to follow the course of personal safety, they submitted their friend, the cause of Christ, and their own lives to the will of God, saying, “The will of the Lord be done” (Act 21:14). Even so, it is our responsibility and in our best interest to submit all things to the will of God. It is an act of faith to submit all our plans to his will (Jas 4:15). And it is an act of patience to humbly endure personal trials, troubles, and heartaches realizing that all that we suffer, we suffer by the will of God (1Sa 3:15). As we seek to walk in obedience to the will of God, three things need to be understood.
1. THE SECRET WILL OF GOD is his eternal purpose and decree of predestination. God is the first cause of all things (Rom 11:36; 2Co 5:18; Eph 1:11). Some things are permitted by God; and some things are directly caused by God; but all things were decreed by God in his eternal purpose (Isa 46:9-11).
2. THE REVEALED WILL OF GOD is that which we are responsible to obey. Our responsibility is determined not by the decree of God, but by the revelation of God. We are responsible to do what we know God has commanded us to do in his Word (Joh 2:5). For example: All men are responsible to repent (Act 17:30). All believers are responsible to be baptized, confessing and identifying with Christ in the watery grave (Act 2:38). And all who know Christ are responsible to be his witnesses (Act 1:8). Once we know God’s will in any area of life, we must obey, without consideration of cost or consequence.
3. THE PROVIDENTIAL WILL OF GOD is whatever comes to pass in time. All that comes to pass is brought to pass by the will of God (Rom 8:28; 1Th 5:16-18). It is our responsibility to trust God’s will of purpose, obey God’s will of revelation, and submit to God’s will of providence, saying, “The will of the Lord be done.”
TRUE FAITH PERSEVERES TO THE END. Act 21:16 speaks of “one Mnason of Cyprus, an old disciple with whom” Paul lodged at Jerusalem. What charming words! If I should live to be an old man, let me live to be “an old disciple”. I want no more. “Mnason” means “one who remembers”. He had seen, heard, learned, and experienced much of Christ, of redemption, and of grace. What precious memories he must have enjoyed! He came from the little island of Cyprus, the home of Barnabas. And he was “an old disciple”. Those words imply that he was a man advanced in years; but literally they mean he was “a disciple from the beginning.” Mnason was one of the original group of believers. Thirty years had passed since the death of Christ. Mnason was one of the very few left who had seen, heard, and believed Christ in the flesh. Most of his old buddies were gone already to heaven. But Mnason was still a disciple. He was still learning from his Master, following his Master, and growing in grace. He was still given to hospitality, and a man so highly esteemed in the church that his acceptance of Paul carried such weight that the Jewish brethren received him gladly (Act 21:17). Thank God for old disciples!
Fuente: Discovering Christ In Selected Books of the Bible
What: 1Sa 15:14, Isa 3:15, Eze 18:2, Jon 1:6
to weep: Act 20:37, 1Sa 1:8, Phi 2:26, 2Ti 1:4
for: Act 20:24, Rom 8:35-37, 1Co 15:31, 2Co 4:10-17, 2Co 11:23-27, Phi 1:20, Phi 1:21, Phi 2:17, Col 1:24, 2Ti 2:4-6, 2Ti 4:6, 2Pe 1:14, Rev 3:10, Rev 12:11
Reciprocal: Num 32:7 – discourage Jdg 11:36 – forasmuch Jdg 16:30 – die Rth 1:16 – to leave 2Sa 15:21 – surely 1Ch 11:18 – brake Neh 6:11 – Should such Est 4:16 – if I perish Psa 112:7 – heart Son 8:6 – love Jer 40:1 – bound Dan 3:17 – our God Mat 10:28 – And Mat 26:46 – General Mar 8:35 – will save Luk 14:28 – counteth Luk 22:33 – I am Joh 11:8 – the Jews Joh 12:25 – that loveth Joh 13:37 – why Joh 20:13 – why Act 18:20 – he Act 26:9 – the name Rom 1:15 – I Rom 14:8 – we die unto 1Co 13:3 – though I give 2Co 5:8 – and willing 1Th 3:3 – moved 2Ti 1:7 – the spirit 2Ti 1:12 – I am 1Pe 5:2 – of Rev 2:10 – be thou
Fuente: The Treasury of Scripture Knowledge
THE DAWN OF THE MISSIONARY CALL
I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
Act 21:13
St. Pauls conflict of feeling is suggestive of a very noble and comprehensive character. Some have strength and no tenderness; others tenderness and no strength. St. Paul had both: he felt the kindness shown, but he felt still more the constraining power of the missionary call. Notice
I. Its absorbing power.The prospect of the work that lay before him absorbed his every interest.
II. Its impelling power.St. Paul was to go to Jerusalem in fulfilment of his mission. He who had said, Lord, what wilt Thou have me to do? was not likely to be turned aside through fear of difficulties. He was impelled to go forward, and the power within him was Christ.
III. Its assuring power.Assurance comes when we are in the line of the Divine will. The Apostles calm and confidence are striking. In view of all possibilities, fetters, prison, death, he was composed. We can never go wrong with God as our guide. No trial is too great if we are resting on Him. In view of death itself the Christian has loftiest hopes.
Illustration
Mr. George N. Gordon, a native of Prince Edward Island, went out to the New Hebrides under the L.M.S. in 1856, and settled at Erromanga. In 1860 he and his wife were murdered by natives. He had a brother, James Douglas Gordon, who at once resolved to carry on the work in which George N. Gordon fell. He reached Erromanga in 1864, and after a time was murdered as his brother had been.
Fuente: Church Pulpit Commentary
3
Act 21:13. Paul did not worry over the prediction, but he was vexed because of the attitude of the group. He declared his willingness to go even further in his endurance for the sake of Jesus. He was willing to die for him if need be, although Agabus had not included that in his prediction.
Fuente: Combined Bible Commentary
Act 21:13. Then Paul answered, What mean ye to weep and to break my heart? for I am ready not to be bound only, but to die at Jerusalem for the name of the Lord Jesus. But Paul, in spite of these reiterated prophecies, notwithstanding the loving and affectionate entreaties of his friends, saw clearly the Divine will and his own plain duty through all this cloud of hindrances, and held on to his first purpose without flinching. The work his Master had appointed for him to do lay at Jerusalem. There, at the great Pentecostal feast, he would meet with many thousand Jews from all parts of the world, all more or less prejudiced against the famous apostle of the Gentiles who was said to be everywhere teaching the children of the chosen people to forsake the Law. He would meet these face to face, and, supported by the countenance of James and the elders of the revered Jerusalem Church, disprove these painful fatal rumours. He would show the multitudes gathered together at Pentecost, how nobly his churcheshis convertshad come forward with money and help for the distressed Palestine Jews, and thus he hoped for ever to set himself right with his own countrymen. He was an old man, wearied with ceaseless toils and worn with sickness and anxiety. The chance of meeting so great a concourse of Jews in the Holy City might never occur again; so for his works sake, for the sake of the many flourishing churches he had founded, he would do his best to disprove the false rumours so widely disseminated concerning his teaching. This was, we believe, in Pauls mind, and determined him at all risks to go up to the Holy City and keep the feast; and in spite of what happened there, there is no doubt but that this the real purpose of the visit was accomplished, and that with James the Lords brother, the head of the Jerusalem Church, a vast proportion of the crowds from foreign lands who kept that Pentecost feast, from that time, as the result showed, loyally accepted the Gentile apostle and his noble work. Far down the stream of Christian centuries, another famous Christian leader, an ardent and devoted follower of Paul, when similarly warned of coming danger, resolutely replied to his friends in the spirit of Paul. It was when Luther was on his way to the city of Worms, that he too met with friends who warned him; and when he was near the city, his beloved friend Spalatin sent him a message entreating him not to enter and expose himself to such dangers. His answer was a memorable one: Although there were as many devils in Worms as there are tiles upon the housetops, I will still go thither.
Fuente: A Popular Commentary on the New Testament
See notes on verse 10
Fuente: McGarvey and Pendleton Commentaries (New Testament)
From Paul’s response to their entreaty, he seems not to have known whether his arrest would result in his death or not.
Why did Paul avoid the possibility of death in Corinth (Act 20:3) but not here? Paul’s purpose to deliver the collection and so strengthen the unity of the Gentile and Jewish believers would have failed if he had died on board a ship between Corinth and Jerusalem. However arrest in Jerusalem would not frustrate that purpose. For Paul, and eventually for his friends (Act 21:14), the Lord’s will was more important than physical safety (cf. Luk 22:42). He believed the Spirit wanted him to go to Jerusalem (Act 19:21; Act 20:22) so he "set his face" to go there (cf. Luk 9:51).
"Paul, aware of the suffering and danger ahead, must make the same decision in Caesarea that Jesus made in the prayer scene before his crucifixion. In the prayer scene Jesus expressed the two options himself in internal debate: ’Take this cup from me; nevertheless, let not my will but yours be done’ (Luk 22:42). In Paul’s case his companions and friends express the option of escape and appeal to Paul to choose it. Paul chooses the other option. The conflict finally ends when Paul’s friends recognize that they cannot persuade him and say, ’Let the will of the Lord be done’ (Act 21:14)." [Note: Tannehill, 2:264.]