Acts 21 - Charles Simeon's Horae Homileticae

DISCOURSE: 1804
PAUL’S READINESS TO SUFFER FOR CHRIST’S SAKE

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.

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 Master’s cause. There was at Cesarea a prophet named Agabus, who took Paul’s 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 Satan’s 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 God’s 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 Father’s 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 creature’s 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 Lord’s 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 Lord’s.”]

2. In the purposes of his heart—

[This is not a speculative sentiment in the believer’s 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 Redeemer’s 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 name’s 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.”]

DISCOURSE: 1805
PAUL BECOMING A NAZARITE

Acts 21:20-23. And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee.

FEW subjects require so much caution in the preacher, or candour in the hearers, as that which we are now called to contemplate. To lay down general rules is easy: but to apply them to all states and circumstances is a matter of extreme difficulty: just as the drawing a rough outline of the human body may be done by a novice in the art of painting; but to fill up all the parts in the perfect order of nature, requires the hand of a master. Yet it is not uncommon for persons to sit in judgment on their fellow-creatures with as much confidence as if it was impossible for them to err. The conduct of the Apostle Paul in the passage before us has been much condemned; and a minister almost endangers his own character by undertaking to defend it. But I am persuaded it is defensible, and that he acted as became him in existing circumstances: and I cannot but think, that when the whole Church at Jerusalem united in recommending that conduct, and St. Paul adopted it on their recommendation, it is somewhat presumptuous in us, who are so incompetent to form a judgment in comparison of them, to stigmatize what by them was universally approved. Indeed, to suppose that he who but a few days before had withstood so manfully the solicitations of his friends to keep away from Jerusalem, and had declared himself ready to be bound or to die there, for the Lord’s sake, should be left of God to betray the cause which he had undertaken to support, is to dishonour, not the Apostle only, but that God whom he served.
That we may communicate our sentiments clearly, we shall endeavour,

I. To explain the Apostle’s conduct—

There was a violent prejudice at Jerusalem against the Apostle Paul—
[St. Paul, having been sent chiefly to the Gentiles, had neglected the Jewish Ritual; whilst the Church at Jerusalem, consisting entirely of Jews, had still been observant of its forms. Nor is this difference to be wondered at; for even the Apostles themselves, for six years after the day of Pentecost, knew not that the Gentiles were to be incorporated with the Jews, and that the partition-wall between them was to be broken down. Hence they, and all their converts, adhered to the ceremonial law, and to many of “the customs,” which they had “received by tradition from their fathers:” nor do they appear to have wholly laid them aside, till the destruction of Jerusalem and of the whole Jewish polity rendered the continuance of them impracticable. Considering therefore the veneration in which the Mosaic institutions were held, it is not to be wondered at that the Jewish Christians should regard Paul as an apostate from Moses [Note: ἀποσταίαν διδάσκεις.].

It was to counteract this idea, that an expedient was devised by James and the Jewish elders. They knew that whilst this prejudice remained, the Christians at Jerusalem were not likely to reap any benefit from the ministry of Paul; or rather, that great dissensions and divisions were likely to be occasioned by him: and therefore they wished to reconcile the minds of the people by some public act on the part of Paul. It happened that at that time there were four Jewish Christians who were performing vows of Nazariteship in the temple; and it was proposed to Paul to join with them, and to submit to all the rites prescribed to Nazarites by the law: and thus to shew publicly, that, though he had neglected all Jewish ceremonies among the Gentiles, and had maintained that they were no longer binding on the Jews themselves, he did not think that the observance of them was criminal. James was particular in making known to Paul the precise ground on which he wished him to accede to the proposal. He reminded Paul, that he did not mean to interfere with the decree which had been made in reference to the Gentiles many years before, when Paul himself had come up to Jerusalem to inquire respecting the continuance of circumcision; but that he only wished to convince the Christians at Jerusalem that Paul was no enemy to Moses.
On these grounds Paul, who not very long before had himself made a vow of Nazariteship at Cenchrea [Note: Acts 18:18.], adopted the plan proposed, and immediately proceeded to carry it into execution.

The particular duties of Nazarites, and the sacrifices they offered at the time of their purification, are stated in the 6th chapter of the book of Numbers. The person who took upon him those vows, was only bound so far as he had voluntarily bound himself: and hence Paul was at liberty to join the other Nazarites, and to complete with them what they alone had begun.]
Such was the precise state of the case, and such the conduct of the Apostle Paul, which now we proceed,

II.

To vindicate—

Various are the charges which have been inconsiderately brought against Paul for his conduct on this occasion; but if we view it candidly, we shall find that he was not really obnoxious to any one of them. He has been accused of,

1. Insincerity—

[Great stress is laid on those words of James, “Do this,” “that all may know that those things whereof they were informed concerning thee, are nothing, but that thou thyself also walkest orderly, and keepest the law [Note: ver. 24.].” But can we suppose that James exhorted him to declare a downright falsehood, which thousands of Jews there present were able to contradict? Would not such a proposal have excited in Paul the greatest abhorrence? We must understand the proposal as it was understood at the time. The Jewish Christians had been informed, that Paul set himself against Moses, and would in no case submit, or suffer any other Jew to submit, to any of his appointments. Now, says James, shew them that this is not true, by submitting to this particular appointment proposed to you. To this proposal Paul acceded. Was there any insincerity in that? No: it precisely accorded with his own views, and was the deliberate expression of his own mind — — —]

2. Inconsistency—

[When Peter had, through fear of some Jewish Christians, been guilty of dissimulation, and had made such a compliance as that recorded in our text, Paul had publicly reproved him before the whole Church [Note: Galatians 2:11-14.]: and now that Paul himself was brought into similar circumstances, (it may be said) he acted in the very way that he had before condemned. But this is not a just statement of the case. Peter had acted in a very different manner, and from very different principles. He had not only gone back to Jewish ceremonies himself, but had compelled the Gentiles also to conform to them: and this be had done solely through the fear of man. But St. Paul compelled no one to follow his example: he abridged no man’s liberty: he merely conformed to a rite himself, from love to his fellow-creatures, and from a hope of furthering their eternal welfare. The two cases were as different as can well be conceived. St. Paul did nothing but what he had frequently done on other occasions. He had himself circumcised Timothy, that Timothy might find the readier acceptance among the Jews: and St. Paul tells us, that he had always acted on the same Principle, whenever a just occasion had arisen; “To the Jews, became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that T might gain them that are under the law [Note: 1 Corinthians 9:20.].” Thus, instead of being guilty of any inconsistency, he acted on the very principles which he had invariably pursued.]

3. Unfaithfulness both to God and man—

[St. Paul had received a commission to go to the Gentiles; and to shew both to them, and to the Jews, that the law was abolished, and that both Jews and Gentiles were henceforth to form “one body in Christ:” and, it may be said, that in this act of his, he was “building again the things he had destroyed.” But again, I say, we must distinguish between an occasional conformity to a rite for the sake of removing prejudices, and an insisting on that rite as necessary. If he had told the Jews that the ceremonial law was necessary to be observed in order to their salvation, he would indeed have betrayed the cause of Christ. If he had even inculcated the observance of it as having an efficacy towards their acceptance with God, he would then also have betrayed the cause of Christ: because it is certain, that such an idea would have put the ceremonial law in the place of Christ, and would have made the cross of Christ of no effect [Note: Galatians 5:2-4.]. But he merely shewed, that if, on the one hand, men were not to be saved by their observance of the law, they would not be condemned for it, provided they did not rely upon it for their justification before God. The time for the total abolition of the ceremonial law was not yet fully come: it was gradually passing away; and, when Jerusalem should be destroyed, as it would soon be by the Romans, the whole Jewish law and polity would be swept away together. Till that period should arrive, the observance of the law was purely optional; and whether men observed it or not, they should equally be accepted, provided they acted really with a view to please and honour God [Note: Romans 14:2-3; Romans 14:6.]. This was the whole that St. Paul’s conduct was intended to prove; and his proving it in the way he did, was highly acceptable to God, and profitable to the Church.]

Having shewn the propriety of his conduct, we now proceed,

III.

To improve it—

Many valuable lessons we may learn from it; a few of which we will now suggest to you.

1. Endeavour truly and simply to approve yourselves to God—

[God forbid that any thing which has been spoken should be considered as justifying dissimulation, or as countenancing a worldly temporizing spirit: no: we must act uprightly, as in the presence of the heart-searching God. We must so act, as to have “the testimony of our conscience, that with simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world.” The Christian should, so to speak, be a transparent character; and should prevent, as far as possible, “his good from being evil spoken of.” In acting according to circumstances, we must take care not to be influenced by unhallowed principles, or to carry our concessions to too great an extent. It will sometimes happen, that the path of duty is extremely difficult to find, and that even good men may differ in their judgment respecting it: but in such cases it will be well, after consulting the most aged and experienced of the Lord’s people, to commit the matter to the Lord, and to do that which we judge will be most acceptable in his sight: and, if we have the testimony of our consciences, that we are willing to be hound or die for him, we need not fear but that God will guide us aright, or, at least, so guide us, that we shall not greatly err.]

2. As far as you can consistently with a good conscience, consult in your conduct the welfare of those around you—

[That inconsiderate conduct which has no regard to the feelings of others, is common indeed, but highly culpable. We may, by imprudence, cast a stumbling-block before others, when, by a more wise and temperate conduct, we might remove it out of their way. In all such cases, however we may think to please God by our zeal, we grievously offend him by our want of love. Happy would it be if this matter were better understood by young people of every description. Many thousands of persons might be won by a conciliatory conduct, who are repelled and disgusted by the injudicious sallies of intemperate zeal. Children, servants, yea, all of you who are under authority, remember, that if you have souls, so have your parents, and masters, and governors, souls also: and though you are not to concede one Christian principle for any man, or to act in any thing contrary to a known duty, yet you ought, to a certain degree, to “become all things to all men,” and to “seek, not your own profit, but the profit of many, that they may be saved.”]

3. Guard against rash and uncharitable judging—

[If the conduct of Paul, when acting by the advice of James and of all the elders at Jerusalem, has been misunderstood, the conduct of holy men at this time may be misunderstood also; and we may be condemning them for things which God most highly approves. It is impossible for us to judge aright, unless we put ourselves into the precise situation of those whose conduct we are contemplating: nay, more, we should also know the exact motives by which they were actuated. But these things are known perfectly to God alone; to whom alone the office of judging belongs. “Who art thou that judgest another? To his own Master he standeth or falleth.” If you do not see the exact propriety of a brother’s conduct, apply to him for an explanation of it, if you will; but judge him not. Are you weak? judge not the strong: are you strong? despise not the weak: but all of you determine this rather, to “take up every stumbling-block out of your brother’s way,” and “seek those things whereby one may edify another [Note: Romans 14:13; Romans 14:19.].”]