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"The Teaching of Events"; by Talmage, series 1, "The Voyage to Heaven"; E. E. Hale's In His Name; Tract by the A. M. A., written by Rev. A. H. Bradford.

I.

PRACTICAL.

Ver. 1. Life is like a voyage by sea. May we all reach the heavenly Jerusalem in spite of intervening perils, temptations, and sufferings. Rev. Com.

2.

Vers. 1-3. God uses commerce, and the works which men carry on for their own interest, as the means for the spread of the Gospel.

3. Ver. 4. Wherever we go we should make an effort to find Christians, and to make their acquaintance, and to do good to those who entertain us.

4. Ver. 5. Praying together is a great uniter of hearts, and comfort to parting friends. Ver. 8. It becomes Christians and ministers, according to their ability, to use hospitality one to another without grudging. — Henry.

5.

6.

There are few greater blessings to a family than the presence in it of a great and good man. Henry.

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7. Ver. 9. God sends his spirit of prophesying on women as well as on men, and they have a great sphere of usefulness and work in the Gospel.

8. Vers. 10-13. Difficulties in the way are no proof that God does not wish us to walk in it. Every Christian, like Bunyan's, meets with hills of difficulty, where the path of righteousness and safety lies over and not around.

9. The prospect of trial, and even a violent death, should not deflect us from the path of duty (comp. Jud. 5: 18). Paul in this voyage recalls the case of the Saviour who "steadfastly set his face to go to Jerusalem" (Luke 9:51). — Rev. Com.

10. The wise man, as soon as he knows what the Lord's will is, submits trustingly to it, for he is aware that he is too ignorant and weak to plan his own future, and he rejoices to commit his ways to one who has the wisdom and knowledge to guide, and the love to guide in the best way.

SUGGESTIONS TO TEACHERS.

We may begin our Lines of Approach to the practical truths of this lesson by a brief REVIEW of the last two lessons, where Paul was, to whom he was speaking, and the drift of what was said.

Then with the MAP have the scholars trace out this part of Paul's journey to Jersualem, with brief notes of the places at which they stopped, and with the dates and length of stay at each place as given in the ITINERARY.

Who were Paul's companions on the journey?

THE SUBJECT IS, FAITHFULNESS TO DUTY IN TIMES OF TEMPTATION.

I. The scholars should have a clear idea of WHY PAUL WAS GOING UP TO JERUSALEM, and what important objects to be gained made it his imperative duty to go. into useless danger. When persecuted in one city he went to another. constrained to go into this danger?

Paul never ran
Why was he

II. THE DISCIPLES AT TYRE, A TEMPTATION TO TURN FROM DUTY. These disciples warned him of the danger, but the history shows that he overcame the temptation and went right on. The teacher need not delay here, but make his practical applications later on, where a like temptation is described more fully.

III. THE PROPHETS AT CESAREA, AN EXAMPLE OF DOING GOOD UNDER DIFFICULTIES. Some account of Paul's visit at Cesarea, and of Philip, by whom he was entertained. The account given of his family. Meaning of prophesy here. The promise of this gift to woman (Acts 2: 17; Joel 2: 28, 29). Some of the difficulties in the way of doing it (1 Cor. 14:34; 1 Tim. 2: 12), and yet they did as led by the Spirit. With a class of girls it would be well to dwell on some of women's work in the church to be done in spite of difficulties, but in a loving, womanly way.

The

Illustration of woman's work under the Gospel. Leckey says the first hospital ever established was by that noble Christian woman, Fabiola, in the fourth century. The two foremost names in modern philanthropy are John Howard and Florence Nightingale. Not one general of the Crimean War on either side can be named by one person in ten. one name that rises instantly, when that carnival of pestilence and blood is suggested, is that of a young woman just recovering from a serious illness. Need I mention her name? Florence Nightingale. A soldier said, "Before she came there was such cussin' and swearin', and after that it was as holy as a church." Florence Nightingale robbed war of half its terrors. Since her time the hospital systems of all the nations during war have been changed. No soldier was braver and no patriot truer than Clara Barton, and wherever that

noble company of Protestant women known as the Red Cross Society — the cross, I suppose, pointing to Calvary, and the red to the blood of the Redeemer - wherever those consecrated workers seek to alleviate the condition of those who suffer from plagues, cholera, fevers, flood, famine, there this tireless angel moves on her pathway of blessing. And of all heroes what nobler ones than these, whose names shine from the pages of our missionary history? I never read of Mrs. Judson, Mrs. Snow, Miss Brittain, Miss West, without feeling that the heroic age of our race has but just commenced, the age which opens to woman the privilege of following her benevolent inspirations wheresoever she will; without feeling that our Christianity needs no other evidences. In the crypt of the old cathedral at Glasgow, facing toward the statue of John Knox, is an illuminated window with a picture of the Good Samar itan, and under it the simple words in broad Scotch, "Let the deed shaw."- Rev. A. H. Bradford. IV. A PROPHET VISITING CESAREA, After ANOTHER TEMPTATION. a brief account of Agabus, have his acted prophecy described, and its meaning. How would this and the entreaties of his friends tempt him to turn aside?

V. PAUL'S VICTORY. By the love of Jesus Christ, and the consciousness of duty, and great ends to be gained. The acquiescence of the disciples. Draw from the scholars their own peculiar temptations to turn from duty, and show them the way of victory. Illustration. Bunyan's Hill Difficulty. Luther going to the Diet at Worms.

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GOLDEN TEXT. And when they heard it they glorified the Lord.· · ACTS 21: 20. TIME. On Monday, May 15, A.D. 58, Paul leaves Cesarea for Jerusalem, and arrives there on Wednesday, May 17, just before the Pentecost, which began on sunset of that day. Lewin.

DIARY:

Wed., May 10, Paul reaches Cesarea.
May 10-15, visit at Cesarea.

Mon., May 15, leaves Cesarea for Jerusalem.
Wed., May 17, reaches Jerusalem. Pentecost.
Thurs., May 18, Paul's report to James and
the elders of the church.

Fri., May 19, Paul's attendance at the temple with the poor Nazarites.

Tues., May 23, mobbed by the Jews in the temple area.

Wed., May 24, brought before the Sanhedrim.

PLACE. Jerusalem. The home or church of James the Just, and the temple area. RULERS. - Nero, emperor of Rome. Felix, governor of Judea. Agrippa II., king of Trachonitis, etc., the tetrarchy east of the sea of Galilee and the upper Jordan. Josephus at Jerusalem, 19 years old. Paul, 56 years old.

PRONUNCIATIONS. — Cěsărea; Cyprus; Mnāsăn (nāsăn); Sănhědrim.

INTRODUCTION.

Paul having spent about five days with his friends in Cesarea at the house of Philip the evangelist, and having resisted all their well-meant warnings and entreaties to keep away from Jerusalem, left Cesarea in time to reach Jerusalem by Pentecost, May 17. Thus closed his third and last great missionary journey. He had not been at Jerusalem since September, A.D. 53 (Acts 18: 21, 22).

15. And after those days we took up our carriages, and went up to Jerusalem.

EXPLANATORY.

And after these days we 15 took up our baggage, and

I. The Completion of Paul's Journey. Vers. 15, 16. 15. After those days. The "many days," or rather "more days" of ver. 10. The days spent by Paul at Cesarea with Philip. We took up our carriages. Carriages is here used in its old English sense of things carried, bearing the same relation to the verb "carry" that "luggage" does to the verb "lug," and "baggage" to the verb "bag."— Alexander. Carriages in the modern

16. There went with us also certain of the disciples of Cesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 17. 1 And when we were come to Jerusalem, the brethren received us gladly.

18. And the day following Paul went in with us unto 2 James; and all the elders were present.

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went up to Jerusalem. And 16

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tain of the disciples from Cæsarea, bringing with them one Mnason of Cyprus, an early disciple, with whom we should lodge.

And when we were come to 17

Jerusalem, the brethren received us gladly. And the 18 day following Paul went in

2:9.

sense of the term were unknown to the ancients. - Abbott. The meaning is, "having packed up our baggage," that is, having placed it upon pack-horses or other beasts of burden with a view of carrying it with us up to Jerusalem. The alms which had been gathered with so much care and pains from many churches probably constituted a portion of this luggage. Schaff. And went up to Jerusalem. Jerusalem was on high ground, while Cesarea was on the sea. Hence they went up. The distance was about 50 miles in an air line, but 75 miles (Farrar) by the route of travel, an ordinary three days' journey.

16. There went with us also certain of the disciples of Cesarea, who, with multitudes of other Jews, were streaming up to Jerusalem on that last day before the feast began. - Farrar. And they would act as a guard for Paul as well as be a pleasant companionship. Mnason of Cyprus, an old disciple. Better, perhaps, an early disciple. The word for "old" refers less to personal age than to his having been a disciple from the beginning of the church's history (see Acts II: 20). - Plumptre. Mnason was no doubt an important person in the Jerusalem church. Mnason may have been visiting at Cesarea, and is now returning home to Jerusalem. It lies on the surface of the narrative that Mnason had a house at Jerusalem in which he could receive St. Paul and his companions. — Plumptre.

REASONS FOR THIS PLAN. (1) The arrangement seems to have been made as the best course that could be taken to minimize the inevitable danger to which the apostle was exposing himself. In that house, at least, he might be sure of personal safety, and the men from Cesarea would form a kind of escort as he went to and fro in the city. Plumptre. (2) Considering the disposition of the Hebrew Christians against Paul, it was prudent in him to fix his abode with one who was a Hellenist. Gloag. (3) The crowd at these gatherings was so immense that the ordinary strangers might well fail to find accommodation, and be driven to some temporary booth outside the walls. But the brethren had taken care to secure for Paul and his delegates a shelter in the house of Mnason. Farrar.

17.

II. The Missionary Report to the Church at Jerusalem. — Vers. 17-20. And when we were come to Jerusalem. St. Paul now arrives at Jerusalem for the fifth time since he left it on that never-to-be-forgotten journey to Damascus to persecute the believers in Jesus. This is the last recorded visit that he made to the Holy City. Schaff. The brethren received us gladly. On the evening of their arrival. The brethren would be those Christians who first learnt of the arrival of Paul at Mnason's house. Cambridge Bible. There were many brethren here from all parts of the country and almost of the world. All had heard of Paul; some may have heard him preach. Many sympathized with his views, so that there would be a large number to welcome him, even though many of the Jews were afraid of his teachings and influence. Wherever he went he found, amid trial

and persecution, many to love and to comfort him.-P.

18. And the day following (Thursday, May 18) Paul went in with us unto James. This was the church's reception of the returned missionaries. Notice of their arrival would soon be given, and the authorities who were at the time resident in Jerusalem were gathered together. Cambridge Bible. With us. We have already seen how carefully Paul had guarded himself from the possibility of suspicion in the administration of his trust by causing deputies to be elected by the several churches whose alms he bore as joint trustees with himself of the fund collected. These deputies now entered together with him into the assembly of the elders, and the offering was presented — a proof of love from the churches of the Gentiles to the mother-church, whence their spiritual blessings had been derived. C. and H. James. "The brother of our Lord," the pastor of the church at Jerusalem, and the writer of the Epistle of James. He is generally known in history as "the just." Ten or eleven years after this time, in 69, he suffered martyrdom by being hurled from a pinnacle of the temple, and was finally despatched by stoning (Hegesippus in Eus. H. E. ii. 23). Revision Com. And all the elders. For elders, see Lesson II., ver. 17. This was not a meeting of the great body of the church, as we must infer from ver. 21.-P. The omis

19. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles 2 by his ministry.

20. And when they heard it, they glorified Lord, and said unto him, Thou seest, brother, many thousands of Jews there are which believe; they are all 3 zealous of the law:

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with us unto James; and all

the elders were present. And 19 when he had saluted them,

he rehearsed one by one the things which God had wrought

among the Gentiles by his ministry. And they, when they 20 heard it, glorified God; and they said unto him, Thou seest, brother, how many thousands there are among the Jews of them which have Rom. 10: 2. Gal. 1: 14.

3 Acts 22: 3.

sion of any allusion to the apostles is a clear proof that none of these were at this time resident in the Holy City. Some had doubtless rejoined their Lord, others were working for him in distant lands. Schaff. It was 25 years since the apostles began to preach on Pentecost.

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19. And when he had saluted them. Given the kiss of peace (18: 22; Rom. 16: 16; 1 Cor. 16: 20; 2 Cor. 13: 12; 1 Thess. 5:26). - Cook. The travellers were received with that touching symbol of brotherhood, the kiss of peace, which was exchanged between the Christians of those days on every occasion of public as well as private meeting. Then the main business of the assembly was commenced by an address from Paul.-C. and H. He declared particularly. In detail, one by one. What things God had wrought. Paul did not claim these results as his own, but gave God all the glory, for it was God that worked through him. Besides, if these works were God's, then the Jewish church could not oppose them. Who shall object to what God has done? They might find fault with Paul, and dislike Paul, and oppose him as a teacher, but who shall find fault with God, and dislike his doings, and oppose the truths he has blessed? - P. By his ministry. While God did it he used human instrumentality, and worked through Paul.

SUMMARY OF WHAT GOD HAD WROUGHT BY PAUL. In the eight years since Paul had reported his work to James, and the church at Jerusalem at the great conference, in relation to the Gentiles, though since then he had made a brief visit to Jerusalem (Acts 18:21, 22), he had (1) made two long missionary tours; (2) revisited and strengthened the churches in Asia Miner; (3) he had carried the Gospel into Europe; (4) he had founded large churches in Philippi, Corinth, Thessalonica, and Ephesus; (5) he had been the means of great numbers of conversions, and the great extension of the Gospel; (6) some of the converts had been willing to endure much for the Gospel; (7) they had sent. large contributions by Paul to the poor at Jerusalem; (8) special miracles had been wrought by the hand of Paul."

20. And when they heard it they glorified the Lord, i.e., God, as in the Rev. Ver. The tense implies continued action, and although its meaning would be satisfied by assuming mere ejaculations of wonder and praise, it is, at least, not improbable that there was a more formal thanksgiving. Plumptre. In their minds, after his narrative, no shadow of mistrust or suspicion of the earnest and devoted man lingered. — Schaff.

III. The Slanders against Paul. - Vers. 20-22. Thou seest, brother, how many thousands of Jews there are which believe. The Greek word rendered "thousands" is even stronger, "myriads," ""tens of thousands." James was speaking not of the Christian Jews of Jerusalem only, but of that vast multitude which was in the habit of keeping the feast of Pentecost in Jerusalem. Of all the great Jewish festivals, Pentecost attracted the largest number of pilgrims from distant countries. We read in Acts 4:4 that the number of "believers" in the city was about five thousand. This was twenty-four years back, and in the meantime Christianity had continued to spread. Rev. Com. The remark emphasized the extreme danger of the apostle's position in that hotbed of raging fanaticism. Farrar. The most authoritative Greek text is rendered by the Rev. Ver., there are among the Jews of them which have believed. These were persons who, as was not unnatural, accepted Christianity as the supplement of Judaism, but made no break with their old faith of the observances of which their life-long training had made them tenacious. To such men, as Christianity rested on the Old Testament Scripture, there would seem little need to make a rent between their old life and the new. - Cambridge Bible. And they are all zealous of the law. As Paul himself had once been (Gal. I: 14). The reference here is to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, etc.— Barnes. REASONS FOR THIS ZEAL. It may seem remarkable that they should still continue to observe those rights, since it was the manifest design of Christianity to abolish them. But we are to remember (1) That those rites had been appointed by God, and that they were

21. 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.

believed; and they are all

zealous for the law: and they 21 have been informed concern

ing thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, telling them not to circumcise

trained to their observance. (2) That the apostles conformed to them while they remained in Jerusalem, and did not deem it best to set themselves violently against them (chap. 3:1; Luke 24:53). (3) That the question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed they must have been imposed upon them by authority. (4) The decision of the council (chap. 15) related only to the Gentile converts. It did not touch the question whether those rites were to be observed by the Jewish converts. (5) It is to be presumed that as the Christian religion became better understood, that as its large, free, catholic nature became more and more developed, the peculiar institutions of Moses would be laid aside of course, without agitation and without tumult. Had the question been agitated at Jerusalem, it would have excited tenfold opposition to Christianity, and would have rent the Christian church into factions, and greatly retarded the advance of the Christian doctrine. We are to remember also (6) that, in the arrangement of divine providence, the time was drawing near which was to destroy the temple, the city, and the nation; which was to put an end to sacrifices, and effectually to close forever the observance of the Mosaic rites. As this destruction was so near, and as it would be so effectual an argument against the observance of the Mosaic rites, the Great Head of the church did not suffer the question of their obligation to be needlessly agitated among the disciples at Jerusa lem. - Barnes.

21. And they. These multitudes of Jewish Christians. Are ( have been) informed of thee, by some of their leaders who were opposed to Paul. The verb is a very significant one, from which comes our English word "catechize." It implies, therefore, that the process of educating public opinion in Jerusalem about St. Paul had been a diligent business. They had taught the lesson persistently till their hearers were fully trained in it. We can hence understand the great hostility which the apostle experienced, and his strong language about these Judaizers. They must have had their partisans at work in preparation for his visit, and have poisoned men's minds against him. · Cambridge Bible. That thou teachest all the Jews which are among the Gentiles, etc. The decision of the council at Jerusalem was that the Gentiles need not observe the Jewish rites and customs. But they were informed that he taught the same things to the Jews who were living among them.-P. Paul never taught the Jewish Christian to abandon the law and the customs of his fathers. He himself, on the contrary, on several occasions conspicuously observed the strictest rites of Judaism; as, for instance, when he shaved his head at Cenchrea, when he lived as a Jew with the Jews, when, in the circumstances about to be narrated, he took upon himself the Nazaritic vow. Schaff.

WHAT PAUL DID TEACH. What Paul did teach was that neither circumcision nor uncircumcision was of any consequence (Gal. 5:6; 6:15); that the uncircumcised need not be circumcised, and that the circumcised should not become as uncircumcised (1 Cor. 7: 18, 19); that Jew and Gentile are alike guilty before God, and are saved only by the grace of God through Jesus Christ (Rom., chaps. 1-3).— Abbott. But this teaching, and the teaching that it was not necessary for the Gentiles to observe the Jewish law, necessarily made that law of less importance to the Jews, and favored their neglect of it wherever they wished, so that it is easy to see how this accusation against Paul could arise. - P.

After the customs. The ceremonial observances of the Jews. It included the tradition of the elders as well as the precepts of the law.

WHY THE JUDAIZERS WERE OPPOSED TO PAUL. (1) Because the law, which they thought he opposed, was the divine foundation of their nation and their hopes. All that they held dear was built upon it. (2) Therefore he and those who agreed with him "laid themselves liable to the charges, so terrible to a Jew, of laxness, of irreligion, of apostasy, of unpatriotism, of not being believers in revealed truth." (3) They did not see how Paul's teachings were for the fulfilling of the law, and the enlargement and permanence of the nation. (4) They were reluctant to give up their privileges as a chosen race, the highest, the most favored of all nations. (5) There were many great and precious promises given to them, of enlargement, of victory over all enemies, of prosperity and peace, which had not been fulfilled. Could they give up all these hopes? (6) Then the very hope of the world seemed to depend on them. In the seed of Abraham were all nations to be blessed;

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