The Pulpit Commentary — Acts — Volume 2 — Section 231

"I exercise myself,'' '·"·"I strenuously end88:vour," "I put forth my whole enerr,;y," 11 I labour." Paul's action amounted to something vastly more than an occnsional senti- ment or a feeble futile effort; it we.a an earnest aspiration spending itself in vigorous exertion. He cultivated his spiritual powers; he trained himself in holy habits; he wrestled with the adversaries of bis soul; he did stem battle with the lower propensi- ties; he strove to exhibit the graces which are dear to God, the virtues which are valu- able to men. II. A POWERFUL INCENTIVE TO LIVE IT. (Ver. 15.) We may draw many powerful and all-sufficient incentives to rectitude from considerations wbiah are at hand. 1. Our supreme obligation to God, the Divine Author of our being and Source of all our joy. 2. Our influence upon our fellow-men, and the effect our life has on theirs. 3. The elevated joy we have in the consciousness of recti~ude, both of integrity of heart and innocency of life. But we shall do well to add this other also: 4. The hope of future blessedness; including (1) the approval of the Divine Master; his "Well done" (Matt. xxv. 21); and (2) the extended sphere he will appoint the faithful (Matt. x.xv. 21).-C. Vere. 24, 25.-Rare heroism and common folly. There are two main points well worthy of attention. I. AN ACT OF MORAL HEROISM PARTICULARLY BABE. Paul "reasoned of righteous- ness, continence, and judgment to come." It requires some courage for a man to address a compa.ny of his fellows, even when he feels sure that they will be sympa- thetic; it demands other and far higher courage to address a number of men, when it is certain they will be unsympathetic; but it requires higher devotedness still, it demands heroism of a rare order for one man to use the language of remonstrance a.nd rebuke when speaking to another man, particularly when that other is the stronger and higher of the two. For the poor man, the captive, the accused, the one who stood absolutely in the other's power, to "reason of righteousness, continence, anci judgment to come," to the unrighteous and dissolute judge, who had so much ground for dreading the future, -for Paul thus to expostulate with Felix was heroism itself. Let us thank God that he gave us such a man, to do such a work, at such a. time in the history of our race. Let us emulate his spiritual nobility. High courage is, in part, a gift to be thankfully accepted; but it is also, in part, a grace to be studiously acquired. Paul was the faith- ful man he proved himself at C1BSal'ea, not only because his Creator endowed him with a fearless spirit, but because (1) he placed himself on the right side-on the side of truth, of righteousness, of God; and because (2) he cultivated carefully the conviction that infinite power and love surrounded him with its constant care. He could always say, "The Lord stood by me." This is the secret of spiritual nobility, of moral heroism. II. AN ACT OF SPIBITUAL FOLLY PAINFULLY COIIIIIION. "Felix trembled." His agitation should have passed at once into resolution ; he should have said at once, " I will retum on my way ; I will turn my back on my old sins ; I will be a new man, living a new life." But he did not; he made terms with his old self; he temporized; he played with his opportunity; he resorted to evasion, to self-deception ; he excused himself; he said, "Go thy way; when I have," etc. 0 well-worn, much-trodden path of self-excuse, along whose pleasant way such thousands of travellers have gone on to their ruin I 'fhis is how we commit spiritual suicide, how we go to our death I We do not say presumptuously, "I will not;'' we say feebly, falsely, fatally, "I will soon," "I will when--" There a.re three strong reasons against delay under religious con- viction. 1, It is a guilty thing. We blame our children when they hesitate or linger instead of rendering prompt and unquestioning obedience; but we are more bound than they to implicit and unhesitating obedience to the Supreme. "I will when--" means " I wil! not now." It is robelliousnees of spirit put in the least flagrant form ; but it is still rebellion ; it is a state of sin. 2. It is a delusive thing. We defer, imagi.ulng that we shall find ourselves able and willing to do the right thing further on. But we have no right to reckon on this; for: (1) Outward hindrances tend to become stronger l'ather than weaker. Life becomes more and more complicated, companions grow more numerous and urgent, difficulties and entanglements thicken, as our days go by; the hedge before us becomes thicker and higher continually. (2) And inward and •piritual obstacles become more difficult to surmount; the habit of the soul to-day is the fineat silken thread which the child's finger may snap, but i~ will shortly beconui  238 THE AOT8 OF THE APOS'l'LES. [0B, X:UV, 1-27.