Were parted from them ( apospasthentas ap' autōn ).

First aorist passive participle of apospaō same verb as in Act 20:30; Luk 22:41.

Had set sail ( anachthēnai ).

First aorist passive of anagō , the usual verb to put out (up) to sea as in Act 20:2(anēchthēmen ).

We came with a straight course ( euthudromēsantes ēlthomen ).

The same verb (aorist active participle of euthudromeō ) used by Luke in Act 16:11 of the voyage from Troas to Samothrace and Neapolis, which see.

Unto Cos ( eis tēn Ko ).

Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews.

The next day ( tēi hexēs ).

Locative case with hēmerāi (day) understood. The adverb hexēs is from echō (future hexō ) and means successively or in order. This is another one of Luke’ s ways of saying "on the next day"(cf. three others in Act 20:15).

Unto Rhodes ( eis tēn Rhodon ).

Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also.

Unto Patara ( eis Patara ).

A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.

Having found a ship ( heurontes ploion ).

Paul had used a small coasting vessel (probably hired) that anchored each night at Cos, Rhodes, Patara. He was still some four hundred miles from Jerusalem. But at Patara Paul caught a large vessel (a merchantman) that could sail across the open sea.

Crossing over unto Phoenicia ( diaperōn eis Phoinikēn ).

Neuter singular accusative (agreeing with ploion ) present active participle of diaperaō , old verb to go between (dia ) and so across to Tyre.

We went aboard ( epibantes ).

Second aorist active participle of epibainō .

When we had come in sight of Cyprus ( anaphanantes tēn Kupron ).

First aorist active participle of anaphainō (Doric form ̇phanēntes rather than the Attic ̇phēnantes ), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and Luk 19:11 which see.

On the left hand ( euōnumon ).

Compound feminine adjective like masculine. They sailed south of Cyprus.

We sailed ( epleomen ).

Imperfect active of common verb pleō , kept on sailing till we came to Syria.

Landed at Tyre ( katēlthomen eis Turon ).

Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great).

There ( ekeise ).

Thither, literally. Only one other instance in N.T., Act 22:5 which may be pertinent = ekei (there).

Was to unlade ( ēn apophortizomenon ).

Periphrastic imperfect middle of apophortizō , late verb from apo and phortos , load, but here only in the N.T. Literally, "For thither the boat was unloading her cargo,"a sort of "customary"or "progressive"imperfect (Robertson, Grammar , p. 884).

Burden ( gomon ).

Cargo, old word, from gemō , to be full. Only here and Rev 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload.

Having found ( aneurontes ).

Second aorist active participle of aneuriskō , to seek for, to find by searching (ana ). There was a church here, but it was a large city and the number of members may not have been large. Probably some of those that fled from Jerusalem who came to Phoenicia (Act 11:19) started the work here. Paul went also through Phoenicia on the way to the Jerusalem Conference (Act 15:3). As at Troas and Miletus, so here Paul’ s indefatigible energy shows itself with characteristic zeal.

Through the Spirit ( dia tou pneumatos ).

The Holy Spirit undoubtedly who had already told Paul that bonds and afflictions awaited him in Jerusalem (Act 20:23).

That he should not set foot in Jerusalem ( mē epibainein eis Ierosoluma ).

Indirect command with mē and the present active infinitive, not to keep on going to Jerusalem (Robertson, Grammar , p. 1046). In spite of this warning Paul felt it his duty as before (Act 20:22) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God.

That we had accomplished the days ( exartisai hēmās tas hēmeras ).

First aorist active infinitive of exartizō , to furnish perfectly, rare in ancient writers, but fairly frequent in the papyri. Only twice in the N.T., here and 2Ti 3:17. Finish the exact number of days (seven) of Act 20:4. The accusative of general reference hēmās is the usual construction and the infinitive clause is the subject of egeneto . We departed and went on our journey (exelthontes eporeuometha ). Sharp distinction between the first aorist active participle exelthontes (from exerchomai , to go out) and the imperfect middle eporeuometha from poreuō (we were going on).

And they all, with wives and children, brought us on our way ( propempontōn hēmās pantōn sun gunaixi kai teknois ).

No "and"in the Greek, simply genitive absolute, "They all with wives and children accompanying us,"just as at Miletus (Act 20:28), same verb propempō which see. The first mention of children in connection with the apostolic churches (Vincent). Vivid picture here as at Miletus, evident touch of an eyewitness.

Till we were out of the city ( heōs exō tēs poleōs ).

Note both adverbial prepositions (heōs exō ) clear outside of the city.

Beach ( aigialon ).

As in Mat 13:2 which see. This scene is in public as at Miletus, but they did not care.

Bade each other farewell ( apespasametha allēlous ).

First aorist middle of apaspazomai . Rare compound, here alone in the N.T. Tender scene, but "no bonds of long comradeship, none of the clinging love"(Furneaux) seen at Miletus (Act 20:37.).

Home again ( eis ta idia ).

To their own places as of the Beloved Disciple in Joh 19:27 and of Jesus in Joh 1:11. This idiom in the papyri also.

Had finished ( dianusantes ).

First aorist active participle of dianuō , old verb to accomplish (anuō ) thoroughly (dia ), only here in the N.T.

From Tyre ( apo Turou ).

Page takes (Hackett also) with katēntēsamen (we arrived) rather than with "ton ploun "(the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais."Ptolemais is the modern Acre, called Accho in Jdg 1:31. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans.

Saluted ( aspasamenoi ).

Here greeting as in Act 21:19 rather than farewell as in Act 20:1. The stay was short, one day (hēmeran mian , accusative), but "the brethren"Paul and his party found easily. Possibly the scattered brethren (Act 11:19) founded the church here or Philip may have done it.

On the morrow ( tēi epaurion ).

Another and the more common way of expressing this idea of "next day"besides the three in Act 20:15 and the one in Act 21:1.

Unto Caesarea ( eis Kaisarian ).

Apparently by land as the voyage (ploun ) ended at Ptolemais (Act 21:7). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Act 9:30), on his return from Antioch at the close of the second mission tour (Act 18:22) and now. The best MSS. omit hoi peri Paulou (we that were of Paul’ s company) a phrase like that in Act 13:13.

Into the house of Philip the evangelist ( eis ton oikon Philippou tou euaggelistou ).

Second in the list of the seven (Act 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle,"one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing"(euēggelizeto ) was used of him in Act 8:40. The earliest of the three N.T. examples of the word "evangelist"(Act 21:8; Eph 4:11; 2Ti 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer"(ho baptizn , Mar 1:4), then "the Baptist"(ho baptistēs , Mat 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized"communities. This is probably Paul’ s idea in 2Ti 4:5. In Eph 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "

We abode with him

"(emeinamen par' autōi ). Constative aorist active indicative. Par autōi (by his side) is a neat idiom for "at his house."What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we"sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

Virgins which did prophesy ( parthenoi prophēteusai ).

Not necessarily an "order"of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Act 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joe 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Act 2:17). Paul in 1Co 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1Co 14:34-40; 1Ti 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luk 2:36) besides the inspired hymns of Elizabeth (Luk 1:42-45) and of Mary (Luk 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luk 8:1-3, for instance) before this incident.

As we tarried ( epimenontōn hēmōn ).

Genitive absolute. Note epi (additional) with menō as in Act 12:16.

Many days ( hēmeras pleious ).

More days (than we expected), accusative of time.

A certain prophet named Agabus ( prophētēs onomati Agabos ).

A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Act 11:28), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy.

Coming ( elthōn , second aorist active participle of erchomai )

, taking (aras , first aorist active participle of airō , to take up), binding (dēsas , first aorist active participle of deō , to bind). Vivid use of three successive participles describing the dramatic action of Agabus.

Paul’ s girdle ( tēn zōnēn tou Paulou ).

Old word from zōnnumi , to gird. See note on Act 12:8.

His own feet and hands ( heautou tous podas kai tas cheiras ).

Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1Ki 22:11; Jam 2:2; Jer 13:1-7; Eze 4:1-6). Jesus interpreted the symbolism of Peter’ s girding himself (Joh 21:18).

So ( houtōs ).

As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims.

Shall deliver ( paradōsousin ).

Like the words of Jesus about himself (Mat 20:19). He was "delivered"into the hands of the Gentiles and it took five years to get out of those hands.

Both we and they of that place ( hēmeis te kai hoi entopioi ).

Usual use of te kai (both--and). Entopioi , old word, only here in N.T.

Not to go up ( tou mē anabainein ).

Probably ablative of the articular present active infinitive with redundant negative me after parekaloumen (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: "Though devils be as many in Worms as tiles upon the roofs, yet thither will I go."This dramatic warning of Agabus came on top of that in Tyre (Act 21:4) and Paul’ s own confession in Miletus (Act 20:23). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.

What are you doing weeping? ( Ti poieite klaionteṡ )

Strong protest as in Mar 11:5.

Breaking my heart ( sunthruptontes mou tēn kardian ).

The verb sunthruptō , to crush together, is late Koiné[28928]š for apothruptō , 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 ( Egō hetoimōs echō ).

I hold (myself) in readiness (adverb, hetoimōs ). Same idiom in 2Co 12:14.

Not only to be bound ( ou monon dethēnai ).

First aorist passive infinitive of deō and note ou monon rather than mē monon , 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 (Luk 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"(huper tou onomatos tou kuriou Iēsou ).

When he would not be persuaded ( mē peithomenou autou ).

Genitive absolute of the present passive participle of peithō . Literally, "he not being persuaded."That was all. Paul’ s will (kardia ) was not broken, not even bent.

We ceased ( hēsuchasamen ).

Ingressive aorist active indicative of hēsuchazō , old verb to be quiet, silent.

The will of the Lord be done ( tou kuriou to thelēma ginesthō ).

Present middle imperative of ginomai . There is a quaint naivete in this confession by the friends of Paul. Since Paul would not let them have their way, they were willing for the Lord to have his way, acquiescence after failure to have theirs.

We took up our baggage ( episkeuasamenoi ).

First aorist middle participle of episkeuazō , old verb to furnish (skeuos , epi ) with things necessary, to pack up, saddle horses here Ramsay holds. Here only in the N.T.

Went up ( anebainomen ).

Inchoative imperfect active of anabainō , we started to go up.

Certain of the disciples ( tōn mathētōn ).

The genitive here occurs with tines understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, Grammar , p. 502).

Bringing ( agontes ).

Nominative plural participle agreeing with tines understood, not with case of mathētōn .

One Mnason of Cyprus, an early disciple, with whom we should lodge ( par hōi xenisthōmen Mnasnōi tini Kupriōi archaiōi mathētēi ).

A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, Grammar , p. 718). Mnasōni is really the object of agontes or the accusative with para or pros understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative hōi (due to par' , beside, with). Then the rest agrees in case with Mnasōni . He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds eis tina kōmēn (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive xenisthōmen (first aorist passive of xenizō , to entertain strangers as in Act 10:6, Act 10:23, Act 10:32 already) may be volitive of purpose with the relative (Robertson, Grammar , pp. 955, 989). The use of archaiōi for "early"may refer to the fact that he was one of the original disciples at Pentecost as Peter in Act 15:7 uses hēmerōn archaiōn (early days) to refer to his experience at Ceasarea in Acts 10. "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors"(Furneaux).

When we were come ( genomenōn hēmōn ).

Genitive absolute again, "we having come."

Received ( apedexanto ).

Apodechomai , to receive from. This old compound only in Luke in the N.T.

Gladly ( asōmens ).

Old adverb hēsōmens from hēdomai , to be pleased. Here only in the N.T. Perhaps this first glad welcome was from Paul’ s personal friends in Jerusalem.

The day following ( tēi epiousēi ).

As in Act 20:15 which see.

Went in ( eisēiei ).

Imperfect active of eiseimi , old classic verb used only four times in the N.T. (Act 3:3; Act 21:18, Act 21:26; Heb 9:6), a mark of the literary style rather than the colloquial Koiné[28928]š use of eiserchomai . Together with us to James (sun hēmin pros Iakōbon ). So then Luke is present. The next use of "we"is in Act 27:1 when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness’ s story (Act 21:30, Act 21:35, Act 21:40; Act 22:2, Act 22:3; Act 23:12, etc.). It was probably the house of James (pros and para so used often).

And all the elders were present ( pantes te paregenonto hoi presbuteroi ).

Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in Acts chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers.

He rehearsed ( exēgeito ).

Imperfect middle of exēgeomai , old verb to lead out, to draw out in narrative, to recount. So Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last.

One by one ( kath' hena hekaston ).

According to each one (item) and the adverbial phrase used as an accusative after the verb exēgeito as Demosthenes does (1265), though it could be like kath' hena hekastos in Eph 5:33.

Which ( hōn ).

Genitive attracted from ha (accusative) into the case of the unexpressed antecedent toutōn .

God had wrought ( epoiēsen ho theos ).

Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (Act 21:17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Rom 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea"(Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

Glorified ( edoxazon ).

Inchoative imperfect, began to glorify God, though without special praise of Paul.

How many thousands ( posai muriades ).

Old word for ten thousand (Act 19:19) and then an indefinite number like our "myriads"(this very word) as Luk 12:1; Act 21:20; Jud 1:14; Rev 5:11; Rev 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Act 4:4 (number of the men--not women--about five thousand); Act 5:14 (multitudes both of men and women); Act 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Act 11:2; Act 15:1, Act 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Act 21:27) who were clearly not Christians at all.

All zealous for the law ( pantes zēlōtai tou nomou ).

Zealots (substantive) rather than zealous (adjective) with objective genitive (tou nomou ). The word zealot is from zēloō , to burn with zeal, to boil. The Greek used zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads,"who brought on the war with Rome. One of this party, Simon Zelotes (Act 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Act 20:6) and planning to reach Jerusalem for Pentecost (Act 20:16). The Judaizers rankled under Paul’ s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Rom 15:25) when he asked for the prayers of the Roman Christians (Rom 15:30-32). The repeated warnings along the way were amply justified.

Gotten from ( ἀποσπασθέντας )

Withdrawn. Some see in the word an expression of the grief and reluctance with which they parted, and render having torn ourselves away. See on Luk 22:41.

With a straight course

See on Luk 16:11.

Set forth ( ἀνήχθημεν )

Or set sail. See on Luk 8:22; and Luk 5:3.

Discovered ( ἀναφάναντες )

Better, sighted. A nautical phrase. The verb literally means to bring to light: and its use here is analogous to the English marine phrase, to raise the land.

Finding disciples ( ἀνευρόντες τοὺς μαθητὰς )

The verb means to discover after search; and the article, the disciples, refers to the disciples who lived and were recognized members of the church there. The A. V. overlooks both the preposition and the article. The verb might be rendered strictly by our common phrase, " having looked up the disciples." See on Luk 2:16. A small number of disciples is implied in Act 21:5.

Accomplished ( ἐξαρτίσαι )

Only here and 2Ti 3:17, where it is used in the sense of equip or furnish .

Children

The first time that children are mentioned in the notice of a Christian church.

Shore ( αἰγιαλὸν )

Rev., beach. See on Mat 13:2.

Taken leave

See on Act 20:1.

Finished ( διανύσαντες )

Only here in New Testament.

Saluted

The word rendered take leave in Act 21:6. See on Act 20:1.

We that were of Paul's company

The best texts omit.

Philip

See ch. 8.

The seven

The first deacons. See Act 6:5.

Bound his own feet and hands

Imitating the symbolical acts of the Old Testament prophets. See 1Ki 22:11; Isa 20:1-3; Jer 13:1-7; Eze 4:1-6. Compare Joh 21:18.

Besought him not to go up

This suggests the case of Luther when on his journey to the Diet of Worms, and the story of Regulus the Roman, who, being permitted to return to Rome with an embassy from the Carthaginians, urged his countrymen to reject the terms of peace, and to continue the war, and then, against the remonstrances of his friends, insisted on fulfilling his promise to the Carthaginians to return in the event of the failure of negotiations, and went back to certain torture and death.

l am ready ( ἑτοίμως ἔχω )

Lit., I hold myself in readiness.

Took up our carriages ( ἀποσκευασάμενοι )

The verb means to pack up and carry off, or simply to pack or store away. Hence, some explain that Paul packed and stored the greater part of his luggage in Caesarea. The best texts, however, read ἐπισκευασάμενοι , having equipped ourselves. Carriages is used in the old English sense, now obsolete, of that which is carried, baggage. See 1Sa 17:22, A. V.

Bringing with them, etc

This would imply that Mnason was at Caesarea, and accompanied Paul and his companions to Jerusalem. It seems better to suppose that the disciples accompanied the apostle in order to introduce him to Mnason, whom they knew. Render, conducting us to Mnason, with whom we should lodge.

Old ( ἀρχαίῳ )

Better, as Rev., early. The rendering old might be taken to mean aged; whereas the word means of long standing.

Not without doing violence both to ourselves and them.

That there should be Christians there was foretold, Psa 87:4. What we read in that psalm of the Philistines and Ethiopians also may be compared with Act 8:40; Act 27:4.

ln order to spend a Sabbath with them.

That afflictions awaited him at Jerusalem. This was properly what they said by the Spirit. They themselves advised him not to go up. The disciples seemed to understand their prophetic impulse to be an intimation from the Spirit, that Paul, if he were so minded, might avoid the danger, by not going to Jerusalem.

From Macedonia, Act 20:6, we came to Ptolemais - A celebrated city on the sea coast, anciently called Accos. It is now, like many other once noble cities, only a heap of ruins.

So called from a stately temple which Herod the Great dedicated there to Augustus Cesar. It was the place where the Roman governor of Judea generally resided and kept his court. The evangelist, who was one of the seven deacons - An evangelist is a preacher of the Gospel to those who had never heard it, as Philip had done to the Samaritans, to the Ethiopian eunuch, and to all the towns from Azotus to Cesarea, Act 8:5, Act 8:26, Act 8:40. It is not unlikely he spent the following years preaching in Tyre and Sidon, and the other heathen cities in the neighbourhood of Galilee, his house being at Cesarea, a convenient situation for that purpose.

We lodged at his house during our stay at Cesarea.

The nearer the event was, the more express were the predictions which prepared Paul for it.

In the manner that malefactors were wont to be bound when apprehended.

St. Paul's bonds were first particularly foretold at Cesarea, to which he afterward came in bonds, Act 23:33.

St. Paul knew that this prediction had the force of a command. They did not know this.

For the apostles themselves were not void of human affections. I am ready not only to be bound, but to die - And to him that is ready for it, the burden is light.

This was not obstinacy, but true Christian resolution. We should never be persuaded, either to do evil, or to omit doing any good which is in our power; saying, the will of the Lord be done - Which they were satisfied Paul knew.

Our baggage; which probably went by sea before. What they took with them now in particular was the alms they were carrying to Jerusalem, Act 24:17.

He was a native of Cyprus, but an inhabitant of Jerusalem, and probably one of the first converts there.

That it might appear we are all of one mind, to James - Commonly called the Lord's brother; the only apostle then presiding over the Churches in Judea.

For the whole Mosaic dispensation. How astonishing is this! Did none of the apostles, beside St. Paul, know that this dispensation was now abolished? And if they did both know and testify this, how came their hearers not to believe them?

"torn."

Expressing the difficulty and pain of the parting.

Running before the wind, as Act 16:11.

Cos, an island due south from Miletus, which they would reach in about six hours, and coming close to the mainland.

Another island, some fifty miles to the southeast, of brilliant classic memory and beauty.

A town on the magnificent mainland of Lycia, almost due east from Rhodes. It was the seat of a celebrated oracle of Apollo.

Their former one going no farther, probably.

(See on Act 11:19).

One would almost think this extracted from a journal of the voyage, so graphic are its details.

"sighted," as the phrase is.

That is, steered southeast of it, leaving it on the northwest.

"unto"

The celebrated seat of maritime commerce for East and West. It might be reached from Patara in about two days.

Which gave the apostle time for what follows.

Finding out the disciples, implying some search. They would expect such, from what is recorded, Act 11:19. Perhaps they were not many; yet there were gifted ones among them.

(See on Act 20:23; also see on Act 21:11-14).

(See on Act 20:36). Observe here that the children of these Tyrian disciples not only were taken along with their parents, but must have joined in this act of solemn worship. See on Eph 6:1.

Completing the voyage

Which they would do the same day.

Anciently called Accho (Jdg 1:31), now St. Jean d'Acre, or Acre.

Disciples gathered probably as at Tyre, on the occasion mentioned (Act 11:19).

(The words "the were of Paul's company" are omitted in the best manuscripts. They were probably added as the connecting words at the head of some church lessons).

A run along the coast, southward, of some thirty miles.

A term answering apparently very much to our missionary [HOWSON], by whose ministry such joy had been diffused over Samaria and the Ethiopian eunuch had been baptized (Acts 8:4-40).

Deacons, who had "purchased to himself a good degree" (1Ti 3:13). He and Paul now meet for the first time, some twenty-five years after that time.

Fulfilling Joe 2:28 (see Act 2:18). This is mentioned, it would seem, merely as a high distinction divinely conferred on so devoted a servant of the Lord Jesus, and probably indicates the high tone of religion in his family.

"a good many"

Finding himself in good time for Pentecost at Jerusalem, he would feel it a refreshing thing to his spirit to hold Christian communion for a few days with such a family.

The news of Paul's arrival having spread.

No doubt the same as in Act 11:28.

For though the Romans did it, it was at the Jews' instigation (Act 21:33; Act 28:17). Such dramatic methods of announcing important future events would bring the old prophets to remembrance. (Compare Isa 20:2, &c.; Jer 13:1, and Eze 5:1, &c.). This prediction and that at Tyre (Act 21:4) were intended, not to prohibit him from going, but to put his courage to the test and when he stood the test, to deepen and mature it.

The Cæsarean Christians.

Even with tears, Act 21:13.

not to go to Jerusalem.

Beautiful union of manly resoluteness and womanly tenderness, alike removed from mawkishness and stoicism!

"If that is all, let it come."

It was well he could add this, for he had that also to do.

"our baggage."

For the fifth time after his conversion, thus concluding his third missionary tour, which proved his last, so far as recorded; for though he accomplished the fourth and last part of the missionary plan sketched out (Act 19:21) --"After I have been at Jerusalem, I must also see Rome"--it was as "a prisoner of Jesus Christ."

Rather, "brought us to."

Not an "aged" disciple, but probably "a disciple of old standing," perhaps one of the three thousand converted on the day of Pentecost, or, more likely still, drawn to the Saviour Himself during His lifetime. He had come, probably, with the other Cyprians (Act 11:20), to Antioch, "preaching the Lord Jesus unto the Grecians," and now he appears settled at Jerusalem.

The disciples generally, as distinguished from the official reception recorded in Act 21:18.

To "report himself" formally to the acknowledged head of the church at Jerusalem, and his associates in office. See on Act 15:13. Had any other of the apostles been in Jerusalem on that occasion, it could hardly fail to have been noted.

In detail.

As on previous occasions (Act 14:27; and see Rom 15:15); no doubt referring to the insidious and systematic efforts of the Judaizing party in a number of places to shrivel the Church of Christ into a Jewish sect, and his own counter-procedure.

Constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem.

Came with a straight course - Having had, as is necessarily implied, wind and tide in their favor

Coos - An island in the Archipelago, or Aegean Sea, one of those called the Sporades. It was famous for the worship of Aesculapius and Juno; and for being the birthplace of Hippocrates, the most eminent of physicians, and Apelles, the most celebrated of painters

Rhodes - Another island in the same sea, celebrated for its Colossus, which was one of the seven wonders of the world. This was a brazen statue of Apollo, so high that ships in full sail could pass between its legs. It was the work of Chares, a pupil of Lysippus, who spent twelve years in making it. It was 106 feet high, and so great that few people could fathom its thumb. It was thrown down by an earthquake about 224 years before Christ, after having stood sixty-six years. When the Saracens took possession of this island, they sold this prostrate image to a Jew, who loaded 900 camels with the brass of it; this was about a.d. 660, nearly 900 years after it had been thrown down

Patara - One of the chief seaport towns of Syria.

Phoenicia - A part of Syria. See the note on Act 11:19.

Cyprus - See the note on Act 4:36, and see the track of this journey on the map

Tyre - A city of Phoenicia, one of the most celebrated maritime towns in the world. See the notes on Act 12:20; Mat 11:21 (note)

There the ship was to unlade her burden - The freight that she had taken in at Ephesus she was to unlade at Tyre; to which place she was bound.

Who said to Paul through the Spirit - We cannot understand this as a command from the Holy Spirit not to go up to Jerusalem, else Paul must have been highly criminal to have disobeyed it. Through the Spirit, must either refer to their own great earnestness to dissuade him from taking a journey which they plainly saw would be injurious to him - and so Bp. Pearce understands this place; or, if it refer to the Holy Spirit, it must mean that if he regarded his personal safety he must not, at this time, go up to Jerusalem. The Spirit foretold Paul’ s persecutions, but does not appear to have forbidden his journey; and Paul was persuaded that, in acting as he was about to do, whatever personal risk he ran, he should bring more glory to God, by going to Jerusalem, than by tarrying at Tyre or elsewhere. The purport of this Divine communication was, "If thou go up to Jerusalem the Jews will persecute thee; and thou wilt be imprisoned, etc."As he was apprized of this, he might have desisted, for the whole was conditional: Paul might or might not go to Jerusalem; if he did go, he would be persecuted, and be in danger of losing his life. The Holy Spirit neither commanded him to go, nor forbade him; the whole was conditional; and he was left to the free exercise of his own judgment and conscience. This was a similar case to that of David in Keilah, 1Sa 23:9-13. David prevented the threatened evil by leaving Keilah: Paul fell into it by going to Jerusalem.

When we had accomplished those days - That is, the seven days mentioned in the preceding verse

And they all brought us on our way, with wives and children - It is not likely that Paul, Silas, Luke, etc., had either wives or children with them; and it is more natural to suppose that the brethren of Tyre, with their wives and children are those that are meant; these, through affection to the apostles, accompanied them from their homes to the ship; and the coming out of the husbands, wives, and children, shows what a general and affectionate interest the preaching and private conversation of these holy men had excited

Kneeled down on the shore, and prayed - As God fills heaven and earth, so he may be worshipped every where; as well, when circumstances require it, on the seashore as in the temple. We have already seen, in the case of Lydia, that the Jews had proseuchas by the river sides, etc.; and an observation in Tertullian seems to intimate that they preferred such places, and in the open air offered their petitions to God by the seashore: Omissis templis, per omne littus, quocumque in aperto aliquando jam preces ad coelum mittunt . Tertul. de Jejunio.

Taken - leave - Ασπασαμενοι ; Having given each other the kiss of peace, as was the constant custom of the Jews and primitive Christians

They returned home - That is, the men, their wives, and their children.

We came to Ptolemais - This was a seaport town of Galilee, not far from Mount Carmel, between Tyre and Caesarea, where the river Belus empties itself into the sea. It was at first called Accho, (and this is the reading of the Syriac and Arabic), and belonged to the tribe of Asher, Jdg 1:31; it was enlarged and beautified by the first of the Egyptian Ptolemies, from whom it was called Ptolemais. This place terminated St. Paul’ s voyage; and this is what is expressed in the text: And we came from Tyre to Ptolemais, where our voyage ended. See the Greek text.

We that were of Paul’ s company - Οἱ περι τον Παυλον· This clause is wanting in ABCE, and many others; the Syriac, Coptic, Vulgate, Armenian, etc

Came unto Caesarea - This was Caesarea of Palestine, already sufficiently described, See on Act 8:40 (note)

Philip the evangelist - One of the seven deacons, who seems to have settled here after he had baptized the eunuch. See on Act 8:40 (note).

Four daughters, virgins, which did prophesy - Probably these were no more than teachers in the Church: for we have already seen that this is a frequent meaning of the word prophesy; and this is undoubtedly one thing intended by the prophecy of Joel, quoted Act 2:17, Act 2:18, of this book. If Philip’ s daughters might be prophetesses, why not teachers?

Agabus - See the note on Act 11:28.

Took Paul’ s girdle, and bound his own hands, etc. - This was no doubt a prophet, in the commonly received sense of the term; and his mode of acting was like that of the ancient prophets, who often accompanied their predictions with significant emblems. Jeremiah was commanded to bury his girdle by the river Euphrates, to mark out the captivity of the Jews. Jer 13:4. For more examples of this figurative or symbolical prophesying, see Jer 27:2, Jer 27:3; Jer 28:4; Isa 20:1-6; Ezekiel 4:1-17; 12:1-28, etc

Into the hands of the Gentiles - That is, the Romans, for the Jews had not, properly speaking, the power of life and death. And, as Agabus said he should be delivered into the hands of the Gentiles, he showed thereby that they would attempt to destroy his life. This prediction of Agabus was literally fulfilled: see Act 21:33.

Besought him not to go up to Jerusalem - For they all understood the prophecy to be conditional and contingent; and that it was in Paul’ s power to turn the scale.

I am ready, not to be bound only - He was resolute and determined; but was under no constraining necessity. See the note on Act 21:4.

The will of the Lord be done - May that which is most for his glory take place! They plainly saw from the prophecy what would take place, if Paul went to Jerusalem; and every one saw that he had power to go, or not to go.

Took up our carriages - Αποσκευασαμενοι ; We made ourselves ready; packed up our things; got our baggage in order. This is what the text means.

And brought with them one Mnason, etc. - It is not very likely that they would bring a man with them with whom they were to lodge in Jerusalem; therefore, the text should perhaps be read as Bp. Patrick proposes: There went with us certain of the disciples of Caesarea, bringing us to one Mnason, with whom we were to lodge. This is most likely, as the text will bear this translation. But it is possible that Mnason, formerly of Cyprus, now an inhabitant of Jerusalem, might have been down at Caesarea, met the disciples, and invited them to lodge with him while they were at Jerusalem; and, having transacted his business at Caesarea, might now accompany them to Jerusalem. His being an old disciple may either refer to his having been a very early convert, probably one of those on the day of pentecost, or to his being now an old man.

Went in with us unto James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See Act 15:13

All the elders were present - It appears that they had been convened about matters of serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him.

Declared particularly, etc. - He no doubt had heard that they were prejudiced against him; and, by declaring what God had done by him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing any thing that he should not do, God would not have made him such a singular instrument of so much good.

How many thousands - Ποσαι μυριαδες ; How many myriads, how many times 10,000. This intimates that there had been a most extraordinary and rapid work even among the Jews; but what is here spoken is not to be confined to the Jews of Jerusalem, but to all that had come from different parts of the land to be present at this pentecost

They are all zealous of the law - The Jewish economy was not yet destroyed; nor had God as yet signified that the whole of its observances were done away. He continued to tolerate that dispensation, which was to be in a certain measure in force till the destruction of Jerusalem; and from that period it was impossible for them to observe their own ritual. Thus God abolished the Mosaic dispensation, by rendering, in the course of his providence, the observance of it impossible.

1. Luke reckoneth up briefly the course of his sailing; and that not only to win credit to the history, that we may know what was done in every place, but that the readers may weigh with themselves the invincible and heroic fortitude which was in Paul, who would rather be tossed and troubled with such long, unlevel, − ⁴⁵² and troublesome journeys, that he might serve Christ, than provide for his own quietness. Whereas he saith that they were drawn and pulled away, it is not simply referred unto the distance of places; but because the brethren stood on the shore, so long as they could see the ship wherein Paul and his companions were carried. He nameth the havens where the ship arrived, − ⁴⁵³ for this cause that we may know that they sailed quietly without trouble of tempest. Let us search the describers of countries − ⁴⁵⁴ touching the situation of the cities whereof he maketh mention; it is sufficient for me to show Luke’s purpose. −

4.And when they had found disciples Though the number of the faithful was but small, yet there came some seed of the gospel thither, according to the prophecies Of the prophets, ( Isa 23:18) lest Tyrus should be altogether void of the blessing of God. And here, as in other places going before, Luke calleth Christians disciples, that we may know that those alone are numbered in the flock of Christ who have embraced his doctrine by faith. For that is a vain − ⁴⁵⁵ and false profession for a man to give his name to Christ, and not to understand what he teacheth or speaketh. And let the readers mark, that Paul stayed seven days at Tyrus, for no other cause, saving that he might strengthen them. So that we see, that whithersoever he came he foreslowed [neglected] no occasion to do good. −

They said by the Spirit Namely, with the approbation of speech, that Paul might know that they spake by the Spirit of prophecy. Surely this was no small temptation to cause him not to finish the journey which he had taken in hand, seeing the Holy Ghost did dissuade him from the same. And this was a very fair color − ⁴⁵⁶ to fly from the cross, if he had cared for his own safety, to be drawn back as it were with the hand of God. −

Notwithstanding, he ceaseth not to hold on thither whither he knew he was called by the Lord. Notwithstanding, here ariseth a question, how the brethren can dissuade him by the Spirit from doing that which Paul did testify he doth by the secret motion of the same Spirit? Is the Spirit contrary to himself, that he doth now loose Paul whom he held bound inwardly? I answer, that there be diverse gifts of the Spirit; so that it is no marvel if those who excel in the gift of prophecy be sometimes destitute of judgment or strength. − ⁴⁵⁷ The Lord showed to these brethren, of whom Luke maketh mention, what should come to pass; yet, nevertheless, they know not what is expedient, and what Paul’s calling doth require, because the measure of their gift doth not reach so far. And the Lord would have his servant admonished of purpose, partly, that through long meditation, he might be better furnished and prepared to suffer whatsoever should come, partly that his constancy might more plainly appear, when as being certified by prophecies of the doleful event, he doth, notwithstanding, wittingly and willingly, make haste to endure whatsoever things shall befall him. −

5.With their wives and children This was no small testimony of love, in that they accompanied Paul out of the city with their wives and children, which thing Luke doth report, partly that he might commend their godliness according as it deserved; partly that he might declare that Paul had that honor given him which was due to him. Whence we do also gather, that he meant nothing less than to provide for his own commodity, seeing that he was not kept back with so great good will, which was a pleasant bait to entice him to stay. And we must also note the solemn custom of praying in weightier affairs, and that being certified by God of the danger, they are more stirred up to pray.

7. Luke doth briefly declare that Paul was also received at Ptolemais by the brethren. This is a city of Phenicia, standing upon the sea-coast, not far from the borders of Judea, from which Paul and his companions had no long journey to Cesarea. But if the readers be disposed to know farther touching the situation of regions, let them resort unto the describers of places and countries [geographers]. Furthermore, he saith, that when he came to Cesarea, they lodged with Philip, whom he calleth an Evangelist, though he were one of the seven deacons, as we may see in the sixth chapter ( Act 6:5). By this we may easily gather, that that deaconship was an office which continued but for a time; − ⁴⁵⁸ because it had not otherwise been lawful for Philip to forsake Jerusalem, and to go to Cesarea. And in this place he is set before us, not as a voluntary forsaker of his office, but as one to whom a greater and more excellent charge was committed. The evangelists, in my judgment, were in the midst between apostles and doctors. For it was a function next to the apostles to preach the gospel in all places, and not to have any certain place of abode; − ⁴⁵⁹ only the degree of honor was inferior. For when Paul describeth the order of the Church, ( Eph 4:11) he doth so put them after the apostles, that he showeth that they have more room given them where they may teach than the pastors, who are tied to certain places. Therefore, Philip did for a time exercise the office of a deacon at Jerusalem, whom the Church thought afterward to be a meet man to whom the treasure of the gospel should be committed. −

9.Four daughters This is added for the commendation of Philip, not only that we might know that his house was well ordered, but also that it was famous and excellent through the blessing of God. For, assuredly, it was no small gift to have four daughters all endowed with the spirit of prophecy. −

By this means the Lord meant to beautify the first beginnings of the gospel, when he raised up men and women to foretell things to come. Prophecies had now almost ceased many years among the Jews, to the end they might be more attentive and desirous to hear the new voice of the gospel. Therefore, seeing that prophesying, which was in a manner quite ceased, doth now after long time return again, it was a token of a more perfect state. Notwithstanding, it seemeth that the same was the reason why it ceased shortly after; for God did support the old people with diverse foretellings, until Christ should make an end of all prophecies. − ⁴⁶⁰ Therefore, it was meet that the new kingdom of Christ should be thus furnished and beautified with this furniture, that all men might know that that promised visitation of the Lord was present; and it was also expedient that it should last but for a short time, lest the faithful should always wait for some farther thing, or lest that curious wits might have occasion given to seek or invent some new thing ever now and then. For we know that when that ability and skill was taken away, there were, notwithstanding, many brain-sick fellows, who did boast that they were prophets; and also it may be that the frowardness of men did deprive the Church of this gift. But that one cause ought to be sufficient, in that God, by taking away prophecies, did testify that the end and perfection was present in Christ; and it is uncertain how these maids did execute the office of prophesying, saving that the Spirit of God did so guide and govern them, that he did not overthrow the order which he himself set down. And forasmuch as he doth not suffer women to bear any public office in the Church, it is to be thought that they did prophesy at home, or in some private place, without the common assembly. −

10.A certain prophet Though Luke doth not plainly express the same, yet do I conjecture that this Agabus was the same of whom mention is made in the eleventh chapter, ( Act 11:28) who foretold that there should be famine under the reign of Claudius Caesar. And when as Luke calleth him a prophet, as of late he called, the four daughters of Philip, he signifieth that it was not a common but a peculiar gift. Now, we must see to what end the persecution which was at hand was now again showed by Agabus. As concerning Paul, he was sufficiently told already. − ⁴⁶¹ Therefore, I do not doubt but that this confirmation was added for other men’s sake; because the Lord meant every where to make known the bonds of his servant, partly that they might know that he entered the combat willingly, partly that they might perceive that he was appointed of God to be a champion to fight for the gospel. It was surely a profitable example of invincible constancy, seeing that he offered himself willingly and wittingly to the violence of the adversaries; and no less profitable is it for us at this day, that his apostleship should be confirmed with this voluntary and no less constant giving over of his life. −

The man who owneth this girdle It was an usual thing among the prophets to represent those things which they spake by signs; neither did they confirm their prophecies by using signs, through their own motion, but at the commandment of the Spirit, as when Isaias is commanded to go barefoot, ( Isa 20:2) Jeremiah to put a yoke upon his neck, to sell the possession and to buy it, ( Jer 27:2, and Jer 32:7) and Ezekiel to dig through the wall of his house privily, and in the same night to carry forth burthens, ( Eze 12:5). These and such like might seem to the common sort to be toys; − ⁴⁶² but the same Spirit, who did apply signs to his words, did inwardly touch the hearts of the godly, as if they had been brought to the very thing itself. So this spectacle, mentioned by Luke, did no less move Paul’s companions, than if they had seen him bound in deed. The false prophets did afterward essay to delude the simple by this policy, as Satan is in a manner God’s ape, and his ministers do envy the servants of God. Zedekias made himself horns, wherewith he promised Syria should be pushed. Ananias, by breaking Jeremiah’s yoke, put the people in a vain hope of deliverance. God hath suffered the reprobate to be deluded with such delusions, that he might punish their unbelief. −

But, forasmuch as there was in them no force of the Spirit, their vanity did no whit hurt the faithful. This is also worthy to be noted, that Agabus doth not set before their eyes a dumb spectacle, but he coupleth therewith the word, whereby he may show to the faithful the use and end of the ceremony. −

12.Both we Because they had not all one revelation, it is no marvel if their judgments were diverse. For seeing these holy men knew that there consisted much in the life or death of one man, they would not have him to come in danger rashly. And their desire is worthy [of] praise, in that they desired to provide for the common safety of the Church by keeping back Paul. But, on the other side, Paul’s constancy deserveth so much the more praise, when as he continueth so steadfast − ⁴⁶³ in the calling of God. For he was not ignorant what great trouble he should suffer by reason of his bands. But because he knoweth the will of God, which was his only rule in taking counsel, he maketh no account of all other things, that he may follow it. And, assuredly, we must be so subject to the will and pleasure of God, that no profit, no kind of reason may remove us from obeying him. − ⁴⁶⁴ When Paul doth reprehend the brethren, because they afflict his heart with weeping, he doth sufficiently declare that he was not hardened, − ⁴⁶⁵ but that he was brought unto some feeling and suffering together with them. − ⁴⁶⁶ Therefore, the tears of the godly did wound his heart; but that softness did not turn him out of the way, but that he proceeded to follow God with a straight course. Therefore, we must use such courtesy toward our brethren, that the beck or will of God have always the upper hand. Now Paul doth again declare by his answer, that the servants of Christ cannot be prepared to do their duty, unless they despise death; and that none can ever be well encouraged to live to the Lord, but those who will willingly lay down their lives for the testimony of the truth. −

14.We ceased saying If they had thought that he ran rashly unto death, they would not have ceased so. Therefore, they yield lest they resist the Holy Spirit, whereby they understand that Paul is governed. For that which they had heard before, by the mouth of Paul, that he was drawn, as it were, by the bands of the Spirit, was quite out of their heads by reason of the sorrow which they had conceived; but when they be taught again that it was the will of God that it should be so, they think it unlawful for them to resist any longer. And with this bridle must all our affections be kept in, that nothing be so bitter, or doleful, or hard, which the will of God may not mitigate and mollify. For so often as any thing which is hard or sharp doth fall out, we give God small honor, unless this cogitation prevail with us, that we must obey him.

15.When we had taken up our burdens Paul’s companions declare, that when they went about to call back Paul from danger, they did rather care for the common safety of the Church, than every man for his own life. For after they had taken the repulse, they do not refuse to take part with him in the same danger; and yet this was a plausible excuse that they were bound by no law to be hauled to suffer death, through one man’s stubbornness. And this is truly to bring our affections in subjection to God, when we are terrified with no fear, but every one of us endeavoreth, so much as he is able, to further that which we know doth please him. Also, it appeareth more plainly what great ferventness of godliness was in the rest, who of their own accord accompany him, and bring him an host; whereas, notwithstanding, they might well have feared many discommodities. −

17.They received us gladly Luke reciteth this, therefore, that he may set forth the equity of the brethren, who did not credit rumors − ⁴⁶⁷ and false reports. Though many envious and wicked men did daily, one after another, endeavor to bring Paul in contempt, yet, because James and his fellows in office were well persuaded of his uprightness, they were not estranged from him. Therefore, they receive him now courteously and brotherly as a servant of Christ, and declare that he is welcome. This moderation must we observe diligently, that we be not too hasty to believe wicked reports, especially when those who have given some testimony of their honesty, and whom we have tried − ⁴⁶⁸ to serve God faithfully, are burdened with crimes unknown to us, or else doubtful, because Satan knoweth that nothing is more fit to lay waste the kingdom of Christ, than discord and disagreement among the faithful, he ceaseth not to spread abroad false − ⁴⁶⁹ speeches, which may cause one to suspect another. Therefore, we must shut our ears against false reports, that we may believe nothing concerning the faithful ministers of the Word, but that which we know to be true. −

18.All the elders were present We may gather that out of this place which we had already in the fifteenth chapter. So often as any weighty business was to be handled, the elders were wont to come together, to the end the consultation might be more quiet without the multitude. We shall see anon, that the people were likewise admitted in their order, yet after that the elders had had their secret consultation − ⁴⁷⁰ among themselves. −

19. And now Paul showeth his modesty when he doth not make himself the author of those things which he had done, but giving the praise to God, doth call himself only the minister whose industry [agency] God had used. As we must grant, that whatsoever thing is excellent and worthy of praise, it is not done by our own power, but forasmuch as God doth work in us; and especially touching the edifying of the Church. Again, it appeareth how far off the elders were from envy, when they glorify God for the joyful success. But because mention is made of no other apostle besides James, we may conjecture that they were gone into diverse places to spread abroad and preach the gospel as their calling did require; for the Lord had not appointed them to stay still at Jerusalem; but after they had made a beginning there, he commanded them to go into Judea and other parts of the world. Moreover, the error of those men, who think that James was one of the disciples whom Paul numbereth among the three pillars of the Church, is refuted before in the fifteenth chapter. And though the same commandment was given to him which was given to the rest of his fellows in office; yet I do not doubt but that they did so divide themselves, that James stood still at Jerusalem, whither many strangers were wont daily to resort. For that was all one as if he had preached the gospel far and wide in strange − ⁴⁷¹ places. −

Thou seest, brother, how many thousands This oration or speech hath two members. For, first, the elders say, that so many of the Jews as were converted, seeing they be earnest followers of the law, are evil affected towards Paul, because they think that he endeavoreth, with might and main, to abolish the law. Secondly, they exhort him that making a solemn vow he purge himself, that he may not be had in suspicion any longer. They object to Paul, the multitude of believers, that he may the more willingly yield to them. For if they had been a few stubborn fellows, he would not have been so much moved. But now he may not neglect both much people, and the whole body of the Church. −

Undoubtedly, that zeal of the law, which was in them, was corrupt, and assuredly even the very elders declare sufficiently that they like it not. For though they do not condemn it openly, neither sharply complain of the same, yet because they separate themselves from their affection, they secretly confess that they err. If it had been a zeal according to knowledge, it ought to have begun at them; [selves] but they contend not for the law itself, neither do they pretend the due reverence thereof, neither do they subscribe to those who are earnest followers of it. Therefore, they both signify that they are of another mind, and also that they do not allow [approve] the superstition of the people. −

Notwithstanding it is objected, that they say that Paul was burdened with a false report or slander; again, when they require at his hands satisfaction, they seem to nourish that zeal. I answer, that though that were a true report, in some respect, wherewith the Jews were offended, yet was it mixed with a slander. Paul did so teach the abrogating of the law, that notwithstanding by this means the authority thereof did not only continue sound and perfect, but it was more holy. For as we said, in the seventh chapter, the ceremonies should be vain, unless the effect thereof had been showed in Christ. Therefore, those who say that they were abolished by the coming of Christ, are so far from being blasphemous against the law, that they rather confirm the truth thereof. We must consider two things in ceremonies; the truth, whereto is annexed the efficacy; secondly, the external use. Furthermore, the abrogating of the external use, which Christ brought, dependeth hereupon, in that he is the sound body, − ⁴⁷² and that nothing was shadowed in times past which is not fulfilled in him. This differeth much from the falling away from the law, to show the true − ⁴⁷³ end thereof, that the figures may have an end, and that the spiritual truth thereof may always be in force. Wherefore we see that they were malicious and unjust interpreters, who laid apostacy to Paul’s charge, though he did call away the faithful from the external worship of the law. And whereas they command Paul to make a vow to that end, that he may prove himself to be a keeper of the law, it tendeth to no other end, saving that he may testify that he doth not detest the law like a wicked apostate, who did himself shake off the Lord’s yoke, and move others unto the like rebellion. −

That they ought not to circumcise It was so indeed; for Paul taught that both Jews and Gentiles were set at liberty. For these sentences are general with him. Circumcision is nothing ( 1Co 7:19). Again, We be circumcised by baptism in Christ, not with circumcision made with hands; again, Let no man judge you in meat or drink, or in the choice of feasts, which are shadows of things to come; but the body is in Christ ( Col 2:11). Again, Whatsoever cometh into the shambles, and whatsoever is set before you, that eat, asking no question for conscience sake ( 1Co 10:25). Again, Be not inwrapped again in the yoke of bondage ( Gal 5:1). Seeing that he spake thus everywhere without exception, he freed the Jews from the necessity of keeping the law. −

And lest I stand too long upon this, one place shall be sufficient, where he compareth the law to a tutor, under which the old Church was, as in the childhood thereof; but now knowing the grace of Christ, it is grown up, that it may be free from ceremonies. In that place he speaketh undoubtedly both of the Jews and Gentiles. Also, when he saith that the hand-writing of the law, which did consist in decrees, ( Col 2:14) is blotted out and nailed to the cross by Christ, he setteth free the Jews, as well as the Gentiles, from the ceremonies, which he calleth in that place decrees. But seeing that he did not precisely reject ceremonies, in teaching that the coming of Christ did make an end of the observing thereof, that was no revolting, as the envious Jews thought it to be. −

Neither were the elders ignorant of Paul’s liberty. Therefore, seeing they understand the matter very well, their meaning is, to have this alone made known to the rude and unskillful, that Paul meant nothing less than to persuade the Jews to contemn the law. Therefore, they behold not the bare matter, but knowing what the common sort thought of Paul, by reason of the reports − ⁴⁷⁴ which went about concerning him, they seek to cure the same. Though I wot not whether this were more importunate than equal, [just] which they required at Paul’s hands. And by this it appeareth how preposterous the cruelty [credulity] of men is in receiving false reports, and how fast a false opinion, once rashly received, doth stick. It is certain that James and his fellows in office did endeavor to maintain and defend Paul’s good report, and to put away those lies which did hurt his estimation; yet let them do what they can, they will speak evil of Paul. Unless, peradventure, they were too slack in the beginning, that they might gratify their countrymen, so that they were not their own men [free] afterward. −

Paul had already been warned that "bonds and afflictions abide me" (Act 20:23) if he persisted in returning to Jerusalem. At this point, however, it seems that the Holy Spirit, speaking through the Tyrian disciples, actually commanded him not to go. His "heart's desire and prayer to God for Israel (was) that they might be saved" (Rom 10:1), and he earnestly desired to witness again to his former colleagues there in the very heart of Israel, perhaps hoping that by his bringing the Gentiles' gifts to the poor saints at Jerusalem (Rom 15:25-28), their hearts would be softened and they would turn to the Lord. He did intend then to go on to Rome and eventually to Spain, but insisted on first going back to Jerusalem. God had called him, however, to go to the Gentiles and it is hard to escape the conclusion that he was resisting the Holy Spirit at this point (Act 21:10-13). Because his motives were good, God still allowed him to go to Rome, though as a prisoner, but he never reached Spain or the regions beyond, at least as far as we know. Whether he was truly following the leading of the Spirit in this decision (Act 20:22), or resisting it, has long been debated. In either case, God still blessed and greatly used his ministry. Whether it would have been still greater if he had continued his primary mission to the Gentiles, there is no way to know."

Philip the evangelist was last mentioned in the book of Acts as going to Caesarea (Act 8:40), about twenty years previously. There he apparently settled, raising a godly Christian family. His four daughters had been entrusted with the gift of prophecy (1Co 14:1-4). According to early church historians, they lived long and fruitful lives in Christ's service."

Evidently Luke was still with Paul as they came to Jerusalem."

we were : Act 20:37, Act 20:38; 1Sa 20:41, 1Sa 20:42; 1Th 2:17

and had : Act 27:2, Act 27:4; Luk 5:4, Luk 8:22

Coos : Coos, Cos, or Co, now Zia, is an island in the Aegean sea, one of those called Cyclades, near the south-west point of Asia Minor, and about fifteen miles from Halicarnassus. Rhodes. Rhodes is a celebrated island in the same sea, southward of Caria, from which it is distant about twenty miles, next to Cyprus and Lesbos in extent, being 120 miles in circumference. It was remarkable for the clearness of the air, and its pleasant and healthy climate, and chiefly for its Colossus of brass, seventy cubits high, with each finger as large as an ordinary man, standing astride over the mouth of the harbour, so that ships in full sail passed between its legs.

finding : Act 27:6; Jon 1:3

Phenicia : Act 15:3

Cyprus : Act 21:16, Act 4:36, Act 11:19, Act 13:4, Act 15:39, Act 27:4

Syria : Act 15:23, Act 15:41, Act 18:18; Jdg 10:6; 2Sa 8:6; Isa 7:2; Mat 4:24; Luk 2:2

Tyre : Act 12:20; Psa 45:12, Psa 87:4; Isa 23:17, Isa 23:18; Mat 11:21; Luk 10:13

finding : Act 19:1; Mat 10:11; 2Ti 1:17

we : Act 20:6, Act 20:7, Act 28:14; Rev 1:10

said : Act 21:10-12, Act 20:22

and they : Act 15:3, Act 17:10, Act 20:38

with : Deu 29:11, Deu 29:12; Jos 24:15; 2Ch 20:13; Neh 12:43; Mat 14:21

we kneeled : Act 9:40, Act 20:36; 1Ki 8:54; Psa 95:6; Mar 1:40

taken : 2Co 2:13

they : Joh 1:11 *Gr: Joh 7:53, Joh 16:32, Joh 19:27

and saluted : Act 21:19, Act 18:22, Act 25:13; 1Sa 10:4, 1Sa 13:10; Mat 5:47; Heb 13:24

abode : Act 21:10, Act 28:12

we that : Act 16:10,Act 16:13, Act 16:16, Act 20:6, Act 20:13, Act 27:1, Act 28:11, Act 28:16

Caesarea : Act 8:40, Act 9:30, Act 10:1, Act 18:22, Act 23:23

Philip : Act 6:5, Act 8:5-13, Act 8:26-40

the evangelist : Eph 4:11; 2Ti 4:5

virgins : 1Co 7:25-34, 1Co 7:38

which : Act 2:17; Exo 15:20; Jdg 4:4; 2Ki 22:14; Neh 6:14; Joe 2:28; 1Co 11:4, 1Co 11:5; Rev 2:20

as : Act 21:4, Act 21:7, Act 20:16

Agabus : Act 11:28

he took : 1Sa 15:27, 1Sa 15:28; 1Ki 11:29-31; 2Ki 13:15-19; Jer 13:1-11, Jer 19:10,Jer 19:11; Eze 24:19-25; Hos 12:10

Thus : Act 13:2, Act 16:6, Act 20:23, Act 28:25; Heb 3:7; 1Pe 1:12

So shall : Act 21:33, Act 22:25, Act 24:27, Act 26:29, Act 28:20; Eph 3:1, Eph 4:1, Eph 6:20; 2Ti 2:9; Heb 10:34

and shall : Act 28:17; Mat 20:18, Mat 20:19, Mat 27:1, Mat 27:2

besought : Act 21:4, Act 20:22; Mat 16:21-23

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

The will : Gen 43:14; 1Sa 3:18; 2Sa 15:25, 2Sa 15:26; 2Ki 20:19; Mat 6:10, Mat 26:39, Mat 26:42; Luk 11:2, Luk 22:42

and went : Act 18:22, Act 25:1, Act 25:6, Act 25:9

of the : Act 21:8, Act 10:24, Act 10:48

Cyprus : Act 21:3, Act 11:19, Act 15:39

an old : Psa 71:17, Psa 71:18, Psa 92:14; Pro 16:31; Rom 16:7; Phm 1:9; 1Jo 2:13, 1Jo 2:14

the brethren : Act 15:4; Rom 15:7; Heb 13:1, Heb 13:2; 3Jo 1:7, 3Jo 1:8

unto : Act 15:13; Mat 10:2; Gal 1:19, Gal 2:9; Jam 1:1

all : Act 15:2, Act 15:6, Act 15:23, Act 20:17

he declared : Act 11:4-18, Act 14:27, Act 15:4, Act 15:12; Rom 15:18, Rom 15:19; 1Co 3:5-9, 1Co 15:10; 2Co 6:1; Col 1:29

by : Act 1:17, Act 20:24; 2Co 12:12

they glorified : Act 4:21, Act 11:18; Psa 22:23, Psa 22:27, Psa 72:17-19, Psa 98:1-3; Isa 55:10-13, Isa 66:9-14; Luk 15:3-10,Luk 15:32; Rom 15:6, Rom 15:7, Rom 15:9-13; Gal 1:24; 2Th 1:10; Rev 19:6, Rev 19:7

how : Act 2:41, Act 4:4, Act 6:7; Mat 13:31-33; Joh 12:24

thousands : Luk 12:1 *Gr.

and they : Act 15:1, Act 15:5, Act 15:24, Act 22:3; Rom 10:2; Gal 1:14

After we were gotten from them - After we had left the elders at Miletus, Act 20:38. They were on their way to Jerusalem.

Unto Coos - This was a small island in the Grecian Archipelago, a short distance from the southwestern point of Asia Minor. It is now called "Stan-co."It was celebrated for its fertility, and for the wine and silk-worms which it produced. It was about 40 miles south of Miletus.

Unto Rhodes - This was also an island in the Grecian Archipelago. On the island was a city of the same name, which was principally distinguished for its brass Colossus, which was built by Chares of Lyndus. It stood across the mouth of the harbor, and was so high that vessels could pass between its legs. It stood for 56 years, and was then thrown down by an earthquake. It was reckoned as one of the seven wonders of the world. When the Saracens took possession of this island they sold this prostrate image to a Jew, who loaded 900 camels with the brass from it. This was 600 a.d., about 900 years after it had been thrown down. The ancient name of the island was Asteria. Its name, Rhodes, was given from the great quantity of roses which it produced.

Unto Patara - This was a maritime city of Lycia, in Asia Minor, over against Rhodes.

Unto Phenicia - See the notes on Act 11:19. Phoenicia was on their way to Jerusalem.

Set forth - Sailed.

Had discovered Cyprus - See the notes on Act 4:36.

Into Syria - See the notes on Mat 4:24.

And landed at Tyre - See the notes on Mat 11:21.

To unlade her burden - Her cargo. Tyre was formerly one of the most commercial cities of the world; and it is probable that in the time of Paul its commercial importance had not entirely ceased.

And finding disciples - Christians. This is the first mention of there being Christians at Tyre, but there is no improbability in supposing that the gospel had been preached there, though it is not expressly recorded by Luke.

Who said to Paul - Compare Act 21:12. Their deep interest in his welfare, and their apprehension of his danger, was the reason why they admonished him not to go.

Through the Spirit - There is some difficulty in understanding this. In solving this difficulty, we may remark:

(1) That it is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration. The Holy Spirit was bestowed on Christians at that time in large measures, and many appear to have been under his inspiring guidance.

\caps1 (2) i\caps0 t was not understood by Paul as a positive command that he should not go up to Jerusalem; for had it been, it would not have been disobeyed. He evidently understood it as expressive of their earnest wish that he should not go, as apprising him of danger, and as a kind expression in regard to his own welfare and safety. Compare Act 21:13. Paul was in better circumstances to understand this than we are, and his interpretation was doubtless correct.

\caps1 (3) i\caps0 t is to be understood, therefore, simply as an inspired prophetic warning, that if he went, he went at the risk of his life a prophetic warning, joined with their individual personal wishes that he would not expose himself to this danger. The meaning evidently is that they said by inspiration of the Spirit that he should not go unless he was willing to encounter danger, for they foresaw that the journey would be attended with the hazard of his life. Grotius renders it, "That he should not go unless he was willing to be bound."Michaelis and Stolzius; "They gave him prophetic warrant that he should not go to Jerusalem."Doddridge, "If he tendered his own liberty and safety, not to go up to Jerusalem, since it would certainly expose him to very great hazard."The inspiration in the case was that of admonition and warning, not of positive command. Paul was simply apprised of the danger, and was then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprised. He did not despise the intimations of the Spirit, but he judged that his duty to God called him thus to meet the perils of the journey. We may be apprised of danger in a certain course, either by our friends or by the Word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience danger, in whatever way that may be made known to us. Duty consists in following the will of God, and encountering whatever trials may be in our way.

Had accomplished those days - When those days were passed.

They all brought us on our way - They attended us. See the Act 15:3 note; Rom 15:24 note; 1Co 16:6, 1Co 16:11 notes; 3Jo 1:6 note. This was an expression of tender attachment, and of a deep interest in the welfare of Paul and his fellow-travelers.

We kneeled down - See the notes on Act 20:36.

On the shore - Any place may be proper for prayer. See the notes on Joh 4:21-24. God is everywhere, and can as easily hear prayer on the seashore as in the most magnificent temple. This is an instance, as well as that in Act 20:36, where the apostle evidently prayed with the church without a form of prayer. No man can believe that he thus poured forth the desires of his heart at parting, and commended them to God in a prescribed form of words. Scenes like this show more clearly than abstract arguments could do that such a form was not needed, and would not be used. Paul and his fellow-Christians, on the sand of the sea-shore, would pour forth the gushing emotions of their souls in language such as their circumstances would suggest, and no man can read this narrative in a dispassionate manner without believing that they offered an extempore prayer.

We came to Ptolemais - This was a city situated on the coast of the Mediterranean, on the north angle of a bay which extends, in a semicircle of three leagues, as far as the point of Mount Carmel. At the south and west sides the city was washed by the sea, and was surrounded by triple walls. It was in the tribe of Asher Jdg 1:31, and was originally called Accho; but was called Ptolemais in honor of one of the Ptolemies, who beautified and adorned it. The Christian crusaders gave it the name of Acre, or John of Acre, from a magnificent church which was built in it, and which was dedicated to the apostle John. It is still called Akha by the Turks. The Syriac and Arabic render it Accho in this place. It sustained several sieges during the Crusades, and was the last fortified place wrested from the Christians by the Turks. It sustained a memorable siege under Bonaparte, and since then it has been much increased and strengthened. Its present population is estimated at from 18,000 to 20,000.

And saluted the brethren - Embraced them; gave them expressions of affection and regard.

We that were of Paul’ s company - From this it would appear that they had been attended thus far by some persons who were going only to Ptolemais. This clause, however, is missing in many mss., and has been omitted by Bengel, Griesbach, Knapp, and others as spurious. It is also missing in the Syriac and the Vulgate.

Unto Cesarea - See the notes on Act 8:40.

Into the house of Philip - One of the seven deacons, Act 6:5. After his conversation with the eunuch of Ethiopia, he went to Caesarea, and probably there abode.

The evangelist - This word properly means one who announces good news. In the New Testament it is applied to a preacher of the gospel, or one who declares the glad tidings of salvation. It occurs only in two other places, Eph 4:1; 2Ti 4:5. What was the precise rank of those who bore this title in the early Christian church cannot perhaps be determined. It is evident, however, that it is used to denote the office of preaching the gospel; and as this title is applied to Philip, and not to any other of the seven deacons, it would seem probable that he had been entrusted with a special commission to preach, and that preaching did not pertain to him as a deacon, and does not properly belong to that office. The business of a deacon was to take care of the poor members of the church, Act 6:1-6. The office of preaching was distinct from this, though, as in this case, it might be conferred on the same individual.

Which did prophesy - See the notes on Act 2:17; Act 11:27. That females sometimes partook of the prophetic influence, and foretold future events, is evident from various places in the New Testament. See the notes on Act 2:17.

There came down - See the notes on Act 15:1.

Named Agabus - See the notes on Act 11:28.

He took Paul’ s girdle - The loose, flowing robes, or outer garments, which were worn in Eastern countries, were bound by a girdle, or sash, around the body when they ran, or labored, or walked. Such a girdle was therefore an indispensable part of dress.

And bound his own hands and feet - As emblematic of what would be done by the Jews to Paul. It was common for the prophets to perform actions which were emblematic of the events which they predicted. The design was to make the prediction more forcible and impressive by representing it to the eye. Thus, Jeremiah was directed to bury his girdle by the Euphrates, to denote the approaching captivity of the Jews, Jer 13:4. Thus, he was directed to make bands and yokes, and to put them around his neck, as a sign to Edom and Moab, etc., Jer 27:2-3. Thus, the act of the potter was emblematic of the destruction that was coming upon the nation of the Jews, Jer 18:4. So Isaiah walked naked and barefoot as a sign of the captivity of Egypt and Ethiopia, Isa 20:3-4. Compare Eze 4:12, etc.

So shall the Jews ... - This was fulfilled. See Act 21:33, and Acts 24.

Into the hands of the Gentiles - To be tried; for the Romans then had jurisdiction over Judea.

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.

Would not be persuaded - To remain. He was resolved to go.

We ceased - We ceased remonstrating with him, and urging him to remain.

The will of the Lord be done - They were now assured that it was the will of God that he should go, and they were now ready to submit to that will. This is an instance and an evidence of true piety. It was the expression of a wish that whatever God might judge to be necessary for the advancement of his cause might take place, even though it should be attended with many trials. They commended their friend to the protection of God, confident that whatever should occur would be right. Compare the notes on Mat 6:10; Mat 26:42.

After those days - After what had occurred, as related in the previous verses.

We took up our carriages - This is a most unhappy translation. The word carriage we apply now exclusively to a vehicle for conveying anything as a coach, chariot, gig, cannon carriage, etc. The original word means simply that they prepared themselves; made themselves ready; put their baggage in order, etc. ἀποσκευασάμενοι aposkeuasamenoi . They prepared for the journey. The English word carriage was formerly used in the sense of what is carried, baggage, burden, vessels, furniture, etc. Thus, it was used in the time that our translation was made; and in this sense it is to be understood in 1Sa 17:22, "And David left his carriage (baggage) in the hand of the keeper of the carriage,"etc. See Act 21:20, margin; Isa 10:28, "At Michmash he hath laid up his carriages"(his baggage, etc.).

One Mnason of Cyprus - The original in this place would be better translated, "And brought us to Mnason of Cyprus, an old disciple,"etc. It is evident that, though Mnason was originally of Cyprus, yet he was now an inhabitant of Jerusalem, and was well known to the disciples at Caesarea. It is possible that he might have been at Caesarea, and accompanied Paul to Jerusalem; but the more correct interpretation of the passage is, that Paul and his fellow-travelers were conducted to his house in Jerusalem, and that he was not with them in the journey.

Of Cyprus - See the notes on Act 4:36.

An old disciple - An early convert to Christianity - perhaps one who was converted before the crucifixion of the Saviour.

With whom we should lodge - In whose house we were to take up our abode. The rites of hospitality were shown in a distinguished manner by the early Christians.

The brethren - Christians.

Received us gladly - They had been long absent. They had been into distant regions, and had encountered many dangers. It was a matter of joy that they had now returned in safety.

Unto James - James the Less. See the notes on Act 15:13. He resided at Jerusalem. Compare Gal 1:19. It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his companions should take an early opportunity to see him. James was the cousin of our Lord, and in Gal 1:19 he is called the Lord’ s brother. On all accounts, therefore, he was entitled to, and would receive, particular respect from the early disciples.

Had saluted them - With the usual tokens of respect and affection.

He declared particularly ... - As an evidence that God had been with him. It is not improbable that there might have been some suspicion in regard to Paul among the disciples at Jerusalem, and he might have heard that they were prejudiced against him. This prejudice would be removed by his stating what had actually occurred under his ministry.

They glorified the Lord - They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they rendered him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be effected.

Thou seest, brother - The language of tenderness in this address, recognizing Paul as a fellow-laborer and fellow-Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to conciliate the favor of his countrymen.

How many thousands - The number of converts at this time must have been very great. Twenty-five years before this, 3,000 had been converted at one time Acts 2, and afterward the number had swelled to some more thousands, Act 4:4. The assertion that there were then "many thousands,"implies that the work so signally begun on the day of Pentecost in Jerusalem had not ceased, and that many more had been converted to the Christian faith.

Which believe - Who are Christians. They are spoken of as believers, or as having faith in Christ, in contradistinction from those who rejected him, and whose characteristic trait it was that they were unbelievers.

And they are all zealous of the law - They still observe the Law of Moses. The reference here is to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, etc. It may seem remarkable that they should still continue to observe those rites, 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 trained to their observance.

\caps1 (2) t\caps0 hat the apostles conformed to them while they remained at Jerusalem, and did not deem it best to set themselves violently against them, Act 3:1; Luk 24:53.

\caps1 (3) t\caps0 hat 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.

\caps1 (4) t\caps0 he decision of the council Acts 15 related only to the Gentile converts. It did not touch the question whether those rites were to be observed by the Jewish converts.

\caps1 (5) i\caps0 t was to be presumed that as the Christian religion became better understood - that as its large, free, and catholic nature became more and more developed, the special 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 Jerusalem.

Act 21:1-9 Paul, journeying to Jerusalem, calleth at the house

of Philip the evangelist, whose four daughters prophesied.

Act 21:10-16 Agabus foretelling what should befall him at Jerusalem,

he will not be dissuaded from going thither.

Act 21:17-26 Arriving at Jerusalem, he is persuaded to purify

himself in the temple

Act 21:27-36 where he is set upon by the Jews of Asia, and in

danger of losing his life in an uproar, but is

rescued by the chief captain, and carried to the

castle in chains.

Act 21:37-40 He requesteth, and is permitted, to speak to the people.

Were gotten from them had parted with them, as dearest friends and relations do one from the other, with much difficulty and reluctance.

Coos; an island in the Mediterranean Sea, nigh unto Crete, where Hippocrates and Apelles are said to have been born.

Rhodes; another island in the same sea, of great fame for the Colossus, or vast image of brass, which was there, accounted one of the wonders of the world.

Patara; a haven town of Lycia, and its metropolis.

Sailing over unto Phenicia whose master and mariners intended such a voyage.

Phenicia a country in Syria, situate nigh the sea, and bordering upon Palestine, whose chief city was Tyre.

Cyprus another island in the Mediterranean.

Unlade her burden of goods and merchandise which she had taken in at Ephesus.

Seven days they tarried the rather so long, that they might worship and serve the Lord on his day together.

Through the Spirit by the Spirit of prophecy they foretold his sufferings at Jerusalem, which afterward accordingly befell unto him; and they, being ignorant of his undertaking that journey at God’ s command, out of commiseration and pity dissuade St. Paul from going to such a place, where they foresaw that he should suffer so much: and this, it is said, they did

through the Spirit because they had that foreknowledge of all his sufferings from the Spirit; and knowing but in part, being ignorant of that special command Paul had had to go to Jerusalem, they did, according to what they knew, dissuade Paul from that journey. But, they knowing that their prophecy about St. Paul’ s sufferings must be fulfilled, and the Spirit by which they spake could not err or be mistaken, how came they to dissuade St. Paul from going to Jerusalem? It may be answered, that they might think this prediction of his sufferings to be only conditional, in case he went to Jerusalem; as David was told, that the men of Keilah would deliver him to Saul, 1Sa 23:11,12 ; that is, in case he had trusted himself amongst them.

They all brought us on our way to show their greater respect unto him, being loth to part with him so long as it was possible for them to enjoy him; so that they did not despise his temptation that was in the flesh, Gal 4:14 but it is truly strange what follows, that he was received by them as an angel of God, even as Christ Jesus. Kneeled down on the shore; this the Jews on extraordinary occasions were wont to do, whilst the temple itself were standing, viz. make every place a place of prayer in such a case, Act 20:36 .

Had taken our leave one of another as Act 20:1 , embracing one another at their parting.

We came to Ptolemais so far forth as to Ptolemais, a city in Phenicia, so called from one of the Ptolemies, king of Egypt; and is thought to be the same with Accho, mentioned Jud 1:31 , which ancient name is yet retained in the Syriac translation.

Caesarea that which was called Caesarea Stratonis, to distinguish it from Caesarea Philippi, at the foot of Mount Libanus, as also from another city of that name in Cappadocia; they having been all so called in honour of Caesar, to flatter and perpetuate that family. The Caesarea here spoken of was in Palestine, and is mentioned Act 10:1 18:22 .

The evangelist whose office and charge it was to publish the gospel, which Timothy is exhorted to do, 2Ti 4:5 . This office is placed between that of an apostle and of a pastor and teacher, Eph 4:11 , and was not so confined to a certain place or people as the latter of these were.

One of the seven of the seven deacons; of which see Act 6:5 . Which office of a deacon Philip having well discharged, did purchase to himself this good degree, as 1Ti 3:13 .

Virgins by their father’ s and their own voluntary determination, as 1Co 7:37 ; neither is it said whether they continued in that state, but they were so.

Which did prophesy not by expounding the prophecies or word of God, for no woman is suffered to teach publicly, 1Co 14:34 1Ti 2:12 ; but rather foretelling things to come, which gift God did not debar that sex from; especially it having been promised, Joe 2:28 , and in part fulfilled before, in Act 2:17 ; by which God would show the enlargement of his mercies, and plenty of his Spirit, reserved for the times of the gospel.

Of whom mention is made, Act 11:28 ; of whose prophecy they could not be ignorant, by reason of the great collection which, on that account, was made for the poor at Jerusalem.

Took Paul’ s girdle it was ordinary amongst the prophets to confirm, or at least to exemplify, their prophecies by outward signs and symbols, as Isa 20:2 Jer 13:1 Eze 12:5 . But that of Jer 27:2 , is a parallel unto this; where the prophet is commanded to make bonds and yokes, and to put them upon his neck, to foreshow the subjection of all those nations unto Nebuchadnezzar.

Thus saith the Holy Ghost none of all the sufferings foreshown concerning St. Paul, or others of God’ s children and servants, but are ordered by God, who knows them altogether; and they came not out of the dust, or by casualty, or chance, so as not to have been the matter of God’ s foreknowledge and counsel, Eph 1:11 .

The Gentiles the Roman powers at Jerusalem, and afterwards at Rome.

They of that place the converts or believers that were in Caesarea, pitying him, and having a tender affection for him: See Poole on "Act 21:4" .

Besought him with tears, so earnest were they, as in the following verse. see Act 21:13

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 Christ’ s 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.

We ceased as having done their utmost, and what became them.

Saying, The will of the Lord be done they commit the event unto God: thus we pray daily, that God’ s will may be done, Mat 6:10 Luk 11:2 ; and thus our Saviour, not only by his precept, but by his example, hath taught us, Mat 26:42 Luk 22:42 ; and when God’ s will is done, our will is done also, if the mind and spirit be in us that was in Christ, Phi 2:5 , and otherwise we are none of his, Rev 8:9 .

As they do pack up that are to remove to another house or place, not intending to come thither any more again; this also did show their readiness of mind to endure and suffer all things, as loss of relations and friends, and all accommodations, for Christ.

Either this Mnason was in their company, or rather they were brought by the disciples of Caesarea to the house of this Mnason, who was one of them that was converted when Paul and Barnabas were at Cyprus, Act 13:4 ; and lodgings being scarce at Jerusalem, (when all the males were to appear there in those three annual solemnities), it was no small kindness to be provided for by him.

It is thought, that by brethren in this place, and Act 21:7 , they are meant, who, being believers, were formed into a church with its several officers, and that they are called disciples only, Act 21:4 , who, living dispersed, and in smaller numbers, could not constitute such a church; but surely whatsoever there is of privilege and happiness in this spiritual fraternity, that truly catholic charity that was in the apostles and other holy men, would not so confine it, as to exelude any from enjoying of it, who did not exclude themselves by greater crimes than their paucity in number, or the consequences of that, could amount unto.

James one of the apostles, though some think that he was a kinsman of our Saviour’ s, and at this time bishop of Jerusalem.

Elders as in Act 15:6,23 , not so called for their age, but dignity or place in the church.

God had so done those marvellous works, that they ought to be had in remembrance; and this was said by the apostle, that God might not lose the glory, nor the church the benefit, of any of those great things which God had wrought: otherwise, St. Paul acknowledges that he was the least of the apostles, and not meet to be called an apostle, 1Co 15:9 ; and all his power was ministerial, he was only an instrument in God’ s hand, to be acted by him, as Act 20:24 .

Glorified the Lord acknowledging all in that great work of the conversion of the Gentiles to have been from God; and that Paul that had planted, and Apollos that had watered, were nothing, 1Co 3:6,7 .

Thousands of Jews tens of thousands, as the word does usually signify; a definite for an indefinite number, signifying very many: and considering out of what small beginnings, and by what despicable means, and all within the space of about five and twenty years, this grain of mustard seed had spread itself; and add to this, that they were Jews, that obstinate and prejudiced generation, who are here spoken of, and they were then so many, so wonderfully many, who believed.

All zealous of the law of ceremonies, and concerning forbidden meats, &c. For the decree of the apostles, Act 15:29 , concerning these things, did only respect such as were converted from paganism to the faith of Christ; and the Jews that were converted before the dispersion by Adrian, the Roman emperor, many years after this time, did not thoroughly understand their freedom from that law, but were under the burden of it, as appears by several ecclesiastical writers.

Coos and Rhodes are islands in the Archipelago.

Cyprus, an island in the Mediterranean, to the east of Patara and Rhodes.

Not go up to Jerusalem. St. Paul says in the foregoing chapter that he was pressed by the Holy Ghost to go to Jerusalem; and do these prophets now advise him to stay away, and disobey the inspiration? No: their dissuasion was not the effect of inspiration, but the expression of their tenderness and affection for him, which made them fear what they saw he was going to endure. (Denis the Carthusian) ---

Hence St. Paul disregarded their entreaties, as well as the imminent dangers that every where stared him in the face. See his heroic answer to the melting entreaties of the faithful of Cæsarea, and their final acquiescence: "The will of the Lord be done." (below, ver. 14)

Philip, the evangelist, so called from his preaching the gospel, though he was one of the seven, that is, of the seven deacons. (Witham)

Prophecy. It is supposed that these daughters of St. Philip had made a vow of virginity, or at least remained in that state our of a motive of religion. St. Jerome thinks in reward of this they were gifted with a prophetic spirit. (Lib. i. chap. 24. cont. Jov.) ---

Others think that by prophesying is meant interpreting the Scriptures, or singing the praises of God. (Estius)

To James, the bishop of Jerusalem, where all the seniors, that is, the bishops and priests, had assembled. (Witham)

How many thousands. In the Greek, how many ten thousands. (Witham)

And it came to pass, that after we had gotten from them,.... Which was with great difficulty, with many tears, and much wringing of hands: the word signifies that they were "plucked from" them; they clung about them, as husband and wife, and parents and children do; so strong were their affections; and their parting was like the parting of such near relations, or like the plucking of the flesh from the bones, or the drawing and separating one member from another; such is the cement of true Christian love:

and had launched; the vessel into the sea, from the port at Miletus:

we came with a straight course unto Coos; an island in the Aegean sea. Pomponius Mela ^m calls it Cos in Carlo; and so Pausanias ⁿ reckons it a city of the Carians and Lycians, mentioning it along with Rhodes. It was famous for being the birth place of Apelles the painter, and Hippocrates the physician. Pliny ^o places it in Caria, and calls it most noble, and says that it was fifteen miles distant from Halicarnassus, was a hundred miles in circumference, as many think, and was called Merope: and who elsewhere observes ^p, that it is reported that the silk worms are bred in this island, and that a sort of raiment called "bombycine" was first made here by Pamphila, the daughter of Latoius. And so Solinus ^q from Varro, testifies, that this island first gave a fine sort of clothing for the ornament of women: hence because silks or bombycines, from the silk worms, were first wove here by women, some think the island had its name, for מקוה, which signifies something spun, in 1Ki 10:28 it is by us translated "linen yarn"; but the Vulgate Latin version renders it, "from Coa". This island was taken by Hercules, and Eurypylus, the king of it, was slain by him ^r. It is now in the hands of the Turks, by whom it is called Stancora; but by others Lango. When, and by whom the Gospel was first preached here, is not certain; it does not appear that the Apostle Paul stayed to preach it now: however, in the beginning of the "fourth" century there was a church here, and a bishop of it was present at the council of Nice; and in the "fifth" century, a bishop of the church here assisted in the council of Chalcedon; and in the "sixth" century, a bishop of the same place was in the fifth synod at Constantinople ^s. Hither Paul and his company came with a good wind, a prosperous gale, and nothing to hinder them; which perhaps is rather meant than a straight or direct line, in which they ran from Miletus to this place:

and the day following unto Rhodes, this is an island in Lycia, according to Mela ^t, and had in it these three cities, Lindos, Camitos, and Jalysos: it is said of it ^u, that the heavens are never so cloudy, but the sun is seen here in one part of the day, or another. R. Benjamin ^w makes this to be three days' sail from Samos; and says, he found four hundred Jews in it, and almost three hundred at Samos. It is asserted by several writers ^x, that this island was once covered with the sea, and in process of time appeared out of it, and became dry land. The account which Pliny ^y gives of it is, that

"it is most beautiful and free, and was in circumference a hundred and thirty miles; or, if Isidorus is rather to be credited, a hundred and three: the cities in it were Lindus, Camirus, Jalysus, now Rhodes: it is distant from Alexandria in Egypt five hundred seventy eight miles, as Isidorus reports; but according to Eratosthenes, four hundred sixty nine; and according to Mutianus, five hundred; and from Cyprus it was a hundred and sixty six;''

a place after mentioned, which the apostle left on the left hand, having sailed from Petara to Phoenicia. The same writer proceeds and adds,

"it was before called Ophiusa, Astria, Aethrea, Trinacria, Cotymbia, Paeessa, Atabyria, from the king of it, afterwards Macria and Oloessa.''

Jerom ^z says of it, that

"it is the most noble of the islands Cyclades, and the first from the east, formerly called Ophiussa; in which was a city of the same name, famous for the brazen colossus, which was seventy cubits high: it was distant from the port of Asia twenty miles.''

This statue, called the colossus of the sun, was one of the seven wonders of the world, according to Pliny ^a, and was made by Chares, a disciple of Lysippus, at the expense of King Demetrius: it was twelve years in making, and cost three hundred talents: it was seventy cubits high (as Jerom before says): it fell by an earthquake, after it had stood fifty or sixty years (some say 1360); and as it lay along it was a miracle, few men with their arms stretched out could embrace the thumb, and the fingers were bigger than most statues: and from this statue the Rhodians have been sometimes called Colossians; and some have fancied, that these are the persons the Apostle Paul wrote his epistle to under that name. This island, and the city in it, were called Rhodes, as some think, from roses, with which it might abound, or because of the beautifulness of the place; and others, that it had its name from ירוד "Jarod", which, in the Chaldee and Syriac languages, signifies a serpent; and so it was called Ophiusa from the multitude of serpents in it ^b; though others say it took its name from Rhodia, a fair and beautiful maid beloved by Apollo. This island, in the "seventh" century, about the year 653, was taken by Mauvia, king of the Saracens, who sold the colossus, which lay on the ground ever since the earthquake, to a merchant, who is said to load nine hundred camels with the brass of it: it afterwards came into the hands of the Christians, and in the year 1522 was taken by Solyman the Turk, after a siege of six months, being betrayed by Andreas Meralius, a Portuguese knight ^c. When the Gospel was first preached here, and a church state formed, cannot be said; but in the beginning of the "fourth" century there was a bishop of this place in the council of Nice; and in the "fifth" century there was a church here, and it was a metropolitan; and in the "sixth" century a bishop of this place was in the fifth Roman synod under Symmachus; and in the "seventh" century a bishop of Rhodes assisted in the sixth council at Constantinople; and in the same century it was taken by the Saracenes, as before observed, when the church here was the metropolitan of the Cyclades: and yet in the "eighth" century, Leo, bishop of this place, was in the Nicene synod; and even though in the ninth century it was grievously harassed by the Saracens, yet its church state was not quite destroyed ^d.

And from thence to Patara; Beza's ancient copy adds, "and Myra": see Act 27:5 a city of Lycia: hence it is called by Herodotus ^e, and Pliny ^f, Patara of Lycia, and mentioned with Rhodes: it was famous for the temple of Apollo, which was in it, in which answers were given six months in the year, and were on equal credit with the oracle at Delphos ^g; the Arabic version here calls it Sparta. According to Pliny ^h it was first called Sataros. Some say it had its name Patara from Paturus, the son of Apollo; Ptolomy Philadelphus, king of Egypt, having enlarged it, called it after his sister's name, Arsinoe. How long the apostle stayed in this place is not known, nor whether he preached here, nor if he did, what success he had: in the "second" century, the statues of Jupiter and Apollo were in this, place: in the "fourth" century, there was a church here, and a bishop of it: and in the "sixth" century, a bishop of the church at Patara was in the fifth synod at Rome and Constantinople: and in the "eighth" century, Anastasius, bishop of this place, was in the Nicene synod ^k.

And finding a ship sailing over unto Phoenicia,.... For it seems that the ship they went aboard at Assos, Act 20:13 went no further, at least in the way the apostle was going, than Patara; but lighting on another ship, which was bound for Phoenicia, for the city of Tyre, which bordered on the land of Israel, and indeed originally belonged to Canaan; see Act 11:19.

we went aboard; the said ship:

and set forth; on the voyage.

Now when we had discovered Cyprus,.... An island, as the Syriac version here calls it, which lay between Syria and Cilicia; See Gill on Act 4:36; and was, according to R. Benjamin ^l, four days sail from Rhodes, before mentioned:

we left it on the left hand, and sailed into Syria; that part of it called Phoenicia:

and landed at Tyre; the chief city of Phoenicia, famous for navigation and commerce: it stood about four furlongs distant from the shore, and was joined to the continent by Alexander the great ^m. The account Jerom ⁿ gives of it is this,

"Tyre, the metropolis of Phoenicia, in the tribe of Nephthalim, is near twenty miles from Caesarea Philippi; this was formerly an island, but made continent land by Alexander:--its chief excellency lies in shell fish and purple.''

It was a very ancient city, though it seems not so ancient as Sidon, from whence it was distant about two hundred furlongs. Herodotus ^o says, that in his time it had been inhabited two thousand three hundred years; Hiram was king of it in Solomon's time; yea, mention is made of it in Joshua's time, if the text in Jos 19:29 is rightly translated: some say it was built seventy six years before the destruction of Troy. It is to be distinguished into old Tyre, which was destroyed by Nebuchadnezzar, and the island of Tyre, which was conquered by Alexander, and new Tyre annexed, by him to the continent. In the Hebrew language it is called צור, "Tzur", or "Tzor", which signifies a "rock", being built on one; though some think it has its name from צהור, "Tzehor", which signifies "brightness"; it is now called Sur or Suri, and is quite desolate, being only a receptacle of thieves and robbers: though R. Benjamin says, in his time, new Tyre was a very good city, and had a port within it, into which ships go between two towers; and that there were in it four hundred Jews, and some of them skilful in the Talmud; --who further observes, that if anyone ascended the walls of new Tyre, he might see Tyre the crowning city, Isa 23:8 which was a stone's cast from the new; but if a man would go in a boat on the sea, he might see towers, streets, and palaces in the bottom ^p:

for there the ship was to unlade her burden; which she had taken in, in the ports where she had been, but where is not certain; for that she had been at Ephesus, and took in her lading there, as Grotius thinks, does not appear; since this was not the ship the apostle and his company sailed in from Miletus, but which they went aboard at Patara, Act 21:1.

And finding disciples,.... At Tyre, for the Gospel had been preached in Phoenicia by the ministers of the word, who were scattered by the persecution raised at the death of Stephen; and here were brethren, such as had believed in Christ, embraced and professed his Gospel, and were baptized in his name; see Act 11:19 and who also had extraordinary gifts, as appears by what follows; and there was no doubt a Gospel church founded in this place, though who presided over it in the first century, we have no account; in the "second" century there was a church here, and Cassius was bishop of it ^q; in the "third" century there were some martyrs in this place, who suffered under Dioclesian, and bore innumerable stripes with great courage and constancy, and after that fought with beasts, as bears, leopards, boars, and bulls, and at the same time Tyrannio, bishop of this church, also suffered martyrdom ^r; in the "fourth" century there was a synod at Tyre under Constantine, to which he wrote a letter ^s. There was a bishop of this church present at the council of Nice, in the times of the said emperor; in this age Paulinus and Dorotheus were bishops of Tyre; in the "fifth" century Irenaeus was bishop of Tyre, and then it was the metropolitan of Phoenicia; and in the "sixth" century, there was a bishop of the same church present at the fifth council of Rome and Constantinople ^t. Of the bishops of Tyre in the several centuries, the learned Reland ^u gives a more particular account; according to him, Cassius, bishop of this church, was in the synod held at Caesarea, about the year 198. Paulinus, another bishop of Tyre, was in another council held at the same place, in the year 318. Zeno subscribed in the council of Nice, in the year 325, the first among the bishops of Phoenicia; Vitalis was in the council at Sardica, in the year 347. Uranius subscribed in the council held at Seleucia by the Semiarians, in the year 359; another Zeno bishop of this church was present at the second council at Constantinople, in the year 381; and mention is made of Photius bishop of Tyre, in the acts of the Chalcedon council, held in the year 451, as is also Eusebius in the acts of the council at Constantinople, in the year 553:

we tarried there seven days; either waiting for a ship to proceed on further; or in choice, to enjoy the conversation of the disciples, which was very delightful, and to confirm them in the faith:

who said to Paul through the Spirit, that he should not go up to Jerusalem; not that the Spirit of God in these persons contradicted his own impulse in the apostle, by which he was moved to go to Jerusalem, see Act 20:22. The sense is, that these disciples, by the spirit of prophecy, knew that if the apostle went to Jerusalem, many evil things would befall him; wherefore of their own spirit, and out of love to him, they advise him not to go.

And when we had accomplished those days,.... The seven days before mentioned:

we departed and went our way; from their quarters where they lodged, or from some one house of the disciples, where they met, and had conversed together:

and they all brought us on our way, with wives and children, till we were out of the city; that is, the disciples, even all of them that dwelt in that city, with their whole families, their wives and children, accompanied the apostle and those that were with him, through the streets of the city of Tyre, till they came out of it to the shore, where lay the ship they were to go aboard; and which was a mark of their affection and respect to the apostle, as well as a token of their public spirit, that they were not ashamed of Christ and his ministers, nor of their profession of the Gospel:

and we kneeled down on the shore and prayed; which was agreeably to the custom of the Jews, who had, as Tertullian observes ^w, their "orationes litterales", their prayers at the sea shore; See Gill on Act 16:13.

And when we had taken our leave one of another,.... The Alexandrian copy reads, "having prayed, we saluted one another"; with a kiss, as in Act 20:37 and so parted:

we took ship; or went aboard the ship,

and they returned home again; to their own houses, as the Syriac version renders it; for by "their own", as it is in the Greek text, cannot be meant their families, their wives, and children, for these were along with them, but their habitations; see Joh 16:32.

And when we had finished our course from Tyre,.... Or sailed from thence,

we came to Ptolemais: the Syriac version calls it "Aco" or "Acu": and the Arabic version, "Aco"; and Ptolemais, according to Pliny ^x and Harpocratian ^y, was called Ace. Frequent mention is made of Aco in the Jewish writings, and which according to them was a sea port, for they speak of נמלה דעכו, "the port of Aco" ^z, and of כיפי דעכו, "the banks of Aco" ^a, or its rocks: it was upon the borders of the land of Israel, and in the tribe of Asher to the north of it; part of it they say was without the land, and part of it within ^b: according to R. Benjamin, it was one day's sail from Tyre, and who also says, it was upon the borders of Asher, and had a very spacious port ^c; it is said to be about two and thirty miles from Tyre; between that and Tyre, the shore was full of heaps of sand, from whence the sand that glass is made of was fetched; it is mentioned with Tyre, Sidon, and Galilee, in:

"And said, They of Ptolemais, and of Tyrus, and Sidon, and all Galilee of the Gentiles, are assembled together against us to consume us.'' (1 Maccabees 5:15)

it had the mountainous part of Galilee on the east, the ladder of Tyre on the north, and Mount Carmel on the south, and thus it is described by Josephus ^d:

"Ptolemais is a city of Galilee on the sea coast, built in a large champaign country, but is surrounded with mountains, on the east with the mountains of Galilee, sixty furlongs off; on the south with Carmel, distant a hundred and twenty furlongs; on the north with a very high mountain called the Climax, or ladder of the Tyrians, which is a hundred furlongs from it; two miles from the city runs a very small river called Beleus, near which is the sepulchre of Memnon, taking up the space of an hundred cubits, and is worthy of admiration; it is round and hollow (i.e. the river), casting up glassy sand, which ships in great numbers come and take up, and the place is filled up again.''

The account Jerom ^e gives of it is,

"Ptolemais, a maritime city in Judea, near Mount Carmel, which was formerly called so from one Ptolomy;''

from Ptolomy king of Egypt: it was called Ace or Aco, from its being a city of merchandise; though some say it was so called from Hercules being healed of the bite of a serpent, by an herb which grew near the river Beleus. It is now called St. John de Acra or Acri:

and saluted the brethren; that were at Ptolemais or Aco; for the Gospel had been preached here with success; some had believed and professed it, and very likely were in a church state: for there was a church here in the "second" century, and Clarus was bishop of it; and in the beginning of the "fourth" century, there was a bishop present in the synod at Nice; and in the "fifth" century there was a church here; in the time of Arcadius, the Emperor Antiochus was bishop of Ptolemais, a very eloquent man, called therefore by some Chrysostom; in the "sixth" century there was a bishop of this church, who assisted at the synod held both at Rome and Constantinople ^f. The bishops of this church are reckoned up, as Reland ^g says, as he found them thus; Clarus, who was in the council at Caesarea, held in the year 198; Aeneas, who was in the council at Nice, in the year 325, and in another at Antioch, in the year 341; Nectabus, who subscribed in the first council at Constantinople, held in the year 381; Paulus, who was present in the Chalcedon council in the year 451: and Joannes, who was in the council at Jerusalem, in the year 536: and perhaps these brethren might be Jews, since those who first preached the Gospel in Phoenicia preached only to Jews; and certain it is that there were many in this place; we often read of Jewish doctors here, as R. Tanchum the son of R. Chaja a man of Caphar Aco ^h, and R. Simeon ben Judah a man of Caphar Aco ⁱ, and R. Aba of Aco ^k, and R. Judah ben Gamdah ^l; and in R. Benjamin's time, there were about two hundred Jews in this place ^m: these brethren Paul and his company visited, and saluted them;

and abode with them one day; conferring together about spiritual things, and employing their time, no doubt, in religious exercises.

And the next day we that were of Paul's company departed,.... From Ptolemais, as Sopater, Aristarchus, Secundus, Timotheus, Tychicus, Trophimus, and Luke, the writer of this history; see Act 20:4

and came unto Caesarea; not Caesarea Philippi, mentioned in Mat 16:13 but that Caesarea which was formerly called Strato's tower, and was a very good sea port; see Act 8:40.

and we entered into the house of Philip the evangelist; not a writer of a Gospel, but a preacher of the Gospel, and perhaps not an ordinary one, but was one of those spoken of in Eph 4:11 which was an office inferior to an apostle, and yet above an ordinary pastor and teacher; this man, very likely, was the same that taught in Samaria, and baptized the eunuch, and who after that settled at Caesarea; see Act 8:40.

which was one of the seven; of the seven deacons of the church at Jerusalem, Act 6:5 and abode with him; so long as they continued at Caesarea.

And the same man had four daughters,.... So that he was a married man, which may be observed against the Papists, who forbid marriage to ecclesiastics: and they were,

virgins: not under any vow of virginity, but they had not as yet changed their state of life, and were pure and incorrupt:

which did prophesy; not explain and interpret Scripture, or preach in public assemblies; for these were not allowed women, neither in the Jewish synagogues, nor in Christian assemblies; but they were endowed with a gift of foretelling future events, as was promised such should have in Gospel times, Joe 2:28.

And as we tarried there many days,.... How many days is not said, it could not be very many, if the apostle got to Jerusalem by Pentecost, as he desired, Act 20:6

there came down from Judea a certain prophet named Agabus; of whom mention is made in Act 11:28 who is there said to come from Jerusalem, to Antioch, and here from Judea to Caesarea; he had been many years going about from place to place prophesying, for between that and this account must be a space of about sixteen or seventeen years.

And when he was come unto us,.... In Philip's house:

he took Paul's girdle and bound his own hands and feet; and so prophesied by types and symbols, and gestures, as the prophets of old did; as Isaiah in Isa 20:2 and Jeremiah in Jer 13:1, and Ezekiel in Eze 4:1 and Hosea in Hos 1:2, some understand this of his binding Paul's hands and feet, but it seems rather to design his own:

and said, thus saith the Holy Ghost; who was in Agabus, and spoke by him, and foretold some things to come to pass; and which did come to pass, and is a proof of the foreknowledge, and so of the deity of the blessed Spirit:

so shall the Jews at Jerusalem bind the man that owns this girdle; meaning Paul, and who accordingly was bound in like manner, a very little time after this; see Act 21:33

and shall deliver him into the hands of the Gentiles; the Romans, as they afterwards did.

And when we heard these things,.... These prophecies, concerning the binding of the apostle by the Jews, and the delivery of him to the Romans, and saw the symbolical representations of these things:

both we; the companions of the apostle, Luke and the rest:

and they of that place; of Caesarea, Philip and his daughters, and the disciples that lived there:

besought him not to go up to Jerusalem; which was an instance of weakness in them, though an expression of their affection to the apostle; in the disciples of Caesarea it might arise from pure love to him, and a concern for his safety, and the continuance of his useful life; and in his companions it might be owing partly to their sincere love to him, and partly to the fear of danger which they themselves might conclude they should be exposed to; and this request was made with tears, as is evident from what follows.

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.

And when he would not be persuaded,.... But was determined to go to Jerusalem at all events:

we ceased; both from tears and arguments:

saying, the will of the Lord be done; which was right, and to which they ought to have submitted, and acquiesced in at first, without using any arguments to have dissuaded the apostle from going to Jerusalem; since they might have concluded from Agabus's prophecy, that it was the will of the Lord he should go thither, and be bound; and the revelation was made to him, not to deter him from it, and to take methods for his own safety, which his friends would have put him upon, but to acquaint him with the will of God, and make him still more certain of it, and to prepare for it, and this effect it had upon him. This will of the Lord, is not the will of the Lord revealed in his word, either respecting the salvation, sanctification, and final perseverance of the saints, which is always accomplished; "for who hath resisted his will", or can resist it, so as to frustrate his designs, or hinder these things taking place? or the duty which is to be performed by them, the good, perfect, and acceptable will of God, which every gracious soul desires may be perfectly done, even as it is done in heaven: but here the secret will of God relating to the events of providence is designed, and which is the rule of all the divine proceedings; and though it is unknown to men, until facts make it appear, it is ever fulfilled, and sometimes by persons who have no regard to the revealed will of God; and should be continually thought of; and everything that is determined, or attempted to be done, should be resolved upon, and undertaken in submission to it; and whilst it is performing should be patiently bore, even in things not so agreeable to the minds and wills of men: it becomes saints to be still and acquiesce in it, when things are not so well with them in spiritual affairs as to be wished for; and when their worldly circumstances are not so thriving and flourishing; yea, though they may be attended with much poverty and meanness, and be reduced to so low a condition as Job was; as also when they part with their near and dear friends and relations by death, and with the ministers of the Gospel, who have been their spiritual fathers, instructors, and comforters; and even when they are called to suffer in the severest manner, for the sake of Christ and his Gospel: not that they are to be indolent, unconcerned, and unaffected, with things of this nature; nor should they neglect the means of having things otherwise with them; but it becomes them to exercise patience, faith, and courage, under every dispensation of providence; as knowing that what is done by the Lord is done well and wisely, and is for the good of them; and when the people of God are helped, to act such a part, they are the most comfortable in themselves, and to all that are about them; such a spirit and disposition is very commendable, and what makes men like to Christ, who in the most disagreeable circumstances submitted his will to his Father's. Beza's ancient copy reads, "the will of God"; and so the Arabic and Ethiopic versions.

And after those days we took up our carriages,.... Or prepared themselves, both for their journey, and for whatever trials and exercises they were to meet with; they took up their bundles, which hitherto were brought by sea, and now put them upon beasts, going by land from Caesarea:

and went up to Jerusalem; which stood on higher ground, and was, as Josephus ⁿ says, six hundred furlongs, or seventy five miles distant.

There went with us also certain of the disciples of Caesarea,.... Members of the church at Caesarea; of the church here; see Gill on Act 10:48. To which may be added the account of the pastors or bishops of this church, as given by Reland ^o; Theophilus, who was in the council held at Caesarea, in the year 198; Agricola, who subscribed in the council at Ancyra, in the year 314; though some, he says, do not acknowledge this Agricola, but give the order of them after Theophilus thus; Theoctistus, Domnus, Theotecnus, Agapius, Eusebius; which last was in the council at Palestine, in the year 318, and in the council at Nice, in the year 325. Acacius succeeded him, and was in a little council at Seleucia, in the year 359, and in another at Antioch, in the year 363. Thalassius subscribed in the council at Constantinople, in the year 381. Eulogius, or perhaps Euzoius, was in the council at Diospolis, in the year 415. Glyco, bishop of this church, subscribed by Zozimus in the Chalcedon council, held in the year 451. Mention is made of Irenaeus, who presided over it in the acts of the same council; and Elias, another bishop of it, subscribed in the council at Jerusalem, in the year 536; and there is an account of John bishop of this church, in the acts of the council at Constantinople, in the year 553.

And brought with them one Mnason of Cyprus; the name of Mnason is Greek; there was one of this name among the disciples of Aristotle, who was of Phocea, or Phocis, a place in Greece ^p; and another called Mnaseas, which seems to be the same whom Ammonius ^q makes mention of; and we frequently read of Mnaseas, the name of an author in Greek writers, and Menestheus, in:

"Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:'' (2 Maccabees 4:21)

all which are so called from remembrance, and signify one that has a memory, is mindful of, and remembers things; so Zachariah with the Jews, is a name that is taken from remembrance, as this: some copies read Jasson, for Mnason. This Mnason was an

old disciple; not of Aristotle, or of his sect of philosophers, or any other, but of Jesus Christ; probably he might have seen Christ in the flesh, and he is by some thought to be one of the seventy disciples; or at least he might be one of those who became disciples and followers of Christ; through the ministry of Paul and Barnabas in that island, Act 13:4 though that seems scarcely long enough ago, being but fifteen years before this time, to denominate him an old disciple:

with whom we should lodge; when come to Jerusalem; for though he was of the island of Cyprus, as Barnabas was, Act 4:36, yet he dwelt at Jerusalem; and if he was one of the seventy disciples, it should seem that he had not sold his house at Jerusalem, when others did; nor did all that had houses and land, nor were they obliged to do it; or he might have bought or hired one since; however, he had one at Jerusalem, and here the apostle and his company were fixed to lodge, during their stay there; and there was the more reason to provide for a lodging at this time, because of the feast of Pentecost, when the city was full of people: unless this is to be understood of any place by the way, where they should lodge; since Beza's ancient copy adds, "and coming to a certain village, we were with one Mnason".

And when we were come to Jerusalem,.... That is, Paul and his companions, attended with the disciples of Caesarea, and Mnason the old disciple with them:

the brethren received us gladly; readily, willingly, and cheerfully; they did not treat them with an air of coldness and indifference, or look shy on them, or show any resentment to them, notwithstanding the various reports which had been brought them, concerning the ministry of the apostle among the Gentiles.

And the day following,.... After they were come into Jerusalem:

Paul went in with us to James; not the son of Zebedee and brother of John, for he was killed by Herod some years ago; but James the son of Alphaeus, and brother of our Lord, who presided over this church; it seems there were no other apostles now at Jerusalem, but they were all dispersed abroad that were living, preaching the Gospel in the several parts of the world: Paul took the first opportunity Of paying a visit to James, very likely at his own house, to give him an account of his success among the Gentiles, and to know the state of the church at Jerusalem, and confer with him about what might be most proper and serviceable to promote the interest of Christ; and he took with him those who had been companions with him in his travels, partly to show respect to James, and partly to be witnesses of what he should relate unto him:

and all the elders were present: by whom are meant, not the ancient private members of the church, but the ministers of the word in this church: who hearing of the coming of the apostle, and of his visit to James, assembled together to see him, and converse with him.

And when he had saluted them,.... James and the elders with him; which was either done by a kiss, as the Arabic version adds; or by asking of their health, and wishing a continuance of it, and all prosperity to attend them: the Ethiopic version reads,

they saluted him; and no doubt the salutations were reciprocal:

he declared particularly what things God had wrought among the Gentiles by his ministry; it is very likely that this account begins where that ends, which he had delivered in the presence of James, and others, some years ago, Act 15:12 and takes in all his travels and ministry, and the success of it; not only in Syria, Cilicia, and Lycaonia, after he had set out from Antioch again, but in Macedonia, Achaia, and Asia; as at Philippi, Thessalonica, Berea, Athens, Corinth, Ephesus, and elsewhere: he declared, what multitudes of souls were converted, and what numbers of churches were planted; and this he ascribes not to himself, but to the power and grace of God, which had attended his ministry; he was only an instrument, God was the efficient, and ought to have the glory.

And when they heard it,.... The narrative of the wonderful spread of the Gospel among the Gentiles, and the numerous conversions of them:

they glorified the Lord; or "God", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read; as Paul ascribed all to God, so they give the glory of it to him, and in this they were both agreed:

and said unto him; perhaps James in the name of them all, and as their mouth:

thou seest, brother; for so he was to James, both as a believer, and a minister of the word, and as an apostle:

how many thousands of Jews there are which believe; there were many thousands converted at Jerusalem upon the first preaching of the Gospel, after Christ's ascension; see Act 2:41 and the number might be much increased since; though it may be, that reference is had not only to the number of the members of the church at Jerusalem, but to all the believing Jews in Judea, who were now come up to Jerusalem, to keep the feast of Pentecost; since it is in the Greek, "how many myriads there are", and one myriad contains ten thousand:

and they are all zealous of the law; of the law of Moses, of the ceremonial law, as Paul might see by their being at Jerusalem, to keep this feast; for though they believed in Jesus of Nazareth as the true Messiah, yet they had not light enough to see, that he was the sum and substance of all the ceremonies of the law, and that they all ended in him; and therefore were zealous in the observance of them, and could not bear to hear of their abrogation.

¹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

² sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

³ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

⁵ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

⁶ sn Cos was an island in the Aegean Sea.

⁷ sn Rhodes was an island off the southwestern coast of Asia Minor.

⁸ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

¹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

² sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

³ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

¹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

² sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

³ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

⁴ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

¹ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

² tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

³ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

⁴ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

⁵ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

³ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

⁴ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

⁵ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

¹ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

² sn These words are part of v. 5 in the standard critical Greek text.

³ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

⁴ tn Grk “to their own”; the word “homes” is implied.

¹ sn Tyre was a city and seaport on the coast of Phoenicia.

² sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

¹ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).