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.

They have been informed concerning thee ( katēchēthēsan peri sou ).

First aorist passive indicative of katēcheō . A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from ēchō , our word) down (kata ), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in Luk 1:4 which see; Act 18:25; Act 21:21; 1Co 14:19; Gal 6:6; Rom 2:18. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Act 11:2) and Paul (Act 15:1, Act 15:5). They had failed in their attacks on Paul’ s world campaigns. Now they try to undermine him at home. In Paul’ s long absence from Jerusalem, since Act 18:22, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. So James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation.

That thou teachest all the Jews which are among the Gentiles to forsake Moses ( hoti apostasian didaskeis apo Mōuseōs tous kata ta ethnē pantas Ioudaious ).

Two accusatives with didaskeis (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among (kata ) the Gentiles (the Jews of the dispersion as in Act 2:9) apostasy from Moses."That is the point, the dreadful word apostasian (our apostasy), a late form (I Macc. Jam 2:15) for the earlier apostasis (cf. 2Th 2:3 for apostasia ). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts"(Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know.

Telling them not to circumcise their children ( legōn mē peritemnein autous ta tekna ).

The participle legōn agrees with "thou"(Paul), the subject of didaskeis . This is not indirect assertion, but indirect command, hence the negative mē instead of ou with the infinitive (Robertson, Grammar , p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (autous accusative of general reference) are not to go on circumcising (peritemnein , present active infinitive) their children. Paul taught the very opposite (1Co 7:18) and had Timothy circumcised (Act 16:3) because he was half Jew and half Greek. His own practice is stated in 1Co 9:19 ("to the Jews as a Jew").

Neither to walk after the customs ( mēde tois ethesin peripatein ).

Locative case with infinitive peripatein . The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Act 6:14): "Will change the customs (ethē the very word used here) which Moses delivered unto us."It actually seemed that some of the Jews cared more for Moses than for God (Act 6:11). So much for the charge of the Judaizers.

What is it therefore? ( Ti oun estiṅ ).

See this form of question by Paul (1Co 14:15, 1Co 14:26). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul’ s teaching, but many do.

They will certainly hear ( pantōs akousontai ).

Pantōs is old adverb, by all means, altogether, wholly, certainly as here and Act 28:4; Luk 4:23; 1Co 9:10. This future middle of akouō is the usual form instead of akousō . There was no way to conceal Paul’ s arrival nor was it wise to do so. B C and several cursives omit dei plēthos sunelthein (The multitude must needs come together).

Do therefore this ( touto oun poiēson ).

The elders had thought out a plan of procedure by which Paul could set the whole matter straight.

We have ( eisin hēmin ).

"There are to us"(dative of possession as in Act 18:10). Apparently members of the Jerusalem church.

Which have a vow on them ( euchēn echontes aph' -- or eph' heautōn ).

Apparently a temporary Nazarite vow like that in Numbers 6:1-21 and its completion was marked by several offerings in the temple, the shaving of the head (Num 6:13-15). Either Paul or Aquila had such a vow on leaving Cenchreae (Act 18:18). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here"(Page). The reading aph' heautōn would mean that they had taken the vow voluntarily or of themselves (Luk 12:57; 2Co 3:5), while eph' heautōn means that the vow lies on them still.

These take ( toutous paralabōn ).

Second aorist active participle of paralambanō . Taking these alone.

Purify thyself with them ( hagnisthēti sun autois ).

First aorist passive imperative of hagnizō , old verb to purify, to make pure (hagnos ). See the active voice in Jam 4:8; 1Pe 1:22; 1 Jo 1Pe 3:3. It is possible to see the full passive force here, "Be purified."But a number of aorist passives in the Koiné[28928]š supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar , p. 819). That is possible here. Hence, "Purify thyself"is allowable. The word occurs in Num 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note hagnismou in Act 21:26.

Be at charges for them ( dapanēson ep' autois ).

First aorist active imperative of old verb dapanaō , to incur expense, expend. Spend (money) upon (ep' ) them. Ramsay ( St. Paul the Traveller , etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father’ s estate. The charges for five men would be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome"(Furneaux).

That they may shave their heads ( hina xurēsontai tēn kephalēn ).

Note tēn kephalēn , the head (singular). Future middle indicative of xuraō , late form for the old xureō , to shave, middle to shave oneself or (causative) to get oneself shaved. This use of hina with the future indicative is like the classic hopōs with the future indicative and is common in the N.T. as in the Koiné[28928]š (Robertson, Grammar , p. 984).

And all shall know ( kai gnōsontai ).

This future middle indicative of ginōskō (cf. akousontai in Act 21:22) may be independent of hina or dependent on it like xurēsontai , though some MSS. (H L P) have gnōsin (second aorist subjunctive, clearly dependent on hina ).

Of which ( hōn ).

Genitive plural of the relative ha (accusative) object of the perfect passive verb katēchēntai (cf. Act 21:21katēchēthēsan ) attracted into the case of the omitted antecedent toutōn . The instruction still in effect.

But that thou thyself walkest orderly ( alla stoicheis kai autos ).

Stoicheis is an old verb to go in a row (from stoichos , row, rank, series), to walk in a line or by rule. In the N.T. only here and Gal 5:25; Rom 4:12; Phi 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle phulassōn ton nomon (keeping or observing the law).

We wrote ( epesteilamen ).

First aorist active of epistellō , to send to and so to write like our epistle (epistolē ). Old verb, but in the N.T. only here and Act 15:20; Heb 13:22. It is the very word used by James in this "judgment"at the Conference (Act 15:20, episteilai ). B D here read apesteilamen from apostellō , to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see note on Acts 15) from which they are to keep themselves (direct middle phulassesthai of phulass , indirect command after krinantes with accusative, autous , of general reference). James has thus again cleared the air about the Gentiles who have believed (pepisteukotōn , perfect active participle genitive plural of pisteuō ). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.

Took the men ( paralabōn tous andras ).

The very phrase used in Act 21:24to Paul.

The next day ( tēi echomenēi ).

One of the phrases in Act 20:15 for the coming day. Locative case of time.

Purifying himself with them ( sun autois hagnistheis , first aorist passive participle of hagnizō ).

The precise language again of the recommendation in Act 21:24. Paul was conforming to the letter.

Went into the temple ( eisēiei eis to hieron ).

Imperfect active of eiseimi as in Act 21:18which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation.

Declaring ( diaggellōn ).

To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Rom 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham).

Until the offering was offered for every one of them ( heōs hou prosēnechthē huper henos hekastou autōn hē prosphora ).

This use of heōs hou (like heōs , alone) with the first aorist passive indicative prosēnechthē of prospherō , to offer, contemplates the final result (Robertson, Grammar , pp. 974f.) and is probably the statement of Luke added to Paul’ s announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1Co 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles"over the thousands in Jerusalem who have been deluded by Paul’ s accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul’ s behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul’ s appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul’ s alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul’ s conduct about it.

The seven days ( hai hepta hēmerai ).

For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (Act 20:16). There is no necessary connexion with the vow in Act 18:15. In Act 24:17 Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (prosphoras , sacrifices). Paul spent seven days in Troas (Act 20:6), Tyre (Act 21:4), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years.

When they saw him in the temple ( theasamenoi auton en tōi hierōi ).

First aorist middle participle of theaomai (from thea , a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Act 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Act 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2Ti 4:14). Paul was not in the inner sanctuary (ho naos ), but only in the outer courts (to hieron ).

Stirred up all the multitude ( sunecheon panta ton ochlon ).

Imperfect (kept on) active of suncheō or sunchunō (̇unnō ), to pour together, to confuse as in Act 2:6; Act 9:22; Act 19:31, Act 19:32; Act 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Act 19:31, Act 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith.

Laid hands on him ( epebalan ep' auton tas cheiras ).

Second aorist (ingressive, with endings of the first aorist, ̇an ) active indicative of epiballō , old verb to lay upon, to attack (note repetition of epi ). They attacked and seized Paul before the charge was made.

Help ( boētheite ).

Present active imperative of boētheō , to run (theō ) at a cry (boē ), as if an outrage had been committed like murder or assault.

All men everywhere ( panta pantachēi ).

Alliterative. Pantachēi is a variation in MSS., often pantachou , and here only in the N.T. The charges against Paul remind one of those against Stephen (Act 6:13) in which Paul had participated according to his confession (Act 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment.

And moreover also he brought Greeks also into the temple ( eti te kai Hellēnas eisēgagen eis to hieron ).

Note the three particles (eti te kai ), and (te ) still more (eti ) also or even (kai ). Worse than his teaching (didaskōn ) is his dreadful deed: he actually brought (eisēgagen , second aorist active indicative of eisagō ). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel ( The Athenaeum , July, 1871).

Hath defiled this holy place ( keKoinōken ton hagion topon touton ).

Present perfect active of Koinoō , to make common (See note on Act 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude"there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Act 19:9.). These enemies of Paul had now raised the cry of "fire"and vanish from the scene completely (Act 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.

For ( gar ).

Luke adds the reason for the wild charges made against Paul.

They had before seen ( ēsan proeōrakotes ).

Periphrastic past perfect of prooraō , old verb to see before, whether time or place. Only twice in the N.T., here and Act 2:25 quoted from Psa 16:8. Note the double reduplication in ̇eō̇ as in Attic (Robertson, Grammar , p. 364).

With him in the city Trophimus the Ephesian ( Trophimon ton Ephesion en tēi polei sun autōi ).

The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (sun ) in the city. That was a fact. They had just seized Paul in the temple (hieron ). That was another fact.

They supposed ( enomizon ).

Imperfect active of nomizō , common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, eisēgagen as in Act 21:28) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.

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.

They are informed ( κατηχήθησαν )

More than informed. They had been carefully instructed, probably by the Judaizing teachers. See on instructed, Luk 1:4.

To forsake Moses ( ἀποστασίαν ἀπὸ Μωσέως )

Lit., apostasy from Moses. Compare 2Th 2:3.

What is it therefore?

How does the matter lie? What is to be done?

The multitude must needs come together

Some texts omit. So Rev. If retained, we should read a multitude.

A vow

The Nazarite vow. See Numbers 6:1-21.

Be at charges with them ( δαπάνησον ἐπ ' αὐτοῖς )

Lit., spend upon them. Pay the necessary charges on their account. Hence Rev., rightly, " for them." The person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites until the time of the vow had expired. " For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat-offerings" (Farrar, " Life and Work of Paul" ). He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair to burn it under the caldron of the peace-offerings, " and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and four unleavened wafers anointed with oils and put them on the hands of the Nazarites, and waved them for a wave-offering before the Lord" (Farrar).

Walkest orderly ( στοιχεῖς )

See on elements, 2Pe 3:10.

Blood

See on Act 15:29.

Purifying himself ( ἁγνισθεὶς ).

See on 1Pe 1:22; and Jam 4:8.

Declaring ( διαγγέλλων )

To the priests who directed the sacrifices and pronounced release from the vow.

Fulfilment - until, etc

There is some dispute and confusion here as to the precise meaning. The general sense is that, having entered the temple toward the close of the period required for the fulfilment of these men's vow, he gave notice that the vowed number of Nazarite days had expired, after which only the concluding offering was required

Asia

See on Act 2:9.

Stirred up ( συνέχεον )

Only here in New Testament. Lit., poured together, threw into confusion. See on confounded, Act 2:6; and confusion, Act 19:40.

This place

The temple. Compare the charge against Stephen, Act 6:13.

Greeks

See on Act 6:1.

Temple ( ἱερὸν )

See on Mat 4:5. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul.

Trophimus

See on Act 20:4. As an Ephesian he would be known to the Asiatic Jews.

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?

not to circumcise their children, nor to walk after the customs - Of the Mosaic law. And so undoubtedly he did. And so he wrote to all the Churches in Galatia, among whom were many Jews. Yea, and James himself had long before assented to Peter, affirming before all the apostles and all the brethren, Act 15:10, That this very law was a yoke which (said he) neither our fathers nor we were able to bear - Amazing! that they did not know this! Or, that if they did, they did not openly testify it at all hazards, to every Jewish convert in Jerusalem!

What is to be done? The multitude must needs come together - They will certainly gather together in a tumultuous manner, unless they be some way pacified.

To obviate their prejudice against thee: do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men?

that thou thyself walkest orderly, keeping the law - Ought he not, without any reverence to man, where the truth of God was so deeply concerned, to have answered plainly, I do not keep the Mosaic law; neither need any of you. Yea, Peter doth not keep the law. And God himself expressly commanded him not to keep it; ordering him to go in to men uncircumcised, and to eat with them, Act 11:3, which the law utterly forbids.

Yielding his own judgment to their advice, which seemed to flow not out of spiritual but carnal wisdom; seeming to be what he really was not: making as if he believed the law still in force.

Giving notice to the priests in waiting, that he designed to accomplish the days of purification, till all the sacrifice should be offered, as the Mosaic law required, Num 6:13.

When after giving notice to the priests, they were entering upon the accomplishment of those days. It was toward the beginning of them that Paul was seized.

Some of those Jews who came from Asia to the feast.

The Jewish nation; and the law - Of Moses; and this place - The temple. Yea, and hath even brought Greeks into the temple - They might come into the outer court. But they imagined Paul had brought then into the inner temple, and had thereby polluted it.

"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.

Those residing in heathen countries.

This calumny of the unbelieving Jews would find easy credence among the Christian zealots for Judaism.

Christian Jews, no doubt.

Perhaps kept ready on purpose.

That is, defray the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity.

This shows that with all their conciliation to Jewish prejudice, the Church of Jerusalem was taught to adhere to the decision of the famous council held there (Act 15:19-29).

That is, announce to the priest.

(See on Num 6:14-21).

In all likelihood those of Ephesus (since they recognized Trophimus apparently as a townsman, Act 21:29), embittered by their discomfiture (Act 19:9, &c.).

(See on Act 20:4).

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.

Thou teachest - to forsake Moses, etc. - From any thing that appears in the course of this book to the contrary, this information was incorrect: we do not find Paul preaching thus to the Jews. It is true that, in his epistles, some of which had been written before this time, he showed that circumcision and uncircumcision were equally unavailable for the salvation, of the soul, and that by the deeds of the law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Jesus Christ had delivered them from the yoke of the law; but they had, as yet, liberty to wear that yoke, if they pleased. He had shown them that their ceremonies were useless but not destructive; that they were only dangerous when they depended on them for salvation. This is the sum of what Paul had taught on this subject.

The multitude must needs come together - Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the apostle was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an evil that they had too much reason to fear.

We have four men which have a vow - From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note on Num 6:21 (note). "It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραιων ξυρασθαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it."See Bp. Pearce.

Be at charges with them - Or, rather, be at charges for them: help them to bear the expense of that vow. Eight lambs, four rams, besides oil, flour, etc., were the expenses on this occasion. See the notes on Numbers 6:1-21 (note)

Thou - walkest orderly and keepest the law - Perhaps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses; that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the law, Paul could not have assisted them in any measure with a clear conscience; but, as he did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to God for mercies already received, than to the procuring of future favors of any kind. Besides, God had not yet fully shown that the law was abolished, as has already been remarked: he tolerated it till the time that the iniquity of the Jews was filled up; and then, by the destruction of Jerusalem, he swept every rite and ceremony of the Jewish law away, with the besom of destruction.

As touching the Gentiles - See the notes on Acts 15:1-21 (note), and the additional observations at the end of that chapter.

To signify the accomplishment, etc. - Διαγγελλων, Declaring the accomplishment, etc. As this declaration was made to the priest, the sense of the passage is the following, if we suppose Paul to have made an offering for himself, as well as the four men: "The next day, Paul, taking the four men, began to purify, set himself apart, or consecrate himself with them; entering into the temple, he publicly declared to the priests that he would observe the separation of a Nazarite, and continue it for seven days, at the end of which he would bring an offering for himself and the other four men, according to what the law prescribed in that case."But it is likely that Paul made no offering for himself, but was merely at the expense of theirs. However we may consider this subject, it is exceedingly difficult to account for the conduct of James and the elders, and of Paul on this occasion. There seems to have been something in this transaction which we do not fully understand. See the note on Num 6:21

"Besides their typical and religious use, sacrifices were also intended for the support of the state and civil government; inasmuch as the ministers of state were chiefly maintained by them: so that the allotments to the priests out of the sacrifices may be considered as designed, like the civil-list money in other nations, for the immediate support of the crown and the officers of state. On these principles we are able to account for Paul’ s sacrificing, as we are informed he did, after the commencement of the Christian dispensation; an action which has been severely censured by some as the greatest error of his life: hereby he not only gave, say they, too much countenance to the Jews in their superstitious adherence to the law of Moses, after it was abrogated by Christ, but his offering these typical sacrifices, after the antitype of them was accomplished in the sacrifice of Christ, was a virtual denial of Christ, and of the virtue of his sacrifice, which superseded all others. Paul’ s long trouble, which began immediately after this affair, some have looked upon as a judgment of God upon him for this great offense. But, if this action were really so criminal as some suppose, one cannot enough wonder that so good and so wise a man as Paul was should be guilty of it; and that the Apostle James and the other Christian elders should all advise him to it, Act 21:18, Act 21:23, Act 21:24. It is likewise strange that we find no censure ever passed on this action by any of the sacred writers; not even by Paul himself, who appears so ready, on other occasions, to acknowledge and humble himself for his errors and failings: on the contrary he reflects with comfort on his having complied with the customs of the Jews in order to remove their prejudices against him and his ministry, and against the Gospel which he preached, and to win them over to embrace it: ‘ Unto the Jews I became as a Jew, that I might gain the Jews; and this I do for the Gospel’ s sake.’ 1Co 9:20, 1Co 9:23

"To elucidate this point; we are to consider that there was a political as well as a typical use of sacrifices; and that, though the typical ceased upon the sacrifice of Christ, yet the political continued till God in his providence broke up the Jewish state and polity about forty years after our Saviour’ s death. Till that time it was not merely lawful, but matter of duty, for good subjects to pay the dues which were appointed by law for the support of the government and magistracy. Now, of this kind was the sacrifice which Paul offered; and in this view they were paid by Christians dwelling in Judea, as well as by those who still adhered to the Jewish religion. So that, upon the whole, this action, for which Paul has been so much censured, probably amounts to nothing more than paying the tribute due to the magistrate by law, which the apostle enjoins upon all other Christians in all other nations, Rom 13:6."- Jennings’ Jewish Antiquities, p. 17.

The Jews which were of Asia - These pursued him with the most deliberate and persevering malice in every place; and it appears that it was through them that the false reports were sent to and circulated through Jerusalem.

This is the man that teacheth, etc. - As much as if they had said: This is the man concerning whom we wrote to you; who in every place endeavors to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services

Brought Greeks also into the temple - This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Trophimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself.

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. −

22.The multitude must needs come together The verb is a verb neuter, as if they should say, the multitude must of necessity come together. For it had been an absurd thing that an apostle, of such rare report, should not come before the whole multitude of the faithful. For if he had eschewed the light and sight of people, the sinister suspicion might have been increased. Nevertheless, we see how modestly the elders behaved themselves in nourishing concord, when as they prevent the offense of the people in time, saving that they bear too much − ⁴⁷⁵ peradventure with their infirmity, in requiring a vow of Paul. But this moderation must be kept in the Church, that the pastors be in great authority, and yet that they rule not proudly as lords, neither despise the rest of the body. For the distinction of orders, which is the bond of peace, ought not to be any cause of dissension. −

23.Do that which we say to thee The elders seem (as I said even now) to be fallen unto a foolish pampering [indulgence] through too much love of their nation. But the manifest judgment of that thing − ⁴⁷⁶ dependeth upon the circumstances which are hid from us at this day: yet they knew them well. The whole body almost did consist upon [of] Jews, so that they needed not to fear the offending of the Gentiles. For in other regions this was the cause of departure, − ⁴⁷⁷ because every man was wedded to his own custom, and would prescribe a law to others. Furthermore, they had at Jerusalem many things which might provoke them to keep the ceremonies of the law, so that they had a greater excuse if they did more slowly forsake them. And though their zeal were not void of fault, yet as it was an hard matter to reform it, so it could not be done at a sudden. We see how this superstition was scarce in long time pulled from the apostles; and because new disciples came daily unto the faith, the infirmity was nourished in all together. And yet, notwithstanding, we must not deny but that ignorance was coupled with obstinacy, which the elders did nevertheless tolerate, lest they should do more hurt by using violent remedies. I leave it indifferent whether they did pass measure or no. − ⁴⁷⁸ −

Having a vow upon them Though these four be reckoned among the faithful, yet their vow was superstitious. Whereby it appeareth that the apostles had much trouble in that nation, which was not only hardened in the worship of the law through long use, but was also naturally malapert, and almost intractable. Though it may be that these men were as yet but novices, and therefore their faith was yet but slender, and scarce well framed; wherefore the doctors did suffer them to perform the vow which they had unadvisedly made. As touching Paul, because he made this vow not moved thereunto by his own conscience, but for their sakes, with whose error he did bear, the case stood otherwise with him. Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. It seemeth, indeed, to have in it certain things which did not agree − ⁴⁷⁹ with the profession of faith. But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law ( 1Co 9:20). Finally, he was made all things to all men, that he might win all; to wit, even unto the altars, so that he might pollute himself with no sacrilege under a color of love. − ⁴⁸⁰ It had not been so lawful for him to go unto the solemn sacrifice of satisfaction. − ⁴⁸¹ But as for this part of the worship of God, which consisted in a vow, he might do it indifferently, so it were not done for religion’s sake, but only to support the weak. But it was neither his intent to worship God with this rite, neither was his conscience tied, but he did freely submit himself to his weak brethren. −

24.Which they have heard of thee are nothing They seem to persuade Paul to dissemble. For the rumor rose not upon nothing, that he did call away the Jews from the ceremonies, and that he did not walk in observing the law. But we must remember that which I said even now, that it was sufficient for Paul and the elders, if they could remove the slander which was unjustly raised, to wit, that he was a revolt [apostate] from the law, and there might a better opportunity be offered shortly, that in purging himself he might call them back by little and little from their error. Neither was it good or profitable that Paul should be counted an observer of the law any long time, as the disciples were then commonly; for by this means a thick − ⁴⁸² veil should have been put before their eyes to darken the light of Christ. −

Wherefore, let us know that Paul did not dissemble, but sincerely professed that he did not hate the law, but that he did rather think reverently of it. They will him to bestow cost together with them, because they were wont to put their money together that they might offer sacrifice together. −

25.And as concerning those which have believed They add this lest they be thought to go about to take away or call back that liberty which they had granted to the Gentiles, so that they may be burdened with some prejudice. But, in the mean season, they seem to keep the Jews in bondage, from which they set free the Gentiles alone in plain words. I answer, forasmuch as the estate of all was alike, like liberty was granted to both. But there is mention made of the Jews, who were so addicted to their observations and ceremonies, that they would not take to themselves that liberty which they might well challenge. But the apostles did by name provide for the Gentiles, lest the Jews, after their wonted custom, should reject them as profane and unclean, because they were neither circumcised, neither nousled up [educated] in the worship of the law. Moreover, lest I load the paper with a superfluous repetition, let the readers repair unto the fifteenth chapter, ( Act 15:20) where they shall find those things which appertain unto the exposition of this decree.

26. Whereas some accuse Paul of subtilty, − ⁴⁸³ as if he did play the hypocrite, I have before refuted this. Yet I do not deny but that he granted to do thus much at the request of the brethren, being thereunto in a manner enforced. Therefore, it hath more color, and is (as they say) more disputable, that he was too easily entreated, and too ready to obey; and yet I do not admit that which some men say, that it went not well with Paul, because, taking upon him a new and unwonted person, he did not so constantly, as he was wont, maintain the liberty purchased by Christ. I confess, indeed, that God doth oftentimes punish foolish purposes with unhappy success; but I see not why this should be applied to Paul, who through voluntary subjection sought to win the favor of the rude, and such as were not thoroughly instructed, that he might do them good; being about to do that not willingly, but because he had rather yield to the brethren than stick to his own judgment. Furthermore, when he was once admitted, he might fitly have passed over to moderate that zeal. His courtesy doth rather deserve great praise, in that he doth not only gently abase himself for the unskillful people’s sake, but doth also obey − ⁴⁸⁴ their foolishness who did unworthily, and against reason, suspect him. He might well have reproved − ⁴⁸⁵ them, because they had been so ready to believe reports contrary to his estimation [reputation]. In that he abstaineth, he showeth great patience; in that he winneth their favor so carefully, it is singular modesty. −

Moreover, he might have been more rough and round with − ⁴⁸⁶ James and his fellows in office, because they had not been more diligent to root out errors from among the people. For though it be certain that they taught faithfully, yet it may be that the sight of the temple, and the very seat of the law, did hinder them in defending the use of liberty. But Paul, whether he went from his right of his own accord, or whether he think that they see better what is expedient than he, doth follow − ⁴⁸⁷ their counsel. And whereas false Nicodemites, following this example of Paul, go about to color their treacherous dissimulation, whilst they pollute themselves with all filthiness of Popery, it needeth no long refutation. They boast that they do this to win the weak brethren, (or that they follow their vein thus far) as if Paul did yield to them in all things without choice. If, being Jews, they should take upon them according to the pre-script of the law, to fulfill among the Jews a vow infected with no idolatry, then might they prove themselves to be like Paul. Now, forasmuch as they inwrap themselves in gross and altogether wicked superstitions, and that because they will escape the cross, what likelihood is that which they imagine? − ⁴⁸⁸ −

27.The Jews which came from Asia It is certain that these men were enemies to the name of Christ and of Christians, so that whilst Paul is bent to pacify the faithful, he incurreth the rage of the enemies. Those of Asia are, indeed, the raisers of the tumult; but the minds of all the people were so corrupt with the hatred of him that they all became partners in the fury. But this place teacheth, that we must not take it impatiently if at any time our hope be frustrate, and our counsels, which we have taken with a right and holy affection, fall not out well, that our actions may have an happy end. We must attempt nothing but with a good conscience, and according to the Spirit of God. But and if things come not to pass as we would, even then, let that inward feeling uphold us, that we know that God alloweth [approveth] our desire, though it be laid open to the reproaches and mocks of men; neither let it repent us of our gentleness, if at any time the wicked reward us otherwise than we deserve. −

28.Men of Israel, help They cry out as if they were in extreme danger, and they call upon all men to help them, as if all religion were in hazard. Whereby we see with what furious hatred they were inflamed against Paul, only because in showing that the full and perfect truth is found in Christ, he taught that the figures of the law had an end. Now, whereas they conceive a false opinion, having seen Trophimus, they do more betray by this headlong lightness how venomous they be. They accuse Paul of sacrilege. Why? because he brought into the temple a man which was uncircumcised. But they laid a most cruel − ⁴⁸⁹ crime to the charge of an innocent through a false opinion. Thus the boldness of those men useth commonly to be preposterous who are carried away with an opinion conceived before. But let us learn by such examples to beware of the distemperature of affections, and not to let light prejudices have the rein, lest we run headlong upon the innocent, being carried with blind force. −

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."

These were false charges, no doubt spread by the Jews who had opposed Paul in the cities of Asia where he had preached. Presumably many of these, like Paul, had come to Jerusalem for the festival of Pentecost and stirred up the citizenry with slanders when they saw Paul there. The stratagem devised by James and the Jerusalem elders to blunt these charges by having Paul associate himself with certain Jewish believers who had taken a Nazarite vow, even paying the expenses involved in the associated ritual, backfired. The very attempt to appease them by Paul was used by them to bring further false accusations against him and to get him arrested."

Paul had brought several Gentile Christians with him to Jerusalem from various cities (Act 20:4), presumably as evidence to the brethren of the power of the gospel among the Gentiles (Act 21:19, Act 21:20). Evidently when some of the Jews from Ephesus recognized Trophimus with Paul in the city, they jumped to the conclusion that he was also with Paul in the inner court of the temple. Jews, with the approval of the Romans, had labeled this a capital crime."

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