Acts 21:4-7 sits inside this longer paragraph.
1When we had departed from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara. 2Having found a ship crossing over to Phoenicia, we went aboard, and set sail. 3When we had come in sight of Cyprus, leaving it on the left hand, we sailed to Syria and landed at Tyre, for the ship was there to unload her cargo. 4Having found disciples, we stayed there seven days. These said to Paul through the Spirit that he should not go up to Jerusalem. 5When those days were over, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. 6After saying goodbye to each other, we went on board the ship, and they returned home again.
7When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers and stayed with them one day. 8On the next day, we who were Paul’s companions departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him.
John Calvin 1540 · Public Domain On vv4, 5, 7 4. And when they had found disciples. Though the…
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, (Isaiah 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 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 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.
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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. 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v4 They foretold through the Spirit what danger hanged over…
They foretold through the Spirit what danger hanged over Paul’s head, and this they did as Prophets: but of a fleshly affection they frayed him from going to Jerusalem.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–7 4 And finding disciples, we tarried there seven days:…
4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.
Ver. 4. And finding disciples] Such as Isaiah had long since foretold should leave hoarding and heaping wealth, and find another manner of employment for it, to feed and clothe God’s saints, Isa 23:18.
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That he should not go up, &c.] They understanding by his divine revelation, what danger Paul was in, out of charity, and not by any special command of the Spirit, forewarned him, and desired him not to go up.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–7 Seven days; they tarried the rather so long, that…
Seven days; they tarried the rather so long, that they might worship and serve the Lord on his day together.
Through the Spirit; by the Spirit of prophecy they foretold his sufferings at Jerusalem, which afterward accordingly befell unto him; and they, being ignorant of his undertaking that journey at God’s command, out of commiseration and pity dissuade St. Paul from going to such a place, where they foresaw that he should suffer so much: and this, it is said, they did
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through the Spirit, because they had that foreknowledge of all his sufferings from the Spirit; and knowing but in part, being ignorant of that special command Paul had had to go to Jerusalem, they did, according to what they knew, dissuade Paul from that journey. But, they knowing that their prophecy about St. Paul’s sufferings must be fulfilled, and the Spirit by which they spake could not err or be mistaken, how came they to dissuade St. Paul from going to Jerusalem? It may be answered, that they might think this prediction of his sufferings to be only conditional, in case he went to Jerusalem; as David was told, that the men of Keilah would deliver him to Saul, 1Sa 23:11,12; that is, in case he had trusted himself amongst them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v5 Observe here, 1. That nothing could divert the apostle…
Observe here, 1. That nothing could divert the apostle from his intended journey to Jerusalem: the report of sufferings was no discouragement to him, nor could the persuasive intreaties of his friends prevail with him. Seeing therefore he was resolved to go on, they all of them with their wives and children, to testify their great respect and affection to him, accompany him out of the city; and he and they kneeling down on the shore, pray together, and take their farewell of each other. The loving communion of saints, and prayer, are the marks of Christ’s true disciples.
Observe, 2. The apostle’s next remove towards Jerusalem was from Tyre to Cesarea, where he lodges with Philip the Evangelist; that is, one of them who were sent forth as itinerary preachers, here and there to dispense the gospel, and to confirm the churches. And one of the seven; that is, one of the seven deacons, Act 6:1.
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Here note, that this Philip, in whose house St. Paul now lodged, was before driven out of his house by Paul’s persecution. Act 8:1, &c. There was a great persecution against the church, and they were all scattered abroad; and Philip went down to Samaria.
This Philip, who was driven out of his house by Paul, when a persecutor, gladly received him into his house, being now Paul a convert; and this without any upbraiding, yea, without the least mention of what he had formerly been or done. It is an ill office to rake in the filth which God has covered, and to reproach men with or for the sins which God has pardoned; it argues some degree of envy at the grace of God, to upbraid men with the sins committed before conversion.
Former miscarriages and injuries should be forgiven and forgotten upon true repentance, and we should receive them into our embraces whom Christ has taken into his bosom: Paul went into the house of Philip the Evangelist.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv4–7 And finding disciples,.... At Tyre, for the Gospel had…
And finding disciples,.... At Tyre, for the Gospel had been preached in Phoenicia by the ministers of the word, who were scattered by the persecution raised at the death of Stephen; and here were brethren, such as had believed in Christ, embraced and professed his Gospel, and were baptized in his name; see Act 11:19 and who also had extraordinary gifts, as appears by what follows; and there was no doubt a Gospel church founded in this place, though who presided over it in the first century, we have no account; in the "second" century there was a church here, and Cassius was bishop of it (q); in the "third" century there were some martyrs in this place, who suffered under Dioclesian, and bore innumerable stripes with great courage and constancy, and after that fought with beasts, as bears, leopards, boars, and bulls, and at the same time Tyrannio, bishop of this church, also suffered martyrdom (r); in the "fourth" century there was a synod at Tyre under Constantine, to which he wrote a letter (s). There was a bishop of this church present at the council of Nice, in the times of the said emperor; in this age Paulinus and Dorotheus were bishops of Tyre; in the "fifth" century Irenaeus was bishop of Tyre, and then it was the metropolitan of Phoenicia; and in the "sixth" century, there was a bishop of the same church present at the fifth council of Rome and Constantinople (t). Of the bishops of Tyre in the several centuries, the learned Reland (u) gives a more particular account; according to him, Cassius, bishop of this church, was in the synod held at Caesarea, about the year 198. Paulinus, another bishop of Tyre, was in another council held at the same place, in the year 318. Zeno subscribed in the council of Nice, in the year 325, the first among the bishops of Phoenicia; Vitalis was in the council at Sardica, in the year 347. Uranius subscribed in the council held at Seleucia by the Semiarians, in the year 359; another Zeno bishop of this church was present at the second council at Constantinople, in the year 381; and mention is made of Photius bishop of Tyre, in the acts of the Chalcedon council, held in the year 451, as is also Eusebius in the acts of the council at Constantinople, in the year 553:
we tarried there seven days; either waiting for a ship to proceed on further; or in choice, to enjoy the conversation of the disciples, which was very delightful, and to confirm them in the faith:
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who said to Paul through the Spirit, that he should not go up to Jerusalem; not that the Spirit of God in these persons contradicted his own impulse in the apostle, by which he was moved to go to Jerusalem, see Act 20:22. The sense is, that these disciples, by the spirit of prophecy, knew that if the apostle went to Jerusalem, many evil things would befall him; wherefore of their own spirit, and out of love to him, they advise him not to go.
(q) Euseb. Eccl. Hist. l. 5. c. 25. (r) Ib. l. 8. c. 7, 12. (s) Ib. de Vita Constantin. l. 4. c. 41, 42. (t) Magdeburg. Hist. Eccl. cent. 4. c. 2. p. 2. c. 10. p. 553, 554. cent. 5. c. 2. p. 3. c. 7. p. 417. cent. 6. c. (u) Palestina Ilustrata, l. 3. p. 1054, 1055.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 7 And finding disciples, we tarried there seven days -…
And finding disciples, we tarried there seven days - ln order to spend a Sabbath with them. Who told Paul by the Spirit - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–7 Verse 4. Who said to Paul through the Spirit]…
Verse 4. 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, c." 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 7 Act 21:4-6. Finding disciples, we tarried there seven days…
Act 21:4-6. Finding disciples, we tarried there seven days — In order to spend a sabbath with them. Who said to Paul, through the inspiration of the Spirit, that he should not go up to Jerusalem — The meaning seems to be, that these disciples foreseeing, through the spirit of prophecy, the troubles which Paul would meet with in Jerusalem, if he went thither, themselves advised him not to go. It is necessary to understand the words thus, to account for Paul’s conduct; for had the Spirit absolutely forbidden his journey to Jerusalem, he doubtless would have obeyed, and not have gone thither. But he, considering it as being their own advice only, rejected it and went. Indeed, they seemed to have understood their prophetic impulse to be an intimation from the Spirit, that Paul, if he were so minded, might avoid the danger and trouble of which they warned him, by not going to Jerusalem. And when we had accomplished those days — Namely, the seven spoken of above; we departed and went our way — Fully purposing, notwithstanding all these admonitions, to embark again and proceed to Jerusalem; Paul deliberately judging that all the sufferings he might meet with in the course of his ministry would tend to the furtherance of the gospel; and that it was his duty to fulfil his engagements to the churches, in delivering their alms to the brethren there, whatever might happen. And they all brought us on our way, &c. — For though Paul did not yield to the persuasions of these his friends at Tyre, yet they showed him every imaginable token of respect; with their wives and children — Attending him and his company till they were out of the city, and had reached the shore — Where, before they parted, they kneeled down and prayed together — And then took leave of one another, as Paul and the elders of Ephesus had done.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4, 5, 7 And finding disciples - Christians. This is the first…
And finding disciples - Christians. This is the first mention of there being Christians at Tyre, but there is no improbability in supposing that the gospel had been preached there, though it is not expressly recorded by Luke.
Who said to Paul - Compare Act 21:12. Their deep interest in his welfare, and their apprehension of his danger, was the reason why they admonished him not to go.
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Through the Spirit - There is some difficulty in understanding this. In solving this difficulty, we may remark:
(1) That it is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration. The Holy Spirit was bestowed on Christians at that time in large measures, and many appear to have been under his inspiring guidance.
(2) It was not understood by Paul as a positive command that he should not go up to Jerusalem; for had it been, it would not have been disobeyed. He evidently understood it as expressive of their earnest wish that he should not go, as apprising him of danger, and as a kind expression in regard to his own welfare and safety. Compare Act 21:13. Paul was in better circumstances to understand this than we are, and his interpretation was doubtless correct.
(3) It is to be understood, therefore, simply as an inspired prophetic warning, that if he went, he went at the risk of his life a prophetic warning, joined with their individual personal wishes that he would not expose himself to this danger. The meaning evidently is that they said by inspiration of the Spirit that he should not go unless he was willing to encounter danger, for they foresaw that the journey would be attended with the hazard of his life. Grotius renders it, “That he should not go unless he was willing to be bound.” Michaelis and Stolzius; “They gave him prophetic warrant that he should not go to Jerusalem.” Doddridge, “If he tendered his own liberty and safety, not to go up to Jerusalem, since it would certainly expose him to very great hazard.” The inspiration in the case was that of admonition and warning, not of positive command. Paul was simply apprised of the danger, and was then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprised. He did not despise the intimations of the Spirit, but he judged that his duty to God called him thus to meet the perils of the journey. We may be apprised of danger in a certain course, either by our friends or by the Word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience danger, in whatever way that may be made known to us. Duty consists in following the will of God, and encountering whatever trials may be in our way.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v4 Not go up to Jerusalem. St. Paul says in…
Not go up to Jerusalem. St. Paul says in the foregoing chapter that he was pressed by the Holy Ghost to go to Jerusalem; and do these prophets now advise him to stay away, and disobey the inspiration? No: their dissuasion was not the effect of inspiration, but the expression of their tenderness and affection for him, which made them fear what they saw he was going to endure. (Denis the Carthusian) --- Hence St. Paul disregarded their entreaties, as well as the imminent dangers that every where stared him in the face. See his heroic answer to the melting entreaties of the faithful of Cæsarea, and their final acquiescence: "The will of the Lord be done." (below, ver. 14)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 5, 7 finding disciples--finding out the disciples, implying some search. They…
finding disciples--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.
who said to Paul . . . that he should not go up to Jerusalem--(See on Act 20:23; also see on Act 21:11-14).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 5, 7 4. Finding disciples—Literally, searching out the disciples. Paul well…
4. Finding disciples—Literally, searching out the disciples. Paul well knew that there was a Church there, and perhaps he inquired at the synagogue for its locality, or for the residue of the elders.
Seven days— One week, as at Troas, (Act_20:6.)
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Through the Spirit—Through the Spirit they learned the danger, and so warned Paul against going.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–7 4. And finding disciples] Better, “And having found the…
4. And finding disciples] Better, “And having found the disciples” with Rev. Ver. This means the members of the Christian church of Tyre, not some disciples who by chance happened to be at Tyre. That there was already a Christian congregation there is probable from the account of the spread of the Gospel given in Act_11:19, and as brethren in Phœnicia are spoken of in Act_15:3. If there were such anywhere in that country, they would presumably be in Tyre.
we tarried there seven days] The Apostle now finds that he can easily accomplish his journey to Jerusalem in time, and so he no longer hastens as he did when all the probable mishaps of a coasting voyage were before him.
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who said to Paul through the Spirit] Rev. Ver. “and these said, &c.” The Apostle himself was urged by some inward prompting to go on to Jerusalem “not knowing what might befall him.” The Spirit warns these disciples of the dangers which would come upon him. We need not judge that these things are contrary one to the other. The Apostle knew that bonds and afflictions were to be his lot everywhere, and though the Spirit shewed to his friends that he would suffer, yet the impulse of the same Spirit urged him forward, because it was God’s will that he should suffer thus in the cause and for the greater furtherance of the gospel.
that he should not go up to Jerusalem] The oldest texts give a reading which the Rev. Ver. represents “should not set foot in.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–7 (4) And finding disciples, we tarried there seven days.—The…
(4) And finding disciples, we tarried there seven days.—The word for “finding” implies a previous search. They inquired, when they landed, amid the crowded streets of the still busy port, whether any Christians were to be found there. It will be remembered that St. Paul had passed through that region at least once before. (See Note on Act_15:3.) The church had probably been planted by the labours of Philip, as the Evangelist of Cæsarea. It is clear that the believers there were prepared to welcome St. Paul and his companions, and showed a warm interest in their welfare.
The “seven days’ ” stay, as at Troas (see Note on Act_20:6), and afterwards at Puteoli (Act_28:14), was obviously for the purpose of attending one, or possibly more than one, meeting of the church for the Lord’s Supper on the Lord’s Day. The utterances through the Spirit implied the exercise of prophetic gifts at such a meeting. It seems, at first, somewhat startling that St. Paul should reject what is described as an inspired counsel; or, if we believe him also to have been guided by the Spirit, that the two inspirations should thus clash. We remember, however, that men received the Spirit “by measure,” and the prophets of the churches at Tyre, as elsewhere (Act_20:23), though foreseeing the danger to which the Apostle was exposed, might yet be lacking in that higher inspiration which guided the decision of the Apostle, and which he himself defines as the spirit “of power, and of love, and of a sound mind” (2Ti_1:7). This is, it is believed, a much more adequate explanation than that which sees in the Apostle’s conduct a somewhat self-willed adherence to his own human purpose, and finds a chastisement for that self-will in the long delay and imprisonment that followed on the slighted warnings. He was right, we may boldly say, to go to Jerusalem in spite of consequences. The repeated warnings are, however, an indication of the exceeding bitterness of feeling with which the Judaisers and unbelieving Jews were known to be animated against him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–7 Having found the disciples for finding disciples, A.V. and…
Having found the disciples for finding disciples, A.V. and T.R.; and these for who, A.V.; set foot in for go up to, A.V. and T.R. Having found the disciples, If the R.T. is right, the meaning is that they had sought out the Christians, apparently not a large body, scattered in the city, and perhaps with some difficulty found them and their place of meeting. This would look as if they were not Jews, as the synagogue was always known. He should not set foot in Jerusalem. The R.T. reads ejpibainein for ajnabainein. It is true that, in the LXX of Deu_1:36, Thbh means "The land that he hath trodden upon;" and that innein Jos_1:3 again, podwn uJmwn means "Every place on which you shall tread with the sole of your feet;" but the phrase ejpibai eijv Ierousalhm must surely mean simply "to go to Jerusalem." Through the Spirit. The Holy Spirit revealed to them, as he did to many ethers (ver. 11, Act_20:23) that bonds and affliction awaited St. Paul at Jerusalem. The inference that he should not go to Jerusalem was their own.
HOMILIES BY R. TUCK Vers. 4, 11. The Spirit in Paul, and the Spirit in others.
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The narrative given of the apostle"s progress toward Jerusalem suggests some serious and difficult questions. We now consider one of them. Once and again it appears as if the Divine Spirit sent messages which should have stopped the apostle, and prevented his going on to the holy city; and St. Paul evidently resisted these attempted hindrances. Then was he right in so doing? If he was right, how can we explain his conduct? The circumstances may be carefully compared with those narrated concerning the prophet who was unfaithful to the commission distinctly entrusted to himself. (see 1Ki_13:1-25) "It seems at first somewhat startling that St. Paul should reject what is described as an inspired counsel; or, if we believe him also to have been guided by the Spirit, that the two inspirations should thus clash. We remember, however, that men received the Spirit "by measure," and the prophets of the Churches at Tyre, as elsewhere, though foreseeing the danger to which the apostle was exposed, might yet be lacking in that higher inspiration which guided the decision of the apostle." This explanation is given in a simpler form in the " Speaker"s Commentary." The foreknowledge was inspired; the advice based upon it was merely a human inference. St. Paul accepted the information, but did not yield to the warning. Christ"s approval of his conduct is implied in Act_23:11." This suggestion in explanation of the difficulty may be fully considered and illustrated.
I ST. PAUL HAD DISTINCT LEADINGS OF THE SPIRIT, He had
(1) those which were general to his apostolic work; and
(2) those which were special to particular occasions, as e.g. at Troas. (Act_16:9)
We may, therefore, be quite sure that he knew perfectly well when he was under Divine lead; and, on this occasion, we have evidence that he knew what God"s will for him was, and that he was taking the path of duty in going up to Jerusalem. in Act_20:22 he distinctly says, "Now I go bound in the spirit unto Jerusalem." No doubts or questions disturbed his own mind. He knew that God led; and he knew that, regardless of consequences, it was his simple duty to follow. It may be shown that still, in our day, a man may have a full and clear knowledge of God"s will for him, and then he is bound to do that will, however men"s prophecies and advice and warnings may entice him aside. When a man has inward conviction of what is right for him, all prophesying of consequences becomes temptation to be resisted.
II OTHERS HAD INTIMATIONS OF FACTS THAT WOULD OCCUR. These came by the Spirit. But carefully note the distinction no one was commanded, in the Name of the Lord, to tell St. Paul that he must not go up to Jerusalem. We have only the fact noticed that certain persons, in the exercise of their prophetic gift, foresaw the consequences of his so going, and stated what they anticipated. This comes out plainly in the fuller account of what Agabus did and said (ver. 11). His intimation was simply of facts. Agabus does not seem to have felt entitled to add any personal persuasions. This distinction between the leadings of the Spirit in St. Paul and the leadings of the Spirit in the prophets and prophetesses, removes all difficulty of antagonistic inspirations. In the apostle the leadings concerned duty; in the prophets it concerned only facts. What relation the knowledge of the facts had to the doing of duty we shall presently see.
III OTHERS ADDED PERSUASIONS BASED ON THEIR OWN PROPHETIC KNOWLEDGE. But the persuasions were their own, not the inspiration of God"s Spirit, and St. Paul was in no sense bound to follow them. No conceivable authority could lie in them. The character of the attempts to hinder the apostle are clearly seen in ver. 12: "And when we heard these things, both we St. Paul"s companions, and they of that place, besought him not to go up to Jerusalem." Manifestly the apostle would have been altogether wrong if he had yielded to these kind friends, and resisted the inward monitions and leadings of God"s Spirit. Oftentimes in Christian life we find that our most anxious work is to resist the importunities and affectionate entreaties of those who would keep us from the work to which God plainly calls us. Illustration: keeping men back from consecration to ministerial and missionary life.
IV SUCH PERSUASIONS TESTED ST. PAUL"S LOYALTY TO THE SPIRIT"S INWARD LEADINGS. And this is the reason why the prophetic intimations of coming facts were given. How deeply the apostle felt both the prophecies and the persuasions is seen in ver. 13. Would he be drawn aside from the plain path of duty by them? They made it hard to be faithful to God"s will as he knew it; but he did not yield. Well he knew that mere consequences resulting from action, as men see them, never can decide the right or the wrong of the action. A man must always act upon the light and lead which God gives him, and accept the issues which Divine providence is pleased to bring out of his conduct. A man is always fight who is true to the witness that God makes in his own heart. Show how much of Christian failure is really due to yielding under the temptations that would remove us from following out our convictions. So St. Peter tried to hinder his Lord and Master, and received this severe answer, "Get thee behind me, Satan." Distinguish, however, very clearly between mere selfwilledness and the conviction of an inward Divine leading such as open and trusting hearts need never fail to recognize. This example of the great apostle should impress upon us that, if we distinctly know what God would have us do, then no kind of peril of circumstances or fear of consequences may be permitted to lead us aside from the plain path of duty. We must ever be loyal to the "inward lead. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4–5 And finding disciples,…who said to Paul, through the Spirit,…
Act_21:4
And finding disciples,…who said to Paul, through the Spirit, that he should not go up to Jerusalem.
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Conflicting inspirations
How timid is man, how fearless is God, about Scripture contradictions! The disciples at Tyre say to Paul through the Spirit, that he should not go up to Jerusalem. Yet he goes. And when he goes, those who have heard the prohibitory voice of inspiration, say, The will of the Lord be done. The one was the Divine voice of prudence; the other was the Divine voice of courage. Who shall say that either of these voices is not Divine? Would Paul have been guilty if he had followed the one? Was Paul guilty because he followed the other? Some great principles are here illustrated.
I. The communications of God are never designed to supersede mans thought or judgment. The spirits of the prophets are subject to the prophets, i.e., the man is responsible for the management of his own inspiration. He must so order it, that its utterance shall not provoke ridicule nor cause confusion. The principle is very clear and comprehensive. Whether it be a point of doctrine or duty, God never so speaks as to take the matter out of the hands of the man himself, as an intelligent and responsible being.
1. St. Paul has to decide whether he shall go or not to Jerusalem. God puts before him the suggestion of prudence. There is special peril in this journey. It will cost thee years of imprisonment, and imminent risk of death. Go not. God proposes the alternative of caution. Counsels of prudence are from the Lord. Words of loving friends, bidding you spare yourself over-exertion, premature decay, may be from the Lord, and, like the words of these disciples, have a right to be pondered and to be prayed over.
2. But let no man say, God has but one voice. Having proposed counsels of prudence by the voice of man, God proposed counsels of courage to the inward ear of His soldier. This journey, though it be full of peril, has in it, also, the fulfilment of thy desire to preach Christ in Rome. This journey, though it cut thee off from other evangelistic journeys, yet has, in its undiscovered future, epistles which shall make thee the theologian of generations yet unborn. Judge thou if thou hast courage for it, and if thou knowest Me to be faithful--go. In these things, God proposes, man disposes.
3. How often is this alternative propounded; the same suggestion of love, the same suggestion of heroism--and both from God. Could we but realise to ourselves the alternative voices, Go, and Go not--the loving permission to forego toils and perils too great for us; and then the grander instinct, What is life but a moment? up, and be doing--live for God, live for eternity--could we but realise these alternative voices as alike voices of the Spirit, how should we rid ourselves, in a moment, of that which makes our decisions so unhappy--the idea, namely, that God has but one voice, and that if we mishear that one, we shall be beaten with many stripes.
II. This inspiration of conduct is also the inspiration of Scripture. Can a man open his Bible at random, and draw, from the first text which he lights upon, the very truth of God concerning any one doctrine? Is there not a saying through the Spirit, which yet, taken alone, would be both misleading and contradictory to another saying? Who will pretend that the utterances of the Bible are always and everywhere absolutely uniform? Where is the heresy which cannot fortify itself by a text? Where is the reader who might not err, if he stayed not to compare scripture with scripture? True theology is the residuum of these comparisons; pondered for ages, and at last agreed upon by the churches. Yet, even now, not so agreed upon as that an individual man can dispense with the pondering. We must go through the process, each for himself; listen for the first, for the second, and for the third voice of the Spirit; and not till then, nay not even then, be so certain of the conclusion as to condemn him who thinks that he has heard a fourth voice or a fortieth. Revelation is not a thing of exact definitions and stereotyped formulas. It is God speaking through men, to men, variously constituted and circumstanced, and each speaking in his own character, through the medium of his own faculties, and in all the movements and activities of a real and changing life. (Dean Vaughan.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v7 7–14. Came to Ptolemais. Here the journey by sea…
7–14. Came to Ptolemais. Here the journey by sea ended. This city, now called Acre, and having 15,000 population, is one of the oldest cities in the world, and called Accho in Judges 1:31, from which term its modern name is derived. It had the name Ptolemais for a few centuries from Ptolemy Soter, an Egyptian king who rebuilt it.
Came to Cæsarea. By land, a distance of thirty to forty miles. Paul had been here twice before (9:30; 18:22). The place is memorable for the conversion of the first Gentiles. Entered into the house of Philip. The evangelist of whose work we have an account in chapter 8, nearly a quarter of a century before. The last account of him (8:40) shows him preaching in the cities of the sea-coast. In one of these we now find him settled.
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Had four daughters … which did prophesy. Compare Acts 2:17. The prophetic spirit in either the Old or New Testament is not confined to a single sex. Deborah and Huldah are Old Testament examples, and in the New Testament, Elisabeth, Mary, Anna, and the daughters of Philip are instances.
A certain prophet named Agabus. He is named in 11:28 as a prophet. He had probably come down to meet Paul.
Took Paul's girdle. The belt or sash that bound the loose, flowing robe worn. In the style of the Old Testament prophets he impressed his lesson in a dramatic manner. Compare 1 Kings 22:11; Isa. 20:2, 3; Jer. 13:4–9; Ezek. 4:1, 2, 3.
When we heard these things. The striking manner of Agabus, and perhaps his statements of the dark plots among the Jews against Paul, had such an effect that all sought, more earnestly than ever before, to dissuade him from going on. Why should the apostle, with these certain dangers revealed, press on right into the stronghold of enemies thirsting for his blood, infuriated by the accounts that came up from Asia and Europe of his success in converting Jews to Christ? Had not a deep sense of duty impelled him, we may be certain that he would have done this. There can be no doubt that he braved the danger in order to prevent a schism that threatened the church. False reports were circulated at Jerusalem concerning his teaching to Jewish Christians; the church there was filled with prejudice against him; from thence Judaizing teachers went forth to interfere with his work. Hence, in a loving spirit, filled with that charity that suffers all things, and carrying large offerings gathered in the Gentile churches for the poor at Jerusalem, he came to disarm prejudice and show the falsehood of the stories alleged about his teachings. There are times when duty calls the man of God to face the danger; so went the Lord to Jerusalem in spite of the protests of his disciples; so went Luther to Worms, though warned of his danger; so went Paul to Jerusalem.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v7 Act_21:7. And when he had finished our course from…
CRITICAL REMARKS
Act_21:7. And when he had finished our course from Tyre might be read but me, having finished our voyage, came down from Tyre (Alford). From Tyre, a moderate day’s journey by land and a few hour’s by sea. Ptolemais.—The ancient Accho (Jdg_1:31), the modern Akka of the Arabians, and Acre or St. Jean d’Acre of Europeans. With arrival at this port the sea voyage from Neapolis to Syria ended.
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Act_21:8. Cæsarea.—The third visit (see Act_9:30, Act_18:22). That the distance from Akka to Cæsarea, about forty miles, was performed on foot appears (Holtzmann and others) incompatible with the haste which would not suffer Paul to land at Ephesus (Act_20:16); but the land route may have been rendered necessary because of inability to find a ship without waiting. Philip the Evangelist.—See on Act_8:40. Of the seven.—See on Act_6:6.
Act_21:9. And the same man.—Better now this man.
Act_21:10. Agabus.—In all probability the person already known (Act_11:28). Whether he had heard of Paul’s arrival and come to Cæsarea on that account (Baumgarten) must be left undecided. It is worth observing that Philip’s daughters were not selected as the medium through which Paul was warned.
Act_21:11. Compare the symbolical actions of Old Testament prophets (1Ki_22:11; Isa_20:2; Jer_13:1; Eze_4:1, etc.).
Act_21:12. They of that place were the Christians there.
Act_21:13. What mean ye?—Better, what do ye, weeping and breaking my heart? Compare Mar_11:5.
HOMILETICAL ANALYSIS
Act_21:7-14. With Philip at Cæsarea; or, Renewed Fore-announcements of evil
I. The journey from Tyre to Cæsarea.—
1. The Voyage from Tyre to Ptolemais. Commenced after the seven day’s sojourn in Tyre and the affecting farewell upon the beach; it continued probably not more than a few hours, as Ptolemais was distant from Tyre not more than a moderate day’s journey by land.
2. The halt at Ptolemais. Not to examine into either the antiquities or the splendours of the town, though in respect of both it was then worthy of attention. Given to Asher at the conquest (Jdg_1:31-32), Acco, the original name of Ptolemais, had never been completely cleared of the Canaanites, but remained in possession of the Phœnicians, till taken by Shalmaneszer of Assyria. In B.C. 333 it passed into the hands of Alexander the Great, and from his, when his dominions were divided among his generals, into those of Ptolemy in B.C. 320, who, having greatly enlarged and beautified it, called it Ptolemais. Ultimately it fell beneath the yoke of the Romans, and received further embellishment at the hands of Herod. At the time of Paul’s visit it had been raised to the rank of a Roman colony and must have been a splendid city (see Picturesque Palestine, 3:87–89). Yet none of these things attracted the apostle. What tempted him to linger a day within its borders was a desire to meet with the Christian disciples who were to be found here also as at Tyre.
3. The walk from Ptolemais to Cæsarea. The distance extended to nearly forty miles; while the route lay along the coast and round the head of Carmel. Why the travellers footed this instead of sailing cannot with certainty be said. The apostle may have deemed it better to hurry on overland than wait for the sailing of his ship (if it was going further) or (if it were not) for the finding of another.
4. The arrival at Philip’s house. This Philip was the Jerusalem deacon (Act_6:5), who, following the example of his brilliant colleague Stephen, became an eloquent preacher of the gospel in Samaria (Act_8:5), and after being used by the Spirit for the conversion of the Eunuch (Act_8:26), was last heard of as publishing the good news in all the cities on the coast northwards from Azotus (Act_8:40), till he came to Cæsarea, where he finally settled, and for nearly twenty-five years fulfilled the office of an evangelist. When Paul in A.D. 58, paid his third visit to the town, Philip had four grown up and unmarried daughters endowed with the prophetic spirit (Act_2:17)—i.e., who gave inspired utterances and expositions of Christian truth, and also foretold future events. Whether they joined (Spence) or did not join (Hackett) Agabus in predicting Paul’s approaching captivity is unrecorded; but Luke represents Paul and his companions as having been so pleased with their reception and entertainment in Philip’s family circle that they “tarried there many days,” perhaps longer than they at first intended. Luke himself must have here for the first time met Philip, who would no doubt supply him with much of the information about himself and others which appears in the earlier chapters of the Acts.
II. The warning renewed in Philip’s house.—
1. The person of the speaker. A certain prophet from Judea, named Agabus, most likely the same who fourteen years before in Antioch had predicted the coming of a famine (Act_11:28), though otherwise unknown. God often sends important communications through obscure messengers.
2. The symbolic action. Having found his way into Philip’s house, he laid hold of Paul’s girdle—i.e., the sash wherewith in Oriental countries the flowing robes were tied round the waist, and with it bound in succession first his own hands and then his own feet—after the manner of the Old Testament seers (see “Critical Remarks”).
3. The prophetic utterance. “Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.” Agabus distinctly claimed to speak with divine authority, and Paul accepted his announcement as such. Besides solemnly confirming what Paul had previously heard at Tyre, the language of Agabus explained the exact nature of the peril which now threatened the apostle. Under some grave charge not revealed he would be delivered over by his countrymen into the hands of the Roman Government.
4. The friendly appeal. When Paul’s companions and the inmates of Philip’s house, with probably other Christians came to hear of Agabus’s prediction, they entreated their beloved teacher not to proceed to Jerusalem. Agabus, it will be observed, did not join in this entreaty, though the Tyrian disciples did (Act_21:4)—which shows that most likely these last overstepped the limits of what the Spirit had revealed to them (see “Critical Remarks”). The parallel between Christ and Paul, who were both dissuaded—the former by Peter (Mat_16:22), the latter by his friends—from going to Jerusalem to suffer, is too apparent to escape notice.
5. The heroic response. “What are ye doing? thus weeping and breaking mine heart,” etc. The apostle, with a fortitude which resembled that of his Master, gave his friends to understand that he perfectly realised the situation, and accepted it with unreserved submission, that he felt ready to face the worst at Jerusalem for his Master’s sake, that death itself had no terrors for him, and that their tearful entreaties would have no effect in keeping him back from the fate which he saw impending. The course he was pursuing had been adopted under the Spirit’s guidance, and aimed at the glory of Jesus and the furtherance of the gospel, by publishing once more the tidings in the Metropolis at the most numerously attended of all the feasts, and by seeking fresh recognition from the mother Church for his Gentile mission. Hence he could not flinch; their tears and entreaties, therefore, only rendered his separation from them the more acutely painful. When he said they were breaking his heart, he did not mean that they were lacerating his soul by conjuring up before him the bonds and afflictions” that awaited him, since he could truthfully affirm none of these things moved him, but that it broke his heart to be obliged to witness their grief and resist their weeping and supplication.
6. The submissive acquiescence. When his friends perceived that he could not be persuaded they desisted, saying: “The will of the Lord be done!”—borrowing their expression, it has been conjectured, from the Master’s prayer, which by this time had attained to familiar and perhaps daily use among Christians. If there is a time to speak there is also a time to be silent, and this was one.
Learn.—
1. The variety of offices in the Christian Church—evangelists, prophets, apostles.
2. The value of dramatic action in preaching.
3. The calm heroism of him who walks in the way of duty.
4. The preference a good man should give to duty over life itself.
5. The necessity laid on Christians to acquiesce in their Master’s will.
HINTS AND SUGGESTIONS
Act_21:8. Philip of Cæsarea.
I. Not an apostle like his namesake of Bethsaida (Joh_1:44), but a deacon like his gifted colleague Stephen (Act_6:6).
II. Not a pastor of a Church like James the brother of Our Lord (Gal_2:9), but an evangelist like Timothy (2Ti_4:5).
III. Not a celibate like Paul (1Co_7:8 (?)), but a married man like Peter (Mar_1:30).
IV. Not a wandering missionary like Paul, but a preacher of the gospel having a fixed centre from which to evangelise.
Act_21:9. Virgins which did prophesy; or, the place of Woman in the Christian Church. The fact here stated proves—
I. That woman has an equal standing in the Church with man.—In Christ there is neither male nor female (Gal_3:28).
II. That woman equally with man is susceptible of receiving the highest spiritual endowments.—Examples in Hebrew Church—Miriam (Exo_15:20), Deborah (Jdg_4:4), Huldah (2Ki_22:14), Noadiah (Neh_6:14), Anna (Luk_2:36). In the New Testament Church Philip’s daughters stand alone.
III. That though woman was not intended to rule in the Church of Christ (see 1Co_14:34-35; 1Ti_2:12), nothing hinders her from exercising her gifts as a preacher of the truth (see Act_18:26; and 1Co_11:5). As a possessor of the truth she is equally with man under obligation to disseminate it; and if God has endowed her with the gift of sweet speech there appears no sound reason why that gift should not be utilised for such a holy purpose.
IV. That the number of women called of God and the Spirit to this work will most likely always be few.—This a warrantable deduction from the exceptional character of the present instance.
V. That woman may be equally helpful to the cause of Christ in other ways than by prophesying.—Like Dorcas (Act_9:39), Phebe (Rom_16:1), Mary (Rom_16:6), and others.
Act_21:10. The Prophet Agabus; or, comfort for obscure men.
I. Obscure men are all known to God.—Simon, the Joppa tanner, was as well known as Peter the apostle; and Ananias of Damascus as Saul the emissary of the Sanhedrim.
II. Obscure men may become vessels of Divine grace.—“Not many mighty, not many wise, not many noble, but God hath chosen the poor of this world rich in faith.
III. Obscure men may be employed on great missions.—Ahijah the Shilonite predicted the rending of the kingdom from Rehoboam and the elevation of Jeroboam to the throne of Israel (1Ki_11:29-31). Humble shepherds were made the first preachers of the Incarnation (Luk_2:17). Agabus announced to Paul his impending imprisonment.
IV. Obscure men may eventually come to high renown.—The name of Agabus is for ever associated with that of Paul; the names of the humblest believers will for ever be connected with that of Christ.
Act_21:12-13. The great Modern Counterpart of Paul—Martin Luther. “When he entered a town the people flocked together to see the wonderful man who was so brave and who dared make a stand against the Pope and all the world that held him to be a God in opposition to Christ. Some gave him poor comfort, telling him that, because there were so many cardinals and bishops at Worms at the Diet, he would speedily be burned to powder, as Huss had been at Constance. But Luther answered such men as follows: “And if they should build a fire between Wittenberg and Worms that would reach to heaven, in the Lord’s name I would appear and step into Behemoth’s mouth, between his great teeth, and confess Christ and let Him do His pleasure.” (Frederick Myconius: quoted by Hagenbach: History of the Reformation, i. 133) … “Spalatin also, the court preacher of the Elector of Saxony, and the intimate friend of Luther, advised him by a post messenger, that he must not go immediately to Worms. It was then that Luther uttered his ever memorable speech: “And if there were as many devils at Worms as there are tiles upon the roofs, I would go thither” (Hagenbach, Ibid., pp. 133, 134).
Act_21:13. Paul’s Sacrifices in the Cause of Christ.
1. Of ease. Recount his labours. Contrast them with ours.
2. Of friendship. A warm-hearted man who delighted to love and to be be loved. Sacrificed his affections at the shrine of duty. We must not allow the influence either of our relatives or of our friends to interfere with our supreme devotion to the cause of Christ.
3. Of liberty. Value of liberty. Paul was capable of appreciating it, and did appreciate it highly. Was willing to forfeit it, and did forfeit it. His imprisonment was overruled for good. It is scarcely possible that any of us should be, in our own country at least, literally a prisoner for Christ We may be exposed to social and political disadvantages. We ought to be willing to bear them.
4. Of life. The highest proof of devotion to any cause. Paul gave it. The fact was in his case a confirmation of the truth of the religion he professed. It was, at all events, a proof of his own sincerity. A willingness to die for the cause of Christ is the best preparation for all minor trials.—G. Brooks.
Act_21:14. “The Will of the Lord be done!”
I. A prayer put into the Christian’s mouth by Christ (Mat_6:10).
II. A precept for the Christian, illustrated by Christ (Mat_26:42).
III. A pattern of Christ that should be followed by His servants.
Or thus:—
I. A vow of becoming obedience.
II. A confession of believing submission.
III. A declaration of holy courage (Leonhard and Spiegel, from Lange).
Christian Resignation.
I. Enjoined and illustrated by Christ.
II. Exemplified and recommended by Paul and his friends.
III. Approved and rewarded by God.
Act_21:11. Lessons from Paul’s Girdle.
I. Apostolic fidelity.—Christian ministers, like Paul, are bound to be faithful to their Lord.
II. Apostolic trial.—Christian ministers, if faithful, may expect, like Paul, to experience the hatred of the world.
III. Apostolic zeal.—Christian ministers, like Paul, should always be ready for whatever suffering or duty lies before them (from Gerok).
The True Bonds of a Christian.
I. Not the bonds of his own flesh and blood, which he has torn asunder by the power of the Spirit.
II. Not the bonds of human force and enmity, which cannot injure him contrary to the will of God.
III. Not the bonds of brotherly love and friendship, for whosoever loveth brethren or sisters more than the Lord is not worthy of Him.
IV. But only the bonds of love to his Lord, to whom he is bound in grateful love and childlike fidelity, even unto death (Gerok, in Lange).
Act_21:13-14. The Heroism of Paul; A study for the followers of Christ.
I. The splendour of his heroism.—Exhibited in—
1. The calm courage he displayed in the prospect of death.—“I am ready not to be bound only, but to die also at Jerusalem.” This utterance was not made—
(1) In ignorance of what suffering and death was. Paul and misfortune had been companions for many years. For twenty years he had been an object of unsleeping persecution, had experienced every sort of calamity, and had more than once been in the grips of death (2Co_11:23).
(2) In secret expectation that both might be escaped. Paul had no such hope or expectation. Already it had been too clearly signified to him that “bonds and imprisonment awaited him.” Agabus’s words, too, left no loophole for escape.
(3) In a feeling of despair, because he saw that evasion was impossible. On the contrary, humanly speaking, Paul perceived that the only thing necessary in order to escape was to keep away from Jerusalem, renounce his mission, cast off Christianity, and go back to the fold he had left. The Jews would receive him with open arms.
(4) In a spirit of braggadocio. Like Peter, to gain for himself a reputation for valour, with no real intention of ever fulfilling his words. Paul maintained the same intrepidity before Festus (Act_25:11), and in writing to the Philippians from Cæsarea (Php_2:17). Later he exhibited the same spirit when sending an epistle to Timothy from Rome (2Ti_4:6).
2. The triumphant victory over the prospect of death which he obtained. Not only was he calm and unmoved in the contemplation of his arrest and execution, but as it were death was so overcome that it could not hinder him from thinking about the interests of others. One would naturally have expected that with the prospect of bonds and imprisonment before him, although externally unperturbed, he would be inwardly sad and occupied with his own misfortunes. But he was not. The grief of his friends even could not thrust him in upon himself. How like his master who, when in the agonies of death, prayed for His murderers, pardoned the robber and cared for His mother! How like Stephen, who, with his latest breath, interceded for his assassins! And since then men have sometimes been found over whose heroic spirits death had no power.
II. The secret of his heroism.
1. Love to the Lord Jesus Christ. Between Paul and Jesus Christ existed such a bond of personal love and devotion as has probably never since existed. Paul’s individuality was almost swallowed up in Christ. “Not I, but Christ liveth in me!” “To me to live is Christ!” Paul had such a conception of Christ’s love to him—“He loved me and gave Himself for me”—that it kindled in him a responsive flame of affection that wellnigh consumed him. “The love of Christ constraineth us!” And there is no consideration or force that will transform a man into a hero sooner than this.
2. Love for the souls of men. When Paul said “for the name of the Lord Jesus” he practically meant “for the gospel’s sake,” which again signified, “for the souls of men.” He wanted to go to Jerusalem to preach to his countrymen at Pentecost, and was willing to face bonds, imprisonment, and death for so sacred a cause. This the next strongest force to the love of Christ. Paul was willing to die for the gospel, not because it was the highest philosophy, or divinest theology, but because it was the power of God unto salvation to every one who believed.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v5 5-8. “....Going out we departed, all accompanying us, along…
5-8. “....Going out we departed, all accompanying us, along with the women and children, even without the city, and, putting down our knees on the sand, praying, we bade each other adieu.” Lord, rebuke our pride, too stiff and haughty anon to kneel on a nice carpet or clean camp-meeting straw or sawdust, when Paul and the Tyrian saints mutually knelt in the sand on the dirty seashore. Arriving in Ptolemais they spend one day with the saints, taking their final departure from the sea and walking overland [now in Palestine] to Caesarea, where they are delighted to find Philip, the evangelist, of whom we have had no record in twenty years. Chapter 8. tells us when the Spirit caught him away from the Ethiopian eunuch in Southern Palestine he traveled up the coast, preaching in many cities, till he arrived in Caesarea. It seemed that he settled there, making this city headquarters of his evangelistic work.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv4–7 4. The time employed by the sailors in putting…
4. The time employed by the sailors in putting out freight, and taking on board a fresh cargo, gave Paul another opportunity for communing with brethren on shore. (4) " And having found the disciples, we remained there seven days. They told Paul, through the Spirit, not to go up to Jerusalem. " Here Paul met a repetition of those prophetic warnings which had already cast a gloom over his feelings, and so much alarmed were the brethren at the prospects before him, that they entreated him to go no further. We are not to understand that these entreaties were dictated by the Spirit; for this would have made it Paul's duty to desist from his purpose; but the statement means that they were enabled to advise him not to go, by knowing through the Spirit, what awaited him. The knowledge was supernatural; the advice was the result of their own judgment.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v4 go up to
go up to
Lit. set foot in. Not, as in Act 20:23 a warning of danger, but now an imperative command. See Act 22:17; Act 22:18.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v5 From Tyre to Caesarea:
From Tyre to Caesarea:
v. 5. And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city. And we kneeled down on the shore and prayed.
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v. 6. And when we had taken our leave one of another, we took ship; and they returned home again.
v. 7. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
v. 8. and the next day we that were of Paul’s company departed and came unto Caesarea; and we entered into the house of Philip the evangelist, which was one of the seven, and abode with him.
v. 9. And the same man had four daughters, virgins, which did prophesy.
When Paul and his companions had accomplished the seven days, when they had finished the time, when the stated period was up during which they had remained for the cargo to be unloaded, they went out of the city to continue their trip. And here we have a fine bit of evidence from an eye-witness to indicate the affectionate intimacy which in those days characterized the relation of the Christians in general. For the disciples of the city, the entire congregation, not only the men, but also their wives and children, escorted them on their way outside of the city. The band of mutual love, tied by their mutual faith, united them in a closer union than earthly friendship could have done. Having arrived before the city, on the sandy beach near the water’s edge, they all kneeled down and committed themselves and their cause to God in prayer. The very simplicity of the narrative at this place makes it so impressive. Then there were leave-takings from the friends of a week, more dear mutually than others of months and years, after which Paul and his company went on board, and the others returned home. The travelers now, sailing from Tyre, completed their voyage; they were on the last section of their journey, down the coast of Syria and Palestine. The voyage from Macedonia had been completed with the landing at Tyre, the short distance still remaining could be made without difficulty. Their ship ran in and anchored at Ptolemais, a harbor eight miles north of Mount Carmel, and they thus had a chance to salute the brethren in that city and to spend the day with them. But on the next day they started out and came to Caesarea, where the trip by water ended. Here they entered into the house of Philip the Evangelist, originally one of the seven deacons elected by the congregation at Jerusalem, chap. 6, but driven from the city by the persecution of Saul of Tarsus. They were entertained by Philip with all cordiality for some time. Luke, who here, together with some of his companions, made the acquaintance of Philip, records that there were four daughters in the house, virgins, who had the gift of prophecy. There is nothing in the text, however, that would oblige us to conclude that they belonged to a special order, or that they had taken the vow of chastity. They simply shared the home life of their father, making use of their extraordinary gifts only as the Spirit directed, and did no public teaching. Their case came under the heading of the fulfillment of Joe 2:20, from which no special conclusions in regard to our days may be drawn.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7 General Information:
General Information:
Here the word "They" refers to the believers from Tyre.
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When our days there were over
This speaks about days as if they were something that a person could spend. AT: "When the seven days were over" or "When it was time to leave" (See: Metaphor)
knelt down on the beach, prayed
It was a common custom to kneel down while praying. This was a sign of humility before God. (See: Symbolic Action)
said farewell to each other
"said goodbye to one another"
translationWords
pray
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 7 21:4-6 The local believers at Tyre gave Paul a…
21:4-6 The local believers at Tyre gave Paul a touching farewell that reveals deep Christian fellowship. • prophesied through the Holy Spirit that Paul should not go on to Jerusalem: The believers at Tyre clearly foresaw the danger in Paul’s visiting Jerusalem and out of brotherly concern tried to dissuade him. Paul willingly accepted the risks in order to fulfill his apostolic mandate (cp. Phil 3:7-10). See also study note on Acts 21:11-14.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.