8 And on the day after, we went away and came to Caesarea, where we were guests in the house of Philip, the preacher, who was one of the seven.
And this saying was pleasing to all of them: and they made selection of Stephen, a man full of faith and of the Holy Spirit, and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas of Antioch, who had become a Jew:
But be self-controlled in all things, do without comfort, go on preaching the good news, completing the work which has been given you to do.
But an angel of the Lord said to Philip, Get up, and go to the south, to the road which goes from Jerusalem to Gaza, through the waste land. And he went and there was a man of Ethiopia, a servant of great authority under Candace, queen of the Ethiopians, and controller of all her property, who had come up to Jerusalem for worship; He was going back, seated in his carriage, and was reading the book of the prophet Isaiah. And the Spirit said to Philip, Go near, and get on his carriage. And Philip, running up to him, saw that he was reading Isaiah the prophet, and said to him, Is the sense of what you are reading clear to you? And he said, How is that possible when I have no guide? And he made Philip get up by his side. Now the place in the book where he was reading was this: He was taken, like a sheep, to be put to death; and as a lamb is quiet when its wool is being cut, so he made no sound: Being of low degree, his cause was not given a hearing: who has knowledge of his family? for his life is cut off from the earth. And the Ethiopian said to Philip, About whom are these words said by the prophet? about himself, or some other? So Philip, starting from this writing, gave him the good news about Jesus. And while they were going on their way, they came to some water, and the Ethiopian said, See, here is water; why may I not have baptism? [] And he gave orders for the carriage to be stopped, and the two of them went down into the water, and Philip gave him baptism. And when they came up out of the water, the Spirit of the Lord took Philip away; and the Ethiopian saw him no more, for he went on his way full of joy. But Philip came to Azotus, and went through all the towns, preaching the good news, till he came to Caesarea.
And Philip went down to Samaria and was teaching them about Christ. And all the people gave attention to the words which Philip said, when they saw the signs which he did. For unclean spirits came out from those who had them, crying with a loud voice; and a number of those who were ill and broken in body were made well. And there was much joy in that town. But there was a certain man named Simon, who in the past had been a wonder-worker and a cause of surprise to the people of Samaria, saying that he himself was a great man: To whom they all gave attention, from the smallest to the greatest, saying, This man is that power of God which is named Great. And they gave attention to him, because for a long time his wonder-working powers had kept them under his control. But when they had faith in the good news given by Philip about the kingdom of God and the name of Jesus Christ, a number of men and women had baptism. And Simon himself had faith and, having had baptism, he went with Philip and, seeing the signs and the great wonders which he did, he was full of surprise.
And when we came into Rome, they let Paul have a house for himself and the armed man who kept watch over him.
And after three months we went to sea in a ship of Alexandria sailing under the sign of the Dioscuri, which had been at the island for the winter.
And when the brothers had knowledge of it, they took him to Caesarea and sent him to Tarsus.
But we, going before him by ship, went to Assos with the purpose of taking Paul in there: for so he had given orders, because he himself was coming by land.
And when he had come to land at Caesarea, he went to see the church, and then went down to Antioch.
And when we were going to the place of prayer, we came across a girl with a spirit which gave knowledge of the future, whose masters made great profit from her power.
And when he had seen the vision, straight away we made the decision to go into Macedonia, for it seemed certain to us that God had sent us to give the good news to them.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Acts 21
Commentary on Acts 21 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 21
Ac 21:1-16. Sailing from Ephesus, They Land at Tyre, and Thence Sailing to Ptolemais, They Proceed by Land to Cæsarea and Jerusalem.
1. we were gotten—"torn."
from them—expressing the difficulty and pain of the parting.
with a straight course—running before the wind, as Ac 16:11.
unto Coos—Cos, an island due south from Miletus, which they would reach in about six hours, and coming close to the mainland.
the day following unto Rhodes—another island, some fifty miles to the southeast, of brilliant classic memory and beauty.
thence unto Patara—a town on the magnificent mainland of Lycia, almost due east from Rhodes. It was the seat of a celebrated oracle of Apollo.
2. And finding a ship—their former one going no farther, probably.
to Phœnica—(See on Ac 11:19).
went abroad—One would almost think this extracted from a journal of the voyage, so graphic are its details.
3. when we … discovered—"sighted," as the phrase is.
Cyprus, we left it on the left hand—that is, steered southeast of it, leaving it on the northwest.
sailed into—"unto"
Syria, and landed at Tyre—the celebrated seat of maritime commerce for East and West. It might be reached from Patara in about two days.
there the ship was to unlade her burden—which gave the apostle time for what follows.
4-6. finding disciples—finding out the disciples, implying some search. They would expect such, from what is recorded, Ac 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 Ac 20:23; also see on Ac 21:11-14).
5. they all brought us on our way with wives and children … and we kneeled down on the shore and prayed—(See on Ac 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.
7. when we had finished our course—completing the voyage
from Tyre, we came—which they would do the same day.
to Ptolemais—anciently called Accho (Jud 1:31), now St. Jean d'Acre, or Acre.
and saluted the brethren, and abode, &c.—disciples gathered probably as at Tyre, on the occasion mentioned (Ac 11:19).
8-10. next day we that were of Paul's company departed—(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).
and came to Cæsarea—a run along the coast, southward, of some thirty miles.
Philip the evangelist—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 (Ac 8:4-40).
one of the seven—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.
9. the same man had four daughters … which did prophesy—fulfilling Joe 2:28 (see Ac 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.
10. tarried there many—"a good many"
days—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.
there came down from Judea—the news of Paul's arrival having spread.
a certain prophet … Agabus—no doubt the same as in Ac 11:28.
11-14. So shall the Jews bind the man that owneth this girdle, &c.—For though the Romans did it, it was at the Jews' instigation (Ac 21:33; Ac 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 (Ac 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.
12. we and they at that place—the Cæsarean Christians.
besought him—even with tears, Ac 21:13.
not to go to Jerusalem.
13. Then Paul answered, What mean ye to weep and to break mine heart—Beautiful union of manly resoluteness and womanly tenderness, alike removed from mawkishness and stoicism!
I am ready not to be bound only—"If that is all, let it come."
but to die, &c.—It was well he could add this, for he had that also to do.
15, 16. we took up our carriages—"our baggage."
and went up to Jerusalem—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 (Ac 19:21)—"After I have been at Jerusalem, I must also see Rome"—it was as "a prisoner of Jesus Christ."
16. went with us … and brought with them—rather, "brought us to."
One Mnason of Cyprus, an old disciple, &c.—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 (Ac 11:20), to Antioch, "preaching the Lord Jesus unto the Grecians," and now he appears settled at Jerusalem.
Ac 21:17-40. Paul Reports the Events of His Third Missionary Journey—In the Temple, Purifying Himself from a Jewish Vow, He Is Seized by a Mob and Beaten to the Danger of His Life—The Uproar Becoming Universal, the Roman Commandant Has Him Brought in Chains to the Fortress, from the Stairs of Which He Is Permitted to Address the People.
The apostle was full of anxiety about this visit to Jerusalem, from the numerous prophetic intimations of danger awaiting him, and having reason to expect the presence at this feast of the very parties from whose virulent rage he had once and again narrowly escaped with his life. Hence we find him asking the Roman Christians to wrestle with him in prayer, "for the Lord Jesus Christ's sake, and for the love of the Spirit, that he might be delivered from them that believed not in Judea," as well as "that his service which he had for Jerusalem (the great collection for the poor saints there) might be accepted of the saints" (Ro 15:30, 31).
17-19. the brethren received us gladly—the disciples generally, as distinguished from the official reception recorded in Ac 21:18.
18. Paul went in with us unto James; and all the elders were present—to "report himself" formally to the acknowledged head of the church at Jerusalem, and his associates in office. See on Ac 15:13. Had any other of the apostles been in Jerusalem on that occasion, it could hardly fail to have been noted.
19. he declared particularly—in detail.
what God had wrought among the Gentiles by his ministry—as on previous occasions (Ac 14:27; and see Ro 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.
20-25. they glorified the Lord, &c.—constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem.
21. they are informed … that thou teachest all the Jews which are among the Gentiles—those residing in heathen countries.
to forsake Moses, &c.—This calumny of the unbelieving Jews would find easy credence among the Christian zealots for Judaism.
23. we have four men—Christian Jews, no doubt.
which have a vow—perhaps kept ready on purpose.
24. be at charges with them—that is, defray the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity.
25. touching the Gentiles … we have written and concluded that they observe no such things, &c.—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 (Ac 15:19-29).
26. to signify—that is, announce to the priest.
the accomplishment of the days of purification, &c.—(See on Nu 6:14-21).
27-30. the Jews … of Asia—in all likelihood those of Ephesus (since they recognized Trophimus apparently as a townsman, Ac 21:29), embittered by their discomfiture (Ac 19:9, &c.).
29. Trophimus—(See on Ac 20:4).
30. took Paul, and drew him out of the temple; and forthwith the doors were shut—that the murder they meant to perpetrate might not pollute that holy place.
31. tidings came—literally, "went up," that is, to the fortress of Antonia, where the commandant resided. See on Ac 21:32. This part of the narrative is particularly graphic.
32. the chief captain—"the chiliarch," or tribune of the Roman cohort, whose full number was one thousand men.
33. commanded him to be bound with two chains—(See on Ac 12:6).
34. some cried one thing—The difficulty would be so to state his crimes as to justify their proceedings to a Roman officer.
to be carried into the castle—rather, perhaps, "the barracks," or that part of the fortress of Antonia appropriated to the soldiers. The fort was built by Herod on a high rock at the northwest corner of the great temple area, and called after Mark Antony.
35, 36. Away with him—as before of his Lord (Lu 23:18; Joh 19:15).
37-40. Art not thou that Egyptian, &c.—The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.
38. madest an uproar, &c.—The narrative is given in Josephus [Wars of the Jews, 2.8.6; 13.5], though his two allusions and ours seem to refer to different periods of the rebellion.
39. a citizen of no mean city—(See on Ac 16:37).
40. stood on the stairs—"What nobler spectacle than that of Paul at this moment! There he stood, bound with two chains, ready to make his defense to the people. The Roman commander sits by, to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!" [Chrysostom (or in his name) in Hackett].
a great silence—the people awed at the permission given him by the commandant, and seeing him sitting as a listener.
in the Hebrew tongue—the Syro-Chaldaic, the vernacular tongue of the Palestine Jews since the captivity.