Exegetical and Hermeneutical Commentary of Acts 18:21
But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
21. but bade them farewell ] This is the same verb as in Act 18:18, and should be rendered in the same way. “ But took his leave of them.” The oldest authorities and the best modern editors, followed by the Revised Version, omit a large portion of the verse, reading thus: “ but taking his leave of them, and saying, I will return again unto you, if God will, he set sail from Ephesus.” The words thus omitted are deemed to have been an insertion suggested by Act 20:16. It is not only on the authority of a small number of uncials that the words are rejected; their omission is supported by several cursives, as well as by the Vulgate and some other versions.
There has been much discussion on the question whether it was the feast of the Passover or the Pentecost which the Apostle desired to keep in Jerusalem. If we accept the omission, as the authorities seem fully to warrant, the question is not raised.
I will return again unto you ] Having the opportunity, he soon redeemed his promise, see Act 19:1.
Fuente: The Cambridge Bible for Schools and Colleges
Keep this feast – Probably the Passover is here referred to. Why he was so anxious to celebrate that feast at Jerusalem, the historian has not informed us. It is probable, however, that he wished to meet as many of his countrymen as possible, and to remove, if practicable, the prejudices which had everywhere been raised against him, Act 21:20-21. Perhaps, also, he supposed that there would be many Christian converts present, whom he might meet also.
But I will return … – This he did Act 19:1, and remained there three years, Act 20:31.
Fuente: Albert Barnes’ Notes on the Bible
Act 18:21
I must by all means keep this feast that cometh in Jerusalem.
The duty of observing the sacrament of the Lords Supper
When our Lord came to be baptized He satisfied John by saying, Suffer it to be so, for thus it behoveth us to fulfil all righteousness–i.e., it becomes us to observe every righteous ordinance of God. The same spirit that animated the Master directed the conduct of His disciples; everywhere they were distinguished by a reverence for the ordinances of religion. And if there be an instance in which this spirit was more strikingly exemplified, we see it in the case before us. Surrounded as he was by the people of Ephesus, who entreated him to remain among them for a longer period, he still felt the preponderating influence of the obligation to observe the feast of Pentecost in Jerusalem. I trust every heart here responds to the feeling of the apostle. A Christian will say, I must by all means keep this feast, for–
I. It is the commandment of Christ. Were it a mere conventional ordinance, merely one of those outward circumstances which are not essential to the existence of Christianity, it might be left to our own discretion whether we should observe it or not. But it comes to us on the authority of the Saviour, who said, Do this in remembrance of Me. There is not any precept more explicitly laid down, and we cannot refuse to observe it without setting aside the authority of Him to whom we are indebted for all that we now are or hope hereafter to enjoy.
II. That I may be the better warned of the evil of sin. There is in this ordinance a manifestation of the evil of sin that is not to be found elsewhere; for we commemorate that great sacrifice which the Father required: in order to render the exercise of mercy to the penitent consistent with the exercise of His justice, in the moral administration of the world. When, therefore, the believer sits down at the table of the Son of God, and has his eyes turned to the Cross of Christ, his heart is smitten with a sense of the evil nature and destroying tendency of sin, and he feels that the world is crucified unto him and he unto the world.
III. Because it is one of the appointed means of grace. There is no feeling to which the heart is more ready to respond than our need of strength greater than our own for the varied duties and trials and sorrows of our nature. And God has promised that His grace shall be sufficient for us–that His strength shall be perfect in our weakness. But we must wait upon Him for this strength and grace in the way of His appointing (Eze 36:37). We are not, therefore, to expect the blessing unless we employ the means. And the Lords Supper is one of the appointed means by which the Spirit of God meets the believer, to renew, to sanctify, to encourage, and to direct him.
IV. Because it is one of the most direct means of uniting the family of God in the bonds of peace and love. At this table the rich and the poor meet together. There we learn to love mankind when we see that love which embraced the world. There we learn to forgive an enemy when we see Christ bleeding for His foes.
V. Because we know not that we shall have another opportunity. We are all dying creatures, and we know not what a day may bring forth. (J. Johnston.)
If God will.
Recognition of the Divine will in human affairs
There is a self-reliance that stifles the spirit of religion. On the other hand, there are timid souls who are ever hesitating and wavering, and who would rather be carried by the current than take the oars and impel their skiff against it. Merciless, overbearing strength, and weak, purposeless yielding are neither of them attractive. Paul was a man of strong will and ready decision. There was a strength about him that could be relied upon. And yet he was gentle, sympathetic, open to influence and persuasion. The character was balanced and kept right by faith. He did not determine matters hastily. He listened and weighed, then he referred the matter for decision to God. There was, in his idea of life, another will beside his own–another wisdom–another choice. And he was glad to subordinate himself to that as the determining element. We have here–
I. A recognition of the Divine superintendence and ordination of human life. The words imply that all is not left to Pauls determinations; that he has not the shaping of his own course. There is a Divine will over all, and it prevails. We are here in circumstances in which we are required to act for ourselves, but we find ourselves often thwarted; our will, determining itself, comes into collision with others; there are plans into which others do not fit. More than this, there is another will stronger than ours which prevails against us. Do what we please, we can only reach our end, perfect our plan, fulfil our purpose–if God will. Is, then, man the mere sport and play of a Divine decree–the creature of Fate–the victim of an Iron Rule that uses or crushes, as the case may be? Certainly not. Man has power of choice; he is called upon to judge what is most fitting and most proper. But God, who has left him free, realises His own ends through that freedom, even through that freedom should determine itself in opposition to the behests of His will. We see about us natural processes going on–the day and night, the seasons, the sunshine, the winds and storms. Man has no power over any one of them. But he can realise his purposes by means of them, and God is always doing so. In like manner He realises His purposes by means of the free choice of His creatures.
II. An expression of humble submission. The words imply that Paul did not wish any other will than Gods to be done. Paul did not desire to be where God did not wish him to be. He desired God to rule his life for him. He would return if God led him thither; otherwise they should see his face no more. This is the essential principle of the regenerate heart. The essence of sin is neither more nor less than self will. Only when the spirit of life in Christ Jesus is in us, do we get rid of the desire to order our own away. What schooling it needs to perfect this mind in us! How stubborn and rebellious we are! What frightful blunders we make! How heart breaking are our disappointments! It is by a discipline the most painful, sometimes carried through long years, that God teaches us to let Him order our life for us, and prepare our good. The trials and disappointments of life are all meant to teach us that Gods will is far better than ours, and to school our rebellion into acquiescence, our self-determination into adoring trust. We should cultivate this spirit more and more.
III. A declaration that God has ways of making His will known. The sphere, conditions, and time of labour are Divinely ordained. But how are we to know what God would have us do? There is a light which shines from the Word, and a light which shines in the spirit, an inward persuasion that such and such works are to be done, and there is an objective providential light by which God guides His own as by the pillar of cloud and fire. By these means God lets men see what He would have them do. Conclusion: There is here, then–
1. A caution suggested against that presumption which is based on the idea of human power and prerogative.
2. A condition of effectual prayer.
3. What confidence, what peace, there must come to those who feel, like Paul, that God knows them, cares for them, orders their way, appoints their lot.
4. How easy submission ought to be to us! (W. H. Davison.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 21. I must – keep this feast] Most likely the passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favourable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. The whole of this clause, I must by all means keep this feast that cometh in Jerusalem, is wanting in ABE, six others; with the Coptic, AEthiopic, Armenian, and Vulgate. Griesbach leaves it in the text, with the mark of doubtfulness; and Professor White, in his Crisews, says, probabiliter delenda. Without this clause the verse will read thus: But he bade them farewell, saying, I will return again unto you, if God will. And this he did before the expiration of that same year, Ac 19:1, and spent three years with them, Ac 20:31, extending and establishing the Church at that place.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This feast; the feast of the passover; which is meant where feast is put absolutely, unless some after expression qualifies it: not that this holy man did out of conscience to the feast intend to observe it, for Christ is the end of the law to them that believe, Rom 10:4; but because of the vast concourse from all places to Jerusalem at that time, which would give him an opportunity of making Christ known to such multitudes, and to gain their souls unto him.
If God will; though he was an apostle, and had the Spirit of prophecy, and might know whether he should return or no, yet he does not absolutely promise them to return to them, but conditionally, if the Lord will; to teach us what caution we should use in all our promises and resolutions, as Jam 4:15, being we know not what a day may bring forth. Besides, in our owning of Gods will and pleasure, we acknowledge a providence of God in all things, especially in our concerns, which we desire to refer all unto.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. I must . . . keep thisfeastprobably Pentecost, presenting a noble opportunity ofpreaching the Gospel.
but I will returnthefulfilment of which promise is recorded in Ac19:1.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But bade them farewell, saying,…. As follows:
I must by all means keep this feast that cometh in Jerusalem; which perhaps was the passover, since that often went by the name of the feast: the why he must by all means keep it, was not because it was obligatory upon him; nor did he always observe it, as appears from his long stay at Corinth, and other places; and besides, as a Christian, he had nothing to do with it; but either because of his vow, Ac 18:18 or because he knew he should have an opportunity of preaching the Gospel to great numbers; the Vulgate Latin and Ethiopic versions omit this clause:
but I will return again unto you, if God will; he promises to return to them, but not peremptorily as knowing that he was altogether subject to the will of God, who disposes and orders all things according to his sovereign pleasure; see Jas 4:15 and he sailed from Ephesus; which was near the Aegean sea: such was the situation of Ephesus, according to Apollonius f; who says, that it stood out to the sea, which encompassed the land on which it was built; so Pausanias g relates, that Lysimachus passing into Asia by shipping, took the kingdom of Antigonus from him, and built the city the Ephesians now inhabit near the sea; so Josephus h reports of Herod and Agrippa, that travelling by land to Phrygia Major, they came to Ephesus, and again, , “they sailed from Ephesus” to Samos.
f Philostrat. Vita Apollonii, l. 8. c. 3. g Attica sive, l. 1. p. 16. h Antiqu. l. 16. c. 2. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
I shall return (). Future active indicative of , old verb to bend back, turn back (Mt 2:2).
If God will ( ). Genitive absolute of present active participle. This expression ( with subjunctive) occurs also in 1Cor 4:19; 1Cor 16:7; Jas 4:15. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God’s hands. The Textus Receptus has here a sentence not in the best MSS.: “I must by all means keep this feast that cometh in Jerusalem.” This addition by D and other documents may have been due to a desire to give a reason for the language in verse 22 about “going up” to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (20:16) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did.
Fuente: Robertson’s Word Pictures in the New Testament
I must by all means keep this feast that cometh in Jerusalem.
The best texts omit.
Fuente: Vincent’s Word Studies in the New Testament
1) ”But bade them farewell, saying,” (alla apotaksamenos kai eipon) “But he bid (them) farewell explaining,”
2) “I must by all means keep this feast,” (Omitted in A.R.V.) Perhaps the feast of Pentecost.
3) “That cometh, in Jerusalem:” (omitted in A.R.V.) Where the Jews met for the Annual Pentecost fifty days after the annual Passover.
4) “But I will return again unto you, if God will.” (palin anakampso pros humastou thelontos) “I will return to you all again, if God wills,” which He did, as recounted later, Act 19:11; Paul made personal decisions and appointments based on the will of the Lord, 1Co 4:19; Heb 6:3; Jas 4:15; Eph 5:17. He subordinated his plans and purposes, to the will of God, Rom 1:10; Rom 15:32; Php_2:19. D.V. (Deo Volente) “God willing.”
5) “And he sailed from Ephesus.” (anechthe apo tes Ephesou) “He set sail from Ephesus,” leaving Priscilla and Aquila behind, Act 18:18; Act 18:26.
Fuente: Garner-Howes Baptist Commentary
(21) I must by all means keep this feast that Cometh.Literally, the coming, or, the next feast. This was, probably, as has been said, the Feast of Pentecost. (See Note on Act. 18:18.) If he missed that, there would be no other feast till that of Tabernacles; and then, in October, travelling, whether by sea or land, became dangerous and difficult. (See Note on Act. 27:9.)
If God will.In this resting in the thought of the will of the Father as ordering all things welleven in their use of almost the same formula, to them much more than such a formula as the Deo volente has often become in the lips of Christianswe find another point of agreement between St. Paul and St. James (Jas. 4:15).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. I must Jerusalem This entire clause is found wanting in a number of the best manuscripts; but it is sufficiently sustained to be retained in the text. Paul’s promise to return was fulfilled soon after. Sailed It is uncertain whether in the same or another ship. The same route was pursued in Paul’s return from his third journey, (Act 21:1-8,) where see notes.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 18:21 . What feast was meant by . must remain undetermined, as does not allow us absolutely to exclude the winter season dangerous for navigation, and as the indefinite , Act 18:18 which period is not included in the one and a half years (see on Act 18:11 ) prevents an exact reckoning. It is commonly supposed to be either Easter or Pentecost . The latter by Anger, de temp. rat. p. 60 ff., and Wieseler, p. 48 ff. The former (Ewald) is at least not to be inferred from the use of the article “ the feast ,” which in general (Fritzsche, ad Matth. p. 804), and here specially on account of the addition ., would be an uncertain ground. The motive, also, of the determination indicated by is completely unknown.
] as in Act 18:23 ; see on Act 15:33 .
.] see Winer, p. 387 [E. T. 518].
. . .] which took place, Act 19:1 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
Ver. 21. Keep this feast ] As waiting an occasion, by that solemn meeting, of winning many to Christ. Paul was insatiabilis Dei cultor, as insatiable worshipper of God, Chrysostom truly saith of him. George Eagles the martyr, for his great pains in travelling from place to place to confirm the brethren, was surnamed Trudgeover the World.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21. ] The omission of the words here inserted in rec., , seems necessitated on the principle of being guided in doubtful cases by the testimony of our most ancient MSS. The text thus produced is the shortest and simplest, and the facts, of other glosses having been attempted on this verse, and of ms. 36 inserting the words without altering the construction to suit them, and [93] omitting the before , and the before , tend perhaps to throw discredit on the insertion. The gloss, if such it be, has probably been owing to an endeavour to conform the circumstances to those related in ch. Act 20:16 . If they stand, and for those who read them, it may still be interesting to enquire at what feast they may be supposed to point. (1) Not at the Passover : for the ordinary duration of the ‘mare clausum’ was (Livy xxxvii. 9) till the vernal equinox. According to Vegetius de Re Milit. iv. 39, ‘ex die iii. Id. Novembr. usque in diem vi. Id. Martii, maria claudebantur.’ And we are not at liberty to assume an exceptional case, such as sometimes occurred (Philo, Leg. ad Caium, 29, vol. ii. p. 573; Tacit. Ann. xii. 43; Plin. ii. 47). Hence, if the voyage from Corinth at all approached the length of that from Philippi to Jerusalem in ch. 20, 21, he would have set sail at a time when it would have been hardly possible. (2) Not at the feast of Tabernacles . For if it were, he must have sailed from Corinth in August or September. Now, as he stayed there something more than a year and a half, his sea-voyage from Bera to Athens would in this case have been made in the depth of winter; which (especially as a choice of land or water was open to him) is impossible. (3) It remains, then, that the feast should have been Pentecost ; at which Paul also visited Jerusalem, ch. Act 20:16 . (The above is the argument of Wieseler, Chron. d. Apostelgesch. pp. 48 50, who however allows too long for the voyage from Corinth, forgetting that from the seven weeks’ voyage of ch. 20, 21 are to be taken seven days at Troas ( Act 20:6 ), seven at Tyre ( Act 21:4 ), one at Ptolemais ( Act 21:7 ), at Csarea ( Act 21:10 ), in all certainly not less than three weeks.)
[93] The CODEX CANTABRIGIENSIS, or BEZ, so called because it was presented by Beza in 1581 to the University Library at Cambridge; where it is now exposed to view in a glass case. He procured it in 1562, from the monastery of St. Irenus at Lyons. It is on parchment, and contains the Gospels and Acts, with a Latin version. Its lacun, which are many, will be perceived by the inner marginal letters in this edition. It once contained the Catholic Epistles: 3Jn 1:11-14 in Latin is all that now remains. It was edited with very accurate imitative types, at the expense of the University of Cambridge, by Dr. Kipling, in 1793. A new edition carefully revised and more generally accessible was published by Mr. Scrivener in 1864, and has been collated for this Edition. In the introduction some ten or twelve correctors are distinguished, whose readings are found in the notes at the end of the volume. The text of the Codex Bez is a very peculiar one, deviating more from the received readings and from the principal manuscript authorities than any other. It appears to have been written in France, and by a Latin transcriber ignorant of Greek, from many curious mistakes which occur in the text, and version attached. It is closely and singularly allied to the ancient Latin versions, so much so that some critics have supposed it to have been altered from the Latin: and certainly many of the phnomena of the MS. seem to bear out the idea. Where D differs in unimportant points from the other Greek MSS., the difference appears to be traceable to the influence of Latin forms and constructions. It has been observed, that in such cases it frequently agrees with the Latin codex e (see the list further on). Its peculiarities are so great, that in many passages, while the sense remains for the most part unaltered, hardly three words together are the same as in the commonly received text. And that these variations often arise from capricious alteration, is evident from the way in which the Gospels, in parallel passages, have been more than commonly interpolated from one another in this MS. The concurrence with the ancient Latin versions seems to point to a very early state of the text; and it is impossible to set aside the value of D as an index to its history; but in critical weight it ranks the lowest of the leading MSS. Its age has been very variously given: the general opinion now is that it was written in the latter end of the fifth or the sixth century .
The Apostle’s promise of return was fulfilled ch. Act 19:1 ff.
Fuente: Henry Alford’s Greek Testament
Act 18:21 . See critical note. The Feast, as Ramsay maintains, St. Paul , p. 264 (so Ewald, Renan, Zckler, Rendall, Blass and others), was the Passover, the one which seems most reconcilable with the chronology; others maintain Pentecost, so Anger, Alford, Wieseler, Plumptre see Alford, in loco , and Turner, Chron. of the N. T. , p. 422; Lewin favours Tabernacles. , cf. Act 19:1 : used by St. Luke, Luk 10:6 , Mat 2:12 , Heb 11:15 ; used also several times in LXX, Jud.ges11:39 A, 2Sa 8:13 , 1Ki 12:20 , Job 39:4 , Sus. 14, and other instances, so in classical Greek, to return to a place, Herod., ii. 8. . ., cf. 1Co 4:19 ; 1Co 16:17 , Jas 4:15 . Not only amongst Jews and Arabs but amongst Greeks and Romans similar phrases were in vogue, see Meyer’s note on Jas 4:15 ; see critical note on . , see above on Act 13:13 .
Fuente: The Expositors Greek Testament by Robertson
bade them farewell. Greek. apotasso, as in Act 18:18, “took his leave. “
I must . . . Jerusalem. The texts omit this clause, but not the Syriac.
return. Greek. anakampto, bend back (my steps). Only here, Mat 2:12. . Luk 10:6. Heb 11:15.
if God will = God being willing (Greek. thelo. App-102.)
sailed. Greek. anago. See note on Act 13:13.
Fuente: Companion Bible Notes, Appendices and Graphics
21.] The omission of the words here inserted in rec., , seems necessitated on the principle of being guided in doubtful cases by the testimony of our most ancient MSS. The text thus produced is the shortest and simplest, and the facts, of other glosses having been attempted on this verse, and of ms. 36 inserting the words without altering the construction to suit them, and [93] omitting the before , and the before , tend perhaps to throw discredit on the insertion. The gloss, if such it be, has probably been owing to an endeavour to conform the circumstances to those related in ch. Act 20:16. If they stand, and for those who read them, it may still be interesting to enquire at what feast they may be supposed to point. (1) Not at the Passover: for the ordinary duration of the mare clausum was (Livy xxxvii. 9) till the vernal equinox. According to Vegetius de Re Milit. iv. 39, ex die iii. Id. Novembr. usque in diem vi. Id. Martii, maria claudebantur. And we are not at liberty to assume an exceptional case, such as sometimes occurred (Philo, Leg. ad Caium, 29, vol. ii. p. 573; Tacit. Ann. xii. 43; Plin. ii. 47). Hence, if the voyage from Corinth at all approached the length of that from Philippi to Jerusalem in ch. 20, 21, he would have set sail at a time when it would have been hardly possible. (2) Not at the feast of Tabernacles. For if it were, he must have sailed from Corinth in August or September. Now, as he stayed there something more than a year and a half, his sea-voyage from Bera to Athens would in this case have been made in the depth of winter; which (especially as a choice of land or water was open to him) is impossible. (3) It remains, then, that the feast should have been Pentecost; at which Paul also visited Jerusalem, ch. Act 20:16. (The above is the argument of Wieseler, Chron. d. Apostelgesch. pp. 48-50, who however allows too long for the voyage from Corinth, forgetting that from the seven weeks voyage of ch. 20, 21 are to be taken seven days at Troas (Act 20:6), seven at Tyre (Act 21:4), one at Ptolemais (Act 21:7), at Csarea (Act 21:10),-in all certainly not less than three weeks.)
[93] The CODEX CANTABRIGIENSIS, or BEZ,-so called because it was presented by Beza in 1581 to the University Library at Cambridge; where it is now exposed to view in a glass case. He procured it in 1562, from the monastery of St. Irenus at Lyons. It is on parchment, and contains the Gospels and Acts, with a Latin version. Its lacun, which are many, will be perceived by the inner marginal letters in this edition. It once contained the Catholic Epistles: 3Jn 1:11-14 in Latin is all that now remains. It was edited with very accurate imitative types, at the expense of the University of Cambridge, by Dr. Kipling, in 1793. A new edition carefully revised and more generally accessible was published by Mr. Scrivener in 1864, and has been collated for this Edition. In the introduction some ten or twelve correctors are distinguished, whose readings are found in the notes at the end of the volume. The text of the Codex Bez is a very peculiar one, deviating more from the received readings and from the principal manuscript authorities than any other. It appears to have been written in France, and by a Latin transcriber ignorant of Greek, from many curious mistakes which occur in the text, and version attached. It is closely and singularly allied to the ancient Latin versions, so much so that some critics have supposed it to have been altered from the Latin: and certainly many of the phnomena of the MS. seem to bear out the idea. Where D differs in unimportant points from the other Greek MSS., the difference appears to be traceable to the influence of Latin forms and constructions. It has been observed, that in such cases it frequently agrees with the Latin codex e (see the list further on). Its peculiarities are so great, that in many passages, while the sense remains for the most part unaltered, hardly three words together are the same as in the commonly received text. And that these variations often arise from capricious alteration, is evident from the way in which the Gospels, in parallel passages, have been more than commonly interpolated from one another in this MS. The concurrence with the ancient Latin versions seems to point to a very early state of the text; and it is impossible to set aside the value of D as an index to its history;-but in critical weight it ranks the lowest of the leading MSS. Its age has been very variously given: the general opinion now is that it was written in the latter end of the fifth or the sixth century.
The Apostles promise of return was fulfilled ch. Act 19:1 ff.
Fuente: The Greek Testament
Act 18:21. , in Jerusalem[110]) To this is to be referred Act 18:22. The particular feast is not expressed in this passage: several years after (from Miletus) he hastened thither to keep Pentecost: ch. Act 20:16.-), I will return) He did so: ch. Act 19:1. In the interim their longings for him increased.
[110] The larger Ed. had preferred the shorter reading in this place; but Ed. 2 and Germ. Vers. agree with the Gnomon.-E. B.
ABEe Vulg. Memph. Theb. omit from to . Dd, with the Rec. Text, support the words.-E. and T.
Fuente: Gnomon of the New Testament
bade: Act 15:29, Luk 9:61, 2Co 13:11
I must: Act 20:16, Deu 16:1
if God: Act 19:21, Act 21:14, Mat 26:39, Rom 1:10, Rom 15:32, 1Co 4:19, Phi 2:19-24, Heb 6:3, Jam 4:15
Reciprocal: Act 18:22 – the church Rom 15:25 – General 1Co 16:7 – if
Fuente: The Treasury of Scripture Knowledge
1
Act 18:21. Keep this feast. It was the feast of Pentecost, one of the national feasts of the Jews. Paul was a Jew and had a right to observe the national customs of his race. (See chapter 16:3.) After a brief stay at Ephesus he again sailed.
Fuente: Combined Bible Commentary
See notes on verse 19
Fuente: McGarvey and Pendleton Commentaries (New Testament)
21, 22. Going down to Caesarea, and up to Jerusalem,
Fuente: William Godbey’s Commentary on the New Testament
Verse 21
This feast; probably the passover. The occasion would bring together a large concourse, both of Christians and also of Jews, many of whom might be disposed to listen to the preaching of the gospel.
Fuente: Abbott’s Illustrated New Testament
18:21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, {m} if God will. And he sailed from Ephesus.
(m) So we should promise nothing without this clause, for we do not know what the following day will bring forth.