Exegetical and Hermeneutical Commentary of Acts 21:12
And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.
12. we, and they of that place ] We (i.e. St Luke and the rest who were his fellow-travellers) and the Christians of Csarea. The act of Agabus was in all probability done with some publicity.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 12. Besought him not to go up to Jerusalem.] For they all understood the prophecy to be conditional and contingent; and that it was in Paul’s power to turn the scale.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They of that place; the converts or believers that were in Caesarea, pitying him, and having a tender affection for him: See Poole on “Act 21:4“.
Besought him with tears, so earnest were they, as in the following verse. {see Act 21:13}
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. we and they at that placetheCsarean Christians.
besought himeven withtears, Ac 21:13.
not to go to Jerusalem.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when we heard these things,…. These prophecies, concerning the binding of the apostle by the Jews, and the delivery of him to the Romans, and saw the symbolical representations of these things:
both we; the companions of the apostle, Luke and the rest:
and they of that place; of Caesarea, Philip and his daughters, and the disciples that lived there:
besought him not to go up to Jerusalem; which was an instance of weakness in them, though an expression of their affection to the apostle; in the disciples of Caesarea it might arise from pure love to him, and a concern for his safety, and the continuance of his useful life; and in his companions it might be owing partly to their sincere love to him, and partly to the fear of danger which they themselves might conclude they should be exposed to; and this request was made with tears, as is evident from what follows.
Fuente: John Gill’s Exposition of the Entire Bible
Both we and they of that place ( ). Usual use of (both–and). , old word, only here in N.T.
Not to go up ( ). Probably ablative of the articular present active infinitive with redundant negative after (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: “Though devils be as many in Worms as tiles upon the roofs, yet thither will I go.” This dramatic warning of Agabus came on top of that in Tyre (21:4) and Paul’s own confession in Miletus (20:23). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.
Fuente: Robertson’s Word Pictures in the New Testament
Besought him not to go up. This suggests the case of Luther when on his journey to the Diet of Worms, and the story of Regulus the Roman, who, being, permitted to return to Rome with an embassy from the Carthaginians, urged his countrymen to reject the terms of peace, and to continue the war, and then, against the remonstrances of his friends, insisted on fulfilling his promise to the Carthaginians to return in the event of the failure of negotiations, and went back to certain torture and death.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when we heard these things,” (hose de ekousamen touta) “Then when we heard these things,” prophesied by Agabus – Luke, Trophimus, and Aristarchus who were accompanying Paul to Jerusalem, Act 20:4.
2) “Both we, and they of that place, besought him,” (parekaloumen hemeis to kai hoi entopioi tou) “Both we (of the mission party) and the residents of that place appealed to him,” appealed to Paul. Luke, his missionary companions, and Philip the aged evangelist, and his four daughters of his home, entreated Paul regarding dangers to his life, that they wished him to avoid.
3) “Not to go to Jerusalem.” (me anabaiein auton eis lerousalem) “That he should not go into Jerusalem,” at least at that time, or under the circumstance, and upon the basis of the testimony of Agabus. They cared for his physical welfare, but his call of God was to be fulfilled, pursued, without regards to threats and dangers; So should each person called of God, without regards to one’s own life, Mar 8:34-37; Gal 6:9.
Fuente: Garner-Howes Baptist Commentary
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12. Both we. Because they had not all one revelation, it is no marvel if their judgments were diverse. For seeing these holy men knew that there consisted much in the life or death of one man, they would not have him to come in danger rashly. And their desire is worthy [of] praise, in that they desired to provide for the common safety of the Church by keeping back Paul. But, on the other side, Paul’s constancy deserveth so much the more praise, when as he continueth so steadfast − (463) in the calling of God. For he was not ignorant what great trouble he should suffer by reason of his bands. But because he knoweth the will of God, which was his only rule in taking counsel, he maketh no account of all other things, that he may follow it. And, assuredly, we must be so subject to the will and pleasure of God, that no profit, no kind of reason may remove us from obeying him. − (464) When Paul doth reprehend the brethren, because they afflict his heart with weeping, he doth sufficiently declare that he was not hardened, − (465) but that he was brought unto some feeling and suffering together with them. − (466) Therefore, the tears of the godly did wound his heart; but that softness did not turn him out of the way, but that he proceeded to follow God with a straight course. Therefore, we must use such courtesy toward our brethren, that the beck or will of God have always the upper hand. Now Paul doth again declare by his answer, that the servants of Christ cannot be prepared to do their duty, unless they despise death; and that none can ever be well encouraged to live to the Lord, but those who will willingly lay down their lives for the testimony of the truth. −
(463) −
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Inflexibilis,” inflexible,
(464) −
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A simplici ejus obsequio,” from simple obedience to him.
(465) −
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Ferreum,” iron-hearted.
(466) −
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Quin amore ad συμπαθειαν induceretur,” but by love was induced to sympathy.
Fuente: Calvin’s Complete Commentary
(12) Both we, and they of that place . . .For the first time the courage even of the Apostles companions began to fail, and St. Luke admits that he himself had joined in the entreaty. Could not they, who were less known, and therefore in less danger, go up without him, pay over the fund that had been collected among the Gentiles to St. James and the elders, and return to him at Csarea? They of that place would of course include Philip and his daughters, and possibly, if he were still there, Cornelius and his friends, or, at any rate, those of the latter who were still residing in the city. They besought him, it will be noted, even with tears.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. We Luke and the other attendants of Paul, joined by the Cesarean Christians. Philip and his inspired daughters, in lovely and loving human weakness, joined in the grief and the entreaties that Paul would avoid Jerusalem.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when we heard these things, both we and they of that place besought him not to go up to Jerusalem.’
The result of the prophecy is that his companions, including Luke, together with the church at Caesarea pleaded with Paul not to go to Jerusalem.
Fuente: Commentary Series on the Bible by Peter Pett
Act 21:12-14 . ] the natives (the Christians of Caesarea), only here in the N.T., but classical.
;] What do ye, that ye weep ? Certainly essentially the same in sense with , but the form of the conception is different. Comp. Mar 11:5 , also the classical with the participle (Heind. ad Plat. Charm . p. 166 C).
. . . . .] and break my heart , make me quite sorrowful and disconsolate. The had actually commenced on the part of those assembled, but the firm . . . of the apostle had immediately retained the upper hand over the enervating impressions which they felt. “Vere incipit actus, sed ob impedimenta caret eventu.” Schaefer, ad Eur. Phoen ., Pors. 79. Comp. on Rom 2:4 . The verb itself is not preserved elsewhere, yet comp. , and the like, in Plutarch and others.
] refers to the direct sense lying at the foundation of the preceding question: “do not weep and break my heart,” for I , I for my part, etc. Observe the holy boldness of consciousness in this .
.] Having come to Jerusalem . Comp. Act 8:40 . Isaeus, de Dicaeog. hered . p. 55: , . Buttmann, neut. Gr . p. 287 [E. T. 334]. .] See on Act 5:41 , Act 9:16 .
] we left off further address . Comp. Act 11:18 .
. ] not “quod Deus de te decrevit” (Kuinoel and de Wette, following Chrysostom, Calvin, and others), hut the will of Christ . The submission of his friends expresses itself with reference to the last words of the apostle, Act 21:13 , in which they recognised his consciousness of the Lord’s will.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12. ] A similar gen. after exhortation, is found ch. Act 15:20 .
Fuente: Henry Alford’s Greek Testament
Act 21:12 . . : St. Luke joins in the entreaty. ., i.e. , the Christians of Csarea, including of course the inmates of Philip’s house; not in LXX or Apocr., but in classical Greek. ., Burton, p. 159.
Fuente: The Expositors Greek Testament by Robertson
they of that place = the residents, i.e. the believers there. Greek. entopios. Only here.
besought = were beseeching. Greek. parakaleo. App-134.
Fuente: Companion Bible Notes, Appendices and Graphics
12. ] A similar gen. after exhortation, is found ch. Act 15:20.
Fuente: The Greek Testament
Act 21:12. , we besought) Paul knew that in that prediction there was the force of a precept: his companions and the people of that place did not know it.
Fuente: Gnomon of the New Testament
besought: Act 21:4, Act 20:22, Mat 16:21-23
Reciprocal: Joh 11:8 – the Jews Act 19:31 – desiring
Fuente: The Treasury of Scripture Knowledge
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Act 21:12. The whole group believed the prediction of Agabus, and in their anxiety and love for Paul, tried to persuade him not to go up to Jerusalem.
Fuente: Combined Bible Commentary
Act 21:12. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. The prediction of Agabus, set forth in so striking and impressive a manner, and possibly, too, because it detailed the danger in a way much more precise than appears from the text of the narrative, moved even the fearless companions of Paul, men like Luke; and they, and Philip and his daughters, and others, joined their entreaties to the great leader not to risk a life so precious to the Masters cause, but to give up the journey.
Commentators strikingly call attention here to the parallel between Paul and Pauls Master, who had to listen to His disciple Peter endeavouring to persuade Him to turn aside from the way of suffering on which He had entered.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The entire affection of the disciples to the holy apostles; Both we and they of that place besought him, that he would not go up to Jerusalem.
Learn, That the lives and liberties of those who are eminent instruments of God’s glory, are very dear and precious to the faithful servants of God. Who can blame St. Paul’s companions or the disciples here, for desiring and endeavouring the preservation of so precious an instrument as the apostle was? and yet it is not improbable but Satan might have a hand in this matter, and endeavour by the apostle’s friends’ persuasion to weaken his resolution; for the devil oft endeavoureth to take us off from our duty by the entreaties of our friends, who mean well in what they say.
Thus when St. Peter lovingly advised our Saviour against his sufferings, Be it far from thee, Lord: this shall not be unto thee, Mat 16:22.
Get thee behind me, Satan, says Christ. It was Peter’s tongue, but Satan tuned it. Who would have thought that Christ’s disciples would have been Satan’s instruments? We must not measure our friends’ counsel by their good meaning, but by God’s word; we must be deaf to all relations, that we may discharge our duty to God.
Thus we find the apostle here, He would not be persuaded, but expostulates with them, What mean ye to weep, and to break mine heart?
Observe, 2. St. Paul’s entire affection to God, and his firm resolution for his duty: He would not be persuaded. But did the apostle do well in this, to withstand all the importunities, and reject the unanimous advice, of all his friends? How doth this carriage agree with that character of heavenly wisdom, That it is easy to be entreated? Jam 3:17
I answer, To the practice of our duty, it is praise-worthy to be easy to be entreated; but not from our duty. St. Paul knew his duty, and understood the will of God: and therefoe his friends might sooner break his heart, than break his purpose.
Learn hence, That no persuasions of friends, no apprehensions of danger, should ever be able to turn us out of the way of our duty. When Peter dissuaded Christ from suffering, our Saviour rebuked him with the same indignation as he did the devil tempting him to idolatry.
Observe, 3. How the apostle lovingly and gently rebukes their fond and inordinate sorrow for his departure: What mean ye to weep, and to break mine heart? As if he had said, “What mean these passionate tears and entreaties? Alas! whether you think it so or not, they are but so many snares and temptations of Satan, to turn my feet out of the way of obedience: you do as much as in you lies to break my heart; but, by the grace of God, nothing shall break me off from my purpose, nor weaken my courage and resolution for God.” When a saint is once satisfied in the call and command of God to any duty, he fears neither impending nor approaching dangers in the way of duty.
Observe, 4. The apostle’s quieting and calming arguments, with which he labours to charm their unruly passions: I am ready both to be bound, and to die for Christ.
I am ready, 1. That is, God hath fitted me for suffer-work; flesh and blood is overruled in me by the Spirit of God; I am prepared for whatever God pleaseth; be it a prison, be it a scaffold, be it life, be it death, I am provided for both.
Liberty is dear, and life is dear, but Christ is dearer than either: therefore what mean you to work against the design of God, who hath fitted and prepared my heart for suffering-service?
I am ready, 2. That is, my will and resolution stands in a full bent: my heart is fixed,– my friends, my heart is fixed; do not therefore disorder and discompose my spirits, by casting such temptations and stumbling-blocks in my way; for I am come to a point, nothing shall divert me from this noble enterprise for God.
I am ready, 3. That is, fully determined to comply with the call and command of God; whatever befalls me, I am not so solicitous about that: my Captain that leads me on, I am sure, will bring me off safe, either dead or alive. Therefore all your tears and entreaties are but cast away upon me; ye had better be quiet, and cheerfully resign me up to the will of God; for I am ready both to be bound and to die.
From whence learn, That it is a blessed and excellent frame of spirit, when the servants of God are prepared and ready for the hardest services and sharpest sufferings, to which the Lord may at any time call them: I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.
Observe, 5. The disciple’s discretion: When he would not be persuaded they ceased; that is, they gave over their importunities, and urged him no farther beyond his own inclinations and resolutions.
It is the disposition of humble spirits to submit to those that are wiser than themselves, and not to be too stiff and peremtory in their own opinions and conceits; a lesson which most men have great need to learn.
Observe, 6. The pious ground of this their discretion; namely, acquiescence in the divine will: The will of the Lord be done. They refer the event to God’s determination, and submit all to his sovereign pleasure.
Thence learn, That it is the duty and desire, and ought to be the care and endeavour, of all the children of God, to be willing to submit themselves and theirs to the dispensation of God’s providence, in whatever befalls either them or theirs.
For this we have Christ’s example, Father, not as I will, but as thou wilt. Mat 26:39
The example of David, Here I am, let him do what seemeth good in his sight. 2Sa 15:26
The example of Eli, It is the Lord, let him do whatsoever he pleaseth. 1Sa 3:18
Such is his justice and righteousness, that he can do his children no wrong; and such is his tender mercy and loving kindness, that he will do them no harm. The absolute sovereignty of God over us, and the sight of God in all his providential dispensations towards us, influences at once our judgments, our wills, and our affections, our expressions and actions, that we neither dare to think, speak, or act any thing in contradiction to, or in opposition against, the wisdom and will of God.
That which is oft against our will, is not always against our interest; but if we belong to God, all afflictions upon us are federal dispensations and covenant blessings to us, and either are good or shall work for good; therefore it is both our duty and interest to submit to the wisdom of Providence, and say with these disciples, The will of the Lord be done.
Fuente: Expository Notes with Practical Observations on the New Testament
See notes on verse 10
Fuente: McGarvey and Pendleton Commentaries (New Testament)
It seemed clearer all the time to Paul’s companions and to the local Christians that Paul was going to be in great danger in Jerusalem. Consequently they tried to discourage him from proceeding.