Exegetical and Hermeneutical Commentary of Acts 21:4
And finding disciples we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.
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 Phnicia 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.
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.”
Fuente: The Cambridge Bible for Schools and Colleges
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.
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.
Fuente: Albert Barnes’ Notes on the Bible
Act 21:4
And finding disciples,who said to Paul, through the Spirit, that he should not go up to Jerusalem.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods 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
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. Pauls 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4-6. finding disciplesfindingout the disciples, implying some search. They would expect such, fromwhat is recorded, Ac 11:19.Perhaps they were not many; yet there were gifted ones among them.
who said to Paul . . . thathe should not go up to Jerusalem(See on Ac20:23; also see on Ac21:11-14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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
Ac 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:
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 Ac 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.
Fuente: John Gill’s Exposition of the Entire Bible
Having found (). Second aorist active participle of , to seek for, to find by searching (). There was a church here, but it was a large city and the number of members may not have been large. Probably some of those that fled from Jerusalem who came to Phoenicia (Ac 11:19) started the work here. Paul went also through Phoenicia on the way to the Jerusalem Conference (15:3). As at Troas and Miletus, so here Paul’s indefatigible energy shows itself with characteristic zeal.
Through the Spirit ( ). The Holy Spirit undoubtedly who had already told Paul that bonds and afflictions awaited him in Jerusalem (20:23).
That he should not set foot in Jerusalem ( ). Indirect command with and the present active infinitive, not to keep on going to Jerusalem (Robertson, Grammar, p. 1046). In spite of this warning Paul felt it his duty as before (20:22) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God.
Fuente: Robertson’s Word Pictures in the New Testament
Finding disciples [ ] . The verb means to discover after search; and the article, the disciples, refers to the disciples who lived and were recognized members of the church there. The A. V. overlooks both the preposition and the article. The verb might be rendered strictly by our common phrase, “having looked up the disciples.” See on Luk 2:16. A small number of disciples is implied in verse 5.
Fuente: Vincent’s Word Studies in the New Testament
TYRE DISCIPLES BY THE HOLY SPIRIT DISCOURAGE PAUL FROM GOING TO JERUSALEM V. 4-6
1) “And finding disciples,” (aneurontes de tous mathetas) “Then finding the disciples,” or “having looked up,” a church or congregation of Christian believers and worshippers of Jesus Christ in the city of Tyre.
2) “We tarried there seven days: (epemeinamen autou hemeras hepta) “We remained there (for a period of) seven days,” by reason of unloading and reloading the ship and by Divine providence to encourage and help the brethren of the Lord living and serving the Lord in that city, from the early days when the gospel had been preached there, Act 11:19,
3) “Who said to Paul through the spirit,” (oitines to Paulo elegon dia tou pneumatos) “Who told (to) Paul, thru the Spirit,” informed or advised him by the Holy Spirit, through the gift of knowledge of the Holy Spirit, 1Co 12:8. It is possible that the four prophetess daughters of Philip the evangelist, like Agabus, also prophesied regarding this matter of waiting bonds for Paul, Act 21:9; Act 11:28; Act 21:10-12.
4) “That he should not go up into Jerusalem.” (me epibainein eis lerosoluma) “Not to go up into Jerusalem,” appealing to him of themselves, their own judgement, that he should avoid or forego the trip to Jerusalem, Act 21:12; Act 20:23. Yet Paul went on, urged by the Spirit, not knowing what might befall him, Act 20:22; Rom 8:14; Rom 8:16. The affections of these brethren for Paul’s strong testimony and long, devoted labors of preaching, debating, writing, fund raising, and soul winning caused his friends in most every place he went to dissuade him, discourage him, from the perilous risk of going back up to Jerusalem among the treacherous Jews of his former associates.
Fuente: Garner-Howes Baptist Commentary
−
4. And when they had found disciples. Though the number of the faithful was but small, yet there came some seed of the gospel thither, according to the prophecies Of the prophets, ( Isa 23:18) lest Tyrus should be altogether void of the blessing of God. And here, as in other places going before, Luke calleth Christians disciples, that we may know that those alone are numbered in the flock of Christ who have embraced his doctrine by faith. For that is a vain − (455) and false profession for a man to give his name to Christ, and not to understand what he teacheth or speaketh. And let the readers mark, that Paul stayed seven days at Tyrus, for no other cause, saving that he might strengthen them. So that we see, that whithersoever he came he foreslowed [neglected] no occasion to do good. −
They said by the Spirit. Namely, with the approbation of speech, that Paul might know that they spake by the Spirit of prophecy. Surely this was no small temptation to cause him not to finish the journey which he had taken in hand, seeing the Holy Ghost did dissuade him from the same. And this was a very fair color − (456) to fly from the cross, if he had cared for his own safety, to be drawn back as it were with the hand of God. −
Notwithstanding, he ceaseth not to hold on thither whither he knew he was called by the Lord. Notwithstanding, here ariseth a question, how the brethren can dissuade him by the Spirit from doing that which Paul did testify he doth by the secret motion of the same Spirit? Is the Spirit contrary to himself, that he doth now loose Paul whom he held bound inwardly? I answer, that there be diverse gifts of the Spirit; so that it is no marvel if those who excel in the gift of prophecy be sometimes destitute of judgment or strength. − (457) The Lord showed to these brethren, of whom Luke maketh mention, what should come to pass; yet, nevertheless, they know not what is expedient, and what Paul’s calling doth require, because the measure of their gift doth not reach so far. And the Lord would have his servant admonished of purpose, partly, that through long meditation, he might be better furnished and prepared to suffer whatsoever should come, partly that his constancy might more plainly appear, when as being certified by prophecies of the doleful event, he doth, notwithstanding, wittingly and willingly, make haste to endure whatsoever things shall befall him. −
(455) −
“
Lusoria,” elusory.
(456) −
“
Color apprime speciosus,” a very specious pretext.
(457) −
“
Fortitudine,” fortitude.
Fuente: Calvin’s Complete Commentary
(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 Csarea. 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 Lords Supper on the Lords 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 Apostles 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.)
Through the Spirit Through the Spirit they learned the danger, and so warned Paul against going.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And having found the disciples, we tarried there seven days, and these said to Paul through the Spirit, that he should not set foot in Jerusalem.’
There at Tyre they spent the customary ‘seven days’ and it was here that Luke mentions for the first time the prophecies concerning what was to happen to Paul. But that these had been happening with alarming frequency we have already learned from Act 20:23. Here certain disciples who were prophets said to Paul through the Spirit that he should not set foot in Jerusalem. This must mean either that the Spirit had in prophecy warned them of what was to happen, and they then gave him the message that he should not set foot in Jerusalem, or that the message was given as a warning so that the churches would be aware of the situation, even though the Spirit knew that he would set foot in Jerusalem under His compulsion (Act 19:21; Act 20:22).
The seven days may have been the time necessary for the unloading of their cargo and the taking aboard of a new cargo. Either way it give opportunity for fellowship with, and teaching to, the Christians at Tyre.
Fuente: Commentary Series on the Bible by Peter Pett
Act 21:4. That he should not go up to Jerusalem That is, if he tendered his own liberty and safety. It is necessary to take it with this limitation; for had the Spirit forbidden his journey to Jerusalem, we may be sure he would have desisted from it. This verse might be rendered better, And we tarried there seven days, meeting with some disciples, who said, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 21:4 . ] See on Luk 2:16 . The Christians there ( .) were certainly only few (see Act 11:19 , Act 15:3 ), so that they had to be sought out in the great city of Tyre. , Act 21:5 , also points to a small number of Christians.
] so that the Holy Spirit (speaking within them) was the mediating occasion. The Spirit had testified to them that a fate full of suffering awaited Paul in Jerusalem, and this in their loving zealous care they took as a valid warning to him not to go to Jerusalem. But Paul himself was more fully and correctly aware of the will of the Spirit; he was certain that, in spite of the bonds and sufferings which the Spirit made known to him from city to city, he must go to Jerusalem (Act 20:22 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
And finding disciples we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. (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. (6) And when we had taken our leave one of another, we took ship; and they returned home again.
It is very blessed to observe, how the mind of the Apostle was borne up amidst these exercises, in the forebodings of his friends, concerning this journey to Jerusalem. The Holy Ghost had witnessed to Paul, that in every city, bonds and afflictions would meet him, Act 20:23 . But, the vision at Corinth, Act 18:9 , had made Paul more confident. And, as Paul told the Church in the preceding Chapter, his journey to Jerusalem was by the Spirit’s direction, Act 20:22 , The intimation, therefore, of those disciples, Paul considered as only a further confirmation of what he had to expect. It is plain, that neither he nor they concluded that it was meant by the Lord to keep him back; but only to prepare him for the encounter. How gracious is the Lord in all his watchings over his people, in preparing them against the time and trials he is preparing for them! Reader! Pause a moment over what is said of the brethren, with their wives and children, bringing Paul and his company on the way, and before separating, committing each other to the Lord in prayer. Oh! What a lovely sight must it have been, to have seen the Apostle thus encircled! And do not overlook that their little ones were of the party. Yes! Those godly parents would seek for early impressions on their offspring, in teaching them to reverence the Lord’s faithful ministers, from whom, under God, they owed the knowledge of divine things; and to bring their household with them to be benefitted by their prayers. Where shall we look for such a sight again, as this shore witnessed? Lord! Look with mercy on thy Church, and suffer not a prayerless spirit to be so common as it is in the present hour!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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 .
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] Implying, ‘the crew indeed were busied with unlading the ship: but we, having sought out (by enquiry) the disciples .’ ‘ Finding disciples ’ (E.V.) is quite wrong. It is not improbable that Paul may have preached at Tyre before, when he visited Syria and Cilicia ( Gal 1:21 ) after his conversion, and again when he confirmed the churches (ch. Act 15:41 ): . seems to imply this.
. .] The time taken in unlading: they apparently proceeded in the same ship, see Act 21:6 .
The notice here is very important, that these Tyrian disciples said to Paul by the Spirit , that he should not go to Jerusalem, and yet he went thither , and, as he himself declares, , bound in spirit by the leading of God . We thus have an instance of that which Paul asserts 1Co 14:32 , that the spirits of prophets are subject to prophets , i.e., that the revelation made by the Holy Spirit to each man’s spirit was under the influence of that man’s will and temperament, moulded by and taking the form of his own capacities and resolves. So here: these Tyrian prophets knew by the Spirit, which testified this in every city (ch. Act 20:23 ), that bonds and imprisonment awaited Paul. This appears to have been announced by them, shaped and intensified by their own intense love and anxiety for him who was probably their father in the faith (see [ . above, and] Act 21:5 ). But he paid no regard to the prohibition, being himself under a leading of the same Spirit too plain for him to mistake it. see below, Act 21:10 ff.
Fuente: Henry Alford’s Greek Testament
Act 21:4 . .: more than simply to find, qurendo reperire , Blass; “having found out,” as colloquially “having looked up”; only in Luke, cf. Luk 2:16 , but in middle, Mal 3:14Mal 3:14 . .: W.H [349] The article indicates that the existence of the disciples was known, but it was difficult to find out their whereabouts in a great town, cf. Act 15:3 ; Act 15:41 . , see on Act 10:48 . : the period would at all events enable Paul to enjoy a first day of the week with the Church. Apparently he and his went on in the same ship, Act 21:6 , evidently it was a trading vessel of the larger size, as it took this time to unload; on the genuineness of the narration here see Salmon, Introd. , p. 300. .: there it no contradiction between this statement and St. Paul’s assertion that he was proceeding to Jerusalem under the same divine guidance. That the prophets at Tyre should foresee the Apostle’s danger was only in accordance with his own words in Act 20:23 , and their affectionate regard for him might well prompt them to dissuade him from such perilous risks. There is therefore no occasion to suppose that the clause has been interpolated into the “We” source. Hilgenfeld refers . (Act 21:4 ), as also the whole of Act 21:9 , . to his “author to Theophilus,” on the ground that this writer had already spoken of Paul’s tribulations as awaiting him in city by city, Act 20:23 , and that the notices in Act 21:4 ; Act 21:9 here are added by him in confirmation. But Hilgenfeld (with Clemen and Jngst) retains Act 21:10-14 , the episode of Agabus, as belonging to the “We” source, and sees a fitness in the prophecy of Agabus foretelling, after the manner of the O.T. prophets, in the last station before Jerusalem, the imprisonment of the Apostle, whilst Paul in spite of all entreaties is unmoved in his determination. But (1) it is quite arbitrary to refer the whole speech at Miletus (see above, chap. 20) to the “author to Theophilus,” and (2) although it was quite fitting that the warning of danger should be more vivid on its approach, yet one fails to see why the more definite symbolical act of Agabus should exclude previous intimations of danger on the part of affectionate friends speaking of the Holy Ghost. In Act 21:9 nothing is said as to the prophecies of the daughter of Philip and Paul’s imprisonment, but see below.
[349] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
flnding = having found. Greek. aneurisko, to find by searching. Only here and Luk 2:16.
disciples = the disciples. Probably few. He no longer seeks the synagogue.
tarried. Greek. epimeno. See note on Act 10:48.
through. Greek. dia. App-104. Act 21:1.
the Spirit = the Holy Spirit. App-101. Compare verses: Act 21:11-14 and Act 1:2.
go up. Greek. anabaino, but the texts read epibaino, as in Act 21:2.
Fuente: Companion Bible Notes, Appendices and Graphics
4. ] Implying, the crew indeed were busied with unlading the ship: but we, having sought out (by enquiry) the disciples. Finding disciples (E.V.) is quite wrong. It is not improbable that Paul may have preached at Tyre before, when he visited Syria and Cilicia (Gal 1:21) after his conversion,-and again when he confirmed the churches (ch. Act 15:41): . seems to imply this.
. .] The time taken in unlading:-they apparently proceeded in the same ship, see Act 21:6.
The notice here is very important, that these Tyrian disciples said to Paul by the Spirit, that he should not go to Jerusalem,-and yet he went thither, and, as he himself declares, , bound in spirit by the leading of God. We thus have an instance of that which Paul asserts 1Co 14:32, that the spirits of prophets are subject to prophets, i.e., that the revelation made by the Holy Spirit to each mans spirit was under the influence of that mans will and temperament, moulded by and taking the form of his own capacities and resolves. So here: these Tyrian prophets knew by the Spirit, which testified this in every city (ch. Act 20:23), that bonds and imprisonment awaited Paul. This appears to have been announced by them, shaped and intensified by their own intense love and anxiety for him who was probably their father in the faith (see [ . above, and] Act 21:5). But he paid no regard to the prohibition, being himself under a leading of the same Spirit too plain for him to mistake it. see below, Act 21:10 ff.
Fuente: The Greek Testament
Act 21:4. ) finding again, when we bad sought them. At one time they were alone, at another time with the brethren.-, seven) so that they enjoyed even a Sabbath there. Paul was in haste, but in a good way.-, said) The Spirit was signifying that bonds awaited Paul: in consequence of this the disciples begged him not to go.
Fuente: Gnomon of the New Testament
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.
Fuente: Scofield Reference Bible Notes
finding: Act 19:1, Mat 10:11, 2Ti 1:17
we: Act 20:6, Act 20:7, Act 28:14, Rev 1:10
said: Act 21:10-12, Act 20:22
Reciprocal: Act 10:19 – the Spirit Act 11:27 – prophets Act 19:21 – to go Act 20:16 – had Act 20:23 – the Holy Ghost Act 21:12 – besought
Fuente: The Treasury of Scripture Knowledge
4
Act 21:4. Through the Spirit applies to the general condition of persecution that would beset Paul, not that it was an inspired directive for him not to go.
Fuente: Combined Bible Commentary
Act 21:4. And finding disciples. Literally, and having found out the disciples. There were disciples who lived at Tyre, these were searched out by Paul and his companions. There was a little Christian church in this city. See chap. Act 11:19, where we read how those who were scattered abroad upon the persecution that arose about Stephen, travelled as far as Phnice (Phnicia), of which Tyre was the capital. Professor Plumptre suggests that this church had been planted probably by the labours of Philip as the Evangelist of Csarea. St. Paul himself had most likely visited Tyre when he passed through Phnicia on his journey to the Council of Jerusalem (Act 15:3)
We tarried there seven days. These ,seven days may have been the time exactly occupied in the lading and unlading of the ship in which Paul was one of the passengers. But this peculiar period of time mentioned at Troas (Act 20:6), and again at Puteoli (Act 28:14), seems to tell us that St. Paul arranged to stay at each of these points where there was a Christian churchTroas, Puteoli, and Tyrefor the purpose of attending one solemn meeting of the brethren on the Lords day, and partaking once at least with them all of the Lords Supper.
Who said to Paul through the Spirit, that he should not go up to Jerusalem. Chrysostom remarks here that they who at Tyre thus urged Paul, knew by the inspiration of the Spirit that certain afflictions awaited their beloved teacher at Jerusalem, but that their exhortations to him not to go up to the city were certainly not inspired by the Spirit (see Act 21:23-24 of the preceding chapter (20), where the apostle refers to similar warnings of the Holy Ghost having come to him in every city). This, in fact, was only a repetition of what had happened before on several occasions. The Spirit had revealed to certain of the Church that grave dangers awaited St. Paul on his arrival at Jerusalem. These revelations were probably made to show the elders and teachers of the Church, through the example of Paul, what was the duty of a true elder and teacher in the face of the sorest peril. Paul listened to the warning words, we know, but convinced that the work which his Master wished him to do called him to Jerusalem, set his face steadily towards the city, regardless of all danger and suffering. His example has not been lost on the Christian Church.
Fuente: A Popular Commentary on the New Testament
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 Pauls 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 4
That he should not go up; that is, warned him of the danger of going.
Fuente: Abbott’s Illustrated New Testament
21:4 And finding disciples, we tarried there seven days: who said to Paul through the {a} Spirit, that he should not go up to Jerusalem.
(a) They foretold through the Spirit what dangers were about to befall Paul, and this they did as prophets: but they misdirected him away from Jerusalem because of a fleshly affection.
Fuente: Geneva Bible Notes
Refugees from the persecution that followed Stephen’s martyrdom had evangelized Phoenicia (Act 11:19). Paul and his companions stayed in Tyre for seven days fellowshipping with the Christians.
"Sea journeys in the ancient world depended on finding shipping available, and accepting delays arising from loading and unloading. It is therefore not inconsistent that Paul was in haste to reach Jerusalem by Pentecost, yet had stopped for a week at Troas, and now spends a week at Tyre; he would have no choice." [Note: Neil, p. 216.]
There is ample evidence in the text that Paul was not disobedient to God in going on to Jerusalem (cf. Act 9:16; Act 19:21; Act 20:22-24; Act 21:14; Act 23:1; Act 23:11). Nevertheless some students of Scripture have criticized Paul for proceeding. It seems that one or more prophets in the church at Tyre also foretold His arrest in Jerusalem (Act 20:23) and they, anxious about his safety, urged him not to proceed.
"Paul, however, regarded it not as a prohibition but a divine forewarning so that he would be spiritually prepared for what would happen." [Note: Kent, p. 159.]
"Duty called louder than warning to Paul even if both were the calls of God." [Note: Robertson, 3:360.]