Exegetical and Hermeneutical Commentary of Acts 21:5
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.
5. And when we had accomplished those days ] Rev. Ver. very literally “ And when it came to pass that we had accomplished the days.” This means, of course, the seven days mentioned above. The verb rendered “accomplished” is very unusual in this sense, though the Vulgate explains it so, and Chrysostom gave it that meaning, so we may accept it. Some, keeping to a more common use of it “to fit out,” have proposed to understand the word “ship” as the object of it, and to render “when we had refitted (the ship) during those days.”
we departed and went our way ] Because of the word “way” coming in the next clause for different Greek, the Rev. Ver. has here “went on our journey.”
and they all brought us on our way, with wives and children ] i.e. with their wives and children, the whole Christian community escorting the Apostle to the shore. The existence of these families shews that “the disciples” (Act 21:4) is required. They were the Church of Tyre.
and we kneeled down on the shore, and prayed ] To follow the reading of the oldest text, the Rev. Ver. joins the construction of this verse with the following, “ and kneeling down on the beach, we prayed and bade each other farewell.” On the action cp. Act 20:36.
Fuente: The Cambridge Bible for Schools and Colleges
Had accomplished those days – When those days were passed.
They all brought us on our way – They attended us. See the Act 15:3 note; Rom 15:24 note; 1Co 16:6, 1Co 16:11 notes; 3Jo 1:6 note. This was an expression of tender attachment, and of a deep interest in the welfare of Paul and his fellow-travelers.
We kneeled down – See the notes on Act 20:36.
On the shore – Any place may be proper for prayer. See the notes on Joh 4:21-24. God is everywhere, and can as easily hear prayer on the seashore as in the most magnificent temple. This is an instance, as well as that in Act 20:36, where the apostle evidently prayed with the church without a form of prayer. No man can believe that he thus poured forth the desires of his heart at parting, and commended them to God in a prescribed form of words. Scenes like this show more clearly than abstract arguments could do that such a form was not needed, and would not be used. Paul and his fellow-Christians, on the sand of the sea-shore, would pour forth the gushing emotions of their souls in language such as their circumstances would suggest, and no man can read this narrative in a dispassionate manner without believing that they offered an extempore prayer.
Fuente: Albert Barnes’ Notes on the Bible
Act 21:5-6
And we kneeled down on the shore and prayed.
The seamans farewell
The scripture is an excellent pattern for all who go down to do business in the great waters. It is true Pauls business was not to get an estate, but to witness to the truth of Jesus, with the hazard of his life. Many discouragements he met with in this voyage, and not the least at Tyre, where certain disciples said to him, that he should not go to Jerusalem; but like that noble Roman, and upon a more noble account, he judged it necessary to go, but not to live. The disciples, seeing his unalterable resolution, express their affections to him at parting, by bringing him to the ship, and that with their whole families (Act 21:5). In this farewell, their Christian affections are mutually manifested by two sorts of actions.
1. Prayers; the best office one Christian can do for another; in which we may note–
(1) The place; upon the shore. And this was no unusual thing. Tertullian tells us, They sent their prayers to heaven from every shore; and elsewhere he calls them shore prayers. So customary it was for holy men to be taken into the ship from their knees, not from the tavern.
(2) The posture–they kneeled down. All postures have been used in prayer, but this is the common posture.
(3) The scope of the prayer may with great probability be argued, for a prosperous voyage and Divine protection.
2. As their affections were mutually manifested by this sacred action, prayer, so by civil ones too, affectionate embraces and salutations. Hence note: Those that undertake voyages by sea, had need not only to pray earnestly themselves, but also to engage the prayers of other Christians for them. They that part praying, may hope to meet again rejoicing; and those designs which are not prefaced with prayer, cannot wind up with a blessing.
I. What those special mercies are that seamen should pray for, when they are to undertake a voyage.
1. The pardon of sin. Guilt is that Jonah in the ship, for whose sake storms, shipwrecks, and ruin pursue it (Psa 148:8; Num 32:23). If sin be pardoned, you are safe, you need fear no storms within, whatever you find without. But woe to him that finds at once a raging sea and a roaring conscience; ship and hope sinking together.
2. That the presence of God may go, with you (Exo 33:15). If that be graciously with us, it will guard the heart against terror in the most imminent distress (Psa 23:4). And indeed there is no room for fear; for with whomsoever God is present, these three mercies are secured.
(1) That Gods special providence shall watch over him in all dangers (Psa 91:1; Psa 91:4).
(2) He appoints for them a guard of angels, whose office is to watch over and minister to them in all their straits (Psa 91:11).
(3) He readily hears their cries in a day of distress, and is with them to save and deliver them (Psa 91:15).
3. That you may be kept from the temptations to sin you will meet with when you are abroad in the world.
4. That you may have Divine protection in all the dangers and hazards to which you shall be exposed (Jam 4:13-14).
5. That you may have direction in all your undertakings, and lean not to your own understandings (Jer 10:23; Pro 3:6).
6. That you may have success upon your lawful employments and designs, and own it to be from the Lord (Gen 24:12).
II. What influence prayer hath as to those mercies you are to pray for.
1. It is a proper and effectual means to obtain and procure them. God will have everything fetched out by prayer (Eze 36:37). Though prayer be altogether needless to His information, yet it is very necessary to testify our submission (Jer 29:11-12).
2. As prayer hath an influence into the procuring of our mercies, for it hath a singular influence into the sweetening of them.
3. Prayer hath a sanctifying influence upon all our enjoyments, and therefore no wonder it makes them so sweet (1Ti 4:5). One mercy of this kind is better than ten thousand promiscuously dispensed in the way of common providence.
III. What aid the prayers of others may give to the procurement of the mercies we desire. It was the united prayers of the disciples with Paul, that on this occasion was judged necessary. There may be much zeal and strength in the prayer of a single saint; Jacob alone may wrestle with God, and as a prince prevail; but if one can do much, many can do more.
IV. Application.
1. This may serve sharply to reprove the generality of our seamen, who mind everything necessary to their voyage except prayer, the principal thing. And here three sorts of persons fall under rebuke.
(1) Such as do but mock God, and delude themselves by heartless, dead and empty formalities.
(2) Such as wholly neglect prayer as a useless and vain thing. And it is justly to be suspected there are multitudes of such practical atheists among seamen, as well as other orders of men. Poor men! It was anciently said, He that would learn to pray, let him go to sea. But now, how long may a man be at sea before he hear a praying seaman! The very heathens will rise up in judgment against you, and condemn you. Alcibiades asking Socrates how he ought to express his purposes, answereth: Before every undertaking, thou must say, If God will. The Turks will condemn such as you are, for they fail not to pray five times a day, how urgent soever their business be. The blind and superstitious Papists will condemn you, with whom it is a proverb, Mass and meat hinder no man.
(3) How much sadder and more deplorable is the case of those who, instead of going on board praying, as Paul here did, go cursing and blaspheming; not going from their bended knees, but drunken ale benches, to the ship.
2. This may serve to persuade all men, and particularly seamen, to be men of prayer; to imitate that noble pattern in the text.
(1) God hath styled Himself a God hearing prayer (Psa 65:2; Psa 107:23-28; Psa 65:5).
(2) Prayer is certainly the best relief to the distressed. We may say of it, as David said of the sword of Goliath, Give me that, for there is none like it. You that are seamen know what the use of the pump is, and of what use the scupper holes are to you, when waves break and dash over your decks. Why, of the same use is prayer, when sorrow leaks into your hearts. Prayer will buoy up your fainting spirits; it will sensibly ease an oppressed heart. Luther was wont to call prayers the leeches of his cares and troubles.
(3) All secondary means of deliverance and comfort necessarily depend upon the will and pleasure of God, and signify nothing without Him. What the psalmist saith of a horse, I may say of a ship (Psa 33:17): it is a vain thing for safety.
(4) Whatever deliverances from dangers, or success in business you receive out of the way of prayer, can yield but little comfort, for they are not sanctified to you. You may be delivered, though you pray not, and success may follow those that seek not God for it; but that which you call deliverance is rather a reservation to future misery, and that you call success is but a snare to your souls. You have the things, but not the comfort and blessing of them.
(5) Consider all you that go out without prayer, how soon you maybe out of a capacity of prayer. (J. Flavel.)
The voyage to heaven
After long dreaming of foreign lands, I am about to leave you to satisfy that desire. You have come to see me off; but before I go I would like to see you all embark for heaven.
I. The Church is the dry dock where souls are to be fitted out for heaven.
1. In making a vessel for this voyage, the first need is sound timber. For the want of it, vessels when caught in a storm have been crushed like a wafer. The truths of Gods Word are sound timbers. Away with your lighter materials.
2. You must have Love for a helm, to guide and turn the craft. Neither Pride, nor Ambition, nor Avarice will do for a rudder.
3. There must also be a prow, arranged to cut and override the billow. That is Christian perseverance. For lack of this, many have put back and never started again. It is the broadside wave that so often sweeps the deck and fills the hatches; but that which strikes in front is harmless. Meet troubles courageously and you surmount them. Let all your fears stay aft. The right must conquer.
4. Have a good, strong anchor–hope; but do not use it wrongfully. Do not always stay in the same latitude.
5. You must have sails–faith. Hoist that, and the winds of heaven will drive you ahead. Sails made out of any other canvas will be slit to tatters by the first northeaster.
6. You must have the running rigging–prayer. Unless you understand this tackling you are not spiritual seamen. By pulling on this, you hoist the sails of faith and turn them every whither.
7. One more arrangement, and you will be ready for the sea. You must have a compass–which is the Bible. Look at it every day, and always sail by it, as its needle points towards the Star of Bethlehem.
II. Rules for the voyage.
1. Do not allow your appetites and passions to come up on the promenade deck. Never allow them anything better than a steerage passage. Let watchfulness walk the deck as an armed sentinel, and shoot down with great promptness anything like a mutiny of riotous appetites.
2. Be sure to look out of the forecastle for icebergs. There are cold Christians floating about in the Church. The frigid zone professors will sink you.
3. Keep a log book during all the voyage–an account of how many furlongs you make a day. Bound, as we are, toward eternity, ought we not often to try the work of self-examination?
4. Keep your colours up! You know the ships of England, Russia, France, etc., by the ensigns they carry. Let it ever be known who you are, and for what port you are bound. Let Christian be written on the very front, with the figure of a cross, a crown, and a dove; and from the masthead let float the streamers of Emmanuel. Then the pirate vessels of temptation will pass you unharmed as they say, There goes a Christian bound for the port of heaven. We will not disturb her, for she has too many guns aboard. Conclusion: Before you gain port you will smell the land breezes of heaven; and Christ, the Pilot, will meet you as you come into the Narrows of Death, and hasten to you and say, When thou passest through the waters, I will be with thee. (T. De Witt Talmage, D. D.)
On the shore
What a new world opens out for us in the Word of God! The commonest objects seem transfigured by the glory of that Word–the grass beneath our feet, the very dust we shake from off us, the leaves that are whirled about on every side, everything seems to be a sacrament to remind us of Christ. Today let us go forth upon the shore and gaze upon that great sweep of sand stretching away on every side.
1. Take up a handful of sand and try to count the grains as they trickle through your fingers; you will give it up in despair before you have counted the hundredth part. Then cast your eye over the great sweep of sand, and your imagination will be overcome in your endeavour to estimate the possible number of grains of which that immense stretch of sand is composed. And yet God gave this promise to Abraham (Gen 22:17).
2. But the sand speaks to me not only of number, but of variety. Take your stand upon the shore of Palestine, and picture to yourself the origin of all those grains of sand which are lying round about you. Some have come from the great granite gates of the Nile, and have been swept down to the Mediterranean; others have been washed up on to the strand from the gates of the Atlantic; some have been torn from rocks by avalanche or storm, and ground down to the minute particles we behold by the ceaseless action of the waves. The sand, therefore, reminds us of that great multitude (Rev 7:9). They have come from very diverse experiences on earth; but now they are united in their worship before the throne.
3. One more lesson we may learn as we stand by the seaside–the power of little things. You see the storm and the tempest; you see how it foams against the rock so ceaselessly, until the rock is undermined and falls with a crash into the water; or else you see some triumph of mans endeavour and skill utterly unable to stand against those raging waves. But yonder waves, though tempestuous in the distance, as they approach the sandy beach come in very quietly, though curling and lashing the rocks as it were with disappointment. Still it is of no avail–they have to come up quietly; and they come in, as you might say, almost whispering their allegiance to their recognised queen; and then they have to retire backwards, subdued and overcome. Hitherto shalt thou come, and no further. Ah, brethren, not all the triumph of human power and skill can keep those waves within bounds; but when the waves of sin are tossing around the true child of God–around him whose soul has been trained by sorrow and trial, and who is content to fill a humble place and do the duty God has assigned to him–when the waves of sin are tossing around him he will be enabled to say with confidence, Hitherto shalt thou come, etc. (E. A. Stuart, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. When we had accomplished those days] That is, the seven days mentioned in the preceding verse.
And they all brought us on our way, with wives and children] It is not likely that Paul, Silas, Luke, c., had either wives or children with them and it is more natural to suppose that the brethren of Tyre, with their wives and children are those that are meant; these, through affection to the apostles, accompanied them from their homes to the ship; and the coming out of the husbands, wives, and children, shows what a general and affectionate interest the preaching and private conversation of these holy men had excited.
Kneeled down on the shore, and prayed.] As God fills heaven and earth, so he may be worshipped every where; as well, when circumstances require it, on the seashore as in the temple. We have already seen, in the case of Lydia, that the Jews had proseuchas by the river sides, c. and an observation in Tertullian seems to intimate that they preferred such places, and in the open air offered their petitions to God by the seashore: Omissis templis, per omne littus, quocumque in aperto aliquando jam preces ad coelum mittunt. Tertul. de Jejunio.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They all brought us on our way; to show their greater respect unto him, being loth to part with him so long as it was possible for them to enjoy him; so that they did not despise his temptation that was in the flesh, Gal 4:14 but it is truly strange what follows, that he was received by them as an angel of God, even as Christ Jesus. Kneeled down on the shore; this the Jews on extraordinary occasions were wont to do, whilst the temple itself were standing, viz. make every place a place of prayer in such a case, Act 20:36.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. they all brought us on our waywith wives and children . . . and we kneeled down on the shore andprayed(See on Ac 20:36).Observe here that the children of these Tyrian disciples notonly were taken along with their parents, but must have joined inthis act of solemn worship. See on Eph6:1.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when we had accomplished those days,…. The seven days before mentioned:
we departed and went our way; from their quarters where they lodged, or from some one house of the disciples, where they met, and had conversed together:
and they all brought us on our way, with wives and children, till we were out of the city; that is, the disciples, even all of them that dwelt in that city, with their whole families, their wives and children, accompanied the apostle and those that were with him, through the streets of the city of Tyre, till they came out of it to the shore, where lay the ship they were to go aboard; and which was a mark of their affection and respect to the apostle, as well as a token of their public spirit, that they were not ashamed of Christ and his ministers, nor of their profession of the Gospel:
and we kneeled down on the shore and prayed; which was agreeably to the custom of the Jews, who had, as Tertullian observes w, their “orationes litterales”, their prayers at the sea shore;
[See comments on Ac 16:13].
w Ad nationes, l. 1. c. 13.
Fuente: John Gill’s Exposition of the Entire Bible
That we had accomplished the days ( ). First aorist active infinitive of , to furnish perfectly, rare in ancient writers, but fairly frequent in the papyri. Only twice in the N.T., here and 2Ti 3:17. Finish the exact number of days (seven) of verse 4. The accusative of general reference is the usual construction and the infinitive clause is the subject of . We departed and went on our journey ( ). Sharp distinction between the first aorist active participle (from , to go out) and the imperfect middle from (we were going on).
And they all, with wives and children, brought us on our way ( ). No “and” in the Greek, simply genitive absolute, “They all with wives and children accompanying us,” just as at Miletus (20:28), same verb which see. The first mention of children in connection with the apostolic churches (Vincent). Vivid picture here as at Miletus, evident touch of an eyewitness.
Till we were out of the city ( ). Note both adverbial prepositions ( ) clear outside of the city.
Fuente: Robertson’s Word Pictures in the New Testament
Accomplished [] . Only here and 2Ti 3:17, where it is used in the sense of equip or furnish.
Children. The first time that children are mentioned in the notice of a Christian church.
Shore [] . Rev., beach. See on Mt 13:2.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when he had accomplished those days,” (hote de egeneto eksartisai hemas tas hemeras) “Then when the seven days had passed,” while the cargo and other business relating to the ship had been properly disposed of and the ship prepared to sail again.
2) “We departed and went our way; ‘ (ekselthontes eporeuometha) “We journeyed, going forth,” we started out on our way, to sail on toward Jerusalem.
3) “And they all brought us on our way.” (propemponton hemas panton) “They all escorted us out and on our way,” all the disciples of Tyre went part of the way to the ship with us, Act 21:4.
4) “With wives and children, till we were out of the city
(sun gunaiksi kai teknois heos tes poleos) “With their wives and infant age children, as far as the outskirts of the city,” till the mission party was outside of the city limits of Tyre, near the place where they were to board ship again to sail on toward Jerusalem, Act 21:4; Act 21:6. This is a moving farewell to an aged apostle who had blessed them, whose face they too would see no more, Act 20:25; Act 20:30.
5) “And we kneeled down on the shore and prayed.” (kai tentes ta gonata epi ton aigialon proseuksamenoi) “Then kneeling on the seashore we prayed, (were praying),” much as Paul had prayed with the elders of Asia in Ephesus, as he bid them farewell for the last time, Act 20:36-38. It appears that, though small, the entire church and family members went with Paul and his missionary companions almost to the ship where they joined in final prayers, worship, and farewells with each other till the hour of their reunion “higher up,” Eph 6:11; 1Co 15:58; 2Co 5:1.
Fuente: Garner-Howes Baptist Commentary
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5. With their wives and children. This was no small testimony of love, in that they accompanied Paul out of the city with their wives and children, which thing Luke doth report, partly that he might commend their godliness according as it deserved; partly that he might declare that Paul had that honor given him which was due to him. Whence we do also gather, that he meant nothing less than to provide for his own commodity, seeing that he was not kept back with so great good will, which was a pleasant bait to entice him to stay. And we must also note the solemn custom of praying in weightier affairs, and that being certified by God of the danger, they are more stirred up to pray.
Fuente: Calvin’s Complete Commentary
(5) We departed, and went our way.Literally, and were going on our way, the tense bringing before us something like a procession wending its way from the city to the shore.
We kneeled down on the shore, and prayed.The choice of the place was in itself natural enough. It was the spot where the two sets of friends were to part. It was removed from the stir and bustle of the city. We may add that it fell in with the common Jewish practice of using the banks of rivers or the seashore as a place of prayer. The beach of Tyre became for the time a proseuch. (See Note on Act. 16:13.) It seems implied, from the use of the plural, that in this instance St. Paul was not the only spokesman of the prayers, but that others also (probably St. Luke himself, and the leading members of the Church of Tyre) joined in reciprocal intercession.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Brought us on our way But one short week had Paul been with these Tyrian Christians, and yet men, women, and children attend him on his way to the shore. There they prayed and parted. There was no chapel or proseucha; but they kneeled by the sea beneath the open sky.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when it came about that we had accomplished the days, we departed and went on our journey, and they all, with wives and children, brought us on our way till we were out of the city. And kneeling down on the beach, we prayed, and bade each other farewell, and we went on board the ship, but they returned home again.’
The seven days being ended they prepared to go on board, and the whole Tyrian church, including wives and children, came with them out of the city, and all kneeling on the beach, they prayed and bade each other farewell. It was a wonderful expression of Christian love and unity. If it was within sight of the ship it must have been a wonderful testimony to the amazed crew, which would give further opportunity of witnessing to them on what remained of the voyage.
We note how Luke is desirous of bringing out these examples of Christian love. Perhaps he had in mind the words of Jesus, ‘By this will all men know that you My disciples if you have love one another’. (Joh 13:35). He wants us to know the genuineness of the faith of these churches. The word has accomplished its work, and it is the same everywhere.
Fuente: Commentary Series on the Bible by Peter Pett
From Tyre to Caesarea:
v. 5. And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city. And we kneeled down on the shore and prayed.
v. 6. And when we had taken our leave one of another, we took ship; and they returned home again.
v. 7. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
v. 8. and the next day we that were of Paul’s company departed and came unto Caesarea; and we entered into the house of Philip the evangelist, which was one of the seven, and abode with him.
v. 9. And the same man had four daughters, virgins, which did prophesy. When Paul and his companions had accomplished the seven days, when they had finished the time, when the stated period was up during which they had remained for the cargo to be unloaded, they went out of the city to continue their trip. And here we have a fine bit of evidence from an eye-witness to indicate the affectionate intimacy which in those days characterized the relation of the Christians in general. For the disciples of the city, the entire congregation, not only the men, but also their wives and children, escorted them on their way outside of the city. The band of mutual love, tied by their mutual faith, united them in a closer union than earthly friendship could have done. Having arrived before the city, on the sandy beach near the water’s edge, they all kneeled down and committed themselves and their cause to God in prayer. The very simplicity of the narrative at this place makes it so impressive. Then there were leave-takings from the friends of a week, more dear mutually than others of months and years, after which Paul and his company went on board, and the others returned home. The travelers now, sailing from Tyre, completed their voyage; they were on the last section of their journey, down the coast of Syria and Palestine. The voyage from Macedonia had been completed with the landing at Tyre, the short distance still remaining could be made without difficulty. Their ship ran in and anchored at Ptolemais, a harbor eight miles north of Mount Carmel, and they thus had a chance to salute the brethren in that city and to spend the day with them. But on the next day they started out and came to Caesarea, where the trip by water ended. Here they entered into the house of Philip the Evangelist, originally one of the seven deacons elected by the congregation at Jerusalem, chap. 6, but driven from the city by the persecution of Saul of Tarsus. They were entertained by Philip with all cordiality for some time. Luke, who here, together with some of his companions, made the acquaintance of Philip, records that there were four daughters in the house, virgins, who had the gift of prophecy. There is nothing in the text, however, that would oblige us to conclude that they belonged to a special order, or that they had taken the vow of chastity. They simply shared the home life of their father, making use of their extraordinary gifts only as the Spirit directed, and did no public teaching. Their case came under the heading of the fulfillment of Joe 2:20, from which no special conclusions in regard to our days may be drawn.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 21:5-6 . ] cannot here denote to fit out (Lucian, V. H. i. 33; Joseph. Antt . iii. 2. 2; comp. 2Ti 3:17 ), to provide the necessaries for the journey, partly because the protasis: “but when we fitted out in those days” (not: had fitted out), would not suit the apodosis, and partly because in general there was no reason for a special and lengthened provisioning in the case of such a very short voyage. Hence we must adhere to the rendering usual since the Vulgate ( expletis diebus ) and Chrysostom ( ): but when it happened that we completed the (seven) days of our residence there, i.e. when we brought these days to a close . And that was really so used by later writers, is to be inferred from the similar use of (Lobeck, ad Phryn . p. 447).
. .] the more readily conceivable and natural in the case of the small body of Christians after so long a stay. Baumgarten finds here the design of a special distinction of the church.
.] on the shore , because this was the place of the solemn parting. Hammond, overlooking this natural explanation, imagined quite arbitrarily that there was a (see on Act 16:13 ) on the shore.
(see the critical remarks): we took leave of one another, Himerius, p. 184. Lachmann, Praef . p. IX., unnecessarily conjectures .
] to their habitations . Comp. on Joh 16:32 ; Joh 16:27 ; and see Valckenaer, p. 581 f.
Whether the ship prepared for the voyage ( ) was the same in which they had arrived, cannot be determined.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 5. And prayed ] See Trapp on “ Act 20:36 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] This is ordinarily a naval word, signifying to fit out or refit a ship (with or without , Passow). But this can hardly be the meaning here. Meyer would render ‘ when we had spent these days in refitting ,’ so that . . would be the accusative of duration, ‘ when we had refitted during the days .’ But not to mention that ., without , would be harsh in such a connexion, is not the aorist fatal to the rendering? Would it not in this case be present , if implying the continued action during the days, perfect , if implying that that action was over (in which latter case . would be dative)? The aorist, as almost invariably in dependent clauses, must refer to some one act occurring at one time. So that if the meaning given by Theoph., c [141] (Hesych [142] ) be found no where else, it is almost necessary so to understand the word here. And it is doing no violence to its import: the same verb which indicates the completion of a ship’s readiness for a voyage, might well be applied to the completion of a period of time. Our own word ‘fulfil’ has undergone a similar change of meaning since its first composition: and is used both of manning a ship and of fulfilling a period of time.
[141] cumenius of Tricca in Thrace, Cent y . XI.?
[142] Hesychius of Jerusalem, cent y . vi.
.] from the house where they were lodged.
. .] “We passed through the city to the western shore of the ancient island, now the peninsula, hoping to find there a fitting spot for the tent, in the open space between the houses and the sea.” Robinson, iii. 392.
] “Yet had we looked a few rods further, we should have found a very tolerable spot by a threshing-floor, where we might have pitched close upon the bank, and enjoyed, in all its luxury, the cool sea-breeze, and the dashing of the surge upon the rocky shore.” id. ibid.
Fuente: Henry Alford’s Greek Testament
Act 21:5 . : here in the sense of accomplishing the days, i.e. , finishing the time, the seven days during which we had to remain for the cargo to be unloaded or for other business = (and cf. Luk 14:28 ), Vulgate, “expletis diebus,” Chrys., , so Oecum., Theoph. The verb is only used once elsewhere in N.T., and there by St. Paul, 2Ti 3:17 = furnishing, completing, so Jos., Ant. , iii., 2, 2, where the verb is used as in 2 Tim., l. c. , and some have thought that here the verb means that the ship was completely prepared for the continuance of her voyage. So Rendall who takes (reading . ) as the object, and renders “and when it proved that the days furnished us”; on St. Paul’s stay and its reason see Ramsay, St. Paul , p. 300, and for other explanations, Nsgen and Weiss, in loco . There is no reason to interpret the words as meaning that the Apostle found that his desire, Act 20:16 , could not be fulfilled, and that so he was content to remain the seven days. ., see above: . The clause has been taken (Wendt) to intimate that the number of disciples at Tyre was small; this was probably the case, but it is not clear from the words here. . ., a descriptive touch of an eyewitness (Zckler); on this local use of as characteristic of Luke, cf. Friedrich, p. 20. ., see Act 20:36 . ., a smooth shore in distinction to one precipitous and rocky, Act 27:39 , also found in Mat 13:2 ; Mat 13:48 , Joh 21:4 . In LXX, Jdg 5:17 , Sir 24:14 ( al [350] , and cf. note in Speaker’s Commentary, in loco ). See Hackett’s note on this accurate description of the beach on both sides of the site of the ancient Tyre, and also a parallel to the scene described in this passage from modern missionary life.
[350] Alford’s Greek Testament .
Fuente: The Expositors Greek Testament by Robertson
And = But it came to pass that.
accomplished = completed. App-125.
and they all, &c. = all with wives and children, bringing us on our way. Greek. propempo. See note on Act 15:3.
children. Greek. teknon. App-108.
we kneeled down = having kneeled down. See note on Act 7:60.
shore. Greek. aigialos. Only here, Act 27:39; Act 27:40. Mat 13:2, Mat 13:48. Joh 21:4.
and prayed = we prayed. Greek. proseuchomai. App-134.
Fuente: Companion Bible Notes, Appendices and Graphics
5. ] This is ordinarily a naval word, signifying to fit out or refit a ship (with or without , Passow). But this can hardly be the meaning here. Meyer would render when we had spent these days in refitting, so that . . would be the accusative of duration,-when we had refitted during the days. But not to mention that ., without , would be harsh in such a connexion,-is not the aorist fatal to the rendering? Would it not in this case be present, if implying the continued action during the days,-perfect, if implying that that action was over (in which latter case . would be dative)? The aorist, as almost invariably in dependent clauses, must refer to some one act occurring at one time. So that if the meaning given by Theoph., c[141] (Hesych[142] ) be found no where else, it is almost necessary so to understand the word here. And it is doing no violence to its import: the same verb which indicates the completion of a ships readiness for a voyage, might well be applied to the completion of a period of time. Our own word fulfil has undergone a similar change of meaning since its first composition: and is used both of manning a ship and of fulfilling a period of time.
[141] cumenius of Tricca in Thrace, Centy. XI.?
[142] Hesychius of Jerusalem, centy. vi.
.] from the house where they were lodged.
. .] We passed through the city to the western shore of the ancient island, now the peninsula, hoping to find there a fitting spot for the tent, in the open space between the houses and the sea. Robinson, iii. 392.
] Yet had we looked a few rods further, we should have found a very tolerable spot by a threshing-floor, where we might have pitched close upon the bank, and enjoyed, in all its luxury, the cool sea-breeze, and the dashing of the surge upon the rocky shore. id. ibid.
Fuente: The Greek Testament
Act 21:5. ) This is more than if he were to say, , we accomplished or fulfilled. It came to pass that without hindrance we stayed at Tyre.- ) the days, which we had determined.- , with wives and children) a great number, differently from the custom of the world.-, outside) a long way, through so great a city.-[ , on or at the shore) not by way of pageant or escort, but in order to bid farewell.-V. g.
Fuente: Gnomon of the New Testament
and they: Act 15:3, Act 17:10, Act 20:38
with: Deu 29:11, Deu 29:12, Jos 24:15, 2Ch 20:13, Neh 12:43, Mat 14:21
we kneeled: Act 9:40, Act 20:36, 1Ki 8:54, Psa 95:6, Mar 1:40
Reciprocal: Gen 18:16 – to bring Jos 8:35 – women 2Ch 6:13 – kneeled down Ezr 9:5 – I fell Ezr 10:1 – a very great Dan 6:10 – he kneeled Act 7:60 – he kneeled Act 16:13 – and we Act 20:1 – embraced Act 27:2 – with us Act 28:15 – when Rom 15:24 – and to 1Co 16:6 – that ye 2Co 1:6 – it is 2Co 1:16 – and to come Eph 3:14 – I 1Ti 2:8 – pray Tit 3:13 – on 3Jo 1:6 – whom
Fuente: The Treasury of Scripture Knowledge
5
Act 21:5. Brought us on our way means that they all went with them to “see them off.” Leave-taking was often done in connection with a prayer service. It was done when Paul and the elders separated (chapter 20:36).
Fuente: Combined Bible Commentary
Act 21:5. And when we had accomplished those days. That is, simply when the seven days at Tyre had come to an end.
We departed and went our way. Literally, and were going on our way. The imperfect tense of the Greek verb bringing before us something like a procession wending its way from the city to the shore(Plumptre).
And they all brought us on our way, with wives and children. Baumgarten observes that this is the first time, in the notice of a Christian Church, that children are mentionedthat we have here the first recorded instance of Christianity pervading a whole family.
Till we were out of the city: and we kneeled down on the shore, and prayed. It is uncertain whether or no there was a proseucha or chapel, a temporary place of prayer, here on the shore for the Christian brotherhood of Tyre, or whether it was simply that, as the Christians of Tyre were bidding farewell to Paul and his companions, they knelt down and prayed together. It is, however, certain that the Jews loved to pray on the seashore, and therefore it seems most probable that there was a proseucha on this spot. The following extract of Biscoe contains several trustworthy allusions from ancient writers on this point: The sea-shore was esteemed by the Jews a place most pure, and therefore proper to offer up their prayers and thanksgiving to Almighty God. Philo tells us that the Jews of Alexandria, when Flaccus, the governor of Egypt, who had been their great enemy, was arrested by order of the Emperor Caius, not being able to assemble at their synagogues, which had been taken from them, crowded out at the gates of the city early in the morning, went to the neighbouring shores, and standing in a most pure place, with one accord lifted up their voices in praising God. Tertullian says that the Jews in his time, when they kept their great fast, left their synagogues, and on every shore sent forth their prayers to heaven (de Jejun. c. 16); and in another place, among the ceremonies used by the Jews, mentions orationes littorales, the prayers they made upon the shores (Adv. Nat. i. 13). And long before Tertullians time there was a decree made at Halicarnassus in favour of the Jews, which, among other privileges, allows them to say their prayers near the shore, according to the custom of their country (Josephus, Ant. xiv. 10, 23). It is hence abundantly evident, that it was common with the Jews to choose the shore as a place highly fitting to offer up their prayers.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. That nothing could divert the apostle from his intended journey to Jerusalem: the report of sufferings was no discouragement to him, nor could the persuasive intreaties of his friends prevail with him. Seeing therefore he was resolved to go on, they all of them with their wives and children, to testify their great respect and affection to him, accompany him out of the city; and he and they kneeling down on the shore, pray together, and take their farewell of each other. The loving communion of saints, and prayer, are the marks of Christ’s true disciples.
Observe, 2. The apostle’s next remove towards Jerusalem was from Tyre to Cesarea, where he lodges with Philip the Evangelist; that is, one of them who were sent forth as itinerary preachers, here and there to dispense the gospel, and to confirm the churches. And one of the seven; that is, one of the seven deacons, Act 6:1.
Here note, that this Philip, in whose house St. Paul now lodged, was before driven out of his house by Paul’s persecution. Act 8:1, &c. There was a great persecution against the church, and they were all scattered abroad; and Philip went down to Samaria.
This Philip, who was driven out of his house by Paul, when a persecutor, gladly received him into his house, being now Paul a convert; and this without any upbraiding, yea, without the least mention of what he had formerly been or done. It is an ill office to rake in the filth which God has covered, and to reproach men with or for the sins which God has pardoned; it argues some degree of envy at the grace of God, to upbraid men with the sins committed before conversion.
Former miscarriages and injuries should be forgiven and forgotten upon true repentance, and we should receive them into our embraces whom Christ has taken into his bosom: Paul went into the house of Philip the Evangelist.
Fuente: Expository Notes with Practical Observations on the New Testament
5, 6. When the seven days had passed, including, most likely, a Lord’s day, in which the disciples came together to break bread, another scene of painful parting occurred, like that at Miletus. (5) “And it came to pass that when we completed those days, we departed and went our way, they all, with their wives and children, conducting us forward till we were out of the city. And we kneeled down on the shore and prayed. (6) And bidding each other farewell, we went on board the ship, and they returned home.” Unlike the scene at Miletus, the sorrow of manly hearts was here accompanied by the tenderness of female sympathy and the tears of children. The tears of the company were bitter, but they were sanctified and made a blessing to each heart, by prayer. Thus, though all before the apostle, during this journey, was darkness and danger, all around him and behind him was earnest prayer to God in his behalf. Borne forward upon the current of such devotion, he was able to breast the storm, and defy all the powers of earth and hell.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
5-8. ….Going out we departed, all accompanying us, along with the women and children, even without the city, and, putting down our knees on the sand, praying, we bade each other adieu. Lord, rebuke our pride, too stiff and haughty anon to kneel on a nice carpet or clean camp-meeting straw or sawdust, when Paul and the Tyrian saints mutually knelt in the sand on the dirty seashore. Arriving in Ptolemais they spend one day with the saints, taking their final departure from the sea and walking overland [now in Palestine] to Caesarea, where they are delighted to find Philip, the evangelist, of whom we have had no record in twenty years. Chapter 8. tells us when the Spirit caught him away from the Ethiopian eunuch in Southern Palestine he traveled up the coast, preaching in many cities, till he arrived in Caesarea. It seemed that he settled there, making this city headquarters of his evangelistic work.
Fuente: William Godbey’s Commentary on the New Testament
As they had done when leaving the Ephesian elders, Paul and his fellow missionaries kneeled down and prayed with these believers before they parted (cf. Act 20:36). This reflects Paul’s ongoing commitment to and dependance on God. Then they reboarded the ship, and the Christians of Tyre returned home.