Exegetical and Hermeneutical Commentary of Acts 21:7
And when we had finished [our] course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
7 14. Paul’s Journey to Cesarea, and his Stay there
And when Ptolemais ] For “our course” Rev. Ver. has “the voyage” and for “came to” reads “arrived at.” For the same verb in Act 16:1, “came to” is left.
Ptolemais is the name given during Macedonian and Roman rule to the city anciently called Accho (Jdg 1:31), and known in modern history as St Jean d’Acre or often simply Acre. In the earliest times it was the most important town on that portion of the coast, but at the beginning of the Christian era was far surpassed by Csarea, which was the residence of Herod and of the Roman governor.
and saluted the brethren ] There was therefore a Christian society in Ptolemais also. As the place lay on the great high road by the coast, it was certain to be visited by some of the earliest preachers, when the disciples were dispersed from Jerusalem after the death of Stephen.
Fuente: The Cambridge Bible for Schools and Colleges
We came to Ptolemais – This was a city situated on the coast of the Mediterranean, on the north angle of a bay which extends, in a semicircle of three leagues, as far as the point of Mount Carmel. At the south and west sides the city was washed by the sea, and was surrounded by triple walls. It was in the tribe of Asher Jdg 1:31, and was originally called Accho; but was called Ptolemais in honor of one of the Ptolemies, who beautified and adorned it. The Christian crusaders gave it the name of Acre, or John of Acre, from a magnificent church which was built in it, and which was dedicated to the apostle John. It is still called Akha by the Turks. The Syriac and Arabic render it Accho in this place. It sustained several sieges during the Crusades, and was the last fortified place wrested from the Christians by the Turks. It sustained a memorable siege under Bonaparte, and since then it has been much increased and strengthened. Its present population is estimated at from 18,000 to 20,000.
And saluted the brethren – Embraced them; gave them expressions of affection and regard.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. We came to Ptolemais] This was a seaport town of Galilee, not far from Mount Carmel, between Tyre and Caesarea, where the river Belus empties itself into the sea. It was at first called Accho, (and this is the reading of the Syriac and Arabic,) and belonged to the tribe of Asher, Jdg 1:31; it was enlarged and beautified by the first of the Egyptian Ptolemies, from whom it was called Ptolemais. This place terminated St. Paul’s voyage; and this is what is expressed in the text: And we came from Tyre to Ptolemais, where our voyage ended. See the Greek text.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We came to Ptolemais; so far forth as to Ptolemais, a city in Phenicia, so called from one of the Ptolemies, king of Egypt; and is thought to be the same with Accho, mentioned Jdg 1:31, which ancient name is yet retained in the Syriac translation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. when we had finished ourcoursecompleting the voyage
from Tyre, we camewhichthey would do the same day.
to Ptolemaisancientlycalled Accho (Jud 1:31), now St.Jean d’Acre, or Acre.
and saluted the brethren, andabode, &c.disciples gathered probably as at Tyre, on theoccasion mentioned (Ac 11:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when we had finished our course from Tyre,…. Or sailed from thence,
we came to Ptolemais: the Syriac version calls it “Aco” or “Acu”: and the Arabic version, “Aco”; and Ptolemais, according to Pliny x and Harpocratian y, was called Ace. Frequent mention is made of Aco in the Jewish writings, and which according to them was a sea port, for they speak of , “the port of Aco” z, and of , “the banks of Aco” a, or its rocks: it was upon the borders of the land of Israel, and in the tribe of Asher to the north of it; part of it they say was without the land, and part of it within b: according to R. Benjamin, it was one day’s sail from Tyre, and who also says, it was upon the borders of Asher, and had a very spacious port c; it is said to be about two and thirty miles from Tyre; between that and Tyre, the shore was full of heaps of sand, from whence the sand that glass is made of was fetched; it is mentioned with Tyre, Sidon, and Galilee, in:
“And said, They of Ptolemais, and of Tyrus, and Sidon, and all Galilee of the Gentiles, are assembled together against us to consume us.” (1 Maccabees 5:15)
it had the mountainous part of Galilee on the east, the ladder of Tyre on the north, and Mount Carmel on the south, and thus it is described by Josephus d:
“Ptolemais is a city of Galilee on the sea coast, built in a large champaign country, but is surrounded with mountains, on the east with the mountains of Galilee, sixty furlongs off; on the south with Carmel, distant a hundred and twenty furlongs; on the north with a very high mountain called the Climax, or ladder of the Tyrians, which is a hundred furlongs from it; two miles from the city runs a very small river called Beleus, near which is the sepulchre of Memnon, taking up the space of an hundred cubits, and is worthy of admiration; it is round and hollow (i.e. the river), casting up glassy sand, which ships in great numbers come and take up, and the place is filled up again.”
The account Jerom e gives of it is,
“Ptolemais, a maritime city in Judea, near Mount Carmel, which was formerly called so from one Ptolomy;”
from Ptolomy king of Egypt: it was called Ace or Aco, from its being a city of merchandise; though some say it was so called from Hercules being healed of the bite of a serpent, by an herb which grew near the river Beleus. It is now called St. John de Acra or Acri:
and saluted the brethren; that were at Ptolemais or Aco; for the Gospel had been preached here with success; some had believed and professed it, and very likely were in a church state: for there was a church here in the “second” century, and Clarus was bishop of it; and in the beginning of the “fourth” century, there was a bishop present in the synod at Nice; and in the “fifth” century there was a church here; in the time of Arcadius, the Emperor Antiochus was bishop of Ptolemais, a very eloquent man, called therefore by some Chrysostom; in the “sixth” century there was a bishop of this church, who assisted at the synod held both at Rome and Constantinople f. The bishops of this church are reckoned up, as Reland g says, as he found them thus; Clarus, who was in the council at Caesarea, held in the year 198; Aeneas, who was in the council at Nice, in the year 325, and in another at Antioch, in the year 341; Nectabus, who subscribed in the first council at Constantinople, held in the year 381; Paulus, who was present in the Chalcedon council in the year 451: and Joannes, who was in the council at Jerusalem, in the year 536: and perhaps these brethren might be Jews, since those who first preached the Gospel in Phoenicia preached only to Jews; and certain it is that there were many in this place; we often read of Jewish doctors here, as R. Tanchum the son of R. Chaja a man of Caphar Aco h, and R. Simeon ben Judah a man of Caphar Aco i, and R. Aba of Aco k, and R. Judah ben Gamdah l; and in R. Benjamin’s time, there were about two hundred Jews in this place m: these brethren Paul and his company visited, and saluted them;
and abode with them one day; conferring together about spiritual things, and employing their time, no doubt, in religious exercises.
x Ad nationes, l. 5. c. 19. y Lexic. Decem Orator. p. 12. z T. Bab. Yoma, fol. 38. 1. a T. Bab. Cetubot, fol. 112. 1. b T. Hieros. Gittin, fol. 43. 3. Sheviith, fol. 35. 3. & Challa, fol. 60. 2. & Juchasin, fol. 71. 1. Misna Gittin, c. 1. sect. 2. c Itinerar. p. 36. d De Bello Jud. l. 2. c. 10. sect. 2. e De locis Hebraicis, fol. 96. 6. f Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2. c. 10. p. 550. cent. 6. c. 2. p. 3. g Palestina Illustrata, l. 3. p. 542. h T. Bab. Taanith, fol. 7. 2. & Moed. Katon, fol. 16. 2. Yebamot, fol. 45. 1. i Juchasin, fol. 68. 2. & T. Bab. Sota, fol. 37. 2. k T. Bab. Sota, fol. 40. 1. Juchasin, fol. 71. 1. l T. Bab. Sota, fol. 43. 2. m Itinerar. p. 36.
Fuente: John Gill’s Exposition of the Entire Bible
Had finished (). First aorist active participle of , old verb to accomplish () thoroughly (), only here in the N.T.
From Tyre ( ). Page takes (Hackett also) with (we arrived) rather than with “ ” (the voyage) and with good reason: “And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais.” Ptolemais is the modern Acre, called Accho in Jud 1:31. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans.
Saluted (). Here greeting as in 21:19 rather than farewell as in 20:1. The stay was short, one day ( , accusative), but “the brethren” Paul and his party found easily. Possibly the scattered brethren (Ac 11:19) founded the church here or Philip may have done it.
Fuente: Robertson’s Word Pictures in the New Testament
Finished [] . Only here in New Testament.
Saluted. The word rendered take leave in verse 6. See on ch. Act 20:1.
Fuente: Vincent’s Word Studies in the New Testament
ON FOR STOPS AT PTOLEMAIS AND CAESAREA V. 7-9
1) “And when we had finished our course from Tyre,” (hemeis de ton ploun dianusantes apo Turou) “Then when we had finished our voyage from Tyre,” or finished (completed) our journey from Tyre to Ptolemais.
2) “We came to Ptolemais,” (katentesamen eis Ptolemaida) “We arrived at Ptolemais,” the ancient Accho and the modern Acre, known also in the Arab language as Akko, located 30 miles south of Tyre. It was located, in ancient Hebrew days, in the territory of Asher, Jdg 1:31. It received its name from the Ptolmaies when it belonged to Egypt.
3) “And saluted the brethren,” (kai aspasamenoi tous adelphous) “And we greeted the brethren,” of that city, the church which is thought to have existed there from the early days of the dispersion of believers – – – there, shortly after the death of Stephen, Act 11:19.
4) “And abode with them one day “ (emeinamen hemeran main per’ autois) “And remained with them one day,” for that day, for one day of Christian fellowship, showing their love for one another in Christ, Joh 13:34-35.
Fuente: Garner-Howes Baptist Commentary
−
7. Luke doth briefly declare that Paul was also received at Ptolemais by the brethren. This is a city of Phenicia, standing upon the sea-coast, not far from the borders of Judea, from which Paul and his companions had no long journey to Cesarea. But if the readers be disposed to know farther touching the situation of regions, let them resort unto the describers of places and countries [geographers]. Furthermore, he saith, that when he came to Cesarea, they lodged with Philip, whom he calleth an Evangelist, though he were one of the seven deacons, as we may see in the sixth chapter ( Act 6:5). By this we may easily gather, that that deaconship was an office which continued but for a time; − (458) because it had not otherwise been lawful for Philip to forsake Jerusalem, and to go to Cesarea. And in this place he is set before us, not as a voluntary forsaker of his office, but as one to whom a greater and more excellent charge was committed. The evangelists, in my judgment, were in the midst between apostles and doctors. For it was a function next to the apostles to preach the gospel in all places, and not to have any certain place of abode; − (459) only the degree of honor was inferior. For when Paul describeth the order of the Church, ( Eph 4:11) he doth so put them after the apostles, that he showeth that they have more room given them where they may teach than the pastors, who are tied to certain places. Therefore, Philip did for a time exercise the office of a deacon at Jerusalem, whom the Church thought afterward to be a meet man to whom the treasure of the gospel should be committed. −
(458) −
“
Temporale munus,” a temporary trace, (appointment.)
(459) −
“
Nec praeficerentur certae staticni,” and yet not be appointed to a fixed station.
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 21:7. And when he had finished our course from Tyre might be read but me, having finished our voyage, came down from Tyre (Alford). From Tyre, a moderate days journey by land and a few hours by sea. Ptolemais.The ancient Accho (Jdg. 1:31), the modern Akka of the Arabians, and Acre or St. Jean dAcre of Europeans. With arrival at this port the sea voyage from Neapolis to Syria ended.
Act. 21:8. Csarea.The third visit (see Act. 9:30, Act. 18:22). That the distance from Akka to Csarea, about forty miles, was performed on foot appears (Holtzmann and others) incompatible with the haste which would not suffer Paul to land at Ephesus (Act. 20:16); but the land route may have been rendered necessary because of inability to find a ship without waiting. Philip the Evangelist.See on Act. 8:40. Of the seven.See on Act. 6:6.
Act. 21:9. And the same man.Better now this man.
Act. 21:10. Agabus.In all probability the person already known (Act. 11:28). Whether he had heard of Pauls arrival and come to Csarea on that account (Baumgarten) must be left undecided. It is worth observing that Philips daughters were not selected as the medium through which Paul was warned.
Act. 21:11. Compare the symbolical actions of Old Testament prophets (1Ki. 22:11; Isa. 20:2; Jer. 13:1; Eze. 4:1, etc.).
Act. 21:12. They of that place were the Christians there.
Act. 21:13. What mean ye?Better, what do ye, weeping and breaking my heart? Compare Mar. 11:5.
HOMILETICAL ANALYSIS
Act. 21:7-14. With Philip at Csarea; or, Renewed Fore-announcements of evil
I. The journey from Tyre to Csarea.
1. The Voyage from Tyre to Ptolemais. Commenced after the seven days sojourn in Tyre and the affecting farewell upon the beach; it continued probably not more than a few hours, as Ptolemais was distant from Tyre not more than a moderate days journey by land.
2. The halt at Ptolemais. Not to examine into either the antiquities or the splendours of the town, though in respect of both it was then worthy of attention. Given to Asher at the conquest (Jdg. 1:31-32), Acco, the original name of Ptolemais, had never been completely cleared of the Canaanites, but remained in possession of the Phnicians, till taken by Shalmaneszer of Assyria. In B.C. 333 it passed into the hands of Alexander the Great, and from his, when his dominions were divided among his generals, into those of Ptolemy in B.C. 320, who, having greatly enlarged and beautified it, called it Ptolemais. Ultimately it fell beneath the yoke of the Romans, and received further embellishment at the hands of Herod. At the time of Pauls visit it had been raised to the rank of a Roman colony and must have been a splendid city (see Picturesque Palestine, 3:8789). Yet none of these things attracted the apostle. What tempted him to linger a day within its borders was a desire to meet with the Christian disciples who were to be found here also as at Tyre.
3. The walk from Ptolemais to Csarea. The distance extended to nearly forty miles; while the route lay along the coast and round the head of Carmel. Why the travellers footed this instead of sailing cannot with certainty be said. The apostle may have deemed it better to hurry on overland than wait for the sailing of his ship (if it was going further) or (if it were not) for the finding of another.
4. The arrival at Philips house. This Philip was the Jerusalem deacon (Act. 6:5), who, following the example of his brilliant colleague Stephen, became an eloquent preacher of the gospel in Samaria (Act. 8:5), and after being used by the Spirit for the conversion of the Eunuch (Act. 8:26), was last heard of as publishing the good news in all the cities on the coast northwards from Azotus (Act. 8:40), till he came to Csarea, where he finally settled, and for nearly twenty-five years fulfilled the office of an evangelist. When Paul in A.D. 58, paid his third visit to the town, Philip had four grown up and unmarried daughters endowed with the prophetic spirit (Act. 2:17)i.e., who gave inspired utterances and expositions of Christian truth, and also foretold future events. Whether they joined (Spence) or did not join (Hackett) Agabus in predicting Pauls approaching captivity is unrecorded; but Luke represents Paul and his companions as having been so pleased with their reception and entertainment in Philips family circle that they tarried there many days, perhaps longer than they at first intended. Luke himself must have here for the first time met Philip, who would no doubt supply him with much of the information about himself and others which appears in the earlier chapters of the Acts.
II. The warning renewed in Philips house.
1. The person of the speaker. A certain prophet from Judea, named Agabus, most likely the same who fourteen years before in Antioch had predicted the coming of a famine (Act. 11:28), though otherwise unknown. God often sends important communications through obscure messengers.
2. The symbolic action. Having found his way into Philips house, he laid hold of Pauls girdlei.e., the sash wherewith in Oriental countries the flowing robes were tied round the waist, and with it bound in succession first his own hands and then his own feetafter the manner of the Old Testament seers (see Critical Remarks).
3. The prophetic utterance. Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. Agabus distinctly claimed to speak with divine authority, and Paul accepted his announcement as such. Besides solemnly confirming what Paul had previously heard at Tyre, the language of Agabus explained the exact nature of the peril which now threatened the apostle. Under some grave charge not revealed he would be delivered over by his countrymen into the hands of the Roman Government.
4. The friendly appeal. When Pauls companions and the inmates of Philips house, with probably other Christians came to hear of Agabuss prediction, they entreated their beloved teacher not to proceed to Jerusalem. Agabus, it will be observed, did not join in this entreaty, though the Tyrian disciples did (Act. 21:4)which shows that most likely these last overstepped the limits of what the Spirit had revealed to them (see Critical Remarks). The parallel between Christ and Paul, who were both dissuadedthe former by Peter (Mat. 16:22), the latter by his friendsfrom going to Jerusalem to suffer, is too apparent to escape notice.
5. The heroic response. What are ye doing? thus weeping and breaking mine heart, etc. The apostle, with a fortitude which resembled that of his Master, gave his friends to understand that he perfectly realised the situation, and accepted it with unreserved submission, that he felt ready to face the worst at Jerusalem for his Masters sake, that death itself had no terrors for him, and that their tearful entreaties would have no effect in keeping him back from the fate which he saw impending. The course he was pursuing had been adopted under the Spirits guidance, and aimed at the glory of Jesus and the furtherance of the gospel, by publishing once more the tidings in the Metropolis at the most numerously attended of all the feasts, and by seeking fresh recognition from the mother Church for his Gentile mission. Hence he could not flinch; their tears and entreaties, therefore, only rendered his separation from them the more acutely painful. When he said they were breaking his heart, he did not mean that they were lacerating his soul by conjuring up before him the bonds and afflictions that awaited him, since he could truthfully affirm none of these things moved him, but that it broke his heart to be obliged to witness their grief and resist their weeping and supplication.
6. The submissive acquiescence. When his friends perceived that he could not be persuaded they desisted, saying: The will of the Lord be done!borrowing their expression, it has been conjectured, from the Masters prayer, which by this time had attained to familiar and perhaps daily use among Christians. If there is a time to speak there is also a time to be silent, and this was one.
Learn.
1. The variety of offices in the Christian Churchevangelists, prophets, apostles.
2. The value of dramatic action in preaching.
3. The calm heroism of him who walks in the way of duty.
4. The preference a good man should give to duty over life itself.
5. The necessity laid on Christians to acquiesce in their Masters will.
HINTS AND SUGGESTIONS
Act. 21:8. Philip of Csarea.
I. Not an apostle like his namesake of Bethsaida (Joh. 1:44), but a deacon like his gifted colleague Stephen (Act. 6:6).
II. Not a pastor of a Church like James the brother of Our Lord (Gal. 2:9), but an evangelist like Timothy (2Ti. 4:5).
III. Not a celibate like Paul (1Co. 7:8 (?)), but a married man like Peter (Mar. 1:30).
IV. Not a wandering missionary like Paul, but a preacher of the gospel having a fixed centre from which to evangelise.
Act. 21:9. Virgins which did prophesy; or, the place of Woman in the Christian Church. The fact here stated proves
I. That woman has an equal standing in the Church with man.In Christ there is neither male nor female (Gal. 3:28).
II. That woman equally with man is susceptible of receiving the highest spiritual endowments.Examples in Hebrew ChurchMiriam (Exo. 15:20), Deborah (Jdg. 4:4), Huldah (2Ki. 22:14), Noadiah (Neh. 6:14), Anna (Luk. 2:36). In the New Testament Church Philips daughters stand alone.
III. That though woman was not intended to rule in the Church of Christ (see 1Co. 14:34-35; 1Ti. 2:12), nothing hinders her from exercising her gifts as a preacher of the truth (see Act. 18:26; and 1Co. 11:5). As a possessor of the truth she is equally with man under obligation to disseminate it; and if God has endowed her with the gift of sweet speech there appears no sound reason why that gift should not be utilised for such a holy purpose.
IV. That the number of women called of God and the Spirit to this work will most likely always be few.This a warrantable deduction from the exceptional character of the present instance.
V. That woman may be equally helpful to the cause of Christ in other ways than by prophesying.Like Dorcas (Act. 9:39), Phebe (Rom. 16:1), Mary (Rom. 16:6), and others.
Act. 21:10. The Prophet Agabus; or, comfort for obscure men.
I. Obscure men are all known to God.Simon, the Joppa tanner, was as well known as Peter the apostle; and Ananias of Damascus as Saul the emissary of the Sanhedrim.
II. Obscure men may become vessels of Divine grace.Not many mighty, not many wise, not many noble, but God hath chosen the poor of this world rich in faith.
III. Obscure men may be employed on great missions.Ahijah the Shilonite predicted the rending of the kingdom from Rehoboam and the elevation of Jeroboam to the throne of Israel (1Ki. 11:29-31). Humble shepherds were made the first preachers of the Incarnation (Luk. 2:17). Agabus announced to Paul his impending imprisonment.
IV. Obscure men may eventually come to high renown.The name of Agabus is for ever associated with that of Paul; the names of the humblest believers will for ever be connected with that of Christ.
Act. 21:12-13. The great Modern Counterpart of PaulMartin Luther. When he entered a town the people flocked together to see the wonderful man who was so brave and who dared make a stand against the Pope and all the world that held him to be a God in opposition to Christ. Some gave him poor comfort, telling him that, because there were so many cardinals and bishops at Worms at the Diet, he would speedily be burned to powder, as Huss had been at Constance. But Luther answered such men as follows: And if they should build a fire between Wittenberg and Worms that would reach to heaven, in the Lords name I would appear and step into Behemoths mouth, between his great teeth, and confess Christ and let Him do His pleasure. (Frederick Myconius: quoted by Hagenbach: History of the Reformation, i. 133) Spalatin also, the court preacher of the Elector of Saxony, and the intimate friend of Luther, advised him by a post messenger, that he must not go immediately to Worms. It was then that Luther uttered his ever memorable speech: And if there were as many devils at Worms as there are tiles upon the roofs, I would go thither (Hagenbach, Ibid., pp. 133, 134).
Act. 21:13. Pauls Sacrifices in the Cause of Christ.
1. Of ease. Recount his labours. Contrast them with ours.
2. Of friendship. A warm-hearted man who delighted to love and to be be loved. Sacrificed his affections at the shrine of duty. We must not allow the influence either of our relatives or of our friends to interfere with our supreme devotion to the cause of Christ.
3. Of liberty. Value of liberty. Paul was capable of appreciating it, and did appreciate it highly. Was willing to forfeit it, and did forfeit it. His imprisonment was overruled for good. It is scarcely possible that any of us should be, in our own country at least, literally a prisoner for Christ We may be exposed to social and political disadvantages. We ought to be willing to bear them.
4. Of life. The highest proof of devotion to any cause. Paul gave it. The fact was in his case a confirmation of the truth of the religion he professed. It was, at all events, a proof of his own sincerity. A willingness to die for the cause of Christ is the best preparation for all minor trials.G. Brooks.
Act. 21:14. The Will of the Lord be done!
I. A prayer put into the Christians mouth by Christ (Mat. 6:10).
II. A precept for the Christian, illustrated by Christ (Mat. 26:42).
III. A pattern of Christ that should be followed by His servants.
Or thus:
I. A vow of becoming obedience.
II. A confession of believing submission.
III. A declaration of holy courage (Leonhard and Spiegel, from Lange).
Christian Resignation.
I. Enjoined and illustrated by Christ.
II. Exemplified and recommended by Paul and his friends.
III. Approved and rewarded by God.
Act. 21:11. Lessons from Pauls Girdle.
I. Apostolic fidelity.Christian ministers, like Paul, are bound to be faithful to their Lord.
II. Apostolic trial.Christian ministers, if faithful, may expect, like Paul, to experience the hatred of the world.
III. Apostolic zeal.Christian ministers, like Paul, should always be ready for whatever suffering or duty lies before them (from Gerok).
The True Bonds of a Christian.
I. Not the bonds of his own flesh and blood, which he has torn asunder by the power of the Spirit.
II. Not the bonds of human force and enmity, which cannot injure him contrary to the will of God.
III. Not the bonds of brotherly love and friendship, for whosoever loveth brethren or sisters more than the Lord is not worthy of Him.
IV. But only the bonds of love to his Lord, to whom he is bound in grateful love and childlike fidelity, even unto death (Gerok, in Lange).
Act. 21:13-14. The Heroism of Paul; A study for the followers of Christ.
I. The splendour of his heroism.Exhibited in
1. The calm courage he displayed in the prospect of death.I am ready not to be bound only, but to die also at Jerusalem. This utterance was not made
(1) In ignorance of what suffering and death was. Paul and misfortune had been companions for many years. For twenty years he had been an object of unsleeping persecution, had experienced every sort of calamity, and had more than once been in the grips of death (2Co. 11:23).
(2) In secret expectation that both might be escaped. Paul had no such hope or expectation. Already it had been too clearly signified to him that bonds and imprisonment awaited him. Agabuss words, too, left no loophole for escape.
(3) In a feeling of despair, because he saw that evasion was impossible. On the contrary, humanly speaking, Paul perceived that the only thing necessary in order to escape was to keep away from Jerusalem, renounce his mission, cast off Christianity, and go back to the fold he had left. The Jews would receive him with open arms.
(4) In a spirit of braggadocio. Like Peter, to gain for himself a reputation for valour, with no real intention of ever fulfilling his words. Paul maintained the same intrepidity before Festus (Act. 25:11), and in writing to the Philippians from Csarea (Php. 2:17). Later he exhibited the same spirit when sending an epistle to Timothy from Rome (2Ti. 4:6).
2. The triumphant victory over the prospect of death which he obtained. Not only was he calm and unmoved in the contemplation of his arrest and execution, but as it were death was so overcome that it could not hinder him from thinking about the interests of others. One would naturally have expected that with the prospect of bonds and imprisonment before him, although externally unperturbed, he would be inwardly sad and occupied with his own misfortunes. But he was not. The grief of his friends even could not thrust him in upon himself. How like his master who, when in the agonies of death, prayed for His murderers, pardoned the robber and cared for His mother! How like Stephen, who, with his latest breath, interceded for his assassins! And since then men have sometimes been found over whose heroic spirits death had no power.
II. The secret of his heroism.
1. Love to the Lord Jesus Christ. Between Paul and Jesus Christ existed such a bond of personal love and devotion as has probably never since existed. Pauls individuality was almost swallowed up in Christ. Not I, but Christ liveth in me! To me to live is Christ! Paul had such a conception of Christs love to himHe loved me and gave Himself for methat it kindled in him a responsive flame of affection that wellnigh consumed him. The love of Christ constraineth us! And there is no consideration or force that will transform a man into a hero sooner than this.
2. Love for the souls of men. When Paul said for the name of the Lord Jesus he practically meant for the gospels sake, which again signified, for the souls of men. He wanted to go to Jerusalem to preach to his countrymen at Pentecost, and was willing to face bonds, imprisonment, and death for so sacred a cause. This the next strongest force to the love of Christ. Paul was willing to die for the gospel, not because it was the highest philosophy, or divinest theology, but because it was the power of God unto salvation to every one who believed.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
19.
IN PTOLEMAIS. Act. 21:7.
Act. 21:7
And when we had finished the voyage from Tyre, we arrived at Ptolemais; and we saluted the brethren, and abode with them one day.
Act. 21:7 Although there is much that could be written concerning the history of this town we will not here write of it. There was an opportunity at this place to speak to the brethren but the purpose of arriving in Jerusalem for the feast hurried them on through this town. They paused only to greet the saints in a one day gathering.
Fuente: College Press Bible Study Textbook Series
(7) We came to Ptolemais.This city is memorable both for its antiquity and for the varied fortunes of its city. As Accho it appears in Jdg. 1:31 as one of the old cities of the Canaanites which the Israelites of the tribe of Asher failed to conquer. It was conquered, rebuilt, and re-named by Ptolemy Soter King of Egypt. The old name, however, ultimately revived, or perhaps was never entirely disused; and the natives of the region still speak of it as Accho, while to Europeans it is familiar as Acre, or, more fully, St. Jean dAcre. Here, also, as through all the line of cities along the coast, we find a church already organised, founded probably, as already suggested, by Philip the Evangelist. Here the stay of the travellers was shorter than at Tyre, probably because the ship only put into the harbour for the night. The passengers had time, however, to land and refresh themselves by intercourse with those who were sharers in their faith and hope.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Ptolemais The ancient Accho and the modern Acre. Lying between Tyre and Cesarea, it is older than either, and has outlasted them both.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when we had finished the voyage from Tyre, we arrived at Ptolemais, and we saluted the brethren, and abode with them one day.’
The voyage from Tyre brings them to Ptolemais (now Acre) where they probably landed for the last time. From now on it will be on foot. Here again they greeted the brethren and remained with them for a day, before proceeding.
Some, however, consider that the one day stop was in order to unload some cargo and that they then sailed to Caesarea.
Fuente: Commentary Series on the Bible by Peter Pett
Act 21:7. Ptolemais, Was a celebrated city on the sea-coast, which fell by lot to the tribe of Asher; its ancient name was Accho. Jdg 1:31. It was enlarged and beautified by the first of the Egyptian Ptolemies, whence it took its new appellation. It was the scene of many celebrated actions in the holy war. The Turks, who are now masters of all this region, call it Acca, or Acra; and notwithstanding all the advantages of its situation on one of the finest bays of that coast, and in the neighbourhood of Mount Carmel, it is now, like many other noble and ancient cities, only a heap of ruins.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 21:7 . ] to complete entirely , only here in the N.T., but very often in classical writers, particularly of ways, journeys, and the like. But we, entirely bringing to an end ( is contemporaneous with ) the voyage, arrived from Tyre (from which we had sailed for this last stage) at Ptolemais (from which we now continued our journey by land).
. ] from Macedonia, Act 20:6 . , the ancient (even yet called by the Arabs , by the Europeans St. Jean d’ Acre), on the Mediterranean Sea, belonging to the tribe of Asher (Jdg 1:13 ), but never possessed by the Jews (hence Hiros. Gittin. f. 43. 3 : “In Acone est terra Israelitica, et non”), reckoned by the Greeks as belonging to Phoenicia (Ptol. v. 15; Strabo, xvi. p. 758; Plin. N. H. v. 17), and endowed by Claudius with the Roman citizenship.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. (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. (9) And the same man had four daughters, virgins, which did prophesy.
This Casaria in Palestine, was rendered memorable by the Lord’s grace to the Gentiles, in the call of Cornelius. See Act 10 and Commentary. And, it should seem, that Philip, one of the first deacons, Act 6:5 . whose ministry is blessedly recorded (Act 8 ) now resided here. The prophesying of his daughters was in perfect agreement to Scripture promise, Joe 2:28 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
Ver. 7. And abode with them one day ] Suavis hora, sed parva mora, short and sweet abode.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. .] Having ended our voyage , viz. the whole voyage , from Neapolis to Syria. The E.V., ‘ when we had finished our course from Tyre ,’ is allowable, but this would more probably have been . ‘With their landing at Ptolemais their voyage ended: the rest of the journey was made by land.’ (De Wette.) will thus be taken with .
] Anciently Accho ( , LXX, Jdg 1:31 , in Gr. and Rom. writers , Ace), called Ptolemais from (probably) Ptolemy Lathurus (Jos. Antt. xiii. 12. 2 ff., see 1Ma 10:56 ff; 1Ma 11:22 ; 1Ma 11:24 ; 1Ma 12:45 ; 1Ma 12:48 ; 2Ma 13:24 ). It was a large town with a harbour (Jos. Antt. xviii. 6. 3). It was never ( Jdg 1:31 ) fully possessed by the Jews, but belonged to the Phnicians, who in after times were mixed with Greeks. But after the captivity a colony of Jews is found there (Jos. B. J. ii. 18. 5). The emperor Claudius gave it the ‘civitas,’ whence it is called by Pliny, Act 21:17 ; xxxvi. 65, ‘Colonia Claudii Csaris.’ It is now called St. Jean d’Acre, and is the best harbour on the Syrian coast, though small. It lies at the end of the great road from Damascus to the sea. Population now about 10,000.
The distance from Ptolemais to Csarea is forty-four miles. For Csarea, see on ch. Act 10:1 .
Fuente: Henry Alford’s Greek Testament
Act 21:7 . : “and when we had finished the voyage from Tyre we arrived at Ptolemais,” R.V. (so in effect A.V.), but Page (so Wendt) renders “but we having (thereby) completed our voyage ( i.e. , from Macedonia, Act 20:6 ), came from Tyre to Ptolemais,” on the ground that would not be used of the short journey to Ptolemais from Tyre. : the ancient Accho and the modern Acre , Arab. Akka; St. Jean d’Acre , mentioned here for the last time in Scripture. About thirty miles south of Tyre. In Jdg 1:31 it was assigned to Asher, but it was never taken by Israel, and was always reckoned as belonging to the Philistine towns, and later by the Greeks as belonging to Phnicia. In its stormy history it was held in succession by Babylonians and Persians (Strabo, xvi., 2, 25), and on the first division of Alexander’s kingdom it was assigned to Ptolemy Soter (Ptolemy I.), from whom it may have derived its name (so Hamburger). Schrer however refers the name to Ptolemy II. (Philadelphus), and others to Ptolemy Lathurus. In the Syro-Egyptian wars its importance as a military station was manifested, since the power which held it could close the road down the Syrian coast to Egypt. To the Jews it was always hostile, 1Ma 5:15 , Jos., Ant. , xii., 8, 2, 1Ma 12:45 , Jos., Ant. , xiii., 6, 2, and later in history when the Jewish War broke out against Rome, the Jews, two thousand in number, were slaughtered in Ptolemais, Jos., B.J. , ii., 18, 5. After falling to the Parthians, it finally passed under the dominion of Rome, but although it was called colonia Ptolemais under the Emperor Claudius, Pliny, v., 19, it does not seem to have possessed the actual privileges of a colony (Schrer). See on its earlier and modern history, Hamburger, Real-Encyclopdie des Judentums , i., 1, p. 41; “Acco,” Hastings’ B.D., “Accho,” B.D. 2 ; Schrer, Jewish People , div. ii., vol. i., p. 90, E.T. It was only separated from Tyre by a short day’s voyage, if the wind was favourable. Here Herod landed on his return from Italy to Syria, Jos., Ant. , xiv., 15, 1. : a Christian Church at Ptolemais; founded perhaps by Philip the Evangelist. It is also very possible that a Church may have existed there ever since the dispersion after the death of St. Stephen, Act 11:19 . On the times which St. Paul probably visited it see “Ptolemais” B.D. 1 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 21:7-14
7When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed with them for a day. 8On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. 9Now this man had four virgin daughters who were prophetesses. 10As we were staying there for some days, a prophet named Agabus came down from Judea. 11And coming to us, he took Paul’s belt and bound his own feet and hands, and said, “This is what the Holy Spirit says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.'” 12When we had heard this, we as well as the local residents began begging him not to go up to Jerusalem. 13Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus.” 14And since he would not be persuaded, we fell silent, remarking, “The will of the Lord be done!”
Act 21:7 “Ptolemais” This city was named after Alexander the Great’s general who ruled in Egypt and was an ancestor of Ptolemy II who built this city in 26 B.C. This is the only natural port on the Palestinian coast. In the OT it was called Acco (cf. Jdg 1:31). Today it is called by its Crusader name, Acre.
“the brethren” In Acts this is synonymous to “disciples” (cf. Act 21:4; Act 21:16). It designated believers in Jesus Christ.
“we stayed with them” See note at Act 21:4.
Act 21:8 “we left” Whether they left by land or sea is uncertain.
“Caesarea” This is the Roman headquarters of Palestine. It was a coastal city with a small manmade harbor. Philip the Evangelist lived here (cf. Act 8:40).
“the evangelist” This term is surprisingly used only three times in the NT (cf. Eph 4:11 and 2Ti 4:5). We are not certain exactly what this ministerial gift encompassed. The term itself means “one who proclaims the gospel.”
“who was one of the seven” This refers to the Jerusalem church’s problem of complaining of unfair food distribution by the Greek-speaking widows. The church elected seven men to handle this need. All of them had Greek names. These seven were powerful preachers. They were the first to catch the worldwide vision of the gospel (cf. Acts 6).
Act 21:9 “had four virgin daughters. . .prophetesses” Remember Luke has a special concern for women. We need to rethink our position on women in leadership positions (cf. Joe 2:28-32; Act 2:16-21) in the church based on all of NT evidence. See Special Topic: Women in the Bible at Act 2:17. A book that has helped me in this area is Gordon Fee, Gospel and Spirit.
Church tradition says that they moved to Asia Minor (Phrygia) and that his daughters lived long and served God to a very old age. We learn this tradition from Eusebius’ quotes from both Polycrates and Papias (cf. Eccl. Hist. 3:31:2-5).
Act 21:10 “a prophet named Agabas” There are at least two ways to understand this term.
1. in the Corinthian letters this refers to sharing or proclaiming the gospel (cf. 1Co 14:1)
2. the book of Acts mentions prophets (cf. Act 11:27-28; Act 13:1; Act 15:32; Act 21:10, even prophetesses, Act 21:9)
The problem with this term is, how does the NT gift of prophecy relate to OT prophets? In the OT prophets are the writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term “apostle” is retained as an ongoing gift (cf. Eph 4:11), but with a changed task after the death of the Twelve, so too, is the office of prophet. Inspiration (see Special Topic at Act 13:1) has ceased; there is no further inspired Scripture (cf. Jude Act 21:20). New Testament prophets’ primary task is proclamation of the gospel, but the also show how to apply NT truths to current situations and needs. See Special Topic: Prophecy in the NT at Act 11:27.
Act 21:11 Agabas, like the OT prophets Jeremiah and Exekiel, acted out his revelation.
Act 21:12 “began begging him” This is an imperfect active indicative. It can mean (1) to begin an action or (2) a repeated action in past time.
Act 21:13 It is hard to balance this prophetic action with Paul’s sense that going to Jerusalem was God’s will (cf. v.4).
“the name of the Lord Jesus” See SPECIAL TOPIC: THE NAME OF THE LORD at Act 2:21.
Act 21:14 “The will of the Lord be done” This is a present middle imperative, used in the sense of a prayer. God did have a plan and purpose for Paul’s life. Paul felt he knew God’s will even in the face of specific and recurring prophecy about the problems which lay ahead. Paul must have felt that these prophecies were for his spiritual and mental preparation and not a prohibition.
SPECIAL TOPIC: THE WILL (thelma) OF GOD
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
finished. Greek. dianio. Only here.
our course = the voyage. Greek. ploos. Only here and Act 27:9, Act 27:10.
came. Greek. katantao. See note on Act 16:1.
saluted. Same as “take leave” in Act 21:6.
abode. Greek. meno. See p. 1511.
Fuente: Companion Bible Notes, Appendices and Graphics
7. .] Having ended our voyage, viz. the whole voyage, from Neapolis to Syria. The E.V., when we had finished our course from Tyre, is allowable, but this would more probably have been . With their landing at Ptolemais their voyage ended: the rest of the journey was made by land. (De Wette.) will thus be taken with .
] Anciently Accho (, LXX, Jdg 1:31,-in Gr. and Rom. writers , Ace), called Ptolemais from (probably) Ptolemy Lathurus (Jos. Antt. xiii. 12. 2 ff., see 1Ma 10:56 ff; 1Ma 11:22; 1Ma 11:24; 1Ma 12:45; 1Ma 12:48; 2Ma 13:24). It was a large town with a harbour (Jos. Antt. xviii. 6. 3). It was never (Jdg 1:31) fully possessed by the Jews, but belonged to the Phnicians, who in after times were mixed with Greeks. But after the captivity a colony of Jews is found there (Jos. B. J. ii. 18. 5). The emperor Claudius gave it the civitas, whence it is called by Pliny, Act 21:17; xxxvi. 65, Colonia Claudii Csaris. It is now called St. Jean dAcre, and is the best harbour on the Syrian coast, though small. It lies at the end of the great road from Damascus to the sea. Population now about 10,000.
The distance from Ptolemais to Csarea is forty-four miles. For Csarea, see on ch. Act 10:1.
Fuente: The Greek Testament
Act 21:7. , our course or voyage) Our whole voyage from Macedonia, ch. Act 20:6.-) the brethren whom we knew there.
Fuente: Gnomon of the New Testament
and saluted: Act 21:19, Act 18:22, Act 25:13, 1Sa 10:4, 1Sa 13:10, Mat 5:47, Heb 13:24
abode: Act 21:10, Act 28:12
Reciprocal: Son 1:2 – him Act 28:14 – we found
Fuente: The Treasury of Scripture Knowledge
7
Act 21:7. Paul and his group ended their sea travel at this town. There were some brethren here with whom they visited for one day.
Fuente: Combined Bible Commentary
St. Paul completes his Journey to Jerusalem from Tyre by way of Ptolemais and Csarea to the Holy City, 7-17.
Act 21:7. And when we had finished our course from Tyre, we came to Ptolemais. More literally, And we finishing our voyage, arrived at Ptolemais from Tyre. The arrival of the apostle and his companions at Ptolemais completed the sea portion of their journey; the rest of the journey from Ptolemais to Jerusalem by Csarea was made by land. Ptolemais is one of the oldest cities in the world; we read of it in Jdg 1:31, under the name of Accho, as one of the old cities of the Canaanites which the children of Israel failed to obtain possession of. It was situate in the portion of Asher, and seems to have been ever considered as a Phoenician city. In a maritime point of view, it was a fortress of great importance, and has been looked on as the key of Galilee from the Mediterranean.
But with Israel the sea and the seaboard was ever a question of minor importance, hence possibly their neglect of such stations as Accho. On the partition of the Macedonian Empire, Accho fell to the lot of the Ptolemais. It was rebuilt and renamed Ptolemais by Ptolemy Soter. But its old name still survived, and eventually superseded the Egyptian title. It was famous in the Crusades under the name of St. Jean dAcre. It is still called Acre, and has a population of some 15,000.
Fuente: A Popular Commentary on the New Testament
Act 21:7-9. And when we had finished our course By sea; we came to Ptolemais A celebrated city to the south of Tyre, on the same coast of the Mediterranean sea, anciently called Accho. It was enlarged and beautified by the first of the Egyptian Ptolemies, from whence it took its new appellation. It was the scene of many celebrated actions in that series of mad expeditions which was called the holy war. The Turks, who are now masters of all that region, call it Acca, or Acra; and when Maundrel was there, in 1697, like many other noble ancient cities, it was only a heap of ruins. Since then, however, it has again revived by the industry of Daher; and the works erected by Dejezzar, in his own time, have rendered it one of the principal towns on that coast. In 1799, aided by the British, under Sir W.S. Smith, it withstood a severe siege by the French, under General Bonaparte, who raised the siege, after failing in a twelfth assault, made over the putrid bodies of his soldiers. And saluted the brethren For the disciples of Christ were now grown so numerous as to be found in every city of any note: and abode with them one day After which they travelled by land to Cesarea Where they abode many days with Philip the evangelist, and one of the seven deacons Who, it seems, had for some years been settled there. Concerning him and his labours in those parts, as also of Cesarea, see the notes on chap. Act 8:5-40. The same man had four daughters Unmarried, who prophesied; the miraculous gifts of the Spirit being sometimes communicated to women, as well as to men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7. The journey by water was soon completed, and the remainder of the distance was performed on foot. (7) “And from Tyre we went down to Ptolemais, completing the voyage, and saluted the brethren, and remained with them one day.” If the vessel had been going forward to Csarea without delay, they had better have continued on board than to have traveled the distance of thirty or forty miles to that city on foot. We conclude, therefore, that the vessel either intended lying in port for awhile, or did not intend to touch at Csarea.
The fact that Paul found brethren in Tyre and Ptolemais on the coast of Phenicia, where he had never preached before, reminds us once more of the dispersion of the Church in Jerusalem, and the fact that “they who were scattered abroad upon the persecution which arose about Stephen, traveled as far as Phenicia, speaking the Word to none but the Jews.”
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Act 21:7-14. To Csarea.From Tyre to Ptolemais (p. 28) is 20 miles. The stay there is brief; the journey from Ptolemais to Csarea, about 30 miles, was probably by land. Philip arrived at Csarea after his meeting with the eunuch (Act 8:40); he still lived there and he received the party. None of the prophecies of his daughters on this occasion are given; the visit lasted some days, and if Philip was one of the Twelve as well as one of the Seven of Acts 6, much would be said that we should like to know. The third Gospel, according to some scholars, was largely indebted to this meeting. Agabus (Act 11:28) is here introduced to us afresh, and symbolises with Pauls girdle the bonds and imprisonment which in Act 20:23 Paul said were everywhere foretold to him. Yet his resolution is not shaken.
Fuente: Peake’s Commentary on the Bible
Paul’s advance to Caesarea 21:7-14
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Ptolemais (Acco of the Old Testament and modern Acre, located on the north side of the bay of Haifa) lay 25 miles south of Tyre. It was the southernmost Phoenician port. There Paul also met with the local Christians as stevedores unloaded and loaded his ship.
"The man who is within the family of the Church is better equipped with friends that [sic] any other man in all the world." [Note: Barclay, p. 168.]