Acts 21:13

area, met the disciples, and invited them to lodge with him while they were at Jerusalem; and, having transacted his business at Caesarea, might now accompany them to Jerusalem. His being an old disciple may either refer to his having been a very early convert, probably one of those on the day of pentecost, or to his being now an old man. Verse 18 Went in with us unto James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See Act 15:13 . All the elders were present - It appears that they had been convened about matters of serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him. Verse 19 Declared particularly, etc. - He no doubt had heard that they were prejudiced against him; and, by declaring what God had done by him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing any thing that he should not do, God would not have made him such a singular instrument of so much good. Verse 20 How many thousands - Ποσαι μυριαδες; How many myriads, how many times 10,000. This intimates that there had been a most extraordinary and rapid work even among the Jews; but what is here spoken is not to be confined to the Jews of Jerusalem, but to all that had come from different parts of the land to be present at this pentecost. They are all zealous of the law - The Jewish economy was not yet destroyed; nor had God as yet signified that the whole of its observances were done away. He continued to tolerate that dispensation, which was to be in a certain measure in force till the destruction of Jerusalem; and from that period it was impossible for them to observe their own ritual. Thus God abolished the Mosaic dispensation, by rendering, in the course of his providence, the observance of it impossible. Verse 21 Thou teachest - to forsake Moses, etc. - From any thing that appears in the course of this book to the contrary, this information was incorrect: we do not find Paul preaching thus to the Jews. It is true that, in his epistles, some of which had been written before this time, he showed that circumcision and uncircumcision were equally unavailable for the salvation, of the soul, and that by the deeds of the law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Jesus Christ had delivered them from the yoke of the law; but they had, as yet, liberty to wear that yoke, if they pleased. He had shown them that their ceremonies were useless but not destructive; that they were only dangerous when they depended on them for salvation. This is the sum of what Paul had taught on this subject. Verse 22 The multitude must needs come together - Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the apostle was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an evil that they had too much reason to fear. Verse 23 We have four men which have a vow - From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note on Num 6:21 (note). "It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραιων ξυρασθαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it." See Bp. Pearce. Verse 24 Be at charges with them - Or, rather, be at charges for them: help them to bear the expense of that vow. Eight lambs, four rams, besides oil, flour, etc., were the expenses on this occasion. See the notes on Numbers 6:1-21 (note). Thou - walkest orderly and keepest the law - Perhaps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses; that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the law, Paul could not have assisted them in any measure with a clear conscience; but, as he did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to God for mercies already received, than to the procuring of future favors of any kind. Besides, God had not yet fully shown that the law was abolished, as has already been remarked: he tolerated it till the time that the iniquity of the Jews was filled up; and then, by the destruction of Jerusalem, he swept every rite and ceremony of the Jewish law away, with the besom of destruction. Verse 25 As touching the Gentiles - See the notes on Acts 15:1-21 (note), and the additional observations at the end of that chapter. Verse 26 To signify the accomplishment, etc. - Διαγγελλων, Declaring the accomplishment, etc. As this declaration was made to the priest, the sense of the passage is the following, if we suppose Paul to have made an offering for himself, as well as the four men: "The next day, Paul, taking the four men, began to purify, set himself apart, or consecrate himself with them; entering into the temple, he publicly declared to the priests that he would observe the separation of a Nazarite, and continue it for seven days, at the end of which he would bring an offering for himself and the other four men, according to what the law prescribed in that case." But it is likely that Paul made no offering for himself, but was merely at the expense of theirs. However we may consider this subject, it is exceedingly difficult to account for the conduct of James and the elders, and of Paul on this occasion. There seems to have been something in this transaction which we do not fully understand. See the note on Num 6:21 . "Besides their typical and religious use, sacrifices were also intended for the support of the state and civil government; inasmuch as the ministers of state were chiefly maintained by them: so that the allotments to the priests out of the sacrifices may be considered as designed, like the civil-list money in other nations, for the immediate support of the crown and the officers of state. On these principles we are able to account for Paul's sacrificing, as we are informed he did, after the commencement of the Christian dispensation; an action which has been severely censured by some as the greatest error of his life: hereby he not only gave, say they, too much countenance to the Jews in their superstitious adherence to the law of Moses, after it was abrogated by Christ, but his offering these typical sacrifices, after the antitype of them was accomplished in the sacrifice of Christ, was a virtual denial of Christ, and of the virtue of his sacrifice, which superseded all others. Paul's long trouble, which began immediately after this affair, some have looked upon as a judgment of God upon him for this great offense. But, if this action were really so criminal as some suppose, one cannot enough wonder that so good and so wise a man as Paul was should be guilty of it; and that the Apostle James and the other Christian elders should all advise him to it, Act 21:18 , Act 21:23 , Act 21:24 . It is likewise strange that we find no censure ever passed on this action by any of the sacred writers; not even by Paul himself, who appears so ready, on other occasions, to acknowledge and humble himself for his errors and failings: on the contrary he reflects with comfort on his having complied with the customs of the Jews in order to remove their prejudices against him and his ministry, and against the Gospel which he preached, and to win them over to embrace it: 'Unto the Jews I became as a Jew, that I might gain the Jews; and this I do for the Gospel's sake.' 1Cor 9:20 , 1Cor 9:23 . "To elucidate this point; we are to consider that there was a political as well as a typical use of sacrifices; and that, though the typical ceased upon the sacrifice of Christ, yet the political continued till God in his providence broke up the Jewish state and polity about forty years after our Saviour's death. Till that time it was not merely lawful, but matter of duty, for good subjects to pay the dues which were appointed by law for the support of the government and magistracy. Now, of this kind was the sacrifice which Paul offered; and in this view they were paid by Christians dwelling in Judea, as well as by those who still adhered to the Jewish religion. So that, upon the whole, this action, for which Paul has been so much censured, probably amounts to nothing more than paying the tribute due to the magistrate by law, which the apostle enjoins upon all other Christians in all other nations, Rom 13:6 ." - Jennings' Jewish Antiquities, p. 17. Verse 27 The Jews which were of Asia - These pursued him with the most deliberate and persevering malice in every place; and it appears that it was through them that the false reports were sent to and circulated through Jerusalem. Verse 28 This is the man that teacheth, etc. - As much as if they had said: This is the man concerning whom we wrote to you; who in every place endeavors to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services. Brought Greeks also into the temple - This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Trophimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself. Verse 30 They took Paul - They tumultuously seized on him; and drew him out of the temple, out of the court of the Israelites, where he was worshipping: and - the doors were shut; the doors of the court of the Gentiles, probably to prevent Paul from getting any succor from his friends in the city; for their whole proceedings show that they purposed to murder him: they brought him out of the court of the Israelites, that court being peculiarly holy, that it might not be defiled by his blood; and they shut the court of the Gentiles, that they might have the opportunity unmolested of killing him in that place; for the court of the Gentiles was reckoned to be less holy than that of the Israelites. Verse 31 The chief captain of the band - The Roman tribune, who had a troop of soldiers under him, which lodged in general in the castle of Antonia, which was built at the angle where the northern and western porticoes of the outer court of the temple were joined together. This castle was built by John Hyrcanus, high priest of the Jews: it was at first called Baris, and was the royal residence of the Asmoneans, as long as they reigned in Jerusalem. It was beautified by Herod the Great, and called Antonia, in honor of his friend Mark Antony. By this castle the temple was commanded, as it stood on higher ground. Josephus describes this castle, War, b. v. chap. 5, sec. 8, "as having four towers, from one of which the whole temple was overlooked; and that one of the towers was joined to the porticoes of the temple, and had a double pair of stairs from it, by which soldiers in the garrison were used to come down with their arms to the porticoes, on the festival days, to keep the people quiet; for, as the temple was a guard to the city, so this castle was a guard to the temple." "It seems, therefore," says Bp. Pearce, "to me very plain, that the place where the Jews were about to kill Paul was the court of the Gentiles, the porticoes being there; and that the chief captain came down there to his rescue." The name of this chief captain, or tribune, was Claudius Lysias, as we learn from Act 23:26 . Verse 32 Ran down unto them - Ran down the stairs to the porticoes mentioned above. Verse 33 And took him - With great violence, according to Act 24:7 , probably meaning an armed force. To be bound with two chains - To be bound between two soldiers; his right hand chained to the left hand of the one, and his left hand to the right of the other. See the note on Act 12:6 . Verse 35 And when he came upon the stairs - Those mentioned in the note on Act 21:31 . Verse 36 Away with him - That is, Kill him; despatch him! for so much this phrase always means in the mouth of a Jewish mob. See on Luk 23:18 (note), and Joh 19:15 (note). Verse 37 Canst thou speak Greek? - Claudius Lysias was not a Roman; he had, as himself informs us, purchased his citizenship of Rome with a great sum of money; (see Act 22:28 ); and it is very likely that he was but imperfectly acquainted with the Latin tongue; and the tumult that was now made, and the discordant noise, prevented him from clearly apprehending what was said; and, as he wished to know the merit of the cause, he accosted Paul with, ἙλληνιϚι γινωσκεις, Dost thou understand Greek? And when he found that he did understand it, he proceeded to question him as below. Verse 38 Art not thou that Egyptian, etc. - The history to which Claudius Lysias refers is taken from Josephus, Ant. lib. xx. cap. 7, sec. 6, and War, lib. ii. cap. 13, sec. 5, and is in substance as follows: An Egyptian, whose name is not known, pretended to be a prophet, and told his followers that the walls of Jerusalem would fall down before them, if they would assist him in making an attack on the city. He had address enough to raise a rabble of 30,000 men, and with these advanced as far as the Mount of Olives; but Felix, the Roman governor, came suddenly upon him, with a large body of Roman troops, both infantry and cavalry: the mob was speedily dispersed, four hundred killed, two hundred taken prisoners, and the Egyptian himself, with some of his most faithful friends, escaped; of whom no account was ever afterwards heard. As Lysias found such an outcry made against Paul, he supposed that he must be some egregious malefactor, and probably that Egyptian who had escaped, as related above. Learned men agree that St. Luke refers to the same fact of which Josephus speaks; but there is a considerable difference between the numbers in Josephus, and those in Luke: the former having 30,000, the latter only 4000. The small number of killed and prisoners, only 600 in all, according to Josephus, leads us to suspect that his number is greatly exaggerated; as 600 in killed and prisoners of a mob of 30,000, routed by regular infantry and cavalry, is no kind of proportion; but it is a sufficient proportion to a mob of 4000. Dean Aldridge has supposed that the number in Josephus was originally 4000, but that ancient copyists mistaking the Greek Δ delta, four, for Λ lambda, thirty, wrote 30,000, instead of 4000. See Havercamp's edition, vol. ii. p. 177. There is another way of reconciling the two historians, which is this: When this Egyptian impostor at first began to make great boasts and large promises, a multitude of people, to the amount at least of 30,000, weary of the Roman yoke, from which he promised them deliverance, readily arranged themselves under his banners. As he performed nothing that he promised, 26,000 of these had melted away before he reached Mount Olivet: this remnant the Romans attacked and dispersed. Josephus speaks of the number he had in the beginning; St. Luke, of those that he had when he arrived at Mount Olivet. That were murderers? - Σικαριων: Sicarii, assassins: they derived their name from sica, a sort of crooked knife, which they concealed under their garments, and privately stabbed the objects of their malice. Josephus. Verse 39 I am a man which am a Jew - A periphrasis for, I am a Jew. See the note on Act 7:2 . Of Tarsus - no mean city - In the notes on Act 9:11 , I have shown that Tarsus was a city of considerable importance, and in some measure a rival to Rome and Athens; and that, because of the services tendered to the Romans by the inhabitants, Julius Caesar endowed them with all the rights and privileges of Roman citizens. When St. Paul calls it no mean city, he speaks a language that was common to those who have had occasion to speak of Tarsus. Xenophon, Cyri Anabas. i., calls it, πολιν μεγαλην και ευδαιμονα, a great and flourishing city. Josephus, Ant. lib. i. cap. 6, sec. 6, says that it was παρ' αυτοις των πολεων ἡ αξιολογωτατη μητροπολις ουσα, the metropolis and most renowned city among them (the Cilicians.) And Ammianus Marcellinus, xiv. 8, says, Ciliciam Tarsus nobilitat, urbs perspicabilis: "Tarsus, a very respectable city; adorns Cilicia." Verse 40 Paul stood on the stairs - Where he was out of the reach of the mob, and was surrounded by the Roman soldiers. Beckoned with the hand - Waving the hand, which was the sign that he was about to address the people. So Virgil says of Turnus, when he wished, by single combat between himself and Aeneas, to put an end to the war: - Significatque manu, et magno simul incipit ore: Parcite jam, Rutuli; et vos tela inhibete, Latini. He beckoned with his hand, and cried out with a loud voice, Desist, ye Rutulians; and, ye Latins, cease from throwing your javelins. He spake unto them in the Hebrew tongue - What was called then the Hebrew, viz. the Chaldaeo-Syriac; very well expressed by the Codex Bezae, τῃ ιδιᾳ διαλεκτῳ, in their own dialect. Never was there a more unnatural division than that in this chapter: it ends with a single comma! The best division would have been at the end of the 25th verse. Paul's embarkation at Tyre is very remarkable. The simple manner in which he was escorted to the ship by the disciples of Tyre, men, women, and children, and their affectionate and pious parting, kneeling down on the shore and commending each other to God, are both impressive and edifying. Nothing but Christianity could have produced such a spirit in persons who now, perhaps for the first time, saw each other in the flesh. Every true Christian is a child of God; and, consequently, all children of God have a spiritual affinity. They are all partakers of the same Spirit, are united to the same Head, are actuated with the same hope, and are going to the same heaven. These love one another with pure hearts fervently; and these alone are capable of disinterested and lasting friendship. Though this kind of friendship cannot fail, yet it may err; and with officious affection endeavor to prevent us from bearing a necessary and most honorable cross. See Act 21:12 , Act 21:13 . It should, therefore, be kept within Scriptural bounds. Introduction Paul, in his address to the people, gives an account of his birth and education, Act 21:1-3 . His prejudices against Christianity, Act 21:4 , Act 21:5 . And of his miraculous conversion, and call to the apostleship, vv. 6-21. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life, Act 21:22 , Act 21:23 . The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture, Act 21:24-29 . The next day the chief captain brings Paul before the chief priests and their council, Act 21:30 . Verse 1 Men, brethren, and fathers - A Hebrew form of expression for brethren and fathers: for two classes only are addressed. See the note on Act 7:2 . Hear ye my defense - Μου της απολογιας, This apology of mine; in this sense the word apology was anciently understood: hence the Apologies of the primitive fathers, i.e. their defenses of the Christian religion. And this is as proper literal meaning; but it is now used only as implying an excuse for improper conduct. That this is an abuse of the term requires no proof. Verse 2 When they heard that he spake in the Hebrew tongue - He had probably been traduced by the Jews of Asia as a mere Gentile, distinguished only by his virulence against the Jewish religion; which virulence proceeded from his malice and ignorance. Verse 3 I am verily a man which am a Jew - A periphrasis for, I am really a Jew: and his mentioning this adds weight to the conjecture in the preceding note. He shows that he could not be ignorant of the Jewish religion, as he had had the best instructer in it which Jerusalem could produce. Yet brought up, etc. - Bp. Pearce proposes that this verse should be thus read and translated: but brought up in this city; instructed at the feet of Gamaliel, according to the most exact manner, being exceedingly zealous for the law of our fathers, as ye all are this day. Born in Tarsus - See the notes on Act 9:11 ; Act 21:39 . Feet of Gamaliel - See a full account of this man in the note on Act 5:34 (note). It has been generally supposed that the phrase, brought up at the feet, is a reference to the Jewish custom, viz. that the disciples of the rabbins sat on low seats, or on the ground, whilst the rabbin himself occupied a lofty chair. But we rather learn, from Jewish authority, that the disciples of the rabbins stood before their teachers, as Vitringa has proved in his treatise De Synag. Vet. lib. i. p. 1, cap. 7. Kypke, therefore, contends that παρα τους ποδας, at the feet, means the same as πλησιον, near, or before, which is not an unfrequent mode of speech among both sacred and profane writers. Thus, in Act 4:35 , Act 4:37 ; Act 5:2 , ετιθουν παρα τους ποδας των αποϚολων, they laid it at the apostles' feet, means only, they brought it to the apostles. So in 2 Maccabees 4:7, παρα ποδας ηδη τον ᾁδην ὁρωντες κειμενον, they saw death already lying at their feet; that is, as the Syriac translator has properly rendered it, they saw death immediately before them. So Themistius, Or. 27, p. 341, who adds the term by which the phrase is explained, εϚι και πλησιον αει τῳ δυναμενω λαμβανειν, ante pedes id temper et prope est, illi qui accipere potest. Also Lucian, De Conser. Hist. p. 669, ὡν παρα ποδας οἱ ελεγχοι. The refutation of which is at hand. The same kind of form occurs in the Hebrew, Exo 11:8 : All the people that are at thy feet, ברגליך beragleica, i.e. who are with thee, under thy command, 2Sam 15:16 . And the king went out, and all his household, ברגליו beraglaiv, at his feet; that is, with him, in his company. See Kypke. The phrase is used in the same sense among the Hindoos: I learned this at my father's feet - instead of, I learned it of my father. I was taught at the feet of such a teacher - my teacher's feet say so; meaning, simply, such and such persons taught me. According to the perfect manner - That is, according to that strict interpretation of the law, and especially the traditions of the elders, for which the Pharisees were remarkable. That it is Pharisaism that the apostle has in view, when he says he was taught according to, ακριβειαν, the most extinct manner, is evident; and hence, in Act 26:5 , he calls Pharisaism ακριβεϚατην, the most exact system; and, under it, he was zealous towards God; scrupulously exact in every part of his duty, accompanying this with reverence to the supreme Being, and deep concern for his honor and glory. Verse 4 I persecuted this way - Ταυτην την ὁδον; This doctrine, the way of worshipping God, and arriving at a state of blessedness. See on Act 9:2 (note). Binding and delivering into prisons - See on Act 8:3 (note); Act 9:2 (note). Verse 5 The high priest doth bear me witness, etc. - He probably referred to the letters of authority which he had received from the high priest, and the whole estate of the elders, παν το πρεσβυτεριον, the whole of the presbytery, that is, the sanhedrin; and it is likely, that he had those letters to produce. This zeal of his against Christianity was an ample proof of his sincerity as a Pharisaical Jew. Verse 6 As I made my journey, etc. - See the whole of this account, and all the particular circumstances, considered at large in the notes on Act 9:1 (note), etc., and the observations at the conclusion of that chapter. Verse 14 And see that Just One - The Lord Jesus, called the Just One, in opposition to the Jews, who crucified him as a malefactor: see the note on Act 7:52 . This is an additional proof that Jesus Christ did actually appear unto Saul of Tarsus. Verse 15 Thou shalt be his witness unto all - Thou shalt proclaim Christ crucified, both to Jews and Gentiles. Verse 16 Arise, and be baptized - Take now the profession of Christ's faith most solemnly upon thee, by being baptized in the name of Father, Son, and Holy Spirit. Wash away thy sins, etc. - Let this washing of thy body represent to thee the washing away of thy sins: and know that this washing away of sin can be received only by invoking the name of the Lord. Verse 17 When I was come again to Jerusalem - It is likely that he refers to the first journey to Jerusalem, about three years after his conversion, Act 9:25 , Act 9:26 , and Gal 1:18 . I was in a trance - This circumstance is not mentioned any where else, unless it be that to which himself refers in 2Cor 12:2-4 , when he conceived himself transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place. Verse 19 I imprisoned and beat in every synagogue - This shows what an active instrument Saul of Tarsus was, in the hands of this persecuting priesthood, and how very generally the followers of Christ were persecuted, and how difficult it was at this time to profess Christianity. Verse 20 When the blood of thy martyr Stephen was shed - See on Act 7:58 (note); Act 8:1 (note). All these things Paul alleged as reasons why he could not expect to be received by the Christians; for how could they suppose that such a persecutor could be converted? Verse 21 I will send thee far hence unto the Gentiles - This was the particular appointment of St. Paul: he was the apostle of the Gentiles; for, though he preached frequently to the Jews, yet to preach the Gospel to the Gentiles, and to write for the conversion and establishment of the Gentile world, were his peculiar destination. Hence we find him and his companions travelling every where; through Judea, Phoenicia, Arabia, Syria, Cilicia, Pisidia, Lycaonia, Pamphylia, Galatia, Phrygia, Macedonia, Greece, Asia, the Isles of the Mediterranean Sea, the Isles of the Aegean Sea, Italy, and some add Spain and even Britain. This was the diocess of this primitive bishop: none of the apostles traveled, none preached, none labored as this man; and, we may add, none was so greatly owned of God. The epistles of Peter, John, James, and Jude, are great and excellent; but, when compared with those of Paul, however glorious they may be, they have no glory comparatively, by reason of that glory which excelleth. Next to Jesus Christ, St. Paul is the glory of the Christian Church. Jesus is the foundation; Paul, the master-builder. Verse 22 They gave him audience unto this word - Namely, that God had sent him to the Gentiles: not that they refused to preach the law to the Gentiles, and make them proselytes; for this they were fond of doing, so that our Lord says, they compassed sea and land to make a proselyte; but they understood the apostle as stating that God had rejected them, and called the Gentiles to be his peculiar people in their place; and this they could not bear. Away with such a fellow - According to the law of Moses, he who attempted to seduce the people to any strange worship was to be stoned, Deu 13:15 . The Jews wished to insinuate that the apostle was guilty of this crime, and that therefore he should be stoned, or put to death. Verse 23 Cast off their clothes - Bishop Pearce supposes that shaking their upper garments is all that is meant here; and that it was an ancient custom for men to do so when highly pleased or greatly irritated; but it is likely that some of them were now actually throwing off their clothes, in order to prepare to stone Paul. Threw dust into the air - In sign of contempt, and by way of execration. Shimei acted so, in order to express his

ul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done. We have here Paul and his company arrived at length at Cæsarea, where he designed to make some stay, it being the place where the gospel was first preached to the Gentiles, and the Holy Ghost fell upon them, ch. x. 1 , 44 . Now here we are told, I. Who it was that entertained Paul and his company at Cæsarea. He seldom had occasion to go to a public house, but, wherever he came, some friend or other took him in, and bade him welcome. Observe, those that had sailed together parted when the voyage was accomplished, according as their business was. "Those that were concerned in the cargo staid where the ship was to unlade her burden ( v. 3 ); others, when they came to Ptolemais, went as their occasions led them; but we that were of Paul's company went where he went, and came to Cæsarea." Those that travel together through this world will separate at death, and then it will appear who are of Paul's company and who are not. Now at Cæsarea. 1. They were entertained by Philip the evangelist, whom we left at Cæsarea many years ago, after he had baptized the eunuch ( ch. viii. 40 ), and there we now find him again. (1.) He was originally a deacon, one of the seven that were chosen to serve tables, ch. vi. 5 . (2.) He was now and had long been an evangelist, one that went about to plant and water churches, as the apostles did, and gave himself, as they did, to the word and prayer; thus, having used the office of a deacon well, he purchased to himself a good degree; and, having been faithful in a few things, was made ruler over many things. (3.) He had a house at Cæsarea, fit to entertain Paul and all his company, and he bade him and them very welcome to it; We entered into the house of Philip the evangelist, and we abode with him. Thus does it become Christians and ministers, according as their ability is, to use hospitality one to another, without grudging, 1 Pet. iv. 9 . 2. This Philip had four maiden daughters, who did prophesy, v. 9 . It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him. Here was a further accomplishment of that prophecy, Joel ii. 28 , of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come. II. A plain and full prediction of the sufferings of Paul, by a noted prophet, v. 10, 11 . 1. Paul and his company tarried many days at Cæsarea, perhaps Cornelius was yet living there, and (though Philip lodged them) yet might be many ways kind to them, and induce them to stay there. What cause Paul saw to tarry so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or any where else to be idle; he measured his time by days, and numbered them. 2. Agabus the prophet came to Cæsarea from Judea; this was he of whom we read before, who came from Jerusalem to Antioch, to foretel a general famine, ch. xi. 27, 28 . See how God dispenseth his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit—the foretelling of things to come, which came to pass according to the prediction. See 1 Cor. xii. 8 , 10 . So that that which was the most eminent gift of the Spirit under the Old Testament, the foretelling of things to come, was under the New Testament quite outshone by other gifts, and was bestowed upon those that were of less note in the church. It should seem as if Agabus came on purpose to Cæsarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul's bonds at Jerusalem, (1.) By a sign, as the prophets of old did, Isaiah ( ch. xx. 3 ), Jeremiah ( ch. xiii. 1 ; xxvii. 2 ), Ezekiel ( ch. iv. 1 ; xii. 3 ), and many others. Agabus took Paul's girdle, when he laid it by, or perhaps took it from about him, and with it bound first his own hands, and then his own feet, or perhaps bound his hands and feet together; this was designed both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we see usually makes a greater impression upon us than that which we only hear of. (2.) By an explication of the sign: Thus saith the Holy Ghost, the Spirit of prophecy, So shall the Jews at Jerusalem bind the man that owneth this girdle, and, as they dealt with his Master ( Matt. xx. 18, 19 ), shall deliver him into the hands of the Gentiles, as the Jews in other places had all along endeavoured to do, by accusing him to the Roman governors. Paul had this express warning given him of his troubles, that he might prepare for them, and that when they came they might be no surprise nor terror to him; the general notice given us that through much tribulation we must enter into the kingdom of God should be of the same use to us. III. The great importunity which his friends used with him to dissuade him from going forward to Jerusalem, v. 12 . "Not only those of that place, but we that were of Paul's company, and among the rest Luke himself, who had heard this often before, and seen Paul's resolution notwithstanding, besought him with tears that he would not go up to Jerusalem, but steer his course some other way." Now, 1. Here appeared a commendable affection to Paul, and a value for him, upon account of his great usefulness in the church. Good men that are very active sometimes need to be dissuaded from overworking themselves, and good men that are very bold need to be dissuaded from exposing themselves too far. The Lord is for the body, and so we must be. 2. Yet there was a mixture of infirmity, especially in those of Paul's company, who knew he undertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition. But we see in them the infirmity incident to us all; when we see trouble at a distance, and have only a general notice of it, we can make light of it; but when it comes near we begin to shrink, and draw back. Now that it toucheth thee thou art troubled, Job iv. 5 . IV. The holy bravery and intrepidity with which Paul persisted in his resolution, v. 13 . 1. He reproves them for dissuading him. Here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other. They love him dearly, and therefore oppose his resolution; he loves them dearly, and therefore chides them for opposing it: What mean you to weep and to break my heart? They were an offence to him, as Peter was to Christ, when, in a like case, he said, Master, spare thyself. Their weeping about him broke his heart. (1.) It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and caused him to entertain thoughts of tacking about: "I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart; but you, with your tears, break my heart, and discourage me. What do you mean by doing thus? Has not our Master told us to take up our cross? And would you have me to avoid mine?" (2.) It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression upon him, and would bring him almost to yield to any thing. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, thus to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sorrowing for them. But observe, These Christians at Cæsarea, if they could have foreseen the particulars of that event, the general notice of which they received with so much heaviness, would have been better reconciled to it for their own sakes; for, when Paul was made a prisoner at Jerusalem, he was presently sent to Cæsarea, the very place where he now was ( ch. xxiii. 33 ), and there he continued at least two years ( ch. xxiv. 27 ), and he was a prisoner at large, as appears ( ch. xxiv. 23 ), orders being given that he should have liberty to go among his friends, and his friends to come to him; so that the church at Cæsarea had much more of Paul's company and help when he was imprisoned than they could have had if he had been at liberty. That which we oppose, as thinking it to operate much against us, may be overruled by the providence of God to work for us, which is a reason why we should follow providence, and not fear it. 2. He repeats his resolution to go forward, notwithstanding: " What mean you to weep thus? I am ready to suffer whatever is appointed for me. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore why are you unwilling that I should suffer? Am not I nearest myself, and fittest to judge for myself? If the trouble found me unready, it would be a trouble indeed, and you might well weep at the thoughts of it. But, blessed be God, it does not. It is very welcome to me, and therefore should not be such a terror to you. For my part, I am ready, " etoimos echo — I have myself in a readiness, as soldiers for an engagement. "I expect trouble, I count upon it, it will be no surprise to me. I was told at first what great things I must suffer, " ch. ix. 16 . "I am prepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it." Now, (1.) See how far his resolution extends: You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, " I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befal us, and to prepare accordingly, that we may stand complete in all the will of God. (2.) See what it is that carries him out thus, that makes him willing to suffer and die: it is for the name of the Lord Jesus. All that a man has will he give for his life; but life itself will Paul give for the service and honour of the name of Christ. V. The patient acquiescence of his friends in his resolution, v. 14 . 1. They submitted to the wisdom of a good man. They had carried the matter as far as they could with decency; but, " when he would not be persuaded, we ceased our importunity. Paul knows best his own mind, and what he has to do, and it becomes us to leave it to himself, and not to censure him for what he does, nor to say he is rash, and wilful, and humoursome, and has a spirit of contradiction, as some people are apt to judge of those that will not do just as they would have them do. No doubt, Paul has a good reason for his resolution, though he sees cause to keep it to himself, and God has gracious ends to serve in confirming him in it." It is good manners not to over-press those in their own affairs that will not be persuaded. 2. They submitted to the will of a good God: We ceased, saying, The will of the Lord be done. They did not resolve his resolution into his stubbornness, but into his willingness to suffer, and God's will that he should. Father in heaven, thy will be done, as it is a rule to our prayers and to our practice, so it is to our patience. This may refer, (1.) To Paul's present firmness; he is inflexible, and unpersuadable, and in this they see the will of the Lord done. "It is he that has wrought this fixed resolution in him, and therefore we acquiesce in it." Note, In the turning of the hearts of our friends or ministers, this way or that way (and it may be quite another way than we could wish), we should eye the hand of God, and submit to that. (2.) To his approaching sufferings: "If there be no remedy, but Paul will run himself into bonds, the will of the Lord Jesus be done. We have done all that we could do on our parts to prevent it, and now we leave it to God, we leave it to Christ, to whom the Father has committed all judgment, and therefore we do, not as we will, but as he will." Note, When we see trouble coming, and particularly that of our ministers' being silenced or removed from us, it becomes us to say, The will of the Lord be done. God is wise, and knows how to make all work for good, and therefore "welcome his holy will." Not only, "The will of the Lord must be done, and there is no remedy;" but, "Let the will of the Lord be done, for his will is his wisdom, and he doeth all according to the counsel of it; let him therefore do with us and ours as seemeth good in his eyes." When a trouble is come, this must allay our griefs, that the will of the Lord is done; when we see it coming, this must silence our fears, that the will of the Lord shall be done, to which we must say, Amen, let it be done. Paul's Visit to Jerusalem; Paul's Conformity to the Jewish Law. 15 And after those days we took up our carriages, and went up to Jerusalem. 16 There went with us also certain of the disciples of Cæsarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 17 And when we were come to Jerusalem, the brethren received us gladly. 18 And the day following Paul went in with us unto James; and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. 20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: 21 And they are informed of thee, that thou teachest all the

What mean ye. Greek, What do ye. A tender and affectionate, but firm reproach. To weep and to break mine heart? To afflict me, and distract my mind by alarms, and by the expressions of tenderness. His mind was fixed on going to Jerusalem; and he felt that he was prepared for whatever awaited him. Expressions of tenderness among friends are proper. Tears may be inevitable at parting from those whom we love; but such expressions of tenderness and love ought not to be allowed to interfere with the convictions of duty in their minds. If they have made up their minds that a certain course is proper, and have resolved to pursue it, we ought neither to attempt to divert them from it, nor to distract their minds by our remonstrances or our tears. We should resign them to their convictions of what is demanded of them, with affection and prayer, but with cheerfulness. We should lend them all the aid in our power, and then commend them to the blessing and protection of God. These remarks apply especially to those who are engaged in the missionary enterprise. It is trying to part with a son, a daughter, or a beloved friend, in order that they may go to proclaim the gospel to the benighted and dying heathen. The act of parting-- for life -- and the apprehension of the perils which they may encounter on the ocean, and in heathen lands, may be painful; but if they, like Paul, have looked at it calmly, candidly, and with much prayer--if they have come to the deliberate conclusion that it is the will of God that they should devote their lives to this service--we ought not to weep, and to break their hearts. We should cheerfully and confidently commit them to the protection of the God whom they serve, and remember that they are seeking his glory, and that the parting of Christians, though for life, will be short. Soon, in a better world, they will be united again, to part no more; and the blessedness of that future meeting will be greatly heightened by all the sorrows and self-denials of separation here, and by all the benefits which such a separation may be the means of conveying to a dying world. That mother will meet with joy, in heaven, the son from whom, with many tears, she was sundered, when he entered on a missionary life; and surrounded with many ransomed heathen, heaven will be made more blessed, and all eternity more happy. But also to die. This was the true spirit of a martyr. This spirit reigned in the hearts of all the early Christians. For the name of the Lord Jesus. For his sake; in making his name known. (i) "ready" 2Ti 4:6

Breaking my heart - For the apostles themselves were not void of human affections. I am ready not only to be bound, but to die - And to him that is ready for it, the burden is light.