Acts 18:22

Act 18:22. Ἀναβὰς, having gone up) to Jerusalem: Act 18:21.—τὴν ἐκκλησίαν, the church) The primary church, from which the others were propagated.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_18:22-23. Fourth journey to Jerusalem, according to chap. 9, 11, 15.

From Ephesus Paul sailed to Caesarea (i.e. Caesarea Stratonis, the best and most frequented harbour in the neighbourhood of Jerusalem; not, as Jerome, Beda, and Lyra suppose, Caesarea in Cappadocia, against which the very word ἀνήχθη serves as a proof), and from thence he went up to Jerusalem, whence he proceeded down to Antioch.

ἀναβάς] namely, to Jerusalem. So Erasmus, Calvin, Beza, Grotius, Bengel, Rosenmüller, Heinrichs, Olshausen, Neander, Anger (de temp. rat. p. 60 f.), de Wette, Wieseler, Baumgarten, Lange, Ewald, and others. Others refer it to Caesarea (so Calovius, Wolf, Kuinoel, Schott, and several others), and think that the word is purposely chosen, either because the city was situated high up from the shore (Kuinoel and others), or because the church had its place of meeting in an elevated locality (de Dieu and others). The reference to Caesarea would be necessary, if δεῖ με πάντως κ.τ.λ., Act_18:21, were not genuine; for then the reference to Jerusalem would have no ground assigned for it in the context. But with the genuineness of that asseveration, Act_18:21, the historical connection requires that ἀναβ. κ. ἀσπασ. τ. ἐκκλ. should contain the fulfilment of it. In favour of this we may appeal both to the relation in meaning of the following κατέβη to this ἀναβάς, and to the circumstance that it would be very strangely in contrast to the hurried brevity with which the whole journey is despatched in Act_18:22, if Luke should have specially indicated in the case of Caesarea not merely the arrival at it, but also the going up (?) to it. In spite of that hurried brevity, with which the author scarcely touches on this journey to Jerusalem, and mentions in regard to the residence there no intercourse with the Jews, no visit to the temple, and the like, but only a salutation of the church,[87] the fidelity of the apostle to the Jewish festivals has been regarded as the design of the narrative (Schneckenburger), and the narrative itself as invented (Zeller, Hausrath; comp. Holtzmann, p. 695). The identification of the journey with that mentioned in Gal_2:1 (Wieseler) is incompatible with the aim of the apostle in adducing his journeys to Jerusalem in that passage. See on Galatians. Nor can the encounter with Peter, Gal_2:11, belong to the residence of Paul at that time in Antioch (Neander, Wieseler, Lange, Baumgarten).

τὴν Γαλατ. χ. τ. Φρυγ.] certainly, also, Lycaonia (Act_14:21), although Luke does not expressly name it. On ἘΠΙΣΤΗΡΊΖΩΝ, comp. Act_14:22, Act_15:32; Act_15:41.

[87] The so short residence of the apostle in Jerusalem is sufficiently intelligible from the certainly even at that time (comp. Act_21:21 ff.) very excited temper of the Judaists, with whom Paul now recognised it as incompatible with his more extended apostolic mission to meddle. See Ewald, p. 503 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 18:22 . κατελθὼν εἰς κ ., i.e. , Cæsarea Stratonis, i.e. , came down from the high sea to the coast, the shore, cf. Act 27:5 (Act 21:3 ), so in Homer, and also of coming down from the high land to the coast, see Grimm-Thayer, sub v. ἀναβὰς , i.e. , to Jerusalem, the usual expression for a journey to the capital, cf. Act 11:2 , Act 15:2 ( b ), Act 25:1 ; Act 25:9 , Mat 20:18 , Mar 10:32 , see Luk 2:42 ; Luk 18:31 ; Luk 19:28 , Joh 2:13 ; Joh 7:8 , Gal 2:1 ; cf. Act 24:1 ; Act 24:22 ; Act 25:6 , where “to go down” is used of the journey from Jerusalem to Cæsarea. To suppose that the word is used to indicate simply that they landed in the harbour, or because the town lay high up from the shore, or because the place of assembly for the Church was on high ground, is quite arbitrary, and cannot be set against the usage of the term “going up” and “going down” in relation to Jerusalem; see Hort, Ecclesia , p. 96; Ramsay, St. Paul , p. 264; so Bengel, Neander, Meyer, Hackett, Zückler, Rendall, Page, Weiss, Weizsäcker, Spitta, Jüngst, Hilgenfeld, Wendt, Knabenbauer, and Belser, Beiträge , p. 89, who opposes here the position of Blass (and if the T.R. in Act 18:21 is retained in [326] certainly “the going up” to Jerusalem seems naturally to follow). Blass maintains that Cæsarea is meant, but he is evidently led to adopt this view by his desire to retain the reading in , Act 19:1 , see Zöckler, in loco , and Ramsay, p. 264, and Belser, u. s. , for a criticism of Blass’s view. Amongst the more recent critics, Zahn, Einleitung , ii., 343, 350. combats the reasons alleged by Belser, and takes the going up and the Church mentioned to refer to Cæsarea and the Church there, not to Jerusalem. This visit of St. Paul to Jerusalem is disputed by McGiffert, although he does not deny with Weizsäcker the whole journey, but admits that the Apostle went as far as Antioch. So too Wendt is not prepared to follow Weizsäcker entirely, although he holds that as the Apostle went to Syria, Luke concluded that he must have gone up to Jerusalem (so McGiffert). On the other hand, the historical truthfulness of the journey to Jerusalem is stoutly defended by Spitta (pp. 246 248). The silence of the Galatian Epistle is admitted by Wendt to be in itself no proof against its occurrence, and still less objection can be based on the supposed variance at this time between St. Paul and the Jewish Christians of the capital. See Zöckler’s note, p. 272, and also Alford, in loco . τὴν ἐκκ .: the Church at Jerusalem may be fairly regarded as indicated, the ἐκκ . κατʼ ἐξοχὴν : “primariam, ex qua propagatæ sunt reliquæ,” Bengel. If St. Luke had meant the Christians in Cæsarea, he would probably have said that Paul saluted the brethren or the disciples, cf. Act 24:7 (see Belser, u. s. , p. 90). This visit of St. Paul to Jerusalem would probably be his fourth, Act 9:26 , Act 11:30 (Act 12:25 ), Act 15:4 , and if he went on this fourth occasion to complete a vow, this fact alone would prove that the visit was not wanting in an object: see however note on Act 18:18 . ἀσπασ .: the word indicates a short stay. Blass interprets that the Apostle went up from the harbour to the city of Cæsarea, and then “went down to Antioch”. But Ramsay, p. 264, urges that it is impossible to use the term κατέβη of a journey from the coast town Cæsarea to the inland city Antioch; on the contrary, one regularly “goes down” to a coast town, Act 13:4 , Act 14:25 , Act 16:8 , etc. At the Syrian Antioch, the mother of the Gentile churches, St. Paul would find a welcome after his second journey, as after his first this so far as we know was his last visit to a place which was now no longer an effective centre for the Apostle’s work, or for the supervision of his new churches.

[326] R(omana), in Blass, a first rough copy of St. Luke.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And when he had landed at Cæsarea--where he left the vessel.

and gone up--that is, to Jerusalem.

and saluted the church--In these few words does the historian despatch the apostle's FOURTH VISIT TO JERUSALEM after his conversion. The expression "going up" is invariably used of a journey to the metropolis; and thence he naturally "went down to Antioch." Perhaps the vessel reached too late for the feast, as he seems to have done nothing in Jerusalem beyond "saluting the Church," and privately offering the sacrifice with which his vow (Act 18:18) would conclude. It is left to be understood, as on his arrival from his first missionary tour, that "when he was come, and had gathered the church together, he rehearsed all that God had done with him" (Act 14:27) on this his second missionary journey.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Landed at Caesarea] This must have been Caesarea in Palestine.

Gone up] To Jerusalem, though the name is not mentioned: but this is a common form of speech in the evangelists, Jerusalem being always meant when this expression was used; for the word αναβαινω, to go up, is often used absolutely, to signify, to go to Jerusalem: e.g. GO ye UP unto this feast; I GO not UP yet, Joh 7:8. But when his brethren were GONE UP, then WENT he also UP unto the feast, Joh 7:10. There were certain Greeks-that CAME UP to worship, Joh 12:20. St. Paul himself uses a similar form of expression. There are yet but twelve days since I WENT UP to Jerusalem, for to worship, Ac 24:11. So all parts of England are spoken of as being below London: so we talk of going up to London; and people in London talk of going down to the country.

Saluted the Church] That is, the Church at Jerusalem, called emphatically THE CHURCH, because it was the FIRST Church-the MOTHER, or APOSTOLIC Church; and from it all other Christian Churches proceeded: those in Galatia, Philippi, Thessalonica, Corinth, Ephesus, Rome, &c. Therefore, even this last was only a daughter Church, when in its purest state.

Went down to Antioch.] That is, Antioch in Syria, as the word is generally to be understood when without addition, so Caesarea is always to be understood Caesarea in Palestine, when without the addition of Philippi.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. When he came down to Caesarea. Though Luke saith in a word that Paul saluted the Church at Jerusalem, yet is it certain that he was drawn thither with some great necessity. And yet we may gather by this text that he stayed not long at Jerusalem, peradventure because things fell not out as he would. Moreover, he declareth that his journey in his return was not idle or barren, in that he saith that he strengthened all the disciples, undoubtedly not without great pains-taking, because he was enforced to go hither and thither, and oft to turn out of his way; for this word [καθεξης] doth signify a continual course. Now, we have already declared (Acts 9:36) in what respect those be called disciples who had given their names to Christ, and professed the name of Christ; to wit, because there is no godliness without true instruction. They had, indeed, their pastors under whom they might profit. Yet the greater Paul’s authority was, and the more excellent spirit he had given him, so they were not a little strengthened by his by them, especially seeing he was the chief work-master in the founding of all these churches.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) And when he had landed at Cæsarea.—It is obvious that a great deal is covered by the short record of this verse. In the absence of any data in the Acts for settling the question, we may possibly refer to some casualty in this voyage, one of the three shipwrecks of 2Co_11:25. At Cæsarea, we may believe, he would probably renew his intercourse with Philip the Evangelist. At Jerusalem there would be the usual gathering of the Church, the completion of his Nazarite vow in the Temple, a friendly welcome on the part of St. James and the elders of the Church. Peter was probably at Antioch (Gal_2:11), or possibly at Babylon (1Pe_5:13). To this visit to Antioch we may probably refer the scene which St. Paul narrates in Gal_2:11-14. His long absence from Antioch had left the Judaising party time to gather strength and organise a new attack on the freedom of the Gentiles, and they brought a fresh pressure to bear upon the element of instability which still lingered in St. Peter’s character, and he had not been able to resist it. It is, however, possible that the incident may have occurred before Paul and Silas had left Antioch. (See Note on Act_15:39-40.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. Cesarea] (See Act_8:40.) This was the home of Philip the Evangelist, and we may suppose that St Paul would make the success of his distant mission known to his fellow-labourer. He made the house of Philip his home in Cæsarea on a later occasion (Act_21:8).

gone up] i.e. from the coast town to the city of Jerusalem.

and saluted the church] This is a very brief notice of a visit to the centre of all church life and action at this time. And we cannot but be surprised that there is no mention (as in Act_14:27) of a gathering of the church, and of the report of what the great missionary had been enabled to effect. Dr Farrar (St Paul, ii. 5) suggests that St Paul met with a cold and ungracious reception, and that the position which he assumed towards the Law in his preaching to Gentile converts, raised him up adversaries among the Christians in Jerusalem, who were naturally zealous for the Law. It is certainly strange that even the name of the city is not mentioned, nor are we told a word about the fulfilment of the vow. For some reason or other, the Apostle hastened, as soon as his salutations were ended, to the more congenial society of the Christians at Antioch who had rejoiced over his success on a former visit.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And a certain Jew named Apollos,.... Who by some is thought to be the same with Apelles, Rom 16:10, his name is Greek, though he was a Jew, not only by religion, but by birth, being of a Jewish extract:

born at Alexandria; in Egypt, which was built by Alexander the great, from whence it had its name; it was the metropolis of Egypt, and the seat of the kings of it; great numbers of Jews were in this place; here lived Philo the famous Jew:

an eloquent man; in speech, as well as learned, wise, and "prudent", as the Ethiopic version renders it:

and mighty in the Scriptures; of the Old Testament, particularly in the prophecies of them concerning the Messiah; he had thoroughly read them, and carefully examined them, and could readily cite them; as well as had great knowledge of them, and was capable of explaining them; he was "skilful in the Scriptures", as the Syriac version renders it; or he "knew" them, as the Ethiopic; he had large acquaintance with them, and was well versed in them: it is a Jewish way of speaking; so Ahithophel is said to be , "mighty in the law" (d); the same is said of the sons of Reuben (e): this man

came to Ephesus; after the departure of the Apostle Paul, and while Aquila and Priscilla were there; the reason of his coming hither was to preach the word, as he did.

(d) T. Hieros. Sanhedrin, fol. 29. 1. (e) Tzeror Hammor, fol. 60. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.

Ver. 22. And gone up] sc. To Jerusalem, which stood on high in respect of Coelesyria and the seacoasts.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

At Cesarea - See the notes on Act 8:40.

And gone up - From the ship.

And saluted the church - The church at Jerusalem. This was Paul’s main design; and though it is not distinctly specified, yet the whole narrative implies that he went there before returning to Antioch. The word saluted implies that he expressed for them his tender affection and regard.

To Antioch - In Syria. See the notes on Act 11:19.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He went up. To Jerusalem is most probably understood, that being the chief object of St. Paul’s journey. It seems rather extraordinary that St. Luke should have omitted the express mention of the city. But having told us his object was to be at Jerusalem, he perhaps thought it was enough to say, he went up. (Calmet) --- In Palestine, the expression, to go up, was sometimes taken for going up to Jerusalem. (John vii. 8. 10; John xii. 20; Acts xxiv. 11) And reciprocally in Acts chap. xxiv. 1. to go down, is taken for going down from Jerusalem to Cæsarea. (Bible de Vence) --- He went up. In the Scripture, when Antioch and Cæsarea are simply mentioned, Antioch, in Syria, and Cæsarea, in Palestine, are uniformly designated. --- To Cæsarea, not in Cappadocia, but in Palestine, from whence he went up to Jerusalem, and then down to Antioch, in Syria. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Caesarea; not that Caesarea that was in Syria, but that which was in Palestine, called Caesarea Stratonis; and which was the safest way to Jerusalem; for the way by Joppa, though shorter, was accounted more dangerous. The church; either the church of Caesarea in his journey, or that at Jerusalem at his journey’s end, which for its populousness might be called eminently, the church.

Antioch; that Antioch that was in Syria.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Cesarea—(See notes on Act_8:40.) Gone up—To the English reader it would appear that these words express Paul’s going from the port up into the city of Cesarea, instead of his going up from Cesarea to Jerusalem. So it appeared to earlier readers; for that construction is the probable reason with the ancient copyists for leaving out the first clause of Act_18:21. They recognised no actual visit to Jerusalem, and so blotted out Paul’s expressed intention to visit it. But the following phrase, went down to Antioch, would not be used of a journey from Cesarea to Antioch. As ancient capitals were built on high grounds for purposes of defence, the phrase go up to them became stereo-typed. (See Rev_20:9, and note on Act_11:2.) This assumes that the clause in Act_18:21 is genuine, and that Luke presupposes that this going up is the fulfilment of that promise.

Saluted the church—We infer that nothing of consequence, to Paul personally or to the Church generally, took place when Paul made this visit to Jerusalem.

Went down to Antioch—The end, as the beginning, of his second missionary tour of somewhat less than three years.

IV. PAUL’S THIRD MISSION from Antioch to and through Ephesus and Greece, thence back by Asian and Syrian coasts to Jerusalem, Act_18:23 to Act_21:17.

About autumn of A.D. 54, leaving Antioch, Paul commences revisitation of the country of Galatia and Phrygia, confirming the Churches. Thence, after spending a ministry of three years in Ephesus, he journeys through Macedonia into southern Greece, where he spends three winter months at his farthest point, the city of Corinth. Returning, he passes through Macedonia, and, embarking at Philippi, crosses over to Troas. Thence by sea he skirts by the coasts of Asia Minor, through the AEgean isles, and, crossing the Mediterranean, comes to Tyre, Ptolemais, and Cesarea, and thence by land to Jerusalem. It occupied a period not far, more or less, from four years.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He went up for and gone up, e.g.; and went for he went, A.V. When he had landed at Caesarea; i.e. Caesarea Stratonis, or Sebaste, or Paraliov, as it was variously called, to distinguish it from Caesarea Philippi. (see Act_8:40 Act_9:30 Act_10:1, etc., and frequently elsewhere in the Acts) "Caesarea, whither probably the vessel was bound, was the military capital of the Roman province of Judea, of which Felix was at this time procurator. It was also the harbor by which all travelers from the West approached it, and from whence roads led to Egypt on the south, to Tyre and Sidon and Antioch on the north, and eastward to Nablous and Jerusalem and the Jordan" (Howson, 1:455). He went up and saluted the Church; meaning, without any doubt, he went up to Jerusalem, as both the word ajnabav, and the object of his-going up, "to salute the Church," conclusively show. For ajnabainw, whether coupled with eijv JIerosoluma as in Mat_20:17, Mat_20:18, or standing alone as in Joh_7:8, Joh_7:10, and Joh_12:20, is the regular word for going up to Jerusalem; (see Act_11:2 Act_15:2 Act_21:12, 15 24:11 25:1, 9) and hJ ejkklhsia, the Church, which Paul went to salute, can mean nothing but the mother Church of Jerusalem. No doubt he was received officially by the apostles, represented by James and the elders and the Church, as in Act_15:4; and gave a formal account of the result of his second missionary journey, and of the great event of the introduction of the gospel into Macedonia and Achaia. It is a remarkable example of St. Luke"s great brevity at times that this is the only notice of his arrival at Jerusalem, where his vow was to be fulfilled. Went down to Antioch; from whence he had started with Silas, after his separation from Barnabas, some three years before, "being recommended by the brethren to the grace of God". (Act_16:40; comp. Act_14:26, 27 15:30)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And landing at Cesarea, he went up - Immediately to Jerusalem; and saluted the Church - Eminently so called, being the mother Church of Christian believers: and having kept the feast there, he went down from thence to Antioch.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 19

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Paul continues his missionary journey.

General Information:

Phrygia is a province in Asia which is now modern day Turkey. See how you translated this in Acts 2:10.

landed at Caesarea

"arrived at Caesarea." The word "landed" is used to show that he arrived by ship.

he went up

He traveled to the city of Jerusalem. The phrase "went up" is used here because Jerusalem is higher in elevation than Caesarea.

greeted the Jerusalem church

Here "church" refers to the believers in Jerusalem. AT: "greeted the members of the church of Jerusalem" (See: Metonymy)

then went down

The phrase "went down" is used here because Antioch is lower in elevation than Jerusalem.

Paul departed

"Paul went away" or "Paul left"

After having spent some time there

This speaks about "time" as if it were a commodity that a person could spend. AT: After staying there for a while" (See: Metaphor)

translationWords

Paul

Caesarea

Jerusalem

church

Antioch

Galatia

courage

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22. εἰς Καισάρειαν, to Cæsarea, This was the home of Philip the Evangelist, and we may suppose that St Paul would make the success of his distant mission known to his fellow-labourer. He made the house of Philip his home in Cæsarea on a later occasion (Act 21:8).

ἀναβάς, having gone up, i.e. from the coast to the city of Jerusalem,

καὶ ἀσπασάμενος τὴν ἐκκλησίαν, and having saluted the Church. This must strike every reader as a very brief notice of a visit to the centre of all Church life and action at this time. And we cannot but be surprised that there is no mention (as in Act 14:27) of a gathering of the Church, and of the report of what the great missionary had been enabled to effect. Dr Farrar (St Paul, II. 5) suggests that St Paul met with a cold and ungracious reception, and that the position which he assumed towards the Law in his preaching to Gentile converts raised him up adversaries among the Christians in Jerusalem, who were naturally zealous for the Law. It is certainly strange that even the name of the city is not mentioned, nor are we told a word about the fulfilment of the vow. For some reason or other, the Apostle hastened, as soon as his salutations were ended, to the more congenial society of the Christians at Antioch who had rejoiced over his success on a former visit.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22. ἀναβάς] To Jerusalem: for (1) it would be out of the question to suppose that Paul made the long detour by Cæsarea only to go up into the town from the beach, as supposed by most of those who omit δεῖ … Ἱερος. in ver. 21, and salute the disciples,—and (2) the expression κατέβη εἰς Ἀντ., which suits a journey from Jerusalem (ch. 11:27), would not apply to one from Cæsarea.

ἀσπ. τ. ἐκκλ.] The payment of his vow is not mentioned, partly because it is understood from the mere mention of the vow itself, ver. 18,—partly, perhaps, because it was privately done, and with no view to attract notice as in ch. 21.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.