Acts 21:16

Act_21:16

Mnason of Cyprus, am old disciple.

Mnason, the aged Cypriote

teaches us--

I. How that with increasing years should come an increasing delight in learning of Christ. Mnason was a disciple still, although there is a tradition that he was one of the seventy, and there was much for him yet to learn, which was probably his motive for meeting Paul. His name is suggestive in this light--diligent seeker, exhorter, or one who remembers. Those who begin early to runt often slacken their pace as the journey lengthens. Time is the test of true piety, and Mnasons stood this test. Some live only on a past experience; years ago they were justified by faith, and yet they have not passed far on from the entrance to Christianity. But Mnason appears to have been known as a disciple rich in experience and knowledge, and still progressing.

II. How that with added years should come increasing desire to be helpful to others. Readily Mnason seems to have placed his house at Pauls disposal and to have undertaken a long journey to meet him. Nor was it without risk, as subsequent events prove. Many are ready to help only when it colts nothing but words or a small coin. And then the aged are not always of a helpful spirit. Their sympathies are with the past, and their antipathies with the present, and so their influence is depressing. Old age often brings moroseness, but the spirit of this old man must have not only cheered St. Paul and doubtless others, but have been a joy to himself in advancing years (Psa_92:14).

III. That a good old age is suggestive of immortality. Surely there is something beyond, some further use for, the matured knowledge and experience, and the high attainments of Mnason and such as he. Those who come to the grave as shocks of corn fully ripe will be re-sown to give a larger, richer harvest in eternity. Conclusion:

1. In some aged men the results seem unworthy of the length of life. Days have come and gone like the tides that ebb and flow, and there is no more change in them than in the water-worn rock.

2. Some aged men are not old disciples, but old sinners. Yet thank God even then old men by penitence and faith may become disciples. (F. Hastings.)

Aged Christians

There is not a nobler sight in the world than an aged and experienced Christian who, having been sifted in the sieve of temptation, stands forth as the confirmer of the assaulted, testifying from his own trials the reality of religion, and meeting by his warnings and directions and consolations the cases of all who may be tempted to doubt it. (R. Cecil, M. A.)

Piety in the aged

1. Confirms and illustrates the promise which God has made of long life to those who fear His name.

2. Crowns those who possess it with especial honour.

3. Commends religion to others.

4. Furnishes a beautiful illustration of the maturity and ripeness of Christian character. (L. H. Reid.)

An old disciple

There is something that stimulates the imagination in these mere shadows of men. What a strange fate to be made immortal by a line in this book. The figure is drawn with a couple of hasty strokes, but even this dim form has a word to say to us. His name and birthplace show that he was a foreign Jew speaking Greek--a Hellenist like Paul. He comes from Cyprus, where he may have been a friend of Barnabas.

1. He was an old disciple--a disciple from the beginning, i.e., one of the original and now rapidly diminishing group who, thirty years or more ago, had seen Christ and been drawn to Him. And the way in which he is mentioned suggests that there was a certain honour conceded by the second generation of Christians to the first.

2. He must have been advanced in life. He had emigrated to Jerusalem, and there must have had the means and heart to exercise a liberal hospitality. He does Hot seem to have known Paul, for the most probable rendering is brought us to Mnason, implying that this was the first introduction. But the old man had full sympathy with the apostle, and his adhesion would carry no small might.

I. Hold fast to your early faith and to the Christ whom you have known.

1. Many a year had passed and how much had come and gone--Calvary, Olivet, Pentecost--and he had changed from buoyant youth to sober old age. His feelings and outlook were different; his old friends had mostly gone, but one thing remained and that was Christ, the one God-laid foundation, on whom whosoever buildeth need never change with changing time.

2. There is no happier experience than that of the old man who has around him the old loves, confidences, joys. But who can secure that blessed unity if he depend on the love and help of even the dearest. There is but one way of making all our days one, and that is by taking the abiding Christ for ours and abiding in Him.

3. Holding fast by early convictions does not mean stiffening in them. There is plenty of room for advancement in Christ. Grow in grace, etc.

II. The welcome that we should be ready to give to new thoughts and ways.

1. It would have been very natural for this original disciple to have said, I do not like your new-fangled ways. Is it not likely that we should understand the gospel without this new man coming to set us right? I am too old to go in with these changes. All the more honourable is it that he should have been ready to shelter the great champion of the Gentiles. It was not every old disciple that would have done as much.

2. Does not this flexibility of mind when united with constancy in the old creed make an admirable combination? It is hard to blend them, but the fluttering leaves and bending branches need a firm stem and deep roots.

III. The beauty that may dwell in an obscure life. There is nothing to be said about this old man but that he was a disciple; and is not that enough? The world may remember very little about us a year after we are gone; but what does that matter if our names are written in the Book of Life with this epitaph--a disciple? What could he do? Not go into the regions beyond, like Paul; not guide the Church, like James, etc.; but he could receive a prophet in the name of a prophet, and so receive a prophets reward. The old law in Israel holds good, As his part is that goeth down to the battle, so shall his part be that abideth by the stuff. Conclusion: So this old disciples hospitality is made immortal, and the record of it reminds us that the smallest service done for Jesus is treasured by Him. God is not unrighteous to forget your labour of love. (A. Maclaren, D. D.)

An old disciple

I. The character of Mnason.

1. In examining the account here given of Mnason, we behold, in the first place, a person of long-standing in the Church. The epithet attached to him leads us to suppose that he was one of our Lords first followers and disciples. How many things had occurred to try his attachment to the gospel! Yet, in spite of all, he kept the faith. But there was another trial of his steadfastness which he had nobly sustained. Cyprus was a place noted for the dissolute manners of its inhabitants. There unblushing wantonness was exhibited by all classes; and the young were taught to regard sensual pleasure as the chief happiness of man. In embracing the gospel he had professed his resolution to crucify the flesh with the affections and lusts; and irksome to nature as the mortifications and the rigid temperance of the first Christians must have appeared, amidst the remembrance of the scenes of his early days, he persisted in the strictest sobriety, as well as in taking up his cross daily, and in following Christ.

2. In Mnason we see one who had been long a student of the gospel revelation, and who was still devoted to the study of it. He had been led to count all things but loss for the excellency of the knowledge of Christ Jesus our Lord, and that sacrifice he had never regretted. In old age the faculties decline, and the study of other subjects is felt irksome; but the great salvation can brighten the failing eye and raise the sinking heart. Mnason still waited at wisdoms gates--still lifted up his voice to God for understanding--still had his delight in the law of the Lord, and meditated in it day and night.

3. In Mnason we see one who has been long distinguished by the graces of the Christian character, and who still exercises them. Attachment to all Christian ordinances, self-denial, humility, and charity.

4. In Mnason we behold an old man still actuated by public spirit, and still eager to show kindness and hospitality. What a beautiful sight is it to mark the courtesies of the aged, and to find persons at that period mild, frank, and obliging, whom we dreaded to see cold, peevish, and austere; to behold the head flowing in compassion, not frozen in selfishness; the smile of cheerfulness on a faded countenance, and the offices of hospitality felt as a pleasure amidst their many infirmities!

II. Those objects of peculiar interest which are to be seen in an old disciple.

1. We see in him a striking proof of Gods gracious care. Hitherto hath the Lord helped. The frail bark which has accomplished a long and perilous voyage, and which is stored with the most valuable commodities of the different ports at which it has touched, which has weathered many a storm, and which is now drawing near its harbour, we mark with deep interest. Such is the old disciple. And we trust that when the days are short and gloomy, and the noise of the breakers heard from afar indicates that the ship is approaching a coast where lauding is difficult through the swell of the ocean, or the rockiness of the bottom, the Pilot who hath guided her so far will not abandon her now, but will secure to her an abundant entrance into Emmanuels haven.

2. We see in an old disciple a satisfying proof of the reality and the power of religion. How completely are the old disgusted with other pursuits, even those in which they once engaged with the greatest eagerness, and to which they were allured by the gayest promises. Such they now pronounce to be vanity and vexation of spirit. But how different is the ease with the old disciple! The objects which first excited his attention appear as estimable to him as ever, and so far from regretting any sacrifice he has made for their sake, he would make it still if he was called to it. What once filled him with rapture, when his fancy was bright and his affections were glowing, is still his solace; he hath not discovered the least insecurity in the basis on which he builds, the least uncertainty in the promises on which God hath caused him to hope, or the least oppression in the yoke which the Lord required him to take. While few worldlings have been able to recommend it to the young to devote themselves as they did to earthly things, the old disciple can say to them, Oh taste and see that God is good!

3. We see in the old disciple precious stores of experience. How instructive is his review of the course of Providence! Who can hear him talk of the families which were flourishing in the days of his youth, but whose estates and palaces are now the property of others, without feeling how foolish it is to trust in uncertain riches? Who can hear him tell how God enlarged him when he was in distress, showed him the way in which he should go, in answer to his earnest prayers for relief and for guidance, without feeling the value and acknowledging the power of prayer?

4. In the old disciple we behold a most striking contrast to the character and state of the aged transgressor. The one is like the long stagnant pool, in whose dark waters venomous creatures have been multiplying, and whose rank weeds and noxious exhaltations make it the object of disgust and terror. The other is like the stream purifying in its course, and rushing to the sea with a current clear, yet majestic.

5. In the old disciple we behold an object to whom many important offices are due from us. To such a man we owe high veneration. If we are to rise up before the old man, peculiar deference is certainly due to the old disciple. The hoary head is a crown of glory if it is found in the way of righteousness. The infirmities of age have a claim on our pity, whatever be the character of the individual in whom we trace them; but they have peculiar claims on our kindness when they are seen in those who have served their generation according to the will of God, and when they may have been hastened or aggravated by the exertions they have made in the cause of piety and humanity. In them you will meet with the grateful feeling which is so encouraging in any kind ministrations, and the sagacity and the patience which will make them yield more extensive and substantial relief. Solicit their counsels. The difficulties which now distress you once harassed them--the opposition from which you are ready to shrink they braved--the disappointment under which your hearts are sinking tried their fortitude, and they found it salutary in its elevating their hearts to God, and they are thus qualified for directing you in the season of perplexity, and for reanimating your failing courage.

6. We see in the old disciple much solemn instruction as to death and heaven. The old disciple we see standing on the verge of the grave. Useful as his course hath been it must terminate; but, instead of murmuring at this, let us bless God that it has been prolonged to such an extent. (H. Belfrage, D. D.)

A ripe old age

There is many an old philosopher, like Franklin, whose last hours are so serene, and sweet, and beautiful, as to almost make one wish to exchange youth for old age. Man should stand in the horizon of life as sometimes in summer we see the sun stand as if it had forgotten to move, lying so in vapour that it is shorn of its excessive brightness--large, round, red-looking as if it waited to cast back one more love glance on the earth. So I have seen the aged linger, so round, and rich, and bright, and beautiful, as to make youth seem poor in treasure when compared with old age. It is a great thing so to have lived that the best part of life shall be its evening. October, the ripest month of the year, and the richest in colours, is a type of what old age should be. (H. W. Beecher.)

Conversion in old age

When men grow virtuous in their old age, they are merely making a sacrifice to God of the devils leavings. (Dean Swift.)

Faithfulness in old age

Eighty and six years, was Polycarps answer when required to deny the truth, have I served my Saviour, and He hath never done me any harm; and shall I deny Him now?

Happiness of old age

As ripe fruit is sweeter than green fruit, so is age sweeter than youth, provided the youth were grafted into Christ. As harvest time is a brighter time than seed time, so is age brighter than youth; that is, if youth were a seed time for good. As the completion of a work is more glorious than the beginning, so is age more glorious than youth; that is, if the foundation of the work of God were laid in youth. As sailing into port is a happier thing than the voyage, so is age happier than youth; that is, when the voyage from youth is made with Christ at the helm. (J. Pulsford, D. D.)

Useful old age

Wilberforce remarked, I can scarcely understand why my life is spared so long, except it be to show that a man can be as happy without a fortune as with one. And soon after, when his only surviving daughter died, he writes, I have often heard that sailors on a voyage will drink, Friends astern! till they were half way over; then, Friends ahead! With me it has been Friends ahead! this long time.

Hopeless old age

There is not a more repulsive spectacle than an old man who will not forsake the world, which has already forsaken him. (J. Tholuck.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Acts

AN OLD DISCIPLE

Act 21:16.

There is something that stimulates the imagination in these mere shadows of men that we meet in the New Testament story. What a strange fate that is to be made immortal by a line in this book- immortal and yet so unknown! We do not hear another word about this host of Paul’s, but his name will be familiar to men’s ears till the world’s end. This figure is drawn in the slightest possible outline, with a couple of hasty strokes of the pencil. But if we take even these few bare words and look at them, feeling that there is a man like ourselves sketched in them, I think we can get a real picture out of them, and that even this dim form crowded into the background of the Apostolic story may have a word or two to say to us.

His name and his birthplace show that he belonged to the same class as Paul, that is, he was a Hellenist, or a Jew by descent, but born on Gentile soil, and speaking Greek. He came from Cyprus, the native island of Barnabas, who may have been a friend of his. He was an ‘old disciple,’ which does not mean simply that he was advanced in life, but that he was ‘a disciple from the beginning,’ one of the original group of believers. If we interpret the word strictly, we must suppose him to have been one of the rapidly diminishing nucleus, who thirty years or more ago had seen Christ in the flesh, and been drawn to Him by His own words. Evidently the mention of the early date of his conversion suggests that the number of his contemporaries was becoming few, and that there were a certain honour and distinction conceded by the second generation of the Church to the survivors of the primitive band. Then, of course, as one of the earliest believers, he must, by this time, have been advanced in life. A Cypriote by birth, he had emigrated to, and resided in a village on the road to Jerusalem; and must have had means and heart to exercise a liberal hospitality there. Though a Hellenist like Paul he does not seem to have known the Apostle before, for the most probable rendering of the context is that the disciples from Caesarea, who were travelling with the Apostle from that place to Jerusalem, ‘brought us to Mnason,’ implying that this was their first introduction to each other. But though probably unacquainted with the great teacher of the Gentiles-whose ways were looked on with much doubt by many of the Palestinian Christians-the old man, relic of the original disciples as he was, had full sympathy with Paul, and opened his house and his heart to receive him. His adhesion to the Apostle would no doubt carry weight with ‘the many thousands of Jews which believed, and were all zealous of the law,’ and was as honourable to him as it was helpful to Paul.

Now if we put all this together, does not the shadowy figure begin to become more substantial? and does it not preach to us some lessons that we may well take to heart?

I. The first thing which this old disciple says to us out of the misty distance is: Hold fast to your early faith, and to the Christ whom you have known.

Many a year had passed since the days when perhaps the beauty of the Master’s own character and the sweetness of His own words had drawn this man to Him. How much had come and gone since then-Calvary and the Resurrection, Olivet and the Pentecost! His own life and mind had changed from buoyant youth to sober old age. His whole feelings and outlook on the world were different. His old friends had mostly gone. James indeed was still there, and Peter and John remained until this present, but most had fallen on sleep. A new generation was rising round about him, and new thoughts and ways were at work. But one thing remained for him what it had been in the old days, and that was Christ. ‘One generation cometh and another goeth, but the “Christ” abideth for ever.’

‘We all are changed by still degrees;

All but the basis of the soul,’

and the ‘basis of the soul,’ in the truest sense, is that one God-laid foundation on which whosoever buildeth shall never be confounded, nor ever need to change with changing time. Are we building there? and do we find that life, as it advances, but tightens our hold on Jesus Christ, who is our hope?

There is no fairer nor happier experience than that of the old man who has around him the old loves, the old confidences, and some measure of the old joys. But who can secure that blessed unity in his life if he depend on the love and help of even the dearest, or on the light of any creature for his sunshine? There is but one way of making all our days one, because one love, one hope, one joy, one aim binds them all together, and that is by taking the abiding Christ for ours, and abiding in Him all our days. Holding fast by the early convictions does not mean stiffening in them. There is plenty of room for advancement in Christ. No doubt Mnason, when he was first a disciple, knew but very little of the meaning and worth of his Master and His work, compared with what he had learned in all these years. And our true progress consists, not in growing away from Jesus but in growing up into Him, not in passing through and leaving behind our first convictions of Him as Saviour, but in having these verified by the experience of years, deepened and cleared, unfolded and ordered into a larger, though still incomplete, whole. We may make our whole lives helpful to that advancement and blessed shall we be if the early faith is the faith that brightens till the end, and brightens the end. How beautiful it is to see a man, below whose feet time is crumbling away, holding firmly by the Lord whom he has loved and served all his days, and finding that the pillar of cloud, which guided him while he lived, begins to glow in its heart of fire as the shadows fall, and is a pillar of light to guide him when he comes to die! Dear friends, whether you be near the starting or near the prize of your Christian course, ‘cast not away your confidence, which hath great recompense of reward.’ See to it that the ‘knowledge of the Father,’ which is the ‘little children’s’ possession, passes through the strength of youth, and the ‘victory over the world’ into the calm knowledge of Him ‘that is from the beginning,’ wherein the fathers find their earliest convictions deepened and perfected, ‘Grow in grace and in the knowledge’ of Him, whom to know ever so imperfectly is eternal life, whom to know a little better is the true progress for men, whom to know more and more fully is the growth and gladness and glory of the heavens. Look at this shadowy figure that looks out on us here, and listen to his far-off voice ‘exhorting us all that with purpose of heart we should cleave unto the Lord.’

II. But there is another and, as some might think, opposite lesson to be gathered from this outline sketch, namely, The welcome which we should be ready to give to new thoughts and ways.

It is evidently meant that we should note Mnason’s position in the Church as significant in regard to his hospitable reception of the Apostle. We can fancy how the little knot of ‘original disciples’ would be apt to value themselves on their position, especially as time went on, and their ranks were thinned. They would be tempted to suppose that they must needs understand the Master’s meaning a great deal better than those who had never known Christ after the flesh; and no doubt they would be inclined to share in the suspicion with which the thorough-going Jewish party in the Church regarded this Paul, who had never seen the Lord. It would have been very natural for this good old man to have said, ‘I do not like these new-fangled ways. There was nothing of this sort in my younger days. Is it not likely that we, who were at the beginning of the Gospel, should understand the Gospel and the Church’s work without this new man coming to set us right? I am too old to go in with these changes.’ All the more honourable is it that he should have been ready with an open house to shelter the great champion of the Gentile Churches; and, as we may reasonably believe, with an open heart to welcome his teaching. Depend on it, it was not every ‘old disciple’ that would have done as much.

Now does not this flexibility of mind and openness of nature to welcome new ways of work, when united with the persistent constancy in his old creed, make an admirable combination? It is one rare enough at any age, but especially in elderly men. We are always disposed to rend apart what ought never to be separated, the inflexible adherence to a fixed centre of belief, and the freest ranging around the whole changing circumference. The man of strong convictions is apt to grip every trifle of practice and every unimportant bit of his creed with the same tenacity with which he holds its vital heart, and to take obstinacy for firmness, and dogged self-will for faithfulness to truth. The man who welcomes new light, and reaches forward to greet new ways, is apt to delight in having much fluid that ought to be fixed, and to value himself on a ‘liberality’ which simply means that he has no central truth and no rooted convictions. And as men grow older they stiffen more and more, and have to leave the new work for new hands, and the new thoughts for new brains. That is all in the order of nature, but so much the finer is it when we do see old Christian men who join to their firm grip of the old Gospel the power of welcoming, and at least bidding God-speed to, new thoughts and new workers and new ways of work.

The union of these two characteristics should be consciously aimed at by us all. Hold unchanging, with a grasp that nothing can relax, by Christ our life and our all; but with that tenacity of mind, try to cultivate flexibility too. Love the old, but be ready to welcome the new. Do not invest your own or other people’s habits of thought or forms of work with the same sanctity which belongs to the central truths of our salvation; do not let the willingness to entertain new light lead you to tolerate any changes there. It is hard to blend the two virtues together, but they are meant to be complements, not opposites, to each other. The fluttering leaves and bending branches need a firm stem and deep roots. The firm stem looks noblest in its unmoved strength when it is contrasted with a cloud of light foliage dancing in the wind. Try to imitate the persistency and the open mind of that ‘old disciple’ who was so ready to welcome and entertain the Apostle of the Gentile Churches.

III. But there is still another lesson which, I think, this portrait may suggest, and that is, the beauty that may dwell in an obscure life.

There is nothing to be said about this old man but that he was a disciple. He had done no great thing for his Lord. No teacher or preacher was he. No eloquence or genius was in him. No great heroic deed or piece of saintly endurance is to be recorded of him, but only this, that he had loved and followed Christ all his days. And is not that record enough? It is his blessed fate to live for ever in the world’s memory, with only that one word attached to his name-a disciple.

The world may remember very little about us a year after we are gone. No thought, no deed may be connected with our names but in some narrow circle of loving hearts. There may be no place for us in any record written with a man’s pen. But what does that matter, if our names, dear friends, are written in the Lamb’s Book of Life, with this for sole epitaph, ‘a disciple’? That single phrase is the noblest summary of a life. A thinker? a hero? a great man? a millionaire? No, a ‘disciple.’ That says all. May it be your epitaph and mine!

What Mnason could do he did. It was not his vocation to go into the ‘regions beyond,’ like Paul; to guide the Church, like James; to put his remembrances of his Master in a book, like Matthew; to die for Jesus, like Stephen. But he could open his house for Paul and his company, and so take his share in their work. ‘He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward.’ He that with understanding and sympathy welcomes and sustains the prophet, shows thereby that he stands on the same spiritual level, and has the makings of a prophet in him, though he want the intellectual force and may never open his lips to speak the burden of the Lord. Therefore he shall be one in reward as he is in spirit. The old law in Israel is the law for the warfare of Christ’s soldiers. ‘As his part is that goeth down to the battle, so shall his part be that abideth by the stuff: they shall part alike.’ The men in the rear who guard the camp and keep the communications open, may deserve honours, and crosses, and prize-money as much as their comrades who led the charge that cut through the enemy’s line and scattered their ranks. It does not matter, so far as the real spiritual worth of the act is concerned, what we do, but only why we do it. All deeds are the same which are done from the same motive and with the same devotion; and He who judges, not by our outward actions but by the springs from which they come, will at last bracket together as equals many who were widely separated here in the form of their service and the apparent magnitude of their work.

‘She hath done what she could.’ Her power determined the measure and the manner of her work. One precious thing she had, and only one, and she broke her one rich possession that she might pour the fragrant oil over His feet. Therefore her useless deed of utter love and uncalculating self-sacrifice was crowned by praise from His lips whose praise is our highest honour, and the world is still ‘filled with the odour of the ointment.’

So this old disciple’s hospitality is strangely immortal, and the record of it reminds us that the smallest service done for Jesus is remembered and treasured by Him. Men have spent their lives to win a line in the world’s chronicles which are written on sand, and have broken their hearts because they failed; and this passing act of one obscure Christian, in sheltering a little company of travel-stained wayfarers, has made his name a possession for ever. ‘Seekest thou great things for thyself? seek them not’; but let us fill our little corners, doing our unnoticed work for love of our Lord, careless about man’s remembrance or praise, because sure of Christ’s, whose praise is the only fame, whose remembrance is the highest reward. ‘God is not unrighteous to forget your work and labour of love.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Act 21:16. Καὶ) viz. τινές.—παρʼ ᾧ) Resolve the words thus, ἄγοντες ἡμᾶς πρὸς Μνάσωνα, παρʼ ᾧ, κ.τ.λ.—ἀρχαίῳ, an ancient disciple) A beautiful eulogium.

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

Act 21:16 . ἄγοντες παρʼ ᾧ ξενισ .: A. and R.V. render “bringing with them Mnason with whom we should lodge,” but Meyer Wendt, so Page and Rendall, render “bringing us to the house of Mnason,” etc., cf. also Spitta, Apostelgeschichte , p. 234. This is more in accordance with Codex [356] , on which see critical note = ἄγ . πρὸς Μνάσ . ἵνα ξενισθῶμεν παρʼ αὐτῷ κ . τ . λ ., see Blass, Gram. , pp. 171, 213, and Winer-Schmiedel, p. 229. Vulgate (so Erasmus, Calvin) renders “adducentes secum apud quem hospitaremur Mnasonem,” but harsh, and presupposes that Mnason was at Cæsarea. Μνάσωνι , Att. Μνήσων , in late MS., Νάσων and Ἰάσων , a name common among the Greeks, and Mnason was probably a Hellenist. ἀρχαίῳ , cf. Act 15:7 , may mean that he was an early disciple, R.V., or even from the beginning, the great Pentecost, Act 11:15 (Humphrey), see also Ramsay, St. Paul , p. 303; he may have been converted by his fellow-countryman Barnabas. If Blass is right in [357] , Act 11:2 , he may have been a convert instructed by St. Peter (and in this sense ἀρχαῖος ).

[356] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[357] 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.

went with us . . . and brought with them--rather, "brought us to."

One Mnason of Cyprus, an old disciple, &c.--not an "aged" disciple, but probably "a disciple of old standing," perhaps one of the three thousand converted on the day of Pentecost, or, more likely still, drawn to the Saviour Himself during His lifetime. He had come, probably, with the other Cyprians (Act 11:20), to Antioch, "preaching the Lord Jesus unto the Grecians," and now he appears settled at Jerusalem.

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 16. And brought with them one Mnason, c.] It is not very likely that they would bring a man with them with whom they were to lodge in Jerusalem therefore, the text should perhaps be read as Bp. Patrick proposes: There went with us certain of the disciples of Caesarea, bringing us to one Mnason, with whom we were to lodge. This is most likely, as the text will bear this translation. But it is possible that Mnason, formerly of Cyprus, now an inhabitant of Jerusalem, might have been down at Caesarea, 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.

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

(16) One Mnason of Cyprus, an old disciple, with whom we should lodge.—Better, perhaps, an early disciple. The word for “old” refers less to personal age than to his having been a disciple from the beginning of the Church’s history. He may accordingly have been among those “men of Cyprus” who came to Antioch, and were among the first to preach the gospel to the Gentiles. (See Note on Act_11:20.) We may fairly infer that he was one of those who had been “from the beginning” among the eye-witnesses and ministers of the word to whom St. Luke refers as his informants (Luk_1:2). If so, it is interesting, as showing that our Lord’s disciples were not limited to the natives of Galilee and Judæa. It lies on the surface of the narrative that Mnason had a house at Jerusalem in which he could receive St. Paul and his companions. The arrangement seems to have been made as the best course that could be taken to minimise the inevitable danger to which the Apostle was exposing himself. In that house at least he might be sure of personal safety, and the men from Cæsarea would form a kind of escort as he went to and fro in the city.

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

16. There went with us also … of Cesarea] The Greek text has a conjunction to introduce the sentence, “And there went, &c.… from Cæsarea.” The Evangelist had formed a Church where he had settled, and the congregation were, like their teacher, concerned at St Paul’s danger, and so some went with him to Jerusalem. Perhaps the nucleus of the Church may be dated from the baptism of Cornelius, and Philip settling in Cæsarea carried on what had been begun by St Peter.

and brought with them] There is no special word in Greek for the last two English words. The original is a participle, meaning “leading.” Therefore the Rev. Ver. renders “bringing,” and adds “with them” in italics. But seeing that “to lead” is “to bring somebody with you,” the A. V. seems justified in printing “with them” in Roman letters as being necessary to the sense and implied in the meaning of the verb.

one Mnason of Cyprus] This man belonged to Cyprus, but had now his home in Jerusalem. Just as Barnabas and his sister Mary, the mother of John Mark, who were also Cypriotes, seem to have done.

an old disciple] Rev. Ver. “early.” He had become a Christian in the first days of the gospel preaching, in the beginning of the Church of Jerusalem.

with … lodge] At such a time this was no unnecessary precaution, for at the Feast Jerusalem was certain to be full of people, and by this arrangement made in Cæsarea, the whole party was saved the trouble of searching for a lodging when they arrived. To find a house in which the Apostle and those with him might all be received would probably have been attended with much difficulty. To be the owner of such a house Mnason must have been one of the wealthier members of the congregation. His name is Greek, and he was most likely one of the Hellenists. Or, if he were a Jew, Mnason was perhaps substituted for some Jewish name, e. g. Manasseh.

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.

There went with us also certain of the disciples of Caesarea,.... Members of the church at Caesarea; of the church here; see Gill on Act 10:48. To which may be added the account of the pastors or bishops of this church, as given by Reland (o); Theophilus, who was in the council held at Caesarea, in the year 198; Agricola, who subscribed in the council at Ancyra, in the year 314; though some, he says, do not acknowledge this Agricola, but give the order of them after Theophilus thus; Theoctistus, Domnus, Theotecnus, Agapius, Eusebius; which last was in the council at Palestine, in the year 318, and in the council at Nice, in the year 325. Acacius succeeded him, and was in a little council at Seleucia, in the year 359, and in another at Antioch, in the year 363. Thalassius subscribed in the council at Constantinople, in the year 381. Eulogius, or perhaps Euzoius, was in the council at Diospolis, in the year 415. Glyco, bishop of this church, subscribed by Zozimus in the Chalcedon council, held in the year 451. Mention is made of Irenaeus, who presided over it in the acts of the same council; and Elias, another bishop of it, subscribed in the council at Jerusalem, in the year 536; and there is an account of John bishop of this church, in the acts of the council at Constantinople, in the year 553.

And brought with them one Mnason of Cyprus; the name of Mnason is Greek; there was one of this name among the disciples of Aristotle, who was of Phocea, or Phocis, a place in Greece (p); and another called Mnaseas, which seems to be the same whom Ammonius (q) makes mention of; and we frequently read of Mnaseas, the name of an author in Greek writers, and Menestheus, in:

"Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:'' (2 Maccabees 4:21)

all which are so called from remembrance, and signify one that has a memory, is mindful of, and remembers things; so Zachariah with the Jews, is a name that is taken from remembrance, as this: some copies read Jasson, for Mnason. This Mnason was an

old disciple; not of Aristotle, or of his sect of philosophers, or any other, but of Jesus Christ; probably he might have seen Christ in the flesh, and he is by some thought to be one of the seventy disciples; or at least he might be one of those who became disciples and followers of Christ; through the ministry of Paul and Barnabas in that island, Act 13:4 though that seems scarcely long enough ago, being but fifteen years before this time, to denominate him an old disciple:

with whom we should lodge; when come to Jerusalem; for though he was of the island of Cyprus, as Barnabas was, Act 4:36, yet he dwelt at Jerusalem; and if he was one of the seventy disciples, it should seem that he had not sold his house at Jerusalem, when others did; nor did all that had houses and land, nor were they obliged to do it; or he might have bought or hired one since; however, he had one at Jerusalem, and here the apostle and his company were fixed to lodge, during their stay there; and there was the more reason to provide for a lodging at this time, because of the feast of Pentecost, when the city was full of people: unless this is to be understood of any place by the way, where they should lodge; since Beza's ancient copy adds, "and coming to a certain village, we were with one Mnason".

(o) Palestina Illustrata, l. 3. p. 676, &c. (p) Aelian. Var. Hist. l. 3. c. 19. (q) in voce Nereides.

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

16 There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.

Ver. 16. An old disciple] A gray-headed experienced Christian, a father, 1Jn 2:13. Such as those mentioned Psa 92:12-14. A Christian hath his degrees of growth. Ye have his conception, Gal 4:19; birth, 1Pe 1:13; childhood, 1Co 3:1-2; youth or well grown age, when he is past the spoon, 1Jn 2:13; his full grown age, Eph 4:13; old age, as 1Jn 2:13, and here. An "old disciple," and yet a disciple still not too old to learn. Solon said, I wax old ever learning somewhat. {a} Julianus, the lawyer, said, that when he had one foot in the grave, yet he would have the other in the school. Chytreus, when he lay dying, lifted up himself to hear the discourse of some friends that visited him; and said that he should die with so much the better cheer if he might better his knowledge by what they were speaking of. (Melch. Adam.)

With whom he should lodge] viz. When we came to Jerusalem. This Mnason was another Gaius, the host of the Church. The Waldenses were so spread in Germany that they could travel from Colen to Milan in Italy, and every night lodge with hosts of their own profession, which was a great comfort to them. (Cade of the Church.)

{a} Γηρασκω αιει πολλα διδασκομενος.

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.

One Mnason of Cyprus - The original in this place would be better translated, “And brought us to Mnason of Cyprus, an old disciple,” etc. It is evident that, though Mnason was originally of Cyprus, yet he was now an inhabitant of Jerusalem, and was well known to the disciples at Caesarea. It is possible that he might have been at Caesarea, and accompanied Paul to Jerusalem; but the more correct interpretation of the passage is, that Paul and his fellow-travelers were conducted to his house in Jerusalem, and that he was not with them in the journey.

Of Cyprus - See the notes on Act 4:36.

An old disciple - An early convert to Christianity - perhaps one who was converted before the crucifixion of the Saviour.

With whom we should lodge - In whose house we were to take up our abode. The rites of hospitality were shown in a distinguished manner by the early Christians.

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

Either this Mnason was in their company, or rather they were brought by the disciples of Caesarea to the house of this Mnason, who was one of them that was converted when Paul and Barnabas were at Cyprus, Act 13:4; and lodgings being scarce at Jerusalem, (when all the males were to appear there in those three annual solemnities), it was no small kindness to be provided for by him.

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

16. Brought with them—More correctly, brought us to Mnason, with whom, etc. These certain Cesarean disciples or Christians did not bring Mnason from Cesarea, but brought Paul and friends to Mnason’s house.

An old disciple—An ancient Christian. He may have been one of Christ’s own hearers and followers, a probability not contradicted by his being of Cyprus.

The retinue with which Paul now entered Jerusalem was very large. Besides the original seven from Europe, (Act_20:4,) there were Luke and a number of brethren from Cesarea. They came apparently as an embassy from the Church of the Gentiles, headed by the apostle of the Gentiles, to James, the representative of Christian Judaism at the capital of the religious world. It came bearing the money collections effected by Paul. (See note on Act_19:21, and Act_24:27.) We doubt not that the number was large in order to be impressive and weighty. Paul had a “sister’s son” now in Jerusalem, (Act_23:16;) and there might have been a sister whose home was too small to entertain so large a body of guests.

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

And there went for there went, A.V.; from for of, A.V.; bringing for and brought, A.V.; early for old, A.V. Mnason of Cyprus; only mentioned here. He may very probably be one of those Cypriots mentioned in Act_11:19, Act_11:20, and so have been a disciple before the death of Stephen, and hence properly called an old or early disciple. If he had been one of St. Paul"s converts in the visit to Cyprus recorded in Ac 13, St. Paul would have needed no introduction to him. The construction of the sentence is involved, and the exact meaning consequently obscure. Kuincel, Meyer, Howson (in "Dict. of Bible"), and many more, translate it "conducting us to Mnason," etc., which seems the better translation; not, however, so as to make agein Mnaswni equivalent to agein proswna, which Greek usage will not admit of, but explaining the dative by attraction of the relative w+, which is governed by para. If it had not been for the intervening par w+ xenisqwmen, the sentence would have run agontev prov toswna, k.t.l. If Mnason, who, consistently with Act_11:19, had a house at Jerusalem, had been at Caesarea at this time, it would be quite unmeaning that disciples from Caesarea should bring Mnason with them. The sentence would rather have run "among whom was Mnason," etc. But if he was at Jerusalem, it was quite proper that any Christians of Caesarea who knew him should conduct Paul to his house, and introduce him and his party to him. Mnason, like Philip (ver. 6, note), was evidently a man of substance, Should lodge; should be hospitably entertained. (Heb_13:2; 1Pe_4:9; see Act_10:6, Act_10:18)

A biography of honor, written in a name and title only.

The slight obscurity attaching to the rendering of this verse diminishes in nothing its interest and instructiveness. Whether the verse purports to say that the disciples of Caesarea journeying with Paul and his companions brought them to Mnason as their host, when they arrived at Jerusalem; or that, picking up Mnason himself at Caesarea, who afterwards became the host of Paul at Jerusalem, they rendered him also the help of their escort thither, does not alter its special significance. This lies in the fact that Mnason"s name, as soon as mentioned, is dispatched with two remarks, never again to be referred to in the sacred history; and yet those two remarks are felt to be worth more than two volumes. Wherein, then, we may ask, does their special significance hide?

I THEY ARE TIDINGS OF A MAN WHO HAS RECEIVED CHRISTIAN LIGHT, AND HAS BEEN FAITHFUL TO IT "EVEN TO OLD AGE?

II THEY ARE TIDINGS OF A MAN WHO RECEIVED CHRISTIAN LIGHT AT THE RIGHT TIME TO RECEIVE IT SO SOON AS IT CAME, AND WHEN HE WAS YOUNG.

III THEY THEREFORE FIX THE DESCRIPTION OF A MAN WHO MUST IN CONSEQUENCE HAVE NOW STORES OF THE BEST KIND OF EXPERIENCE AND STRENGTH.

IV THEY PROCLAIM A MAN WHOSE CHARACTER HAS A CERTAIN AND AN INDISPUTABLE VALUE, AS A SPEAKING TESTIMONY TO CHRIST HIMSELF AND HIS TRUTH.

V THEY MAKE A CERTAIN PROMISE BOTH FOR THE CHURCH AND THE WORLD THE PROMISE OF A MAN WHOSE COMPANY, FRIENDSHIP, HOSPITALITY, AND VERY COUNTENANCE GIVEN TO A FELLOW-CREATURE WILL BE A HUNDREDFOLD PROFITABLE. B.

Old disciples.

There must have been some peculiarity in the case of Mnason for St. Luke to remark that he was an" old disciple," which may mean that he was an "old man and a disciple," or that he was one of the earliest disciples, possibly one who was led to accept Christ as the Messiah on the day of Pentecost. He was a "man of Cyprus," but he may have been visiting Jerusalem at Pentecost. Mention is made of him in connection with St. Paul"s journey to explain the care which the Christian disciples took to secure the apostle"s safety and comfort in the holy city. The crowd at the feast-times was so immense that the ordinary stranger might fail to find accommodation. Mnason had a house at Jerusalem, and there St. Paul was sheltered. There are two senses in which a man may be spoken of as an" old disciple:

(1) he may be old in years;

(2) he may be old in experience.

No Christian disciple could at that time have been very old in experience of Christian life. There are four possible suppositions concerning the discipleship of Mnason.

(1) He may have been, like Simeon, one of those who looked for redemption in Israel, and so was prepared at once to welcome Christ.

(2) He may have been one of the disciples who attached themselves to Christ while he was with men in the flesh.

(3) He may have been converted at the day of Pentecost.

(4) He may have been a first fruit of St. Patti"s missionary labors in Cyprus. The subject suggested by the reference to Mnason is the mission in the Church of old disciples; and three points may receive full treatment and illustration.

I Old disciples may prove what Divine grace can do in keeping us unspotted from the world.

II Old disciples may illustrate "patient continuance in well-doing.

III Old disciples may exert a gracious influence by the tone and character of their religious experience, as corrective of the mistakes and practical errors that may prevail, and as guiding to the solution of practical difficulties in doctrine and in conduct. The Church has often good reason to rejoice in the wisdom and prudence of her "old disciples. R.T.

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

The disciples brought us to one Mnason, a Cyprian, an old disciple - He was a native of Cyprus, but an inhabitant of Jerusalem, and probably one of the first converts there.

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

See notes on verse 15

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.

16. συνῆλθον δὲ καὶ τῶν μαθητῶν, and there went with us also some of the disciples. The genitive without government in this fashion is rare, and the more usual thing is to find ἐκ, or some other preposition to govern it, as in Joh 16:17, εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ, Some then of His disciples said. Somewhat like the construction in this verse is Isaeus, Act 7:5, ὁ Θράσνλος τῶν ἐν Σικελίᾳ κατελέγν τριηράρχων, and Xen. Mem. I. 2. 31, Κριτίας τῶν τριάκοντα ἦν. But these are not with an active verb like συνῆλθον.

ἀπὸ Καισαρείας, from Cæsarea. The Evangelist had formed a Church where he had settled, and the congregation were, like their teacher, concerned at St Paul’s danger, and so some went with him to Jerusalem. Perhaps the nucleus of the Church may be dated from the baptism of Cornelius, and Philip settling in Caesarea carried on what had been begun by St Peter.

ἄγοντες παρ’ ᾦ ξενισθῶμεν Μνάσονί τινι Κυπρίῳ, ἀρχαίῳ μαθητῇ, bringing with them one Mnason of Cyprus, an early disciple, with whom we should lodge. The construction is not easy to settle. The rendering just given takes παρ’ ῷ ξευισθῶμεν as an inserted clause interfering with the regular government, which would be ἄγοντες Μνάσονά τινα. &c. The antecedent however is made to correspond in case with the intruded relative. This appears simplest, but others suppose. the sense to be ἄγοντες (ἡμᾶς) παρὰ Μνάσονά τινα … παρ’ ᾦ ξενισθῶμεν, ‘leading us to the house of Mnason’ &c. It seems more natural to suppose that for some reason or other Mnason was at this time at Cæsarea, and that the arrangement by which the Apostle’s party became his guests was made with him there, than to consider that the disciples in Cæsarea, knowing Mnason’s hospitality and that he could receive such guests, agreed to carry them thither.

On Mnason’s reception of St Paul Chrysostom reflects thus: Παῦλον ἐξένιζεν ἐκεῖνος. τάχα τις ὑμῶν ἐρεῖ· εἴ τις κἀμοὶ Παῦλον ἔδωκε ξενίσαι, ἑτοίμως ἄν καὶ μετὰ πολλῆς τῆς προθυμίας τοῦτο ἐποίησα· ἰδοὺ τὸν Παύλου δεσπότην ἔξεστί σοι ξενίσαι, καὶ οὐ βούλει. ὁ γὰρ δεχόμενος, φησίν, ἕνα τῶν ἐλαχίστων, ἐμὲ δέχεται.

Mnason belonged to Cyprus, but had now his home in Jerusalem. Just as Barnabas and Mary, the mother of John Mark, were also Cypriotes, but had fixed their home in the holy City. Mnason is called ἀρχαῖος μαθητής as having become a Christian in the beginning of the Gospel preaching, soon after the day of Pentecost. At the time of any of the great feasts it was no unnecessary precaution to settle on a lodging beforehand, for Jerusalem was certain to be full of people, and by this arrangement made in Cæsarea, the whole party was saved the trouble of searching for quarters when they arrived. To find a house in which the Apostle and those with him might all be received would probably have been attended with much difficulty. To be the owner of such a house Mnason must have been one of the wealthier members of the congregation. His name is Greek, and he was most likely one of the Hellenists, or, if he were a Jew, Mnason was perhaps substituted for some Jewish name, e.g. Manasseh.

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.

16.] Two renderings are given to the latter clause of this verse: (1) making Μνάσωνι, &c. depend on ἄγοντες, and agreeing by attr. with ᾧ, as E. V., ‘and brought with them one Mnason, … with whom we should lodge’ (so Beza, Calvin, Wolf, Schött., &c.): and (2) resolving the attraction into ἄγοντες παρὰ Μνάσωνα, παρʼ ᾧ ξ. ‘bringing us to Mnason,’ &c. (So Grot., Valcknaer, Bengel, De Wette, Meyer, al.) Both are legitimate: and it is difficult to choose between them. The probability of Mnason being a resident at Jerusalem, and of the Cæsarean brethren going to introduce the company to him, seems to favour the latter: as also does the fact that Luke much more frequently uses ἄγω with a person followed by a preposition than absolutely. Of Mnason nothing further is known.

ἀρχαίῳ probably implies that he had been a disciple ἐξ ἀρχῆς, and had accompanied our Lord during His ministry. See ch. 11:15, where the term ἐξ ἀρχῆς is applied to the time of the Pentecostal effusion of the Spirit.

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

Bringing with them, etc. This would imply that Mnason was at Caesarea, and accompanied Paul and his companions to Jerusalem. It seems better to suppose that the disciples accompanied the apostle in order to introduce him to Mnason, whom they knew. Render, conducting us to Mnason, with whom we should lodge.

Old [αρχαιω] . Better, as Rev., early. The rendering old might be taken to mean aged; whereas the word means of long standing.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.