Acts 21:19

Act 21:19 . ἀσπαζ .: used of farewell greetings, Act 20:1 , Act 21:6 , and of greetings on arrival, Act 18:22 , Act 21:7 , for its use here cf. 1Ma 11:6 . ἐξηγ ., see on Act 10:8 , etc. καθʼ ἕν ἕκαστον : “one by one,” R.V., cf. Eph 5:33 . διακονίας , see note on Act 6:1-2 .

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

God is to be praised, who is the Author of all good sayings and deeds.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

he declared particularly--in detail.

what God had wrought among the Gentiles by his ministry--as on previous occasions (Act 14:27; and see Rom 15:15); no doubt referring to the insidious and systematic efforts of the Judaizing party in a number of places to shrivel the Church of Christ into a Jewish sect, and his own counter-procedure.

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 19. Declared particularly, c.] 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.

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

19. And now Paul showeth his modesty when he doth not make himself the author of those things which he had done, but giving the praise to God, doth call himself only the minister whose industry [agency] God had used. As we must grant, that whatsoever thing is excellent and worthy of praise, it is not done by our own power, but forasmuch as God doth work in us; and especially touching the edifying of the Church. Again, it appeareth how far off the elders were from envy, when they glorify God for the joyful success. But because mention is made of no other apostle besides James, we may conjecture that they were gone into diverse places to spread abroad and preach the gospel as their calling did require; for the Lord had not appointed them to stay still at Jerusalem; but after they had made a beginning there, he commanded them to go into Judea and other parts of the world. Moreover, the error of those men, who think that James was one of the disciples whom Paul numbereth among the three pillars of the Church, is refuted before in the fifteenth chapter. And though the same commandment was given to him which was given to the rest of his fellows in office; yet I do not doubt but that they did so divide themselves, that James stood still at Jerusalem, whither many strangers were wont daily to resort. For that was all one as if he had preached the gospel far and wide in strange places.

Thou seest, brother, how many thousands. This oration or speech hath two members. For, first, the elders say, that so many of the Jews as were converted, seeing they be earnest followers of the law, are evil affected towards Paul, because they think that he endeavoreth, with might and main, to abolish the law. Secondly, they exhort him that making a solemn vow he purge himself, that he may not be had in suspicion any longer. They object to Paul, the multitude of believers, that he may the more willingly yield to them. For if they had been a few stubborn fellows, he would not have been so much moved. But now he may not neglect both much people, and the whole body of the Church.

Undoubtedly, that zeal of the law, which was in them, was corrupt, and assuredly even the very elders declare sufficiently that they like it not. For though they do not condemn it openly, neither sharply complain of the same, yet because they separate themselves from their affection, they secretly confess that they err. If it had been a zeal according to knowledge, it ought to have begun at them; [selves] but they contend not for the law itself, neither do they pretend the due reverence thereof, neither do they subscribe to those who are earnest followers of it. Therefore, they both signify that they are of another mind, and also that they do not allow [approve] the superstition of the people.

Notwithstanding it is objected, that they say that Paul was burdened with a false report or slander; again, when they require at his hands satisfaction, they seem to nourish that zeal. I answer, that though that were a true report, in some respect, wherewith the Jews were offended, yet was it mixed with a slander. Paul did so teach the abrogating of the law, that notwithstanding by this means the authority thereof did not only continue sound and perfect, but it was more holy. For as we said, in the seventh chapter, the ceremonies should be vain, unless the effect thereof had been showed in Christ. Therefore, those who say that they were abolished by the coming of Christ, are so far from being blasphemous against the law, that they rather confirm the truth thereof. We must consider two things in ceremonies; the truth, whereto is annexed the efficacy; secondly, the external use. Furthermore, the abrogating of the external use, which Christ brought, dependeth hereupon, in that he is the sound body, and that nothing was shadowed in times past which is not fulfilled in him. This differeth much from the falling away from the law, to show the true end thereof, that the figures may have an end, and that the spiritual truth thereof may always be in force. Wherefore we see that they were malicious and unjust interpreters, who laid apostacy to Paul’s charge, though he did call away the faithful from the external worship of the law. And whereas they command Paul to make a vow to that end, that he may prove himself to be a keeper of the law, it tendeth to no other end, saving that he may testify that he doth not detest the law like a wicked apostate, who did himself shake off the Lord’s yoke, and move others unto the like rebellion.

That they ought not to circumcise. It was so indeed; for Paul taught that both Jews and Gentiles were set at liberty. For these sentences are general with him. Circumcision is nothing (1 Corinthians 7:19). Again, We be circumcised by baptism in Christ, not with circumcision made with hands; again, Let no man judge you in meat or drink, or in the choice of feasts, which are shadows of things to come; but the body is in Christ (Colossians 2:11, 16). Again, Whatsoever cometh into the shambles, and whatsoever is set before you, that eat, asking no question for conscience sake (1 Corinthians 10:25). Again, Be not inwrapped again in the yoke of bondage (Galatians 5:1). Seeing that he spake thus everywhere without exception, he freed the Jews from the necessity of keeping the law.

And lest I stand too long upon this, one place shall be sufficient, where he compareth the law to a tutor, under which the old Church was, as in the childhood thereof; but now knowing the grace of Christ, it is grown up, that it may be free from ceremonies. In that place he speaketh undoubtedly both of the Jews and Gentiles. Also, when he saith that the hand-writing of the law, which did consist in decrees, (Colossians 2:14) is blotted out and nailed to the cross by Christ, he setteth free the Jews, as well as the Gentiles, from the ceremonies, which he calleth in that place decrees. But seeing that he did not precisely reject ceremonies, in teaching that the coming of Christ did make an end of the observing thereof, that was no revolting, as the envious Jews thought it to be.

Neither were the elders ignorant of Paul’s liberty. Therefore, seeing they understand the matter very well, their meaning is, to have this alone made known to the rude and unskillful, that Paul meant nothing less than to persuade the Jews to contemn the law. Therefore, they behold not the bare matter, but knowing what the common sort thought of Paul, by reason of the reports which went about concerning him, they seek to cure the same. Though I wot not whether this were more importunate than equal, [just] which they required at Paul’s hands. And by this it appeareth how preposterous the cruelty [credulity] of men is in receiving false reports, and how fast a false opinion, once rashly received, doth stick. It is certain that James and his fellows in office did endeavor to maintain and defend Paul’s good report, and to put away those lies which did hurt his estimation; yet let them do what they can, they will speak evil of Paul. Unless, peradventure, they were too slack in the beginning, that they might gratify their countrymen, so that they were not their own men [free] afterward.

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.

(19) He declared particularly . . .—Better, one by one, or, in detail, the adverb of the Authorised version having acquired in modern English a slightly different meaning. This must, it is obvious, have implied a narrative of considerable length, including an outline of all that had passed since the visit of Act_18:22, and ending with an account of the contribution which he and his companions had brought with them from well-nigh all the churches of the Gentiles.

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

And when he had saluted them,.... James and the elders with him; which was either done by a kiss, as the Arabic version adds; or by asking of their health, and wishing a continuance of it, and all prosperity to attend them: the Ethiopic version reads,

they saluted him; and no doubt the salutations were reciprocal:

he declared particularly what things God had wrought among the Gentiles by his ministry; it is very likely that this account begins where that ends, which he had delivered in the presence of James, and others, some years ago, Act 15:12 and takes in all his travels and ministry, and the success of it; not only in Syria, Cilicia, and Lycaonia, after he had set out from Antioch again, but in Macedonia, Achaia, and Asia; as at Philippi, Thessalonica, Berea, Athens, Corinth, Ephesus, and elsewhere: he declared, what multitudes of souls were converted, and what numbers of churches were planted; and this he ascribes not to himself, but to the power and grace of God, which had attended his ministry; he was only an instrument, God was the efficient, and ought to have the glory.

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

19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.

Ver. 19. He declared partlcularly] Gr. καθ εν εκαστον, "one by one." So Moses tells Jethro all things one by one what God had done for Israel, Exo 18:8. We must not relate God’s lovingkindness in the lump or by wholesale, but be punctual and particular.

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.

Had saluted them - With the usual tokens of respect and affection.

He declared particularly ... - As an evidence that God had been with him. It is not improbable that there might have been some suspicion in regard to Paul among the disciples at Jerusalem, and he might have heard that they were prejudiced against him. This prejudice would be removed by his stating what had actually occurred under his ministry.

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

God had so done those marvellous works, that they ought to be had in remembrance; and this was said by the apostle, that God might not lose the glory, nor the church the benefit, of any of those great things which God had wrought: otherwise, St. Paul acknowledges that he was the least of the apostles, and not meet to be called an apostle, 1Co 15:9; and all his power was ministerial, he was only an instrument in God’s hand, to be acted by him, as Act 20:24.

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

19. He… saluted… declared—It was seven years before this that young Paul, as second to Barnabas, yet fresh in his unproved apostolate, had appeared at the Jerusalem Council to discuss the same question. He had now grown in years, in labours, and achievements, and in a widespread and singular renown. Where were the twelve? Save Peter, little is heard of their labours or names. But this Christian hero, now grown a veteran, comes, relating his own wonderful history, pointing to the monuments of his success, yet meekly bearing a peace-offering in his hand.

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

Rehearsed one by one for declared particularly, A.V.; the things which for what things, A.V. The things which God had wrought, etc.. (comp. Act_15:12) It was a noble account to render. Since he had saluted the Church, (Act_18:22) when he had probably seen James last, he had labored at Antioch, in Galatia and Phrygia, and had wrought a mighty revolution in Asia. He had consolidated his work in Macedonia and Achaia; he had held his visitation of Gentile eiders in Miletus; he had visited Tyre, Ptolemais, and Caesarea, great Gentile cities, and had seen everywhere astonishing tokens of the grace of God which was with him. And now he pours his tale into the ears of the chief pastor of the mother Church of Jerusalem, and those of the Jewish elders. A tale of wonder indeed!

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

See notes on verse 18

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.

19. καὶ ἀσπασάμενος αὐτούς, and having saluted them. ἀσπάζομαι is used of the greetings both at parting and arrival. For the latter, cf. 1Ma 11:6, ἠσπάσαντο ἀλλήλους καὶ ἐκοιμήθησαν ἐκεῖ. For parting see above, Act 21:1. Oriental greetings are of a much more formal character than is common in Western countries.

ἐξηγεῖτο καθ’ ἕν ἕκαστον ὦν, he rehearsed one by one the things which. Such a narrative must have consumed much time, though St Luke, having given us before a sketch of St Paul’s work, omits here any speech of the Apostle.

For the attraction of the relative into the case of its antecedent see note on Act 1:1. Here however the antecedent τούτων is not expressed.

ἐποίησεν ὁ θεὸς … διὰ τῆς διακονίας αὐτοῦ, God had wrought among the Gentiles by his ministry. We cannot doubt, from what remains to us of St Paul’s writings, that this was the tone of all that he would say. God had been pleased to use him, and for His own glory had made Paul’s weakness effective.

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.

19.] On the particular kind of attraction (reff.), in a gen. plur. after a partitive adjective, see Winer, edn. 6, § 24. 2. b.

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