Acts 21:4

Act_21:4

And finding disciples,…who said to Paul, through the Spirit, that he should not go up to Jerusalem.

Conflicting inspirations

How timid is man, how fearless is God, about Scripture contradictions! The disciples at Tyre say to Paul through the Spirit, that he should not go up to Jerusalem. Yet he goes. And when he goes, those who have heard the prohibitory voice of inspiration, say, The will of the Lord be done. The one was the Divine voice of prudence; the other was the Divine voice of courage. Who shall say that either of these voices is not Divine? Would Paul have been guilty if he had followed the one? Was Paul guilty because he followed the other? Some great principles are here illustrated.

I. The communications of God are never designed to supersede mans thought or judgment. The spirits of the prophets are subject to the prophets, i.e., the man is responsible for the management of his own inspiration. He must so order it, that its utterance shall not provoke ridicule nor cause confusion. The principle is very clear and comprehensive. Whether it be a point of doctrine or duty, God never so speaks as to take the matter out of the hands of the man himself, as an intelligent and responsible being.

1. St. Paul has to decide whether he shall go or not to Jerusalem. God puts before him the suggestion of prudence. There is special peril in this journey. It will cost thee years of imprisonment, and imminent risk of death. Go not. God proposes the alternative of caution. Counsels of prudence are from the Lord. Words of loving friends, bidding you spare yourself over-exertion, premature decay, may be from the Lord, and, like the words of these disciples, have a right to be pondered and to be prayed over.

2. But let no man say, God has but one voice. Having proposed counsels of prudence by the voice of man, God proposed counsels of courage to the inward ear of His soldier. This journey, though it be full of peril, has in it, also, the fulfilment of thy desire to preach Christ in Rome. This journey, though it cut thee off from other evangelistic journeys, yet has, in its undiscovered future, epistles which shall make thee the theologian of generations yet unborn. Judge thou if thou hast courage for it, and if thou knowest Me to be faithful--go. In these things, God proposes, man disposes.

3. How often is this alternative propounded; the same suggestion of love, the same suggestion of heroism--and both from God. Could we but realise to ourselves the alternative voices, Go, and Go not--the loving permission to forego toils and perils too great for us; and then the grander instinct, What is life but a moment? up, and be doing--live for God, live for eternity--could we but realise these alternative voices as alike voices of the Spirit, how should we rid ourselves, in a moment, of that which makes our decisions so unhappy--the idea, namely, that God has but one voice, and that if we mishear that one, we shall be beaten with many stripes.

II. This inspiration of conduct is also the inspiration of Scripture. Can a man open his Bible at random, and draw, from the first text which he lights upon, the very truth of God concerning any one doctrine? Is there not a saying through the Spirit, which yet, taken alone, would be both misleading and contradictory to another saying? Who will pretend that the utterances of the Bible are always and everywhere absolutely uniform? Where is the heresy which cannot fortify itself by a text? Where is the reader who might not err, if he stayed not to compare scripture with scripture? True theology is the residuum of these comparisons; pondered for ages, and at last agreed upon by the churches. Yet, even now, not so agreed upon as that an individual man can dispense with the pondering. We must go through the process, each for himself; listen for the first, for the second, and for the third voice of the Spirit; and not till then, nay not even then, be so certain of the conclusion as to condemn him who thinks that he has heard a fourth voice or a fortieth. Revelation is not a thing of exact definitions and stereotyped formulas. It is God speaking through men, to men, variously constituted and circumstanced, and each speaking in his own character, through the medium of his own faculties, and in all the movements and activities of a real and changing life. (Dean Vaughan.)

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

Act 21:4-6. Finding disciples, we tarried there seven days — In order to spend a sabbath with them. Who said to Paul, through the inspiration of the Spirit, that he should not go up to Jerusalem — The meaning seems to be, that these disciples foreseeing, through the spirit of prophecy, the troubles which Paul would meet with in Jerusalem, if he went thither, themselves advised him not to go. It is necessary to understand the words thus, to account for Paul’s conduct; for had the Spirit absolutely forbidden his journey to Jerusalem, he doubtless would have obeyed, and not have gone thither. But he, considering it as being their own advice only, rejected it and went. Indeed, they seemed to have understood their prophetic impulse to be an intimation from the Spirit, that Paul, if he were so minded, might avoid the danger and trouble of which they warned him, by not going to Jerusalem. And when we had accomplished those days — Namely, the seven spoken of above; we departed and went our way — Fully purposing, notwithstanding all these admonitions, to embark again and proceed to Jerusalem; Paul deliberately judging that all the sufferings he might meet with in the course of his ministry would tend to the furtherance of the gospel; and that it was his duty to fulfil his engagements to the churches, in delivering their alms to the brethren there, whatever might happen. And they all brought us on our way, &c. — For though Paul did not yield to the persuasions of these his friends at Tyre, yet they showed him every imaginable token of respect; with their wives and children — Attending him and his company till they were out of the city, and had reached the shore — Where, before they parted, they kneeled down and prayed together — And then took leave of one another, as Paul and the elders of Ephesus had done.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

21:4-6 The local believers at Tyre gave Paul a touching farewell that reveals deep Christian fellowship. • prophesied through the Holy Spirit that Paul should not go on to Jerusalem: The believers at Tyre clearly foresaw the danger in Paul’s visiting Jerusalem and out of brotherly concern tried to dissuade him. Paul willingly accepted the risks in order to fulfill his apostolic mandate (cp. Phil 3:7-10). See also study note on Acts 21:11-14.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 21:4. Ἀνευρόντες) finding again, when we bad sought them. At one time they were alone, at another time with the brethren.—ἑπτὰ, seven) so that they enjoyed even a Sabbath there. Paul was in haste, but in a good way.—ἔλεγον, said) The Spirit was signifying that bonds awaited Paul: in consequence of this the disciples begged him not to go.

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

Act_21:4. Ἀνευρόντες] See on Luk_2:16. The Christians there (τοὺς μαθ.) were certainly only few (see Act_11:19, Act_15:3), so that they had to be sought out in the great city of Tyre. πάντων … τέκνοις, Act_21:5, also points to a small number of Christians.

διὰ τοῦ πνεύματος] so that the Holy Spirit (speaking within them) was the mediating occasion. The Spirit had testified to them that a fate full of suffering awaited Paul in Jerusalem, and this in their loving zealous care they took as a valid warning to him not to go to Jerusalem. But Paul himself was more fully and correctly aware of the will of the Spirit; he was certain that, in spite of the bonds and sufferings which the Spirit made known to him from city to city, he must go to Jerusalem (Act_20:22).

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 21:4 . ἀνευρόντες τοὺς μ .: more than simply to find, quærendo reperire , Blass; “having found out,” as colloquially “having looked up”; only in Luke, cf. Luk 2:16 , but in middle, Mal 3:14Mal 3:14 . τοὺς μαθ .: W.H [349] The article indicates that the existence of the disciples was known, but it was difficult to find out their whereabouts in a great town, cf. Act 15:3 ; Act 15:41 . ἐπεμείναμεν , see on Act 10:48 . ἡμέρας ἑπτά : the period would at all events enable Paul to enjoy a first day of the week with the Church. Apparently he and his went on in the same ship, Act 21:6 , evidently it was a trading vessel of the larger size, as it took this time to unload; on the genuineness of the narration here see Salmon, Introd. , p. 300. διὰ τοῦ Π .: there it no contradiction between this statement and St. Paul’s assertion that he was proceeding to Jerusalem under the same divine guidance. That the prophets at Tyre should foresee the Apostle’s danger was only in accordance with his own words in Act 20:23 , and their affectionate regard for him might well prompt them to dissuade him from such perilous risks. There is therefore no occasion to suppose that the clause has been interpolated into the “We” source. Hilgenfeld refers οἵτινες … Ἱερ . (Act 21:4 ), as also the whole of Act 21:9 , τούτῳ δὲ … προφ . to his “author to Theophilus,” on the ground that this writer had already spoken of Paul’s tribulations as awaiting him in city by city, Act 20:23 , and that the notices in Act 21:4 ; Act 21:9 here are added by him in confirmation. But Hilgenfeld (with Clemen and Jüngst) retains Act 21:10-14 , the episode of Agabus, as belonging to the “We” source, and sees a fitness in the prophecy of Agabus foretelling, after the manner of the O.T. prophets, in the last station before Jerusalem, the imprisonment of the Apostle, whilst Paul in spite of all entreaties is unmoved in his determination. But (1) it is quite arbitrary to refer the whole speech at Miletus (see above, chap. 20) to the “author to Theophilus,” and (2) although it was quite fitting that the warning of danger should be more vivid on its approach, yet one fails to see why the more definite symbolical act of Agabus should exclude previous intimations of danger on the part of affectionate friends speaking of the Holy Ghost. In Act 21:9 nothing is said as to the prophecies of the daughter of Philip and Paul’s imprisonment, but see below.

[349] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

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

They foretold through the Spirit what danger hanged over Paul’s head, and this they did as Prophets: but of a fleshly affection they frayed him from going to Jerusalem.

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

finding disciples--finding out the disciples, implying some search. They would expect such, from what is recorded, Act 11:19. Perhaps they were not many; yet there were gifted ones among them.

who said to Paul . . . that he should not go up to Jerusalem--(See on Act 20:23; also see on Act 21:11-14).

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 4. Who said to Paul through the Spirit] We cannot understand this as a command from the Holy Spirit not to go up to Jerusalem, else Paul must have been highly criminal to have disobeyed it. Through the Spirit, must either refer to their own great earnestness to dissuade him from taking a journey which they plainly saw would be injurious to him-and so Bp. Pearce understands this place; or, if it refer to the Holy Spirit, it must mean that if he regarded his personal safety he must not, at this time, go up to Jerusalem. The Spirit foretold Paul's persecutions, but does not appear to have forbidden his journey; and Paul was persuaded that, in acting as he was about to do, whatever personal risk he ran, he should bring more glory to God, by going to Jerusalem, than by tarrying at Tyre or elsewhere. The purport of this Divine communication was, "If thou go up to Jerusalem the Jews will persecute thee; and thou wilt be imprisoned, c." As he was apprized of this, he might have desisted, for the whole was conditional: Paul might or might not go to Jerusalem if he did go, he would be persecuted, and be in danger of losing his life. The Holy Spirit neither commanded him to go, nor forbade him; the whole was conditional; and he was left to the free exercise of his own judgment and conscience. This was a similar case to that of David in Keilah, 1Sa 23:9-13. David prevented the threatened evil by leaving Keilah: Paul fell into it by going to Jerusalem.

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

4. And when they had found disciples. Though the number of the faithful was but small, yet there came some seed of the gospel thither, according to the prophecies Of the prophets, (Isaiah 23:18) lest Tyrus should be altogether void of the blessing of God. And here, as in other places going before, Luke calleth Christians disciples, that we may know that those alone are numbered in the flock of Christ who have embraced his doctrine by faith. For that is a vain and false profession for a man to give his name to Christ, and not to understand what he teacheth or speaketh. And let the readers mark, that Paul stayed seven days at Tyrus, for no other cause, saving that he might strengthen them. So that we see, that whithersoever he came he foreslowed [neglected] no occasion to do good.

They said by the Spirit. Namely, with the approbation of speech, that Paul might know that they spake by the Spirit of prophecy. Surely this was no small temptation to cause him not to finish the journey which he had taken in hand, seeing the Holy Ghost did dissuade him from the same. And this was a very fair color to fly from the cross, if he had cared for his own safety, to be drawn back as it were with the hand of God.

Notwithstanding, he ceaseth not to hold on thither whither he knew he was called by the Lord. Notwithstanding, here ariseth a question, how the brethren can dissuade him by the Spirit from doing that which Paul did testify he doth by the secret motion of the same Spirit? Is the Spirit contrary to himself, that he doth now loose Paul whom he held bound inwardly? I answer, that there be diverse gifts of the Spirit; so that it is no marvel if those who excel in the gift of prophecy be sometimes destitute of judgment or strength. The Lord showed to these brethren, of whom Luke maketh mention, what should come to pass; yet, nevertheless, they know not what is expedient, and what Paul’s calling doth require, because the measure of their gift doth not reach so far. And the Lord would have his servant admonished of purpose, partly, that through long meditation, he might be better furnished and prepared to suffer whatsoever should come, partly that his constancy might more plainly appear, when as being certified by prophecies of the doleful event, he doth, notwithstanding, wittingly and willingly, make haste to endure whatsoever things shall befall him.

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.

(4) And finding disciples, we tarried there seven days.—The word for “finding” implies a previous search. They inquired, when they landed, amid the crowded streets of the still busy port, whether any Christians were to be found there. It will be remembered that St. Paul had passed through that region at least once before. (See Note on Act_15:3.) The church had probably been planted by the labours of Philip, as the Evangelist of Cæsarea. It is clear that the believers there were prepared to welcome St. Paul and his companions, and showed a warm interest in their welfare.

The “seven days’ ” stay, as at Troas (see Note on Act_20:6), and afterwards at Puteoli (Act_28:14), was obviously for the purpose of attending one, or possibly more than one, meeting of the church for the Lord’s Supper on the Lord’s Day. The utterances through the Spirit implied the exercise of prophetic gifts at such a meeting. It seems, at first, somewhat startling that St. Paul should reject what is described as an inspired counsel; or, if we believe him also to have been guided by the Spirit, that the two inspirations should thus clash. We remember, however, that men received the Spirit “by measure,” and the prophets of the churches at Tyre, as elsewhere (Act_20:23), though foreseeing the danger to which the Apostle was exposed, might yet be lacking in that higher inspiration which guided the decision of the Apostle, and which he himself defines as the spirit “of power, and of love, and of a sound mind” (2Ti_1:7). This is, it is believed, a much more adequate explanation than that which sees in the Apostle’s conduct a somewhat self-willed adherence to his own human purpose, and finds a chastisement for that self-will in the long delay and imprisonment that followed on the slighted warnings. He was right, we may boldly say, to go to Jerusalem in spite of consequences. The repeated warnings are, however, an indication of the exceeding bitterness of feeling with which the Judaisers and unbelieving Jews were known to be animated against him.

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

4. And finding disciples] Better, “And having found the disciples” with Rev. Ver. This means the members of the Christian church of Tyre, not some disciples who by chance happened to be at Tyre. That there was already a Christian congregation there is probable from the account of the spread of the Gospel given in Act_11:19, and as brethren in Phœnicia are spoken of in Act_15:3. If there were such anywhere in that country, they would presumably be in Tyre.

we tarried there seven days] The Apostle now finds that he can easily accomplish his journey to Jerusalem in time, and so he no longer hastens as he did when all the probable mishaps of a coasting voyage were before him.

who said to Paul through the Spirit] Rev. Ver. “and these said, &c.” The Apostle himself was urged by some inward prompting to go on to Jerusalem “not knowing what might befall him.” The Spirit warns these disciples of the dangers which would come upon him. We need not judge that these things are contrary one to the other. The Apostle knew that bonds and afflictions were to be his lot everywhere, and though the Spirit shewed to his friends that he would suffer, yet the impulse of the same Spirit urged him forward, because it was God’s will that he should suffer thus in the cause and for the greater furtherance of the gospel.

that he should not go up to Jerusalem] The oldest texts give a reading which the Rev. Ver. represents “should not set foot in.”

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 finding disciples,.... At Tyre, for the Gospel had been preached in Phoenicia by the ministers of the word, who were scattered by the persecution raised at the death of Stephen; and here were brethren, such as had believed in Christ, embraced and professed his Gospel, and were baptized in his name; see Act 11:19 and who also had extraordinary gifts, as appears by what follows; and there was no doubt a Gospel church founded in this place, though who presided over it in the first century, we have no account; in the "second" century there was a church here, and Cassius was bishop of it (q); in the "third" century there were some martyrs in this place, who suffered under Dioclesian, and bore innumerable stripes with great courage and constancy, and after that fought with beasts, as bears, leopards, boars, and bulls, and at the same time Tyrannio, bishop of this church, also suffered martyrdom (r); in the "fourth" century there was a synod at Tyre under Constantine, to which he wrote a letter (s). There was a bishop of this church present at the council of Nice, in the times of the said emperor; in this age Paulinus and Dorotheus were bishops of Tyre; in the "fifth" century Irenaeus was bishop of Tyre, and then it was the metropolitan of Phoenicia; and in the "sixth" century, there was a bishop of the same church present at the fifth council of Rome and Constantinople (t). Of the bishops of Tyre in the several centuries, the learned Reland (u) gives a more particular account; according to him, Cassius, bishop of this church, was in the synod held at Caesarea, about the year 198. Paulinus, another bishop of Tyre, was in another council held at the same place, in the year 318. Zeno subscribed in the council of Nice, in the year 325, the first among the bishops of Phoenicia; Vitalis was in the council at Sardica, in the year 347. Uranius subscribed in the council held at Seleucia by the Semiarians, in the year 359; another Zeno bishop of this church was present at the second council at Constantinople, in the year 381; and mention is made of Photius bishop of Tyre, in the acts of the Chalcedon council, held in the year 451, as is also Eusebius in the acts of the council at Constantinople, in the year 553:

we tarried there seven days; either waiting for a ship to proceed on further; or in choice, to enjoy the conversation of the disciples, which was very delightful, and to confirm them in the faith:

who said to Paul through the Spirit, that he should not go up to Jerusalem; not that the Spirit of God in these persons contradicted his own impulse in the apostle, by which he was moved to go to Jerusalem, see Act 20:22. The sense is, that these disciples, by the spirit of prophecy, knew that if the apostle went to Jerusalem, many evil things would befall him; wherefore of their own spirit, and out of love to him, they advise him not to go.

(q) Euseb. Eccl. Hist. l. 5. c. 25. (r) Ib. l. 8. c. 7, 12. (s) Ib. de Vita Constantin. l. 4. c. 41, 42. (t) Magdeburg. Hist. Eccl. cent. 4. c. 2. p. 2. c. 10. p. 553, 554. cent. 5. c. 2. p. 3. c. 7. p. 417. cent. 6. c. (u) Palestina Ilustrata, l. 3. p. 1054, 1055.

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

4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

Ver. 4. And finding disciples] Such as Isaiah had long since foretold should leave hoarding and heaping wealth, and find another manner of employment for it, to feed and clothe God’s saints, Isa 23:18.

That he should not go up, &c.] They understanding by his divine revelation, what danger Paul was in, out of charity, and not by any special command of the Spirit, forewarned him, and desired him not to go up.

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.

And finding disciples - Christians. This is the first mention of there being Christians at Tyre, but there is no improbability in supposing that the gospel had been preached there, though it is not expressly recorded by Luke.

Who said to Paul - Compare Act 21:12. Their deep interest in his welfare, and their apprehension of his danger, was the reason why they admonished him not to go.

Through the Spirit - There is some difficulty in understanding this. In solving this difficulty, we may remark:

(1) That it is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration. The Holy Spirit was bestowed on Christians at that time in large measures, and many appear to have been under his inspiring guidance.

(2) It was not understood by Paul as a positive command that he should not go up to Jerusalem; for had it been, it would not have been disobeyed. He evidently understood it as expressive of their earnest wish that he should not go, as apprising him of danger, and as a kind expression in regard to his own welfare and safety. Compare Act 21:13. Paul was in better circumstances to understand this than we are, and his interpretation was doubtless correct.

(3) It is to be understood, therefore, simply as an inspired prophetic warning, that if he went, he went at the risk of his life a prophetic warning, joined with their individual personal wishes that he would not expose himself to this danger. The meaning evidently is that they said by inspiration of the Spirit that he should not go unless he was willing to encounter danger, for they foresaw that the journey would be attended with the hazard of his life. Grotius renders it, “That he should not go unless he was willing to be bound.” Michaelis and Stolzius; “They gave him prophetic warrant that he should not go to Jerusalem.” Doddridge, “If he tendered his own liberty and safety, not to go up to Jerusalem, since it would certainly expose him to very great hazard.” The inspiration in the case was that of admonition and warning, not of positive command. Paul was simply apprised of the danger, and was then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprised. He did not despise the intimations of the Spirit, but he judged that his duty to God called him thus to meet the perils of the journey. We may be apprised of danger in a certain course, either by our friends or by the Word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience danger, in whatever way that may be made known to us. Duty consists in following the will of God, and encountering whatever trials may be in our way.

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

Not go up to Jerusalem. St. Paul says in the foregoing chapter that he was pressed by the Holy Ghost to go to Jerusalem; and do these prophets now advise him to stay away, and disobey the inspiration? No: their dissuasion was not the effect of inspiration, but the expression of their tenderness and affection for him, which made them fear what they saw he was going to endure. (Denis the Carthusian) --- Hence St. Paul disregarded their entreaties, as well as the imminent dangers that every where stared him in the face. See his heroic answer to the melting entreaties of the faithful of Cæsarea, and their final acquiescence: "The will of the Lord be done." (below, ver. 14)

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).

Seven days; they tarried the rather so long, that they might worship and serve the Lord on his day together.

Through the Spirit; by the Spirit of prophecy they foretold his sufferings at Jerusalem, which afterward accordingly befell unto him; and they, being ignorant of his undertaking that journey at God’s command, out of commiseration and pity dissuade St. Paul from going to such a place, where they foresaw that he should suffer so much: and this, it is said, they did

through the Spirit, because they had that foreknowledge of all his sufferings from the Spirit; and knowing but in part, being ignorant of that special command Paul had had to go to Jerusalem, they did, according to what they knew, dissuade Paul from that journey. But, they knowing that their prophecy about St. Paul’s sufferings must be fulfilled, and the Spirit by which they spake could not err or be mistaken, how came they to dissuade St. Paul from going to Jerusalem? It may be answered, that they might think this prediction of his sufferings to be only conditional, in case he went to Jerusalem; as David was told, that the men of Keilah would deliver him to Saul, 1Sa 23:11,12; that is, in case he had trusted himself amongst them.

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

4. Finding disciples—Literally, searching out the disciples. Paul well knew that there was a Church there, and perhaps he inquired at the synagogue for its locality, or for the residue of the elders.

Seven days— One week, as at Troas, (Act_20:6.)

Through the Spirit—Through the Spirit they learned the danger, and so warned Paul against going.

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

Having found the disciples for finding disciples, A.V. and T.R.; and these for who, A.V.; set foot in for go up to, A.V. and T.R. Having found the disciples, If the R.T. is right, the meaning is that they had sought out the Christians, apparently not a large body, scattered in the city, and perhaps with some difficulty found them and their place of meeting. This would look as if they were not Jews, as the synagogue was always known. He should not set foot in Jerusalem. The R.T. reads ejpibainein for ajnabainein. It is true that, in the LXX of Deu_1:36, Thbh means "The land that he hath trodden upon;" and that innein Jos_1:3 again, podwn uJmwn means "Every place on which you shall tread with the sole of your feet;" but the phrase ejpibai eijv Ierousalhm must surely mean simply "to go to Jerusalem." Through the Spirit. The Holy Spirit revealed to them, as he did to many ethers (ver. 11, Act_20:23) that bonds and affliction awaited St. Paul at Jerusalem. The inference that he should not go to Jerusalem was their own.

HOMILIES BY R. TUCK Vers. 4, 11. The Spirit in Paul, and the Spirit in others.

The narrative given of the apostle"s progress toward Jerusalem suggests some serious and difficult questions. We now consider one of them. Once and again it appears as if the Divine Spirit sent messages which should have stopped the apostle, and prevented his going on to the holy city; and St. Paul evidently resisted these attempted hindrances. Then was he right in so doing? If he was right, how can we explain his conduct? The circumstances may be carefully compared with those narrated concerning the prophet who was unfaithful to the commission distinctly entrusted to himself. (see 1Ki_13:1-25) "It seems at first somewhat startling that St. Paul should reject what is described as an inspired counsel; or, if we believe him also to have been guided by the Spirit, that the two inspirations should thus clash. We remember, however, that men received the Spirit "by measure," and the prophets of the Churches at Tyre, as elsewhere, though foreseeing the danger to which the apostle was exposed, might yet be lacking in that higher inspiration which guided the decision of the apostle." This explanation is given in a simpler form in the " Speaker"s Commentary." The foreknowledge was inspired; the advice based upon it was merely a human inference. St. Paul accepted the information, but did not yield to the warning. Christ"s approval of his conduct is implied in Act_23:11." This suggestion in explanation of the difficulty may be fully considered and illustrated.

I ST. PAUL HAD DISTINCT LEADINGS OF THE SPIRIT, He had

(1) those which were general to his apostolic work; and

(2) those which were special to particular occasions, as e.g. at Troas. (Act_16:9)

We may, therefore, be quite sure that he knew perfectly well when he was under Divine lead; and, on this occasion, we have evidence that he knew what God"s will for him was, and that he was taking the path of duty in going up to Jerusalem. in Act_20:22 he distinctly says, "Now I go bound in the spirit unto Jerusalem." No doubts or questions disturbed his own mind. He knew that God led; and he knew that, regardless of consequences, it was his simple duty to follow. It may be shown that still, in our day, a man may have a full and clear knowledge of God"s will for him, and then he is bound to do that will, however men"s prophecies and advice and warnings may entice him aside. When a man has inward conviction of what is right for him, all prophesying of consequences becomes temptation to be resisted.

II OTHERS HAD INTIMATIONS OF FACTS THAT WOULD OCCUR. These came by the Spirit. But carefully note the distinction no one was commanded, in the Name of the Lord, to tell St. Paul that he must not go up to Jerusalem. We have only the fact noticed that certain persons, in the exercise of their prophetic gift, foresaw the consequences of his so going, and stated what they anticipated. This comes out plainly in the fuller account of what Agabus did and said (ver. 11). His intimation was simply of facts. Agabus does not seem to have felt entitled to add any personal persuasions. This distinction between the leadings of the Spirit in St. Paul and the leadings of the Spirit in the prophets and prophetesses, removes all difficulty of antagonistic inspirations. In the apostle the leadings concerned duty; in the prophets it concerned only facts. What relation the knowledge of the facts had to the doing of duty we shall presently see.

III OTHERS ADDED PERSUASIONS BASED ON THEIR OWN PROPHETIC KNOWLEDGE. But the persuasions were their own, not the inspiration of God"s Spirit, and St. Paul was in no sense bound to follow them. No conceivable authority could lie in them. The character of the attempts to hinder the apostle are clearly seen in ver. 12: "And when we heard these things, both we St. Paul"s companions, and they of that place, besought him not to go up to Jerusalem." Manifestly the apostle would have been altogether wrong if he had yielded to these kind friends, and resisted the inward monitions and leadings of God"s Spirit. Oftentimes in Christian life we find that our most anxious work is to resist the importunities and affectionate entreaties of those who would keep us from the work to which God plainly calls us. Illustration: keeping men back from consecration to ministerial and missionary life.

IV SUCH PERSUASIONS TESTED ST. PAUL"S LOYALTY TO THE SPIRIT"S INWARD LEADINGS. And this is the reason why the prophetic intimations of coming facts were given. How deeply the apostle felt both the prophecies and the persuasions is seen in ver. 13. Would he be drawn aside from the plain path of duty by them? They made it hard to be faithful to God"s will as he knew it; but he did not yield. Well he knew that mere consequences resulting from action, as men see them, never can decide the right or the wrong of the action. A man must always act upon the light and lead which God gives him, and accept the issues which Divine providence is pleased to bring out of his conduct. A man is always fight who is true to the witness that God makes in his own heart. Show how much of Christian failure is really due to yielding under the temptations that would remove us from following out our convictions. So St. Peter tried to hinder his Lord and Master, and received this severe answer, "Get thee behind me, Satan." Distinguish, however, very clearly between mere selfwilledness and the conviction of an inward Divine leading such as open and trusting hearts need never fail to recognize. This example of the great apostle should impress upon us that, if we distinctly know what God would have us do, then no kind of peril of circumstances or fear of consequences may be permitted to lead us aside from the plain path of duty. We must ever be loyal to the "inward lead. 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.

And finding disciples, we tarried there seven days - ln order to spend a Sabbath with them. Who told Paul by the Spirit - That afflictions awaited him at Jerusalem. This was properly what they said by the Spirit. They themselves advised him not to go up. The disciples seemed to understand their prophetic impulse to be an intimation from the Spirit, that Paul, if he were so minded, might avoid the danger, by not going to Jerusalem.

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

go up to

Lit. set foot in. Not, as in Act 20:23 a warning of danger, but now an imperative command. See Act 22:17; Act 22:18.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

4. The time employed by the sailors in putting out freight, and taking on board a fresh cargo, gave Paul another opportunity for communing with brethren on shore. (4) " And having found the disciples, we remained there seven days. They told Paul, through the Spirit, not to go up to Jerusalem. " Here Paul met a repetition of those prophetic warnings which had already cast a gloom over his feelings, and so much alarmed were the brethren at the prospects before him, that they entreated him to go no further. We are not to understand that these entreaties were dictated by the Spirit; for this would have made it Paul's duty to desist from his purpose; but the statement means that they were enabled to advise him not to go, by knowing through the Spirit, what awaited him. The knowledge was supernatural; the advice was the result of their own judgment.

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.

4. ἐπιβαίνειν for ἀναβαίνειν with אABC.

4. ἀνευρόντες δὲ τοὺς μαθητάς, and having found the disciples. This means the members of the Christian Church of Tyre, not some disciples who by chance happened to be at Tyre. That there was already a Christian congregation there is probable from the account of the spread of the Gospel given in Act 11:19, and as brethren in Phœnicia are spoken of in Act 15:3. If there were such anywhere in that country, they would presumably be in Tyre.

It was so much the custom for Jews to seek out their fellow Jews in whatever place they came to, that it would be natural in St Paul and his companions to inquire after the Christians in every city in the same way.

ἡμέρας ἑπτά, seven days. It appears that the Apostle, having finished nearly all his sea voyage, found that he could easily accomplish his journey to Jerusalem in time, and so he no longer hastened as he did when all the probable mishaps of a coasting voyage were before him.

οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος, and these said to Paul through the Spirit. The Apostle himself was urged by some inward prompting to go on to Jerusalem ‘not knowing what might befall him.’ The Spirit warns these disciples of the dangers which would come upon him. We need not judge that these things are contrary one to the other. The Apostle knew that bonds and afflictions were to be his lot everywhere, and though the Spirit shewed to his friends that he would suffer, yet the impulse of the same Spirit urged him forward, because it was God’s will that he should suffer thus in the cause and for the greater furtherance of the Gospel.

μὴ ἐπιβαίνειν εἰς Ἱεροσόλυμα, that he should not set foot in Jerusalem. After verbs of commanding, urging, directing &c. when the command is in the negative form μὴ is used, because in the direct sentence this would be the particle, as here μὴ ἐπίβαινε.

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.

4. δέ] Implying, ‘the crew indeed were busied with unlading the ship: but we, having sought out (by enquiry) the disciples.’ … ‘Finding disciples’ (E.V.) is quite wrong. It is not improbable that Paul may have preached at Tyre before, when he visited Syria and Cilicia (Gal 1:21) after his conversion,—and again when he confirmed the churches (ch. 15:41): τοὺς μαθ. seems to imply this.

ἡμ. ἑπτ.] The time taken in unlading:—they apparently proceeded in the same ship, see ver. 6.

The notice here is very important, that these Tyrian disciples said to Paul by the Spirit, that he should not go to Jerusalem,—and yet he went thither, and, as he himself declares, δεδεμένος τῷ πνεύματι, bound in spirit by the leading of God. We thus have an instance of that which Paul asserts 1Co 14:32, that the spirits of prophets are subject to prophets, i.e., that the revelation made by the Holy Spirit to each man’s spirit was under the influence of that man’s will and temperament, moulded by and taking the form of his own capacities and resolves. So here: these Tyrian prophets knew by the Spirit, which testified this in every city (ch. 20:23), that bonds and imprisonment awaited Paul. This appears to have been announced by them, shaped and intensified by their own intense love and anxiety for him who was probably their father in the faith (see [τοὺς μαθ. above, and] ver. 5). But he paid no regard to the prohibition, being himself under a leading of the same Spirit too plain for him to mistake it. see below, vv. 10 ff.

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

Finding disciples [ανευροντες τους μαθητας] . The verb means to discover after search; and the article, the disciples, refers to the disciples who lived and were recognized members of the church there. The A. V. overlooks both the preposition and the article. The verb might be rendered strictly by our common phrase, "having looked up the disciples." See on Luk 2:16. A small number of disciples is implied in verse 5.

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