Acts 21:5

Act_21:5-6

And we kneeled down on the shore and prayed.

The seamans farewell

The scripture is an excellent pattern for all who go down to do business in the great waters. It is true Pauls business was not to get an estate, but to witness to the truth of Jesus, with the hazard of his life. Many discouragements he met with in this voyage, and not the least at Tyre, where certain disciples said to him, that he should not go to Jerusalem; but like that noble Roman, and upon a more noble account, he judged it necessary to go, but not to live. The disciples, seeing his unalterable resolution, express their affections to him at parting, by bringing him to the ship, and that with their whole families (Act_21:5). In this farewell, their Christian affections are mutually manifested by two sorts of actions.

1. Prayers; the best office one Christian can do for another; in which we may note--

(1) The place; upon the shore. And this was no unusual thing. Tertullian tells us, They sent their prayers to heaven from every shore; and elsewhere he calls them shore prayers. So customary it was for holy men to be taken into the ship from their knees, not from the tavern.

(2) The posture--they kneeled down. All postures have been used in prayer, but this is the common posture.

(3) The scope of the prayer may with great probability be argued, for a prosperous voyage and Divine protection.

2. As their affections were mutually manifested by this sacred action, prayer, so by civil ones too, affectionate embraces and salutations. Hence note: Those that undertake voyages by sea, had need not only to pray earnestly themselves, but also to engage the prayers of other Christians for them. They that part praying, may hope to meet again rejoicing; and those designs which are not prefaced with prayer, cannot wind up with a blessing.

I. What those special mercies are that seamen should pray for, when they are to undertake a voyage.

1. The pardon of sin. Guilt is that Jonah in the ship, for whose sake storms, shipwrecks, and ruin pursue it (Psa_148:8; Num_32:23). If sin be pardoned, you are safe, you need fear no storms within, whatever you find without. But woe to him that finds at once a raging sea and a roaring conscience; ship and hope sinking together.

2. That the presence of God may go, with you (Exo_33:15). If that be graciously with us, it will guard the heart against terror in the most imminent distress (Psa_23:4). And indeed there is no room for fear; for with whomsoever God is present, these three mercies are secured.

(1) That Gods special providence shall watch over him in all dangers (Psa_91:1; Psa_91:4).

(2) He appoints for them a guard of angels, whose office is to watch over and minister to them in all their straits (Psa_91:11).

(3) He readily hears their cries in a day of distress, and is with them to save and deliver them (Psa_91:15).

3. That you may be kept from the temptations to sin you will meet with when you are abroad in the world.

4. That you may have Divine protection in all the dangers and hazards to which you shall be exposed (Jam_4:13-14).

5. That you may have direction in all your undertakings, and lean not to your own understandings (Jer_10:23; Pro_3:6).

6. That you may have success upon your lawful employments and designs, and own it to be from the Lord (Gen_24:12).

II. What influence prayer hath as to those mercies you are to pray for.

1. It is a proper and effectual means to obtain and procure them. God will have everything fetched out by prayer (Eze_36:37). Though prayer be altogether needless to His information, yet it is very necessary to testify our submission (Jer_29:11-12).

2. As prayer hath an influence into the procuring of our mercies, for it hath a singular influence into the sweetening of them.

3. Prayer hath a sanctifying influence upon all our enjoyments, and therefore no wonder it makes them so sweet (1Ti_4:5). One mercy of this kind is better than ten thousand promiscuously dispensed in the way of common providence.

III. What aid the prayers of others may give to the procurement of the mercies we desire. It was the united prayers of the disciples with Paul, that on this occasion was judged necessary. There may be much zeal and strength in the prayer of a single saint; Jacob alone may wrestle with God, and as a prince prevail; but if one can do much, many can do more.

IV. Application.

1. This may serve sharply to reprove the generality of our seamen, who mind everything necessary to their voyage except prayer, the principal thing. And here three sorts of persons fall under rebuke.

(1) Such as do but mock God, and delude themselves by heartless, dead and empty formalities.

(2) Such as wholly neglect prayer as a useless and vain thing. And it is justly to be suspected there are multitudes of such practical atheists among seamen, as well as other orders of men. Poor men! It was anciently said, He that would learn to pray, let him go to sea. But now, how long may a man be at sea before he hear a praying seaman! The very heathens will rise up in judgment against you, and condemn you. Alcibiades asking Socrates how he ought to express his purposes, answereth: Before every undertaking, thou must say, If God will. The Turks will condemn such as you are, for they fail not to pray five times a day, how urgent soever their business be. The blind and superstitious Papists will condemn you, with whom it is a proverb, Mass and meat hinder no man.

(3) How much sadder and more deplorable is the case of those who, instead of going on board praying, as Paul here did, go cursing and blaspheming; not going from their bended knees, but drunken ale benches, to the ship.

2. This may serve to persuade all men, and particularly seamen, to be men of prayer; to imitate that noble pattern in the text.

(1) God hath styled Himself a God hearing prayer (Psa_65:2; Psa_107:23-28; Psa_65:5).

(2) Prayer is certainly the best relief to the distressed. We may say of it, as David said of the sword of Goliath, Give me that, for there is none like it. You that are seamen know what the use of the pump is, and of what use the scupper holes are to you, when waves break and dash over your decks. Why, of the same use is prayer, when sorrow leaks into your hearts. Prayer will buoy up your fainting spirits; it will sensibly ease an oppressed heart. Luther was wont to call prayers the leeches of his cares and troubles.

(3) All secondary means of deliverance and comfort necessarily depend upon the will and pleasure of God, and signify nothing without Him. What the psalmist saith of a horse, I may say of a ship (Psa_33:17): it is a vain thing for safety.

(4) Whatever deliverances from dangers, or success in business you receive out of the way of prayer, can yield but little comfort, for they are not sanctified to you. You may be delivered, though you pray not, and success may follow those that seek not God for it; but that which you call deliverance is rather a reservation to future misery, and that you call success is but a snare to your souls. You have the things, but not the comfort and blessing of them.

(5) Consider all you that go out without prayer, how soon you maybe out of a capacity of prayer. (J. Flavel.)

The voyage to heaven

After long dreaming of foreign lands, I am about to leave you to satisfy that desire. You have come to see me off; but before I go I would like to see you all embark for heaven.

I. The Church is the dry dock where souls are to be fitted out for heaven.

1. In making a vessel for this voyage, the first need is sound timber. For the want of it, vessels when caught in a storm have been crushed like a wafer. The truths of Gods Word are sound timbers. Away with your lighter materials.

2. You must have Love for a helm, to guide and turn the craft. Neither Pride, nor Ambition, nor Avarice will do for a rudder.

3. There must also be a prow, arranged to cut and override the billow. That is Christian perseverance. For lack of this, many have put back and never started again. It is the broadside wave that so often sweeps the deck and fills the hatches; but that which strikes in front is harmless. Meet troubles courageously and you surmount them. Let all your fears stay aft. The right must conquer.

4. Have a good, strong anchor--hope; but do not use it wrongfully. Do not always stay in the same latitude.

5. You must have sails--faith. Hoist that, and the winds of heaven will drive you ahead. Sails made out of any other canvas will be slit to tatters by the first northeaster.

6. You must have the running rigging--prayer. Unless you understand this tackling you are not spiritual seamen. By pulling on this, you hoist the sails of faith and turn them every whither.

7. One more arrangement, and you will be ready for the sea. You must have a compass--which is the Bible. Look at it every day, and always sail by it, as its needle points towards the Star of Bethlehem.

II. Rules for the voyage.

1. Do not allow your appetites and passions to come up on the promenade deck. Never allow them anything better than a steerage passage. Let watchfulness walk the deck as an armed sentinel, and shoot down with great promptness anything like a mutiny of riotous appetites.

2. Be sure to look out of the forecastle for icebergs. There are cold Christians floating about in the Church. The frigid zone professors will sink you.

3. Keep a log book during all the voyage--an account of how many furlongs you make a day. Bound, as we are, toward eternity, ought we not often to try the work of self-examination?

4. Keep your colours up! You know the ships of England, Russia, France, etc., by the ensigns they carry. Let it ever be known who you are, and for what port you are bound. Let Christian be written on the very front, with the figure of a cross, a crown, and a dove; and from the masthead let float the streamers of Emmanuel. Then the pirate vessels of temptation will pass you unharmed as they say, There goes a Christian bound for the port of heaven. We will not disturb her, for she has too many guns aboard. Conclusion: Before you gain port you will smell the land breezes of heaven; and Christ, the Pilot, will meet you as you come into the Narrows of Death, and hasten to you and say, When thou passest through the waters, I will be with thee. (T. De Witt Talmage, D. D.)

On the shore

What a new world opens out for us in the Word of God! The commonest objects seem transfigured by the glory of that Word--the grass beneath our feet, the very dust we shake from off us, the leaves that are whirled about on every side, everything seems to be a sacrament to remind us of Christ. Today let us go forth upon the shore and gaze upon that great sweep of sand stretching away on every side.

1. Take up a handful of sand and try to count the grains as they trickle through your fingers; you will give it up in despair before you have counted the hundredth part. Then cast your eye over the great sweep of sand, and your imagination will be overcome in your endeavour to estimate the possible number of grains of which that immense stretch of sand is composed. And yet God gave this promise to Abraham (Gen_22:17).

2. But the sand speaks to me not only of number, but of variety. Take your stand upon the shore of Palestine, and picture to yourself the origin of all those grains of sand which are lying round about you. Some have come from the great granite gates of the Nile, and have been swept down to the Mediterranean; others have been washed up on to the strand from the gates of the Atlantic; some have been torn from rocks by avalanche or storm, and ground down to the minute particles we behold by the ceaseless action of the waves. The sand, therefore, reminds us of that great multitude (Rev_7:9). They have come from very diverse experiences on earth; but now they are united in their worship before the throne.

3. One more lesson we may learn as we stand by the seaside--the power of little things. You see the storm and the tempest; you see how it foams against the rock so ceaselessly, until the rock is undermined and falls with a crash into the water; or else you see some triumph of mans endeavour and skill utterly unable to stand against those raging waves. But yonder waves, though tempestuous in the distance, as they approach the sandy beach come in very quietly, though curling and lashing the rocks as it were with disappointment. Still it is of no avail--they have to come up quietly; and they come in, as you might say, almost whispering their allegiance to their recognised queen; and then they have to retire backwards, subdued and overcome. Hitherto shalt thou come, and no further. Ah, brethren, not all the triumph of human power and skill can keep those waves within bounds; but when the waves of sin are tossing around the true child of God--around him whose soul has been trained by sorrow and trial, and who is content to fill a humble place and do the duty God has assigned to him--when the waves of sin are tossing around him he will be enabled to say with confidence, Hitherto shalt thou come, etc. (E. A. Stuart, M. A.)

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

Act 21:5. Ἐγένετο ἡμᾶς ἐξαρτίσαι) This is more than if he were to say, ἐξηρτίσαμεν, we accomplished or fulfilled. It came to pass that without hindrance we stayed at Tyre.—τὰς ἡμέρας) the days, which we had determined.—σὺν γυναιξὶ καὶ τἑκνοις, with wives and children) a great number, differently from the custom of the world.—ἔξω, outside) a long way, through so great a city.—[ἐπὶ τὸν αἰγιαλὸν, on or at the shore) not by way of pageant or escort, but in order to bid farewell.—V. g.

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

Act_21:5-6. Ἐξαρτίσαι] cannot here denote to fit out (Lucian, V. H. i. 33; Joseph. Antt. iii. 2. 2; comp. 2Ti_3:17), to provide the necessaries for the journey, partly because the protasis: but when we fitted out in those days (not: had fitted out), would not suit the apodosis, and partly because in general there was no reason for a special and lengthened provisioning in the case of such a very short voyage. Hence we must adhere to the rendering usual since the Vulgate (expletis diebus) and Chrysostom (πληρῶσαι): but when it happened that we completed the (seven) days of our residence there, i.e. when we brought these days to a close. And that ἐξαρτίζειν was really so used by later writers, is to be inferred from the similar use of ἀπαρτίζειν (Lobeck, ad Phryn. p. 447).

σὺν γυναιξὶ κ. τεκν.] the more readily conceivable and natural in the case of the small body of Christians after so long a stay. Baumgarten finds here the design of a special distinction of the church.

ἐπὶ τὸν αἰγιαλ.] on the shore, because this was the place of the solemn parting. Hammond, overlooking this natural explanation, imagined quite arbitrarily that there was a προσευχή (see on Act_16:13) on the shore.

ἀπησπασάμεθα (see the critical remarks): we took leave of one another, Himerius, p. 184. Lachmann, Praef. p. IX., unnecessarily conjectures ἀντησπασάμεθα.

εἰς τὰ ἴδια] to their habitations. Comp. on Joh_16:32; Joh_16:27; and see Valckenaer, p. 581 f.

Whether the ship prepared for the voyage (τὸ πλοῖον) was the same in which they had arrived, cannot be determined.

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 21:5 . ἐξαρτίσαι : here in the sense of accomplishing the days, i.e. , finishing the time, the seven days during which we had to remain for the cargo to be unloaded or for other business = ἀπαρτίζειν (and cf. Luk 14:28 ), Vulgate, “expletis diebus,” Chrys., πληρῶσαι , so Oecum., Theoph. The verb is only used once elsewhere in N.T., and there by St. Paul, 2Ti 3:17 = furnishing, completing, so Jos., Ant. , iii., 2, 2, where the verb is used as in 2 Tim., l. c. , and some have thought that here the verb means that the ship was completely prepared for the continuance of her voyage. So Rendall who takes ἡμᾶς (reading ἐξαρ . ἡμᾶς ) as the object, and renders “and when it proved that the days furnished us”; on St. Paul’s stay and its reason see Ramsay, St. Paul , p. 300, and for other explanations, Nösgen and Weiss, in loco . There is no reason to interpret the words as meaning that the Apostle found that his desire, Act 20:16 , could not be fulfilled, and that so he was content to remain the seven days. προπεμ ., see above: πάντων . The clause has been taken (Wendt) to intimate that the number of disciples at Tyre was small; this was probably the case, but it is not clear from the words here. σὺν γυν . καὶ τέκ ., a descriptive touch of an eyewitness (Zöckler); on this local use of ἕως as characteristic of Luke, cf. Friedrich, p. 20. θέντες … αἰγ ., see Act 20:36 . αἰγ ., a smooth shore in distinction to one precipitous and rocky, Act 27:39 , also found in Mat 13:2 ; Mat 13:48 , Joh 21:4 . In LXX, Jdg 5:17 , Sir 24:14 ( al [350] , and cf. note in Speaker’s Commentary, in loco ). See Hackett’s note on this accurate description of the beach on both sides of the site of the ancient Tyre, and also a parallel to the scene described in this passage from modern missionary life.

[350] Alford’s Greek Testament .

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

they all brought us on our way with wives and children . . . and we kneeled down on the shore and prayed--(See on Act 20:36). Observe here that the children of these Tyrian disciples not only were taken along with their parents, but must have joined in this act of solemn worship. See on Eph 6:1.

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 5. When we had accomplished those days] That is, the seven days mentioned in the preceding verse.

And they all brought us on our way, with wives and children] It is not likely that Paul, Silas, Luke, c., had either wives or children with them and it is more natural to suppose that the brethren of Tyre, with their wives and children are those that are meant; these, through affection to the apostles, accompanied them from their homes to the ship; and the coming out of the husbands, wives, and children, shows what a general and affectionate interest the preaching and private conversation of these holy men had excited.

Kneeled down on the shore, and prayed.] As God fills heaven and earth, so he may be worshipped every where; as well, when circumstances require it, on the seashore as in the temple. We have already seen, in the case of Lydia, that the Jews had proseuchas by the river sides, c. and an observation in Tertullian seems to intimate that they preferred such places, and in the open air offered their petitions to God by the seashore: Omissis templis, per omne littus, quocumque in aperto aliquando jam preces ad coelum mittunt. Tertul. de Jejunio.

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

5. With their wives and children. This was no small testimony of love, in that they accompanied Paul out of the city with their wives and children, which thing Luke doth report, partly that he might commend their godliness according as it deserved; partly that he might declare that Paul had that honor given him which was due to him. Whence we do also gather, that he meant nothing less than to provide for his own commodity, seeing that he was not kept back with so great good will, which was a pleasant bait to entice him to stay. And we must also note the solemn custom of praying in weightier affairs, and that being certified by God of the danger, they are more stirred up to pray.

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.

(5) We departed, and went our way.—Literally, and were going on our way, the tense bringing before us something like a procession wending its way from the city to the shore.

We kneeled down on the shore, and prayed.—The choice of the place was in itself natural enough. It was the spot where the two sets of friends were to part. It was removed from the stir and bustle of the city. We may add that it fell in with the common Jewish practice of using the banks of rivers or the seashore as a place of prayer. The beach of Tyre became for the time a proseuchè. (See Note on Act_16:13.) It seems implied, from the use of the plural, that in this instance St. Paul was not the only spokesman of the prayers, but that others also (probably St. Luke himself, and the leading members of the Church of Tyre) joined in reciprocal intercession.

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

5. And when we had accomplished those days] Rev. Ver. very literally “And when it came to pass that we had accomplished the days.” This means, of course, the seven days mentioned above. The verb rendered “accomplished” is very unusual in this sense, though the Vulgate explains it so, and Chrysostom gave it that meaning, so we may accept it. Some, keeping to a more common use of it “to fit out,” have proposed to understand the word “ship” as the object of it, and to render “when we had refitted (the ship) during those days.”

we departed and went our way] Because of the word “way” coming in the next clause for different Greek, the Rev. Ver. has here “went on our journey.”

and they all brought us on our way, with wives and children] i.e. with their wives and children, the whole Christian community escorting the Apostle to the shore. The existence of these families shews that “the disciples” (Act_21:4) is required. They were the Church of Tyre.

and we kneeled down on the shore, and prayed] To follow the reading of the oldest text, the Rev. Ver. joins the construction of this verse with the following, “and kneeling down on the beach, we prayed and bade each other farewell.” On the action cp. Act_20:36.

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 when we had accomplished those days,.... The seven days before mentioned:

we departed and went our way; from their quarters where they lodged, or from some one house of the disciples, where they met, and had conversed together:

and they all brought us on our way, with wives and children, till we were out of the city; that is, the disciples, even all of them that dwelt in that city, with their whole families, their wives and children, accompanied the apostle and those that were with him, through the streets of the city of Tyre, till they came out of it to the shore, where lay the ship they were to go aboard; and which was a mark of their affection and respect to the apostle, as well as a token of their public spirit, that they were not ashamed of Christ and his ministers, nor of their profession of the Gospel:

and we kneeled down on the shore and prayed; which was agreeably to the custom of the Jews, who had, as Tertullian observes (w), their "orationes litterales", their prayers at the sea shore; See Gill on Act 16:13.

(w) Ad nationes, l. 1. c. 13.

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

5 And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.

Ver. 5. And prayed] {See Trapp on "Act 20:36"}

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 accomplished those days - When those days were passed.

They all brought us on our way - They attended us. See the Act 15:3 note; Rom 15:24 note; 1Co 16:6, 1Co 16:11 notes; 3Jo 1:6 note. This was an expression of tender attachment, and of a deep interest in the welfare of Paul and his fellow-travelers.

We kneeled down - See the notes on Act 20:36.

On the shore - Any place may be proper for prayer. See the notes on Joh 4:21-24. God is everywhere, and can as easily hear prayer on the seashore as in the most magnificent temple. This is an instance, as well as that in Act 20:36, where the apostle evidently prayed with the church without a form of prayer. No man can believe that he thus poured forth the desires of his heart at parting, and commended them to God in a prescribed form of words. Scenes like this show more clearly than abstract arguments could do that such a form was not needed, and would not be used. Paul and his fellow-Christians, on the sand of the sea-shore, would pour forth the gushing emotions of their souls in language such as their circumstances would suggest, and no man can read this narrative in a dispassionate manner without believing that they offered an extempore prayer.

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

They all brought us on our way; to show their greater respect unto him, being loth to part with him so long as it was possible for them to enjoy him; so that they did not despise his temptation that was in the flesh, Gal 4:14 but it is truly strange what follows, that he was received by them as an angel of God, even as Christ Jesus. Kneeled down on the shore; this the Jews on extraordinary occasions were wont to do, whilst the temple itself were standing, viz. make every place a place of prayer in such a case, Act 20:36.

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

5. Brought us on our way—But one short week had Paul been with these Tyrian Christians, and yet men, women, and children attend him on his way to the shore. There they prayed and parted. There was no chapel or proseucha; but they kneeled by the sea beneath the open sky.

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

It came to pass that we had accomplished for we had accomplished, A.V.; the days for those days, A.V; on our journey for our way, A.V.; they all, with wives and children, brought us on our way for they all brought us on our way, with wires and children, A.V.; kneeling down on the beach we prayed for we kneeled down on the shore and prayed., A.V. and T.R. Accomplished the days. There is no other example of this use of the word ejxartizein, which always means "to fit out, to equip thoroughly," as e.g. Josephus, "Ant. Jud:," 3:2:2, where he speaks of soldiers toiv apasi kalwv ejxhrtismenouv well equipped in all respects; and in the only other passage in the New Testament where it occurs, 2Ti_3:17, where it is rendered "thoroughly furnished," or "furnished completely." R.V. Hence some would render the passage here "when we had refitted (the ship) during these days." But this is a very harsh construction, and it is better, with the glossaries, lexicons, the Vulgate, and most commentators, to take the word here in the unusual sense of "to complete," applied to time. The days are the seven days mentioned in ver. 4, which were probably determined by the time it took to unlade the ship and get the new cargo on board.

HOMILIES BY P.C. BARKER Ver. 5. Widening streams of Christian love.

The contents of this verse are almost unique for the day to which they belong. And at the same time they seem to link together some of the best of their own time with some of the best of modern time. The scene is familiar to us, which was once strange enough, and Tyre will be held in remembrance, wheresoever the gospel shall be preached, for one bright, redeeming trait. For we have here a significant token of what Christianity will avail to do, without any direct aim at it for the time being, in and with family life.

I IT HAS RAISED WOMEN TO SHARE AND SHARE ALIKE WITH MEN THE BENEFITS, THE JOYS, THE SPONTANEOUS OFFICES OF FRIENDSHIP OF WHICH CHRISTIAN LIFE AND CHARACTER ABE THE SUBJECT.

II IT HAS YET MORE SIGNIFICANTLY BROUGHT INTO A NEW KIND OF PROMINENCE A VERY OLD PRECEPT AS TO THE TRAINING UP OF CHILDREN.

III IT HAS HALLOWED THE COMBINED EFFECT OF THE UNITED LIFE OF THE FAMILY. Nature itself does not make a whole family so really one as Christianity does. Many a time we read of a whole family being baptized, when presumably not only the wife but little children were embraced in the number. And now wives and children of the "disciples," in helpful company, cheer the steps of the departing Paul and his special fellow-laborers. True as we feel this was to nature, it is true to a nature that had long become disaccustomed to its better self, in those days of Tyre. And Christianity and Christian occasion have now begun to enable nature to "lift its head again?

IV IT HAS FOUND A NEW WAY OF LINKING FAMILY WITH FAMILY. How often is the family unit a wonderfully selfish unit! It is truly something larger than the individual, and so is the selfishness somewhat larger also larger in its sphere of exposure, and larger in its spreading mischief, and larger in its shame. There are not a few who would be astonished to think they could be taxed with selfishness as individuals, who nevertheless may be powerful factors in making, sanctioning, keeping, the selfishness of the family. This latter covers itself also under many a more sacred name. And because the family should be the very shrine of one affection, those who compose it "do this," but mournfully "leave the other undone." But now family with family attended the departing steps of Paul. And had they never caught the idea before, now they see or begin to see that it takes many a family of men to number up the one family of the "Father," "from whom every family in heaven and earth is named". (Eph_3:14, Eph_3:15, see Revised Version)

V IT FINDS THE GENUINE LARGER FAMILY CIRCLE IN PRAYER. They all "kneeled down on the shore, and prayed." It was a prayer of pilgrim apostles, pilgrim fathers and mothers, and young pilgrim children.

1. Well did they kneel on the sands.

2. Well did they pray in sight of life"s sea.

3. Well did all lift their eyes and thoughts from sand and sea to heaven in prayer; but meantime, forgot selves awhile, that all might pray for others. Paul prayed for them of Tyre, fathers and mothers and children, that they might love and do and keep the faith. And if no tongue spoke it, who can doubt that the loving, regretful group, who so grudged losing Paul into the midst of the dangers that were waiting for him at Jerusalem, commended him also to God and the Word of his grace? and commended that Word itself to God? B.

The influence of personal affection on Christian ministers.

The scene described here may be compared with that at Miletus. (Act_20:26, Act_20:27) The impression that it was the last time they would see the great apostle among them intensified the expression of feeling, but it could hardly be said to increase the affection which the disciples cherished towards St. Paul. That strong personal attachment the apostle won wherever he went. Some men are remarkable for the power of drawing forth the affection and love of those whom they seek to serve for Christ"s sake. Some men are never more or other than officials, valued and trusted only for "their work"s sake." Others are beloved "for their own sakes," and the work they do is glorified by the beauty which, to men"s eyes, they put upon it in the doing of it. Some think that personal affection for a pastor or a teacher is rather a hindrance to him, as the truth he teaches may come to be valued for his sake, and not for its own. Others urge that truth never really reaches them and sways them until it comes with the persuasions of one whom they wholly trust and whom they intensely love. Every true pastor will dread putting himself in any sense between souls and Christ; but every pastor will rejoice if, by winning the love of men, he can bring them to love Christ. Picturing the scene of out text, Canon Farrar says, "When the week was over St. Paul left them; and so deeply in that brief period had he won their affections, that all the members of the little community, with their wives and children, started with him to conduct him on his way. Before they reached the vessel, they knelt down side by side, men and women and little ones, somewhere on the surf-beat rocks near which the vessel was moored, to pray together he for them, and they for him before they returned to their homes; and he went once more on board for the last stage of the voyage from Tyre to Ptolemais, the modern Acre." We dwell on the following points:

I ST. PAUL"S POWER TO COMMAND AND TO WIN AFFECTION. This was a part of his natural gifts. It belonged to his disposition and character. But we may especially note two things:

(1) he freely gave love to others, and only those who can love can win love;

(2) he had a singular power of spiritual insight, and wherever that is found men have unusual charm to the view of others.

II THE KIND OF FAREWELL BROUGHT OUT THE EXPRESSIONS OF AFFECTION. All farewells test friendship and love. This was peculiar,

(1) as being a last farewell;

(2) as taken immediately before anticipated scenes of sorrow and affliction. Compare our Lord"s view of Mary"s act, anointing his feet with nard. It was a preparatory anointing for burial, and so an unusual expression of love.

III THE INFLUENCE OF SUCH MANIFESTED AFFECTION ON THE MINISTER HIMSELF. Especially

(1) its power to constrain him to do his very best;

(2) the gracious and tender tone which it puts on all his teaching and relations;

(3) the adaptations it enables him to make of the truth to individuals, since love is the greatest revealer of men to their fellows; and

(4) the hopefulness it leads him to cherish concerning those for whom he labors.

IV THE INFLUENCE WHICH SUCH AFFECTION HAS ON THOSE WHO FEEL IT. Especially notice that it opens their hearts to receive instruction and counsel as nothing else can; and it constantly acts as an inspiring force, moving them to be worthy of those whom they love. The minister"s great appeal is to men"s hearts. If he can win their love, he will not fail to instruct their minds and sway their wills. 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.

From Tyre to Caesarea:

v. 5. And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city. And we kneeled down on the shore and prayed.

v. 6. And when we had taken our leave one of another, we took ship; and they returned home again.

v. 7. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.

v. 8. and the next day we that were of Paul’s company departed and came unto Caesarea; and we entered into the house of Philip the evangelist, which was one of the seven, and abode with him.

v. 9. And the same man had four daughters, virgins, which did prophesy.

When Paul and his companions had accomplished the seven days, when they had finished the time, when the stated period was up during which they had remained for the cargo to be unloaded, they went out of the city to continue their trip. And here we have a fine bit of evidence from an eye-witness to indicate the affectionate intimacy which in those days characterized the relation of the Christians in general. For the disciples of the city, the entire congregation, not only the men, but also their wives and children, escorted them on their way outside of the city. The band of mutual love, tied by their mutual faith, united them in a closer union than earthly friendship could have done. Having arrived before the city, on the sandy beach near the water’s edge, they all kneeled down and committed themselves and their cause to God in prayer. The very simplicity of the narrative at this place makes it so impressive. Then there were leave-takings from the friends of a week, more dear mutually than others of months and years, after which Paul and his company went on board, and the others returned home. The travelers now, sailing from Tyre, completed their voyage; they were on the last section of their journey, down the coast of Syria and Palestine. The voyage from Macedonia had been completed with the landing at Tyre, the short distance still remaining could be made without difficulty. Their ship ran in and anchored at Ptolemais, a harbor eight miles north of Mount Carmel, and they thus had a chance to salute the brethren in that city and to spend the day with them. But on the next day they started out and came to Caesarea, where the trip by water ended. Here they entered into the house of Philip the Evangelist, originally one of the seven deacons elected by the congregation at Jerusalem, chap. 6, but driven from the city by the persecution of Saul of Tarsus. They were entertained by Philip with all cordiality for some time. Luke, who here, together with some of his companions, made the acquaintance of Philip, records that there were four daughters in the house, virgins, who had the gift of prophecy. There is nothing in the text, however, that would oblige us to conclude that they belonged to a special order, or that they had taken the vow of chastity. They simply shared the home life of their father, making use of their extraordinary gifts only as the Spirit directed, and did no public teaching. Their case came under the heading of the fulfillment of Joe 2:20, from which no special conclusions in regard to our days may be drawn.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. That nothing could divert the apostle from his intended journey to Jerusalem: the report of sufferings was no discouragement to him, nor could the persuasive intreaties of his friends prevail with him. Seeing therefore he was resolved to go on, they all of them with their wives and children, to testify their great respect and affection to him, accompany him out of the city; and he and they kneeling down on the shore, pray together, and take their farewell of each other. The loving communion of saints, and prayer, are the marks of Christ’s true disciples.

Observe, 2. The apostle’s next remove towards Jerusalem was from Tyre to Cesarea, where he lodges with Philip the Evangelist; that is, one of them who were sent forth as itinerary preachers, here and there to dispense the gospel, and to confirm the churches. And one of the seven; that is, one of the seven deacons, Act 6:1.

Here note, that this Philip, in whose house St. Paul now lodged, was before driven out of his house by Paul’s persecution. Act 8:1, &c. There was a great persecution against the church, and they were all scattered abroad; and Philip went down to Samaria.

This Philip, who was driven out of his house by Paul, when a persecutor, gladly received him into his house, being now Paul a convert; and this without any upbraiding, yea, without the least mention of what he had formerly been or done. It is an ill office to rake in the filth which God has covered, and to reproach men with or for the sins which God has pardoned; it argues some degree of envy at the grace of God, to upbraid men with the sins committed before conversion.

Former miscarriages and injuries should be forgiven and forgotten upon true repentance, and we should receive them into our embraces whom Christ has taken into his bosom: Paul went into the house of Philip the Evangelist.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5-8. “....Going out we departed, all accompanying us, along with the women and children, even without the city, and, putting down our knees on the sand, praying, we bade each other adieu.” Lord, rebuke our pride, too stiff and haughty anon to kneel on a nice carpet or clean camp-meeting straw or sawdust, when Paul and the Tyrian saints mutually knelt in the sand on the dirty seashore. Arriving in Ptolemais they spend one day with the saints, taking their final departure from the sea and walking overland [now in Palestine] to Caesarea, where they are delighted to find Philip, the evangelist, of whom we have had no record in twenty years. Chapter 8. tells us when the Spirit caught him away from the Ethiopian eunuch in Southern Palestine he traveled up the coast, preaching in many cities, till he arrived in Caesarea. It seemed that he settled there, making this city headquarters of his evangelistic work.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

5, 6. When the seven days had passed, including, most likely, a Lord's day, in which the disciples came together to break bread, another scene of painful parting occurred, like that at Miletus. (5) " And it came to pass that when we completed those days, we departed and went our way, they all, with their wives and children, conducting us forward till we were out of the city. And we kneeled down on the shore and prayed. (6) And bidding each other farewell, we went on board the ship, and they returned home. " Unlike the scene at Miletus, the sorrow of manly hearts was here accompanied by the tenderness of female sympathy and the tears of children. The tears of the company were bitter, but they were sanctified and made a blessing to each heart, by prayer. Thus, though all before the apostle, during this journey, was darkness and danger, all around him and behind him was earnest prayer to God in his behalf. Borne forward upon the current of such devotion, he was able to breast the storm, and defy all the powers of earth and hell.

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.

General Information:

Here the word "They" refers to the believers from Tyre.

When our days there were over

This speaks about days as if they were something that a person could spend. AT: "When the seven days were over" or "When it was time to leave" (See: Metaphor)

knelt down on the beach, prayed

It was a common custom to kneel down while praying. This was a sign of humility before God. (See: Symbolic Action)

said farewell to each other

"said goodbye to one another"

translationWords

pray

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

5. προσευξάμενοι ἀπησπασάμεθα ἀλλήλους καὶ with אABCE.

5. ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας, and when we had accomplished those days. Literally, ‘when it came to pass that we had &c.’ For the construction in the Greek cf. above Act 21:1.

τὰς ἡμέρας means, of course, the seven days previously mentioned. The verb ἐξαρτίζω is very unusual in this sense, though the Vulgate explains it so (expletis diebus) and Chrysostom gave it that meaning (πληρῶσαι), so we may accept it. Some, keeping to a more common use of it, ‘to fit out,’ have proposed to understand the word ‘ship’ as the object of it, and to render ‘when we had refitted (or fitted the ship with stores) during those days.’

προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ καὶ τέκνοις, while they all escorted us, with wives and children, i.e. with their wives and children. The whole Christian community attended the Apostle to the shore. The mention of families here confirms what was said on Act 21:4 about ‘the disciples.’ They were the Church of Tyre.

ἕως ἔξω τῆς πόλεως, till we were come outside the city. ἕως is used in a local signification with many phrases which signify the point to which the movement or action is continued.

καὶ θέντες τὰ γόνατα κ.τ.λ., and kneeling down on the beach. On the action cf. Act 20:36 and note there.

προσευξάμενοι ἀπησπασάμεθα ἀλλήλους, we prayed and bade each other farewell. The verb ἀπασπάζομαι is exceedingly rare. It occurs nowhere else in N.T. or LXX.

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.

5. ἐξαρτίσαι] This is ordinarily a naval word, signifying to fit out or refit a ship (with or without πλοῖον, Passow). But this can hardly be the meaning here. Meyer would render ‘when we had spent these days in refitting,’ so that τ. ἡμ. would be the accusative of duration,—‘when we had refitted during the days.’ But not to mention that τὰς ἡμ., without ταύτας, would be harsh in such a connexion,—is not the aorist ἐξαρτίσαι fatal to the rendering? Would it not in this case be present, if implying the continued action during the days,—perfect, if implying that that action was over (in which latter case ἡμ. would be dative)? The aorist, as almost invariably in dependent clauses, must refer to some one act occurring at one time. So that if the meaning given by Theoph., Œ πληρῶσαι ( τελειῶσαι) be found no where else, it is almost necessary so to understand the word here. And it is doing no violence to its import: the same verb which indicates the completion of a ship’s readiness for a voyage, might well be applied to the completion of a period of time. Our own word ‘fulfil’ has undergone a similar change of meaning since its first composition: and πληρῶσαι is used both of manning a ship and of fulfilling a period of time.

ἐξελθ.] from the house where they were lodged.

ἕως ἔξω τ. π.] “We passed through the city to the western shore of the ancient island, now the peninsula, hoping to find there a fitting spot for the tent, in the open space between the houses and the sea.” Robinson, iii. 392.

ἐπὶ τὸν αἰγιαλόν] “Yet had we looked a few rods further, we should have found a very tolerable spot by a threshing-floor, where we might have pitched close upon the bank, and enjoyed, in all its luxury, the cool sea-breeze, and the dashing of the surge upon the rocky shore.” id. ibid.

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

Accomplished [εξαρτισαι] . Only here and 2Ti 3:17, where it is used in the sense of equip or furnish.

Children. The first time that children are mentioned in the notice of a Christian church.

Shore [αιγιαλον] . Rev., beach. See on Mt 13:2.

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