Acts 21:7

Act 21:7-9. And when we had finished our course — By sea; we came to Ptolemais — A celebrated city to the south of Tyre, on the same coast of the Mediterranean sea, anciently called Accho. It was enlarged and beautified by the first of the Egyptian Ptolemies, from whence it took its new appellation. It was the scene of many celebrated actions in that series of mad expeditions which was called the holy war. The Turks, who are now masters of all that region, call it Acca, or Acra; and when Maundrel was there, in 1697, like many other noble ancient cities, it was only a heap of ruins. Since then, however, it has again revived by the industry of Daher; and the works erected by Dejezzar, in his own time, have rendered it one of the principal towns on that coast. In 1799, aided by the British, under Sir W.S. Smith, it withstood a severe siege by the French, under General Bonaparte, who raised the siege, after failing in a twelfth assault, made over the putrid bodies of his soldiers. And saluted the brethren — For the disciples of Christ were now grown so numerous as to be found in every city of any note: and abode with them one day — After which they travelled by land to Cesarea — Where they abode many days with Philip the evangelist, and one of the seven deacons — Who, it seems, had for some years been settled there. Concerning him and his labours in those parts, as also of Cesarea, see the notes on chap. Act 8:5-40. The same man had four daughters — Unmarried, who prophesied; the miraculous gifts of the Spirit being sometimes communicated to women, as well as to men.

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

CRITICAL REMARKS

Act_21:7. And when he had finished our course from Tyre might be read but me, having finished our voyage, came down from Tyre (Alford). From Tyre, a moderate day’s journey by land and a few hour’s by sea. Ptolemais.—The ancient Accho (Jdg_1:31), the modern Akka of the Arabians, and Acre or St. Jean d’Acre of Europeans. With arrival at this port the sea voyage from Neapolis to Syria ended.

Act_21:8. Cæsarea.—The third visit (see Act_9:30, Act_18:22). That the distance from Akka to Cæsarea, about forty miles, was performed on foot appears (Holtzmann and others) incompatible with the haste which would not suffer Paul to land at Ephesus (Act_20:16); but the land route may have been rendered necessary because of inability to find a ship without waiting. Philip the Evangelist.—See on Act_8:40. Of the seven.—See on Act_6:6.

Act_21:9. And the same man.—Better now this man.

Act_21:10. Agabus.—In all probability the person already known (Act_11:28). Whether he had heard of Paul’s arrival and come to Cæsarea on that account (Baumgarten) must be left undecided. It is worth observing that Philip’s daughters were not selected as the medium through which Paul was warned.

Act_21:11. Compare the symbolical actions of Old Testament prophets (1Ki_22:11; Isa_20:2; Jer_13:1; Eze_4:1, etc.).

Act_21:12. They of that place were the Christians there.

Act_21:13. What mean ye?—Better, what do ye, weeping and breaking my heart? Compare Mar_11:5.

HOMILETICAL ANALYSIS

Act_21:7-14. With Philip at Cæsarea; or, Renewed Fore-announcements of evil

I. The journey from Tyre to Cæsarea.—

1. The Voyage from Tyre to Ptolemais. Commenced after the seven day’s sojourn in Tyre and the affecting farewell upon the beach; it continued probably not more than a few hours, as Ptolemais was distant from Tyre not more than a moderate day’s journey by land.

2. The halt at Ptolemais. Not to examine into either the antiquities or the splendours of the town, though in respect of both it was then worthy of attention. Given to Asher at the conquest (Jdg_1:31-32), Acco, the original name of Ptolemais, had never been completely cleared of the Canaanites, but remained in possession of the Phœnicians, till taken by Shalmaneszer of Assyria. In B.C. 333 it passed into the hands of Alexander the Great, and from his, when his dominions were divided among his generals, into those of Ptolemy in B.C. 320, who, having greatly enlarged and beautified it, called it Ptolemais. Ultimately it fell beneath the yoke of the Romans, and received further embellishment at the hands of Herod. At the time of Paul’s visit it had been raised to the rank of a Roman colony and must have been a splendid city (see Picturesque Palestine, 3:87–89). Yet none of these things attracted the apostle. What tempted him to linger a day within its borders was a desire to meet with the Christian disciples who were to be found here also as at Tyre.

3. The walk from Ptolemais to Cæsarea. The distance extended to nearly forty miles; while the route lay along the coast and round the head of Carmel. Why the travellers footed this instead of sailing cannot with certainty be said. The apostle may have deemed it better to hurry on overland than wait for the sailing of his ship (if it was going further) or (if it were not) for the finding of another.

4. The arrival at Philip’s house. This Philip was the Jerusalem deacon (Act_6:5), who, following the example of his brilliant colleague Stephen, became an eloquent preacher of the gospel in Samaria (Act_8:5), and after being used by the Spirit for the conversion of the Eunuch (Act_8:26), was last heard of as publishing the good news in all the cities on the coast northwards from Azotus (Act_8:40), till he came to Cæsarea, where he finally settled, and for nearly twenty-five years fulfilled the office of an evangelist. When Paul in A.D. 58, paid his third visit to the town, Philip had four grown up and unmarried daughters endowed with the prophetic spirit (Act_2:17)—i.e., who gave inspired utterances and expositions of Christian truth, and also foretold future events. Whether they joined (Spence) or did not join (Hackett) Agabus in predicting Paul’s approaching captivity is unrecorded; but Luke represents Paul and his companions as having been so pleased with their reception and entertainment in Philip’s family circle that they “tarried there many days,” perhaps longer than they at first intended. Luke himself must have here for the first time met Philip, who would no doubt supply him with much of the information about himself and others which appears in the earlier chapters of the Acts.

II. The warning renewed in Philip’s house.—

1. The person of the speaker. A certain prophet from Judea, named Agabus, most likely the same who fourteen years before in Antioch had predicted the coming of a famine (Act_11:28), though otherwise unknown. God often sends important communications through obscure messengers.

2. The symbolic action. Having found his way into Philip’s house, he laid hold of Paul’s girdle—i.e., the sash wherewith in Oriental countries the flowing robes were tied round the waist, and with it bound in succession first his own hands and then his own feet—after the manner of the Old Testament seers (see “Critical Remarks”).

3. The prophetic utterance. “Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.” Agabus distinctly claimed to speak with divine authority, and Paul accepted his announcement as such. Besides solemnly confirming what Paul had previously heard at Tyre, the language of Agabus explained the exact nature of the peril which now threatened the apostle. Under some grave charge not revealed he would be delivered over by his countrymen into the hands of the Roman Government.

4. The friendly appeal. When Paul’s companions and the inmates of Philip’s house, with probably other Christians came to hear of Agabus’s prediction, they entreated their beloved teacher not to proceed to Jerusalem. Agabus, it will be observed, did not join in this entreaty, though the Tyrian disciples did (Act_21:4)—which shows that most likely these last overstepped the limits of what the Spirit had revealed to them (see “Critical Remarks”). The parallel between Christ and Paul, who were both dissuaded—the former by Peter (Mat_16:22), the latter by his friends—from going to Jerusalem to suffer, is too apparent to escape notice.

5. The heroic response. “What are ye doing? thus weeping and breaking mine heart,” etc. The apostle, with a fortitude which resembled that of his Master, gave his friends to understand that he perfectly realised the situation, and accepted it with unreserved submission, that he felt ready to face the worst at Jerusalem for his Master’s sake, that death itself had no terrors for him, and that their tearful entreaties would have no effect in keeping him back from the fate which he saw impending. The course he was pursuing had been adopted under the Spirit’s guidance, and aimed at the glory of Jesus and the furtherance of the gospel, by publishing once more the tidings in the Metropolis at the most numerously attended of all the feasts, and by seeking fresh recognition from the mother Church for his Gentile mission. Hence he could not flinch; their tears and entreaties, therefore, only rendered his separation from them the more acutely painful. When he said they were breaking his heart, he did not mean that they were lacerating his soul by conjuring up before him the bonds and afflictions” that awaited him, since he could truthfully affirm none of these things moved him, but that it broke his heart to be obliged to witness their grief and resist their weeping and supplication.

6. The submissive acquiescence. When his friends perceived that he could not be persuaded they desisted, saying: “The will of the Lord be done!”—borrowing their expression, it has been conjectured, from the Master’s prayer, which by this time had attained to familiar and perhaps daily use among Christians. If there is a time to speak there is also a time to be silent, and this was one.

Learn.—

1. The variety of offices in the Christian Church—evangelists, prophets, apostles.

2. The value of dramatic action in preaching.

3. The calm heroism of him who walks in the way of duty.

4. The preference a good man should give to duty over life itself.

5. The necessity laid on Christians to acquiesce in their Master’s will.

HINTS AND SUGGESTIONS

Act_21:8. Philip of Cæsarea.

I. Not an apostle like his namesake of Bethsaida (Joh_1:44), but a deacon like his gifted colleague Stephen (Act_6:6).

II. Not a pastor of a Church like James the brother of Our Lord (Gal_2:9), but an evangelist like Timothy (2Ti_4:5).

III. Not a celibate like Paul (1Co_7:8 (?)), but a married man like Peter (Mar_1:30).

IV. Not a wandering missionary like Paul, but a preacher of the gospel having a fixed centre from which to evangelise.

Act_21:9. Virgins which did prophesy; or, the place of Woman in the Christian Church. The fact here stated proves—

I. That woman has an equal standing in the Church with man.—In Christ there is neither male nor female (Gal_3:28).

II. That woman equally with man is susceptible of receiving the highest spiritual endowments.—Examples in Hebrew Church—Miriam (Exo_15:20), Deborah (Jdg_4:4), Huldah (2Ki_22:14), Noadiah (Neh_6:14), Anna (Luk_2:36). In the New Testament Church Philip’s daughters stand alone.

III. That though woman was not intended to rule in the Church of Christ (see 1Co_14:34-35; 1Ti_2:12), nothing hinders her from exercising her gifts as a preacher of the truth (see Act_18:26; and 1Co_11:5). As a possessor of the truth she is equally with man under obligation to disseminate it; and if God has endowed her with the gift of sweet speech there appears no sound reason why that gift should not be utilised for such a holy purpose.

IV. That the number of women called of God and the Spirit to this work will most likely always be few.—This a warrantable deduction from the exceptional character of the present instance.

V. That woman may be equally helpful to the cause of Christ in other ways than by prophesying.—Like Dorcas (Act_9:39), Phebe (Rom_16:1), Mary (Rom_16:6), and others.

Act_21:10. The Prophet Agabus; or, comfort for obscure men.

I. Obscure men are all known to God.—Simon, the Joppa tanner, was as well known as Peter the apostle; and Ananias of Damascus as Saul the emissary of the Sanhedrim.

II. Obscure men may become vessels of Divine grace.—“Not many mighty, not many wise, not many noble, but God hath chosen the poor of this world rich in faith.

III. Obscure men may be employed on great missions.—Ahijah the Shilonite predicted the rending of the kingdom from Rehoboam and the elevation of Jeroboam to the throne of Israel (1Ki_11:29-31). Humble shepherds were made the first preachers of the Incarnation (Luk_2:17). Agabus announced to Paul his impending imprisonment.

IV. Obscure men may eventually come to high renown.—The name of Agabus is for ever associated with that of Paul; the names of the humblest believers will for ever be connected with that of Christ.

Act_21:12-13. The great Modern Counterpart of Paul—Martin Luther. “When he entered a town the people flocked together to see the wonderful man who was so brave and who dared make a stand against the Pope and all the world that held him to be a God in opposition to Christ. Some gave him poor comfort, telling him that, because there were so many cardinals and bishops at Worms at the Diet, he would speedily be burned to powder, as Huss had been at Constance. But Luther answered such men as follows: “And if they should build a fire between Wittenberg and Worms that would reach to heaven, in the Lord’s name I would appear and step into Behemoth’s mouth, between his great teeth, and confess Christ and let Him do His pleasure.” (Frederick Myconius: quoted by Hagenbach: History of the Reformation, i. 133) … “Spalatin also, the court preacher of the Elector of Saxony, and the intimate friend of Luther, advised him by a post messenger, that he must not go immediately to Worms. It was then that Luther uttered his ever memorable speech: “And if there were as many devils at Worms as there are tiles upon the roofs, I would go thither” (Hagenbach, Ibid., pp. 133, 134).

Act_21:13. Paul’s Sacrifices in the Cause of Christ.

1. Of ease. Recount his labours. Contrast them with ours.

2. Of friendship. A warm-hearted man who delighted to love and to be be loved. Sacrificed his affections at the shrine of duty. We must not allow the influence either of our relatives or of our friends to interfere with our supreme devotion to the cause of Christ.

3. Of liberty. Value of liberty. Paul was capable of appreciating it, and did appreciate it highly. Was willing to forfeit it, and did forfeit it. His imprisonment was overruled for good. It is scarcely possible that any of us should be, in our own country at least, literally a prisoner for Christ We may be exposed to social and political disadvantages. We ought to be willing to bear them.

4. Of life. The highest proof of devotion to any cause. Paul gave it. The fact was in his case a confirmation of the truth of the religion he professed. It was, at all events, a proof of his own sincerity. A willingness to die for the cause of Christ is the best preparation for all minor trials.—G. Brooks.

Act_21:14. “The Will of the Lord be done!”

I. A prayer put into the Christian’s mouth by Christ (Mat_6:10).

II. A precept for the Christian, illustrated by Christ (Mat_26:42).

III. A pattern of Christ that should be followed by His servants.

Or thus:—

I. A vow of becoming obedience.

II. A confession of believing submission.

III. A declaration of holy courage (Leonhard and Spiegel, from Lange).

Christian Resignation.

I. Enjoined and illustrated by Christ.

II. Exemplified and recommended by Paul and his friends.

III. Approved and rewarded by God.

Act_21:11. Lessons from Paul’s Girdle.

I. Apostolic fidelity.—Christian ministers, like Paul, are bound to be faithful to their Lord.

II. Apostolic trial.—Christian ministers, if faithful, may expect, like Paul, to experience the hatred of the world.

III. Apostolic zeal.—Christian ministers, like Paul, should always be ready for whatever suffering or duty lies before them (from Gerok).

The True Bonds of a Christian.

I. Not the bonds of his own flesh and blood, which he has torn asunder by the power of the Spirit.

II. Not the bonds of human force and enmity, which cannot injure him contrary to the will of God.

III. Not the bonds of brotherly love and friendship, for whosoever loveth brethren or sisters more than the Lord is not worthy of Him.

IV. But only the bonds of love to his Lord, to whom he is bound in grateful love and childlike fidelity, even unto death (Gerok, in Lange).

Act_21:13-14. The Heroism of Paul; A study for the followers of Christ.

I. The splendour of his heroism.—Exhibited in—

1. The calm courage he displayed in the prospect of death.—“I am ready not to be bound only, but to die also at Jerusalem.” This utterance was not made—

(1) In ignorance of what suffering and death was. Paul and misfortune had been companions for many years. For twenty years he had been an object of unsleeping persecution, had experienced every sort of calamity, and had more than once been in the grips of death (2Co_11:23).

(2) In secret expectation that both might be escaped. Paul had no such hope or expectation. Already it had been too clearly signified to him that “bonds and imprisonment awaited him.” Agabus’s words, too, left no loophole for escape.

(3) In a feeling of despair, because he saw that evasion was impossible. On the contrary, humanly speaking, Paul perceived that the only thing necessary in order to escape was to keep away from Jerusalem, renounce his mission, cast off Christianity, and go back to the fold he had left. The Jews would receive him with open arms.

(4) In a spirit of braggadocio. Like Peter, to gain for himself a reputation for valour, with no real intention of ever fulfilling his words. Paul maintained the same intrepidity before Festus (Act_25:11), and in writing to the Philippians from Cæsarea (Php_2:17). Later he exhibited the same spirit when sending an epistle to Timothy from Rome (2Ti_4:6).

2. The triumphant victory over the prospect of death which he obtained. Not only was he calm and unmoved in the contemplation of his arrest and execution, but as it were death was so overcome that it could not hinder him from thinking about the interests of others. One would naturally have expected that with the prospect of bonds and imprisonment before him, although externally unperturbed, he would be inwardly sad and occupied with his own misfortunes. But he was not. The grief of his friends even could not thrust him in upon himself. How like his master who, when in the agonies of death, prayed for His murderers, pardoned the robber and cared for His mother! How like Stephen, who, with his latest breath, interceded for his assassins! And since then men have sometimes been found over whose heroic spirits death had no power.

II. The secret of his heroism.

1. Love to the Lord Jesus Christ. Between Paul and Jesus Christ existed such a bond of personal love and devotion as has probably never since existed. Paul’s individuality was almost swallowed up in Christ. “Not I, but Christ liveth in me!” “To me to live is Christ!” Paul had such a conception of Christ’s love to him—“He loved me and gave Himself for me”—that it kindled in him a responsive flame of affection that wellnigh consumed him. “The love of Christ constraineth us!” And there is no consideration or force that will transform a man into a hero sooner than this.

2. Love for the souls of men. When Paul said “for the name of the Lord Jesus” he practically meant “for the gospel’s sake,” which again signified, “for the souls of men.” He wanted to go to Jerusalem to preach to his countrymen at Pentecost, and was willing to face bonds, imprisonment, and death for so sacred a cause. This the next strongest force to the love of Christ. Paul was willing to die for the gospel, not because it was the highest philosophy, or divinest theology, but because it was the power of God unto salvation to every one who believed.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

21:7 Paul visited Ptolemais, an important city on the coast of the Mediterranean, as he made his way from Tyre to Caesarea.

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

Act 21:7. Τὸν πλοῦν, our course or voyage) Our whole voyage from Macedonia, ch. Act 20:6.—τοὺς) the brethren whom we knew there.

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

Act_21:7. Διανύειν] to complete entirely, only here in the N.T., but very often in classical writers, particularly of ways, journeys, and the like. But we, entirely bringing to an end (διανύσαντες is contemporaneous with κατηντήσαμεν) the voyage, arrived from Tyre (from which we had sailed for this last stage) at Ptolemais (from which we now continued our journey by land).

τ. πλοῦν] from Macedonia, Act_20:6. Πτολεμάϊς, the ancient עַכּוֹ (even yet called by the Arabs ֿ, by the Europeans St. Jean d Acre), on the Mediterranean Sea, belonging to the tribe of Asher (Jdg_1:13), but never possessed by the Jews (hence Hiros. Gittin. f. 43. 3 : In Acone est terra Israelitica, et non), reckoned by the Greeks as belonging to Phoenicia (Ptol. v. 15; Strabo, xvi. p. 758; Plin. N. H. v. 17), and endowed by Claudius with the Roman citizenship.

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 21:7 . διανύσαντες : “and when we had finished the voyage from Tyre we arrived at Ptolemais,” R.V. (so in effect A.V.), but Page (so Wendt) renders “but we having (thereby) completed our voyage ( i.e. , from Macedonia, Act 20:6 ), came from Tyre to Ptolemais,” on the ground that διανύω would not be used of the short journey to Ptolemais from Tyre. Πτολεμαΐδα : the ancient Accho and the modern Acre , Arab. Akka; St. Jean d’Acre , mentioned here for the last time in Scripture. About thirty miles south of Tyre. In Jdg 1:31 it was assigned to Asher, but it was never taken by Israel, and was always reckoned as belonging to the Philistine towns, and later by the Greeks as belonging to Phœnicia. In its stormy history it was held in succession by Babylonians and Persians (Strabo, xvi., 2, 25), and on the first division of Alexander’s kingdom it was assigned to Ptolemy Soter (Ptolemy I.), from whom it may have derived its name (so Hamburger). Schürer however refers the name to Ptolemy II. (Philadelphus), and others to Ptolemy Lathurus. In the Syro-Egyptian wars its importance as a military station was manifested, since the power which held it could close the road down the Syrian coast to Egypt. To the Jews it was always hostile, 1Ma 5:15 , Jos., Ant. , xii., 8, 2, 1Ma 12:45 , Jos., Ant. , xiii., 6, 2, and later in history when the Jewish War broke out against Rome, the Jews, two thousand in number, were slaughtered in Ptolemais, Jos., B.J. , ii., 18, 5. After falling to the Parthians, it finally passed under the dominion of Rome, but although it was called colonia Ptolemais under the Emperor Claudius, Pliny, v., 19, it does not seem to have possessed the actual privileges of a colony (Schürer). See on its earlier and modern history, Hamburger, Real-Encyclopädie des Judentums , i., 1, p. 41; “Acco,” Hastings’ B.D., “Accho,” B.D. 2 ; Schürer, Jewish People , div. ii., vol. i., p. 90, E.T. It was only separated from Tyre by a short day’s voyage, if the wind was favourable. Here Herod landed on his return from Italy to Syria, Jos., Ant. , xiv., 15, 1. τοὺς ἀδελφοὺς : a Christian Church at Ptolemais; founded perhaps by Philip the Evangelist. It is also very possible that a Church may have existed there ever since the dispersion after the death of St. Stephen, Act 11:19 . On the times which St. Paul probably visited it see “Ptolemais” B.D. 1 .

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

when we had finished our course--completing the voyage

from Tyre, we came--which they would do the same day.

to Ptolemais--anciently called Accho (Jdg 1:31), now St. Jean d'Acre, or Acre.

and saluted the brethren, and abode, &c.--disciples gathered probably as at Tyre, on the occasion mentioned (Act 11:19).

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 7. We came to Ptolemais] This was a seaport town of Galilee, not far from Mount Carmel, between Tyre and Caesarea, where the river Belus empties itself into the sea. It was at first called Accho, (and this is the reading of the Syriac and Arabic,) and belonged to the tribe of Asher, Jdg 1:31; it was enlarged and beautified by the first of the Egyptian Ptolemies, from whom it was called Ptolemais. This place terminated St. Paul's voyage; and this is what is expressed in the text: And we came from Tyre to Ptolemais, where our voyage ended. See the Greek text.

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

7. Luke doth briefly declare that Paul was also received at Ptolemais by the brethren. This is a city of Phenicia, standing upon the sea-coast, not far from the borders of Judea, from which Paul and his companions had no long journey to Cesarea. But if the readers be disposed to know farther touching the situation of regions, let them resort unto the describers of places and countries [geographers]. Furthermore, he saith, that when he came to Cesarea, they lodged with Philip, whom he calleth an Evangelist, though he were one of the seven deacons, as we may see in the sixth chapter (Acts 6:5). By this we may easily gather, that that deaconship was an office which continued but for a time; because it had not otherwise been lawful for Philip to forsake Jerusalem, and to go to Cesarea. And in this place he is set before us, not as a voluntary forsaker of his office, but as one to whom a greater and more excellent charge was committed. The evangelists, in my judgment, were in the midst between apostles and doctors. For it was a function next to the apostles to preach the gospel in all places, and not to have any certain place of abode; only the degree of honor was inferior. For when Paul describeth the order of the Church, (Ephesians 4:11) he doth so put them after the apostles, that he showeth that they have more room given them where they may teach than the pastors, who are tied to certain places. Therefore, Philip did for a time exercise the office of a deacon at Jerusalem, whom the Church thought afterward to be a meet man to whom the treasure of the gospel should be committed.

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.

(7) We came to Ptolemais.—This city is memorable both for its antiquity and for the varied fortunes of its city. As Accho it appears in Jdg_1:31 as one of the old cities of the Canaanites which the Israelites of the tribe of Asher failed to conquer. It was conquered, rebuilt, and re-named by Ptolemy Soter King of Egypt. The old name, however, ultimately revived, or perhaps was never entirely disused; and the natives of the region still speak of it as Accho, while to Europeans it is familiar as Acre, or, more fully, St. Jean d’Acre. Here, also, as through all the line of cities along the coast, we find a church already organised, founded probably, as already suggested, by Philip the Evangelist. Here the stay of the travellers was shorter than at Tyre, probably because the ship only put into the harbour for the night. The passengers had time, however, to land and refresh themselves by intercourse with those who were sharers in their faith and hope.

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

7–14. Paul’s Journey to Cesarea, and his Stay there

And when … Ptolemais] For “our course” Rev. Ver. has “the voyage” and for “came to” reads “arrived at.” For the same verb in Act_16:1, “came to” is left.

Ptolemais is the name given during Macedonian and Roman rule to the city anciently called Accho (Jdg_1:31), and known in modern history as St Jean d’Acre or often simply Acre. In the earliest times it was the most important town on that portion of the coast, but at the beginning of the Christian era was far surpassed by Cæsarea, which was the residence of Herod and of the Roman governor.

and saluted the brethren] There was therefore a Christian society in Ptolemais also. As the place lay on the great high road by the coast, it was certain to be visited by some of the earliest preachers, when the disciples were dispersed from Jerusalem after the death of Stephen.

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 finished our course from Tyre,.... Or sailed from thence,

we came to Ptolemais: the Syriac version calls it "Aco" or "Acu": and the Arabic version, "Aco"; and Ptolemais, according to Pliny (x) and Harpocratian (y), was called Ace. Frequent mention is made of Aco in the Jewish writings, and which according to them was a sea port, for they speak of , "the port of Aco" (z), and of , "the banks of Aco" (a), or its rocks: it was upon the borders of the land of Israel, and in the tribe of Asher to the north of it; part of it they say was without the land, and part of it within (b): according to R. Benjamin, it was one day's sail from Tyre, and who also says, it was upon the borders of Asher, and had a very spacious port (c); it is said to be about two and thirty miles from Tyre; between that and Tyre, the shore was full of heaps of sand, from whence the sand that glass is made of was fetched; it is mentioned with Tyre, Sidon, and Galilee, in:

"And said, They of Ptolemais, and of Tyrus, and Sidon, and all Galilee of the Gentiles, are assembled together against us to consume us.'' (1 Maccabees 5:15)

it had the mountainous part of Galilee on the east, the ladder of Tyre on the north, and Mount Carmel on the south, and thus it is described by Josephus (d):

"Ptolemais is a city of Galilee on the sea coast, built in a large champaign country, but is surrounded with mountains, on the east with the mountains of Galilee, sixty furlongs off; on the south with Carmel, distant a hundred and twenty furlongs; on the north with a very high mountain called the Climax, or ladder of the Tyrians, which is a hundred furlongs from it; two miles from the city runs a very small river called Beleus, near which is the sepulchre of Memnon, taking up the space of an hundred cubits, and is worthy of admiration; it is round and hollow (i.e. the river), casting up glassy sand, which ships in great numbers come and take up, and the place is filled up again.''

The account Jerom (e) gives of it is,

"Ptolemais, a maritime city in Judea, near Mount Carmel, which was formerly called so from one Ptolomy;''

from Ptolomy king of Egypt: it was called Ace or Aco, from its being a city of merchandise; though some say it was so called from Hercules being healed of the bite of a serpent, by an herb which grew near the river Beleus. It is now called St. John de Acra or Acri:

and saluted the brethren; that were at Ptolemais or Aco; for the Gospel had been preached here with success; some had believed and professed it, and very likely were in a church state: for there was a church here in the "second" century, and Clarus was bishop of it; and in the beginning of the "fourth" century, there was a bishop present in the synod at Nice; and in the "fifth" century there was a church here; in the time of Arcadius, the Emperor Antiochus was bishop of Ptolemais, a very eloquent man, called therefore by some Chrysostom; in the "sixth" century there was a bishop of this church, who assisted at the synod held both at Rome and Constantinople (f). The bishops of this church are reckoned up, as Reland (g) says, as he found them thus; Clarus, who was in the council at Caesarea, held in the year 198; Aeneas, who was in the council at Nice, in the year 325, and in another at Antioch, in the year 341; Nectabus, who subscribed in the first council at Constantinople, held in the year 381; Paulus, who was present in the Chalcedon council in the year 451: and Joannes, who was in the council at Jerusalem, in the year 536: and perhaps these brethren might be Jews, since those who first preached the Gospel in Phoenicia preached only to Jews; and certain it is that there were many in this place; we often read of Jewish doctors here, as R. Tanchum the son of R. Chaja a man of Caphar Aco (h), and R. Simeon ben Judah a man of Caphar Aco (i), and R. Aba of Aco (k), and R. Judah ben Gamdah (l); and in R. Benjamin's time, there were about two hundred Jews in this place (m): these brethren Paul and his company visited, and saluted them;

and abode with them one day; conferring together about spiritual things, and employing their time, no doubt, in religious exercises.

(x) Ad nationes, l. 5. c. 19. (y) Lexic. Decem Orator. p. 12. (z) T. Bab. Yoma, fol. 38. 1. (a) T. Bab. Cetubot, fol. 112. 1. (b) T. Hieros. Gittin, fol. 43. 3. Sheviith, fol. 35. 3. & Challa, fol. 60. 2. & Juchasin, fol. 71. 1. Misna Gittin, c. 1. sect. 2. (c) Itinerar. p. 36. (d) De Bello Jud. l. 2. c. 10. sect. 2. (e) De locis Hebraicis, fol. 96. 6. (f) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2. c. 10. p. 550. cent. 6. c. 2. p. 3. (g) Palestina Illustrata, l. 3. p. 542. (h) T. Bab. Taanith, fol. 7. 2. & Moed. Katon, fol. 16. 2. Yebamot, fol. 45. 1. (i) Juchasin, fol. 68. 2. & T. Bab. Sota, fol. 37. 2. (k) T. Bab. Sota, fol. 40. 1. Juchasin, fol. 71. 1. (l) T. Bab. Sota, fol. 43. 2. (m) Itinerar. p. 36.

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

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

Ver. 7. And abode with them one day] Suavis hora, sed parva mora, short and sweet abode.

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.

We came to Ptolemais - This was a city situated on the coast of the Mediterranean, on the north angle of a bay which extends, in a semicircle of three leagues, as far as the point of Mount Carmel. At the south and west sides the city was washed by the sea, and was surrounded by triple walls. It was in the tribe of Asher Jdg 1:31, and was originally called Accho; but was called Ptolemais in honor of one of the Ptolemies, who beautified and adorned it. The Christian crusaders gave it the name of Acre, or John of Acre, from a magnificent church which was built in it, and which was dedicated to the apostle John. It is still called Akha by the Turks. The Syriac and Arabic render it Accho in this place. It sustained several sieges during the Crusades, and was the last fortified place wrested from the Christians by the Turks. It sustained a memorable siege under Bonaparte, and since then it has been much increased and strengthened. Its present population is estimated at from 18,000 to 20,000.

And saluted the brethren - Embraced them; gave them expressions of affection and regard.

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

We came to Ptolemais; so far forth as to Ptolemais, a city in Phenicia, so called from one of the Ptolemies, king of Egypt; and is thought to be the same with Accho, mentioned Jdg 1:31, which ancient name is yet retained in the Syriac translation.

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

7. Ptolemais—The ancient Accho and the modern Acre. Lying between Tyre and Cesarea, it is older than either, and has outlasted them both.

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

The voyage for our course, A.V.; arrived at for came to, A.V.; we saluted for saluted, A.V. When we had finished; dianusantev, only found here in the New Testament, but not uncommon in classical Greek for finishing a voyage, or a journey, or a race-course (Euripides, Hesiod, Xenophon, etc.). St. Luke seems to indicate by the phrase that the sea-voyage ended here. Arrived at; kathnthsamen, a favorite word of St. Luke"s for arriving at a place, (Act_16:1 Act_18:19, 24 20:15 25:13 27:12, etc.) Ptolemais. The ancient Accho of Jud 1:31, then a Canaanite city in the tribe of Asher, but not subsequently mentioned in the Old Testament. In RAPC 1Ma 5:15, 22 and elsewhere it is called, as here, Ptolemais, having received the name from one of the Ptolemies, probably either Sorer or Lagi; but in the Middle Ages it appears as St. Jean d"Acre, and is now commonly called Acre. It lies on the north side of the spacious bay of Carmel, but is not in all weathers very safe harborage. It is an easy day"s sail, under thirty miles, from Tyre. When St. Paul was there it had recently been made a Roman colony by the Emperor Claudius, and was important as a commercial city. Saluted the brethren. The Christians there. We have no account of the evangelization of Ptolemais. Perhaps the gospel was first preached there to the Jewish colony by those who traveled "as far as Phoenico," after "the persecution that arose about Stephen"; (Act_11:19) for Ptolemais was reckoned as belonging to Phenicia (Ptol., 5:15; Strabo, 16. p. 758; Pliny, "Nat. Hist.," 5:17; all quoted by Meyer).

Vers. 7-14. Tyro to Caesarea: the will of God it, the heart of his servant.

As the days went on, the pressure upon the heart of Paul increased. The house of Philip the evangelist the scene of the last great test of his preparation for the future. The four virgin daughters, and Agabus from Jerusalem, repeated the prophetic warnings; but no one said by the voice of the Spirit, "Go not." Human voices must sometimes be resisted. Weeping may break a heart, but it ought not to break a resolution formed in the sight of God and by his Spirit.

1. An example of lofty spiritual discernment. Distinguishing between human voices and Divine; between a prospect of suffering and a prospect of defeat; between being bound in body and being bound in spirit Paul was rejoicing in the liberty of his soul, it was of little consequence to him what they might do with his limbs between the plots and enmity of men and the victorious grace of God.

2. An encouragement to steadfastness in doing the Divine will. We must not listen to persuasions when God calls us on. We must be ready for all; but, the course being once clearly opened to us, then a humble fixedness of heart is the best preparation for the path of duty.

3. An instance of the controlling influence of character in the Christian Church. The weaker yield to the stronger if the stronger remain firm. Those that think much of external difficulties and dangers have to be lifted out of their weakness by the words and example of the loftier and more heroic souls. R.

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

Having finished our voyage - From Macedonia, chap. xx, 6, we came to Ptolemais - A celebrated city on the sea coast, anciently called Accos. It is now, like many other once noble cities, only a heap of ruins.

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

7. The journey by water was soon completed, and the remainder of the distance was performed on foot. (7) " And from Tyre we went down to Ptolemais, completing the voyage, and saluted the brethren, and remained with them one day. " If the vessel had been going forward to Cæsarea without delay, they had better have continued on board than to have traveled the distance of thirty or forty miles to that city on foot. We conclude, therefore, that the vessel either intended lying in port for awhile, or did not intend to touch at Cæsarea.

The fact that Paul found brethren in Tyre and Ptolemais on the coast of Phenicia, where he had never preached before, reminds us once more of the dispersion of the Church in Jerusalem, and the fact that "they who were scattered abroad upon the persecution which arose about Stephen, traveled as far as Phenicia, speaking the Word to none but the Jews."

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.

7–14. Came to Ptolemais. Here the journey by sea ended. This city, now called Acre, and having 15,000 population, is one of the oldest cities in the world, and called Accho in Judges 1:31, from which term its modern name is derived. It had the name Ptolemais for a few centuries from Ptolemy Soter, an Egyptian king who rebuilt it.

Came to Cæsarea. By land, a distance of thirty to forty miles. Paul had been here twice before (9:30; 18:22). The place is memorable for the conversion of the first Gentiles. Entered into the house of Philip. The evangelist of whose work we have an account in chapter 8, nearly a quarter of a century before. The last account of him (8:40) shows him preaching in the cities of the sea-coast. In one of these we now find him settled.

Had four daughters … which did prophesy. Compare Acts 2:17. The prophetic spirit in either the Old or New Testament is not confined to a single sex. Deborah and Huldah are Old Testament examples, and in the New Testament, Elisabeth, Mary, Anna, and the daughters of Philip are instances.

A certain prophet named Agabus. He is named in 11:28 as a prophet. He had probably come down to meet Paul.

Took Paul's girdle. The belt or sash that bound the loose, flowing robe worn. In the style of the Old Testament prophets he impressed his lesson in a dramatic manner. Compare 1 Kings 22:11; Isa. 20:2, 3; Jer. 13:4–9; Ezek. 4:1, 2, 3.

When we heard these things. The striking manner of Agabus, and perhaps his statements of the dark plots among the Jews against Paul, had such an effect that all sought, more earnestly than ever before, to dissuade him from going on. Why should the apostle, with these certain dangers revealed, press on right into the stronghold of enemies thirsting for his blood, infuriated by the accounts that came up from Asia and Europe of his success in converting Jews to Christ? Had not a deep sense of duty impelled him, we may be certain that he would have done this. There can be no doubt that he braved the danger in order to prevent a schism that threatened the church. False reports were circulated at Jerusalem concerning his teaching to Jewish Christians; the church there was filled with prejudice against him; from thence Judaizing teachers went forth to interfere with his work. Hence, in a loving spirit, filled with that charity that suffers all things, and carrying large offerings gathered in the Gentile churches for the poor at Jerusalem, he came to disarm prejudice and show the falsehood of the stories alleged about his teachings. There are times when duty calls the man of God to face the danger; so went the Lord to Jerusalem in spite of the protests of his disciples; so went Luther to Worms, though warned of his danger; so went Paul to Jerusalem.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This begins Paul's time in Caesarea.

General Information:

Here the word "we" refers to Luke, Paul and those traveling with them, but not to the reader. (See: Exclusive and Inclusive "We")

we arrived at Ptolemais

Ptolemaic was a city south of Tyre, Lebanon. Ptolemaic is modern day Acre, Israel. (See: How to Translate Names)

the brothers

"fellow believers"

one of the seven

The "seven" refers to the men chosen to distribute food and aid to the widows in Acts 6:5.

this man

"Philip" from verse 8.

evangelist

a person who tells people good news

Now

This word is used here to mark a break in the main story line. Here Luke tells background information about Philip and his daughters. (See: Background Information)

four virgin daughters who prophesied

"four virgin daughters who regularly received and passed along messages from God"

translationWords

Tyre

brother

Caesarea

Philip, the evangelist

preach

good news

virgin

prophet

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

7–14. PAUL’S JOURNEY TO CÆSAREA, AND HIS STAY THERE

7. τὸν πλοῦν διανύσαντες, when we had finished the voyage. The distance was but short, and would be accomplished in a day.

κατηντήσαμεν εἰς Πτολεμαΐδα, we came to Ptolemais. Ptolemais is the name which was given during Macedonian and Roman rule to the city anciently called Accho (Jdg 1:31), and known in modern history as St Jean d’Acre or often simply Acre. In the earliest times it was the most important town on that portion of the coast, bat at the beginning of the Christian era was far surpassed by Cæsarea, which was the residence of Herod and of the Roman governor.

καὶ ἀσπασάμενοι τοὺς ἀδελφούς, and having saluted the brethren. It is clear then that there was a Christian society in Ptolemais also. As the city lay on the great high-road by the coast it was certain to be visited by some of the earlier preachers, when the disciples were dispersed from Jerusalem after the death of Stephen.

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.

7. τὸν πλοῦν διανύς.] Having ended our voyage, viz. the whole voyage, from Neapolis to Syria. The E.V., ‘when we had finished our course from Tyre,’ is allowable, but this would more probably have been τὸν ἀπὸ Τύρου. ‘With their landing at Ptolemais their voyage ended: the rest of the journey was made by land.’ (De Wette.) ἀπὸ Τύρου will thus be taken with κατηντήσαμεν.

Πτολεμαΐδα] Anciently Accho (Ἀκχώ, LXX, Jdg 1:31,—in Gr. and Rom. writers Ἄκη, Ace), called Ptolemais from (probably) Ptolemy Lathurus (Jos. Antt. xiii. 12. 2 ff., see 1 Macc. 10:56 ff.; 11:22, 24; 12:45, 48; 2 Macc. 13:24). It was a large town with a harbour (Jos. Antt. xviii. 6. 3). It was never (Jdg 1:31) fully possessed by the Jews, but belonged to the Phœnicians, who in after times were mixed with Greeks. But after the captivity a colony of Jews is found there (Jos. B. J. ii. 18. 5). The emperor Claudius gave it the ‘civitas,’ whence it is called by Pliny, v. 17; xxxvi. 65, ‘Colonia Claudii Cæsaris.’ It is now called St. Jean d’Acre, and is the best harbour on the Syrian coast, though small. It lies at the end of the great road from Damascus to the sea. Population now about 10,000.

The distance from Ptolemais to Cæsarea is forty-four miles. For Cæsarea, see on ch. 10:1.

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

Finished [διανυσαντες] . Only here in New Testament.

Saluted. The word rendered take leave in verse 6. See on ch. Act 20:1.

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