Acts 21:8

Act_21:8-15

And the next day we … came to Caesarea: and we entered into the house of Philip the Evangelist.

Paul at Caesarea

I. Paul visits Philip. Learn--

1. That fidelity in our present calling is the highway to promotion to a more important one. Philip had acquitted himself well in the lowest ecclesiastical office, that of deacon, and was now promoted to one of the highest, that of evangelist--the founder of new churches, and the stimulater of existing ones.

2. That every converted daughter should be at work in endeavouring to bring others to the Saviour. Philips daughters were decided Christians, and engaged in active service for Christ. In the Apostolic Church women did great service in the gospel cause. See Pauls list of useful women in Rom_16:1-27.

II. Agabus visits Paul. We have here--

1. An instance of intense human love and sympathy; beautiful traits of sanctified human nature; but mark, these must not be carried so far as to interfere with our friends calls to duty.

2. Pauls tenderness of heart. He was an intellectual giant, but he had a womans tenderness of heart. Every tear and sob went to his soul. Illustrate further by other instances of his compassion and tears.

3. Pauls unalterable determination. Duty called and he obeyed. Wherever duty called he went, despising all toil and danger. He was a man. He could say No. Imitate. Be steadfast, immovable, always abounding in the work of the Lord. (Christian Age.)

St. Paul in Philips family

1. Philip, at the conclusion of the missionary tour which succeeded the conversion of the eunuch, had settled at Antioch, which, from its being the centre of political influence, and from the extensive commerce facilitated by its harbour, was a most important sphere of missionary operations. Caesarea, too, was the place where, by the conversion of Cornelius, the door of faith was first opened to the Gentiles.

2. In this last notice of Philip, the evangelist falls into the background, and the eye of the reader is fixed on Paul. Planetoids, many of which are wandering about in space, sometimes come within the attraction of a comet, and are drawn in towards the larger body; and here the evangelist is drawn into the apostles orbit and quenched there.

3. It was natural that Paul should go to the house of Philip--a man like-minded with himself; and there was another who would take as much delight in Philips company--Luke, the writer of the Acts, for which history he was now collecting materials; and we cannot doubt that he here obtained the narrative of the conversion of the eunuch. How remarkable this gathering. Paul and Luke wrote the greater part of the New Testament; Philip had taken the place of Stephen, to whose death Paul had consented; yet here are the colleague and the murderer each emulating the martyrs example, We can well understand the refreshment and nerve for future effort which must have been gained by such intercourse.

4. Philip had four daughters, in whom Joels prediction had received a literal accomplishment (Joe_2:18), and who may have given the first intimation of the disasters which threatened the apostle. Thus the fourfold ministry of Eph_4:12 was here represented--the apostle Paul, the evangelist Philip, the teacher Luke, the prophetesses Philips daughters.

5. Whether these women made the prediction or not, it was certainly made under the same roof by Agabus, who began with one of those symbolic actions which the old prophets were accustomed to use, by which the senses were impressed with the truth they were commissioned to convey. A religion wholly devoid of symbolism would not be a religion adapted to the wants of man. Man, though a spiritual being, is not a purely spiritual being, and is more vividly affected by a truth exhibited to the eye than spoken in the ear. To meet this constitution of our nature God has made the sacraments an essential part of Christianity, and chosen the Incarnation as His mode of manifestation to the senses of men. But on the other hand this principle, as all Church history shows, may be easily carried to mischievous lengths. The limits are admirably traced in the discourse Of Ceremonies prefixed to the Prayer Book.

6. The prophecy of Agabus aroused great anxiety, and Paul was entreated by those instigated by the Spirit to alter his purpose. Yet the apostle persisted. And not from obstinacy, for on two occasions, at Damascus and Ephesus, he had yielded to the solicitations of the brethren. Nor was he a man of stoical insensibility (verse 13). The reason for the apostles persistency is indicated in Act_19:21; and to this obligation he adverts in Act_20:22. He was not going to Jerusalem without the direct sanction of the Spirit, by which Agabus had spoken. He must, then, act upon his own light, Nor was Agabuss prediction without its attraction for the apostle (Act_9:16; Php_3:10). If he was to be bound at Jerusalem, etc., was there not here the closest conformity to the fate of his Master? His friends eventually desisted, not doubting that he had made up his mind under the influence of the Spirit. They had been praying that if it were possible the cup might pass from their beloved apostle. Now, in the spirit of their Divine Master, they added, Nevertheless, not our will, but Thine be done.

7. From this explanation of the motives of Paul in declining to listen to the advice of his friends, we may gather the important practical lesson that in matters of duty every man must be guided by the light which his conscience affords. He must take every method of enlightening his conscience, but he must never defer to the conscience of another when it prescribes a course at issue with his own convictions. (Dean Goulburn.)

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

Prophecy

Teachers possessing in a special manner the inspiration of the Spirit of God indicated in some peculiar supernatural gift as that of healing or of foretelling. Observe that in the Apostolic Church women are not only teachers (Act_18:26), as in the Jewish Church (Act_22:14), but also inspired teachers. The prophet was not necessarily a foreteller. The Hebrew word is derived from a root signifying to boil or bubble over, and simply conveys the idea of the bursting forth, as of a fountain of truth, with which God has inspired the soul. The early English kept tolerably near this original idea. Thus Jeremy Taylor, in the reign of Elizabeth, wrote a treatise on the Liberty of Prophesying--i.e., of preaching. In the classics the Greek word is used to describe those who interpreted the unintelligible oracles, and, metaphorically, the poets as interpreters of the gods or muses. In both the Old Testament and the New Testament the prominent idea in prophecy and prophesying is not prediction, but inspiration--not telling before what is to happen, but delivering messages of warning, instruction, comfort, helpfulness--such as are commissioned by or given under the inspiration of the Divine Spirit. This characteristic of prophecy appears very clearly from the titles given to the prophet in the Scriptures. He is called the interpreter, the messenger of Jehovah, the man of Spirit, the man of God; and it is declared that the Spirit of Jehovah enters into him, or clothes him, or, as here, that he speaks by the Spirit. In the New Testament Paul gives some detailed description of prophesying, which is distinguished from what we should call preaching only in that the presence and power of God is, perhaps, more prominent. (E. Abbott, D. D.)

There came down from Judaea a certain prophet named Agabus; and when he was come to us, he took Pauls girdle, and bound his own hands and feet.--

The girdle of Paul

An admonitory memorial for all his successors, to remind them of the--

I. Apostolic fidelity, with which he was bound to the Lord, even to death.

II. Apostolic bonds, in which he must experience the hatred of the world.

III. Apostolic zeal, with which he was at all times girt, to hasten to the combat appointed to him. (K. Gerok.)

The only bonds by which a servant of God feels himself to be indissolubly bound

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 (Paul bound at Jerusalem), which cannot injure him contrary to the will of God.

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

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

Prophetic warnings

I. Instances of--

1. Joseph warning Pharaoh (Gen_41:32-33).

2. Moses warning the Israelites (Exo_4:29-31).

3. Moses warning Pharaoh (Exo_9:29-30).

4. Joshua warning Israel (Jos_3:9-13).

5. Nathan warning David (2Sa_12:7-10; 1Ki_1:22-25).

6. A prophet warning Ahab (1Ki_20:38-39).

7. Elisha warning Jehoshaphat (2Ki_3:11-13).

8. Jonah warning the Ninevites (Jon_3:4; Mat_12:41).

9. John the Baptist warning the Jews (Mat_3:1-2; Luk_3:3).

10. Agabus giving warning of a famine (Act_11:28-29).

11. Agabus warning Paul of danger (Act_21:10-11).

II. Inspired by--

1. The visions of God (2Ch_26:5; Eze_1:1).

2. The writing of God (1Ch_28:19).

3. The Word of God (Luk_3:2).

4. The words of God (Jon_3:1; Hab_2:2).

5. The Spirit of God (1Sa_10:6; Joe_2:28; Act_2:4).

6. The various agencies of God (Heb_1:1).

III. Nature of--

1. A gift of Christ (Eph_4:11; Rev_11:3).

2. Christ usually the subject of (Act_10:43; 1Pe_1:10-11).

3. Concerning the need of repentance (Mar_1:4).

4. Regarding present safety (Act_21:11).

5. Concerning eternal salvation (Rev_14:13).

6. Regarding future events (Gen_49:1; Num_24:14). (S. S. Times.)

And when we heard these things … we … besought him not to go up to Jerusalem.--

Anti-Christian prudence

The poorest advice in the world to a man in time of danger is, counsel to shun the path of duty. If he is a pliable man, it may work his ruin. If he is a determined man, the foolish entreaty only tends to break his heart, or to increase his trial. If duty points a man to Jerusalem, let all who love him point in the same direction. Let the mother tell her son to be truthful and honest, if he starves. Let the wife urge her husband to pay his debts, if his family must be turned into the streets because of his fidelity. Let the teacher commend his scholars for their purpose of daring everything for the right. Let every Christian man and woman speak words of cheer to every other Christian who must face danger at the call of God. Let none beseech a brother not to go where he ought to go; but let the word sound in heartiness, Be thou strong, and show thyself a man. And if friends try to swerve us from a right purpose, let us be firm against their strongest persuasions. If they weep, and our hearts break in consequence, let us keep our faces as a flint towards the right, and if we fall, let it be in the path in which God has called us to be. (H. C. Trumbull, D. D.)

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

Acts

DRAWING NEARER TO THE STORM

PHILIP THE EVANGELIST

Act 21:8.

The life of this Philip, as recorded, is a very remarkable one. It is divided into two unequal halves: one full of conspicuous service, one passed in absolute obscurity. Like the moon in its second quarter, part of the disc is shining silver and the rest is invisible. Let us put together the notices of him.

He bears a name which makes it probable that he was not a Palestinian Jew, but one of the many who, of Jewish descent, had lived in Gentile lands and contracted Gentile habits and associations. We first hear of him as one of the Seven who were chosen by the Church, at the suggestion of the Apostles, in order to meet the grumbling of that section of the Church, who were called ‘Hellenists,’ about their people being neglected in the distribution of alms. He stands in that list next to Stephen, who was obviously the leader. Then after Stephen’s persecution, he flies from Jerusalem, like the rest of the Church, and comes down to Samaria and preaches there. He did that because circumstances drove him; he had become one of the Seven because his brethren appointed him, but his next step was in obedience to a specific command of Christ. He went and preached the Gospel to the Ethiopian eunuch, and then he was borne away from the new convert, and after the Spirit had put him down at Ashdod he had to tramp all the way up the Palestinian coast, left to the guidance of his own wits, until he came to Caesarea. There he remained for twenty years; and we do not hear a word about him in all that time. But at last Paul and his companions, hurrying to keep the Feast at Jerusalem, found that they had a little time to spare when they reached Caesarea, and so they came to ‘the house of Philip the evangelist,’ whom we last heard of twenty years before, and spent ‘many days’ with him. That is the final glimpse that we have of Philip.

Now let us try to gather two or three plain lessons, especially those which depend on that remarkable contrast between the first and the second periods of this man’s life. There is, first, a brief space of brilliant service, and then there are long years of obscure toil.

I. The brief space of brilliant service.

The Church was in a state of agitation, and there was murmuring going on because, as I have already said, a section of it thought that their poor were unfairly dealt with by the native-born Jews in the Church. And so the Apostles said: ‘What is the use of your squabbling thus? Pick out any seven that you like, of the class that considers itself aggrieved, and we will put the distribution of these eleemosynary grants into their hands. That will surely stop your mouths. Do you choose whom you please, and we will confirm your choice.’ So the Church selected seven brethren, all apparently belonging to the ‘Grecians’ or Greek-speaking Jews, as the Apostles had directed that they should be, and one of them, not a Jew by birth, but a ‘proselyte of Antioch.’ These men’s partialities would all be in favour of the class to which they belonged, and to secure fair play for which they were elected by it.

Now these seven are never called ‘deacons’ in the New Testament, though it is supposed that they were the first holders of that office. It is instructive to note how their office came into existence. It was created by the Apostles, simply as the handiest way of getting over a difficulty. Is that the notion of Church organisation that prevails among some of our brethren who believe that organisation is everything, and that unless a Church has the three orders of bishops, priests, and deacons, it is not worth calling a Church at all? The plain fact is that the Church at the beginning had no organisation. What organisation it had grew up as circumstances required. The only two laws which governed organisation were, first, ‘One is your Master, even Christ, and all ye are brethren’; and second, ‘When the Spirit of the Lord is come upon thee, thou shalt do as occasion shall serve thee.’ Thus these seven were appointed to deal with a temporary difficulty and to distribute alms when necessary; and their office dropped when it was no longer required, as was probably the case when, very soon after, the Jerusalem Church was scattered. Then, by degrees, came elders and deacons. People fancy that there is but one rigid, unalterable type of Church organisation, when the reality is that it is fluent and flexible, and that the primitive Church never was meant to be the pattern according to which, in detail, and specifically, other Churches in different circumstances should be constituted. There are great principles which no organisation must break, but if these be kept, the form is a matter of convenience.

That is the first lesson that I take out of this story. Although it has not much to do with Philip himself, still it is worth saying in these days when a particular organisation of the Church is supposed to be essential to Christian fellowship, and we Nonconformists, who have not the ‘orders’ that some of our brethren seem to think indispensable, are by a considerable school unchurched, because we are without them. But the primitive Church also was without them.

Still further and more important for us, in these brief years of brilliant service I note the spontaneous impulse which sets a Christian man to do Christian work. It was his brethren that picked out Philip, and said, ‘Now go and distribute alms,’ but his brethren had nothing to do with his next step. He was driven by circumstances out of Jerusalem, and he found himself in Samaria, and perhaps he remembered how Jesus Christ had said, on the day when He went up into Heaven, ‘Ye shall be witnesses unto Me, both in Jerusalem and in Samaria, and unto the uttermost parts of the earth.’ But whether he remembered that or not, he was here in Samaria, amongst the ancestral enemies of his nation. Nobody told him to preach when he went to Samaria. He had no commission from the Apostles to do so. He did not hold any office in the Church, except that which, according to the Apostles’ intention in establishing it, ought to have stopped his mouth from preaching. For they said, when they appointed these seven, ‘Let them serve tables, and we will give ourselves to the ministry of the word.’ But Jesus Christ has a way of upsetting men’s restrictions as to the functions of His servants. And so Philip, without a commission, and with many prejudices to stop his mouth, was the first to break through the limitations which confined the message of salvation to the Jews. Because he found himself in Samaria, and they needed Christ there, he did not wait for Peter and James and John to lay their hands upon his head, and say, ‘Now you are entitled to speak about Him’; he did not wait for any appointment, but yielded to his own heart, a heart that was full of Jesus Christ, and must speak about Him; find he proclaimed the Gospel in that city.

So he has the noble distinction of being the very first Christian man who put a bold foot across the boundary of Judaism, and showed a light to men that were in darkness beyond. Remember he did it as a simple private Christian; uncalled, uncommissioned, unordained by anybody; and he did it because he could not help it, and he never thought to himself, ‘I am doing a daring, new thing.’ It seemed the most natural thing in the world that he should preach in Samaria. So it would be to us, if we were Christians with the depth of faith and of personal experience which this man had.

There is another lesson that I take from these first busy years of Philip’s service. Christ provides wider spheres for men who have been faithful in narrower ones. It was because he had ‘won his spurs,’ if I may so say, in Samaria, and proved the stuff he was made of, that the angel of the Lord came and said to Philip, ‘Go down on the road to Gaza, which is desert. Do not ask now what you are to do when you get there. Go!’ So with his sealed orders be went. No doubt he thought to himself, ‘Strange that I should be taken from this prosperous work in Samaria, and sent to a desert road, where there is not a single human being!’ But he went; and when he struck the point of junction of the road from Samaria with that from Jerusalem, looked about to discover what he had been sent there for. The only thing in sight was one chariot, and he said to himself, ‘Ah, that is it,’ and he drew near to the chariot, and heard the occupant reading aloud Isaiah’s great prophecy. The Ethiopian chamberlain was probably not very familiar with the Greek translation of the Old Testament, which he seems to have been using and, as poor readers often do, helped his comprehension by speaking the words he sees on the page. Philip knew at once that here was the object of his mission, and so ‘joined himself to the chariot,’ and set himself to his work.

So Christ chooses His agents for further work from those who, out of their own spontaneous love of Him, have done what lay at their hands. ‘To him that hath shall be given.’ If you are ambitious of a wider sphere, be sure that you fill your narrow one. It will widen quite fast enough for your capacities.

II. Now let me say a word about the long years of obscurity.

Philip went down to Caesarea, and, as I said, he drops out of the story for twenty years. I wonder why it was that when Jesus Christ desired that Cornelius, who lived in Caesarea, should hear the gospel, He did not direct him to Philip, who also was in Caesarea, but bid him send all the way to Joppa to bring Peter thence? I wonder why it was that when Barnabas at Antioch turned his face northwards to seek for young Saul at Tarsus, he never dreamed of turning southwards to call out Philip from Caesarea? I wonder how it came to pass that this man, who at one time looked as if he was going to be the leader in the extension of the Church to the Gentiles, and who, as a matter of fact, was the first, not only in Samaria but on the desert road, to press beyond the narrow bounds of Judaism, was passed over in the further stages by Jesus, and why his brethren passed him over, and left him there all these years in Caesarea, whilst there was so much going on that was the continuation and development of the very movement that he had begun. We do not know why, and it is useless to try to speculate, but we may learn lessons from the fact.

Here is a beautiful instance of the contented acceptance of a lot very much less conspicuous, very much less brilliant, than the early beginnings had seemed to promise. I suppose that there are very few of us but have had, back in the far-away past, moments when we seemed to have opening out before us great prospects of service which have never been realised; and the remembrance of the brief moments of dawning splendour is very apt to make the rest of the life look grey and dull, and common things flat, and to make us sour. We look back and we think, ‘Ah, the gates were opened for me then, but how they have slammed to since! It is hard for me to go on in this lowly condition, and this eclipsed state into which I have been brought, without feeling how different it might have been if those early days had only continued.’ Well, for Philip it was enough that Jesus Christ sent him to the eunuch and did not send him to Cornelius. He took the position that his Master put him in and worked away therein.

And there is a further lesson for us, who, for the most part, have to lead obscure lives. For there was in Philip not only a contented acceptance of an obscure life, but there was a diligent doing of obscure work. Did you notice that one significant little word in the clause that I have taken for my text: ‘We entered into the house of Philip the evangelist, which was one of the seven’? Luke does not forget Philip’s former office, but he dwells rather on what his other office was, twenty years afterwards. He was ‘an evangelist’ now, although the evangelistic work was being done in a very quiet corner, and nobody was paying much attention to it. Time was when he had a great statesman to listen to his words. Time was when a whole city was moved by his teaching. Time was when it looked as if he was going to do the work that Paul did. But all these visions were shattered, and he was left to toil for twenty long years in that obscure corner, and not a soul knew anything about his work except the people to whom it was directed and the four unmarried girls at home whom his example had helped to bring to Jesus Christ, and who were ‘prophetesses.’ At the end of the twenty years he is ‘Philip the evangelist.’

There is patient perseverance at unrecompensed, unrecorded, and unnoticed work. ‘Great’ and ‘small’ have nothing to do with the work of Christian people. It does not matter who knows our work or who does not know it, the thing is that He knows it. Now the most of us have to do absolutely unnoticed Christian service. Those of us who are in positions like mine have a little more notoriety-and it is no blessing-and a year or two after a man’s voice ceases to sound from a pulpit he is forgotten. What does it matter? ‘Surely I will never forget any of their works.’ And in these advertising days, when publicity seems to be the great good that people in so many cases seek after, and no one is contented to do his little bit of work unless he gets reported in the columns of the newspapers, we may all take example from the behaviour of Philip, and remember the man who began so brilliantly, and for twenty years was hidden, and was ‘the evangelist’ all the time.

III. Now, there is one last lesson that I would draw, and that is the ultimate recognition of the work and the joyful meeting of the workers.

I think it is very beautiful to see that when Paul entered Philip’s house he came into a congenial atmosphere; and although he had been hurrying, out of breath as it were, all the way from Corinth to get to Jerusalem in time for the Feast, he slowed off at once; partly, no doubt, because he found that he was in time, and partly, no doubt, that he felt the congeniality of the society that he met.

So there was no envy in Philip’s heart of the younger brother that had so outrun him. He was quite content to share the fate of pioneers, and rejoiced in the junior who had entered into his labour. ‘One soweth and another reapeth’; he was prepared for that, and rejoiced to hear about what the Lord had done by his brother, though once he had thought it might have been done by him. How they would talk! How much there would be to tell! How glad the old man would be at the younger man’s success!

And there was one sitting by who did not say very much, but had his ears wide open, and his name was Luke. In Philip’s long, confidential conversations he no doubt got some of the materials, which have been preserved for us in this book, for his account of the early days of the Church in Jerusalem.

So Philip, after all, was not working in so obscure a corner as he thought. The whole world knows about him. He had been working behind a curtain all the while, and he never knew that ‘the beloved physician,’ who was listening so eagerly to all he had to tell about the early days, was going to twitch down the curtain and let the whole world see the work that he thought he was doing, all unknown and soon to be forgotten.

And that is what will happen to us all. The curtain will be twitched down, and when it is, it will be good for us if we have the same record to show that this man had-namely, toil for the Master, indifferent to whether men see or do not see; patient labour for Him, coming out of a heart purged of all envy and jealousy of those who have been called to larger and more conspicuous service.

May we not take these many days of quiet converse in Philip’s house, when the pioneer and the perfecter of the work talked together, as being a kind of prophetic symbol of the time when all who had a share in the one great and then completed work will have a share in its joy? No matter whether they have dug the foundations or laid the early courses or set the top stone and the shining battlements that crown the structure, they have all their share in the building and their portion in the gladness of the completed edifice, ‘that he that soweth and he that reapeth may rejoice together.’

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

21:8 Philip had the title of Evangelist due to his evangelistic activity (8:4-40; cp. Eph 4:11; 2 Tim 4:5).

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

Act 21:8. Εἰς Καισάρειαν, to Cesarea) It is here especially that Paul’s imprisonment is foretold to him; and this was the place, moreover, where he was about to go as a prisoner: ch. Act 23:33.—τοῦ εὐαγγελιστοῦ, the Evangelist) ch. Act 8:5; Act 8:35; Act 8:40.—ὄντος) who was one of the Seven: ch. Act 6:5. It is probable that Paul had some communications (dealings) with Philip as to the care of the poor, Act 21:15 (ἐπισκευασάμενοι referring to the alms, with which they were entrusted for Jerusalem): although there was no community of goods, except at Jerusalem: nor did it last, save only until the scattering abroad, of which ch. Act 8:1 treats; at which time, we may suppose that whatever resources were ready to their hand were divided among those who departed from Jerusalem and those who remained in it, according to the extent of their distress (need). Otherwise Philip would not have been able to have departed from it [his services as a deacon for distributing the alms would have been still needed at Jerusalem]: Act 8:5; Act 8:40.

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

Act_21:8-9. Καισάρ.] See on Act_8:40.

What induced the travellers to make their journey by way of Caesarea? Baumgarten thinks that, as representatives of the converted Gentiles, they wished to come in contact on the way only with Gentile churches. No; simply, according to the text, because Philip dwelt in Caesarea, and with this important man they purposed to spend some time in the interest of their vocation.

τοῦ εὐαγγ. ὄντος ἐκ τῶν ἑπτά] Since it was not his former position as overseer of the poor, but his present position as evangelist, that made him so important to the travellers, namely, through his participation in the calling of a teacher, the words are not to be rendered: because he was one of the seven, Act_6:5 (comp. Winer, p. 127[E. T. 168], de Wette); but the comma after εὐαγγ. is to be deleted (so also Tisch. Born.), and the whole is to be taken together: who was the evangelist out of the seven. He was that one of the seven, who had embraced and prosecuted the calling of an evangelist. The fact that he now dwelt at Caesarea presupposes that he no longer filled the office which he held in Jerusalem. Perhaps the peculiar skill in teaching which he developed as an emigrant (Act_8:5 ff., Act_8:26 ff.) was the reason why he, released from his former ministry, entered upon that of an evangelist. To regard the words ὄντος ἐκ τ. ἑπτά as an addition of the compiler (Zeller), and also to suspect ὁ εὐαγγελιστής (Steitz in the Stud. u. Krit. 1868, p. 510), there is no sufficient reason. Evangelists were assistant-missionaries, who, destined exclusively for no particular church, either went forth voluntarily, or were sent by the apostles and other teachers of apostolic authority now here and now there, in order to proclaim the εὐαγγέλιον of Jesus Christ, and in particular the living remembrances of what He taught and did,[117] and thereby partly to prepare the way for, and partly to continue, the apostolic instruction, Eph_4:11; Eus. H. E. iii. 37.

Euseb. iii. 31, 39, v. 24, following Polycrates and Caius, calls this Philip an apostle, which is to be regarded as a very early confusion of persons, going back even to the second century and found also in the Constitt. ap. vi. 7. 1, and is not to be disposed of, with Olshausen, to the effect that Eusebius used ἀπόστολος in the wider sense, which, considering the very sameness in name of the apostle and evangelist, would be very inappropriate. But Gieselers view also (Stud. u. Krit. 1829, p. 139 ff.), that the apostle Philip had four daughters, and that Act_21:9 is an interpolation by one who had confounded the apostle with the deacon, is to be rejected, as the technical evidence betrays no interpolation, and as at all events our narrative, especially as a portion of the account in the first person plural, precedes that of Eusebius.

θυγατέρες παρθένοι] virgin (intactae) daughters. On the adjective παρθένος, comp. Xen. Mem. i. 5. 2 : θυγατέρας παρθένους, Cyrop. iv. 6. 9; Lobeck, ad Aj. 1190.

προφητ.] who spoke in prophetic inspiration, had the χάρισμα of ΠΡΟΦΗΤΕΊΑ. See on Act_11:27.

The whole observation in Act_21:9 is an incidental remarkable notice, independent of the connection of the history;[118] to the contents of which, however, on account of its special and extraordinary character, the precept in 1Co_14:34, 1Ti_2:12, is not to be applied; nor yet is any justification of the life of nuns to be founded on it, with the Catholics (see Cornelius a Lapide). Comp. Luk_2:36. Baumgarten thinks that the virginity of the daughters corresponds to the condition of the church, which looks forward to her betrothal only in the future. This is exegetical trifling.[119]

[117] They had thus in common with the apostles the vocation of the εὐαγγελίζεσθαι; but they were distinguished from them, not merely by the circumstance that they were not directly called by Christ, and so were subordinate to the apostles (2Ti_4:5), and did not possess the extraordinary specifically apostolic χαρίσματα; but also by the fact that their ministry had for its object less the summing up of the great doctrinal system of the gospel (like the preaching of the apostles) than the communication of historical incidents from the ministry of Jesus. Pelagius correctly remarks: Omnis apostolus evangelista, non omnis evangelista apostolus, sicut Philippus. See generally, Ewald, p. 235 f., and Jahrb. II. p. 181 ff.Nothing can be more perverse than, with Sepp, to interpret the appellation evangelist in the case of Philip to mean, that he had brought the Gospel of Matthew into its present form. The evangelists were the oral bearers of the gospel before written, gospels were in existence.

[118] If this circumstance was meant to be regarded (in accordance with Joe_3:1 [Act_2:28]) as a sign of special grace with which the Holy Spirit had honoured this church in the unclean Caesarea (Baumgarten), Luke must of necessity have indicated this point of view. The suggestion, that we ought to be finding purposes everywhere without hint in the text, leads to extravagant arbitrariness.

[119] According to Clem. Al. Strom, vi. 52 (and in Euseb. iii. 30. 1), some of the daughters at least were married.

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 21:8 . φ . τοῦ εὐαγγ .: the title, as Wendt and Hilgenfeld think, may have been given to Philip on account of his evangelising work, cf. Act 8:12 ; Act 8:40 ; “the Evangelist”: the honourable title gained by some signal service to the Gospel; and the two incidents noted in his career, his preaching to the Samaritans, and to the Ethiopian eunuch, each mark an advance in the free development of the Church (Lightfoot, Galatians , p. 299). He had originally been set apart for other work, Act 6:2 , but both he and St. Stephen had been called to higher duties, and it is not sufficient to say that he was called an “evangelist” to distinguish him from Philip the Apostle, for that would have been done sufficiently by calling him “one of the Seven”. The word only occurs twice elsewhere in the N.T., Eph 4:11 , 2Ti 4:5 . In the former passage the Evangelists are placed between the Apostles and Prophets on the one hand, and the Pastors and Teachers on the other. The latter two offices suggested those who were attached to a settled community, whilst the Apostles and Prophets were non-local. Between the two pairs stood the Evangelists, whose work like that of Philip was to preach the Word. But it is to be carefully noted that as the title is used of the work of Philip, “one of the Seven,” and of that of Timothy, an Apostolic delegate, 2Ti 4:5 , it may have denoted an employment rather than an office, “a work rather than an order,” and it might be truly said that every Apostle was an Evangelist, but that not every Evangelist was an Apostle. At the same time their work may well have been more restricted locally than that of the Apostles, cf. Theodoret on Eph 4:11 , and also Eusebius, H.E. , ii., 3, iii., 37, itinerant work of an Evangelist, “Evangelist,” B.D. 2 . The title is not found in the Apostolic Fathers or in the Didaché , and the latter omission Harnack would explain on the ground that the “Apostles” in the Didaché were just Evangelists; but it would seem, if we admit the reference to 2Ti 4:5 , that the title was already in general use, and that it was not limited to Apostles. Meyer sees in the Evangelists those who transmitted orally the facts of our Lord’s life and teaching, before the existence of written Gospels; but however tempting this view may be, we can scarcely define the Evangelists’ work so precisely, and still less thus distinguish it from that of the Apostles; but see, however, as favouring Meyer’s view, “Evangelist,” Hastings’ B.D. Ewald’s remarks on Philip as an Evangelist are still of interest, Die drei ersten Evangelien , i., 48 ff.; on the mistake which confused this Philip with Philip the Apostle, see Salmon, Introd. , 313. εἰς Κ .: on two occasions St. Paul had already visited Cæsarea, Act 9:30 , Act 18:22 , and he would probably have met Philip previously; but we have no knowledge of any previous meeting between St. Luke and Philip. We can conceive something of the importance of such a meeting when we remember the advantage which the latter’s knowledge of the events in the early history of the Church would possess for the future historian. Philip’s presence in Cæsarea at once connects itself with the notice in Act 8:40 , and thus indicates a unity of authorship in the whole book. ὄντος ἐκ τῶν ἑπτά : the notice shows us how the early part of the book is taken for granted by the writer of the latter part (so Lightfoot and Salmon). This is surely more intelligible and satisfactory than to refer the words to the “author to Theophilus,” or to regard it with Clemen as a later addition perhaps by his R., who already betrayed, Act 14:8 , a knowledge of the sources of the first part of the book, or perhaps by R.J., who then connected Historia Petri and Historia Pauli . Jüngst refers the notice in Act 8:40 to a Reviser who thus seeks to connect the Philip of chap. 8 with Cæsarea, and so to identify him with the Philip here.

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

He speaketh of the seven Deacons which he mentioned before, Acts 6.

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

We have here Paul and his company arrived at length at Caesarea, where he designed to make some stay, it being the place where the gospel was first preached to the Gentiles, and the Holy Ghost fell upon them, Act 10:1, Act 10:44. Now here we are told,

I. Who it was that entertained Paul and his company at Caesarea. He seldom had occasion to go to a public house, but, wherever he came, some friend or other took him in, and bade him welcome. Observe, those that had sailed together parted when the voyage was accomplished, according as their business was. "Those that were concerned in the cargo staid where the ship was to unlade her burden (Act 21:3); others, when they came to Ptolemais, went as their occasions led them; but we that were of Paul's company went where he went, and came to Caesarea." Those that travel together through this world will separate at death, and then it will appear who are of Paul's company and who are not. Now at Caesarea.

1. They were entertained by Philip the evangelist, whom we left at Caesarea many years ago, after he had baptized the eunuch (Act 8:40), and there we now find him again. (1.) He was originally a deacon, one of the seven that were chosen to serve tables, Act 6:5. (2.) He was now and had long been an evangelist, one that went about to plant and water churches, as the apostles did, and gave himself, as they did, to the word and prayer; thus, having used the office of a deacon well, he purchased to himself a good degree; and, having been faithful in a few things, was made ruler over many things. (3.) He had a house at Caesarea, fit to entertain Paul and all his company, and he bade him and them very welcome to it; We entered into the house of Philip the evangelist, and we abode with him. Thus does it become Christians and ministers, according as their ability is, to use hospitality one to another, without grudging, Pe1 4:9.

2. This Philip had four maiden daughters, who did prophesy, Act 21:9. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him. Here was a further accomplishment of that prophecy, Joe 2:28, of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come.

II. A plain and full prediction of the sufferings of Paul, by a noted prophet, Act 21:10, Act 21:11. 1. Paul and his company tarried many days at Caesarea, perhaps Cornelius was yet living there, and (though Philip lodged them) yet might be many ways kind to them, and induce them to stay there. What cause Paul saw to tarry so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or any where else to be idle; he measured his time by days, and numbered them. 2. Agabus the prophet came to Caesarea from Judea; this was he of whom we read before, who came from Jerusalem to Antioch, to foretel a general famine, Act 11:27, Act 11:28. See how God dispenseth his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit - the foretelling of things to come, which came to pass according to the prediction. See Co1 12:8, Co1 12:10. So that that which was the most eminent gift of the Spirit under the Old Testament, the foretelling of things to come, was under the New Testament quite outshone by other gifts, and was bestowed upon those that were of less note in the church. It should seem as if Agabus came on purpose to Caesarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul's bonds at Jerusalem, (1.) By a sign, as the prophets of old did, Isaiah (Isa 20:3), Jeremiah (Jer 13:1; Jer 27:2), Ezekiel (Eze 4:1; Eze 12:3), and many others. Agabus took Paul's girdle, when he laid it by, or perhaps took it from about him, and with it bound first his own hands, and then his own feet, or perhaps bound his hands and feet together; this was designed both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we see usually makes a greater impression upon us than that which we only hear of. (2.) By an explication of the sign: Thus saith the Holy Ghost, the Spirit of prophecy, So shall the Jews at Jerusalem bind the man that owneth this girdle, and, as they dealt with his Master (Mat 20:18, Mat 20:19), shall deliver him into the hands of the Gentiles, as the Jews in other places had all along endeavoured to do, by accusing him to the Roman governors. Paul had this express warning given him of his troubles, that he might prepare for them, and that when they came they might be no surprise nor terror to him; the general notice given us that through much tribulation we must enter into the kingdom of God should be of the same use to us.

III. The great importunity which his friends used with him to dissuade him from going forward to Jerusalem, Act 21:12. "Not only those of that place, but we that were of Paul's company, and among the rest Luke himself, who had heard this often before, and seen Paul's resolution notwithstanding, besought him with tears that he would not go up to Jerusalem, but steer his course some other way." Now, 1. Here appeared a commendable affection to Paul, and a value for him, upon account of his great usefulness in the church. Good men that are very active sometimes need to be dissuaded from overworking themselves, and good men that are very bold need to be dissuaded from exposing themselves too far. The Lord is for the body, and so we must be. 2. Yet there was a mixture of infirmity, especially in those of Paul's company, who knew he undertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition. But we see in them the infirmity incident to us all; when we see trouble at a distance, and have only a general notice of it, we can make light of it; but when it comes near we begin to shrink, and draw back. Now that it toucheth thee thou art troubled, Job 4:5.

IV. The holy bravery and intrepidity with which Paul persisted in his resolution, Act 21:13.

1. He reproves them for dissuading him. Here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other. They love him dearly, and therefore oppose his resolution; he loves them dearly, and therefore chides them for opposing it: What mean you to weep and to break my heart? They were an offence to him, as Peter was to Christ, when, in a like case, he said, Master, spare thyself. Their weeping about him broke his heart. (1.) It. was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and caused him to entertain thoughts of tacking about: "I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart; but you, with your tears, break my heart, and discourage me. What do you mean by doing thus? Has not our Master told us to take up our cross? And would you have me to avoid mine?" (2.) It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression upon him, and would bring him almost to yield to any thing. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, thus to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sorrowing for them. But observe, These Christians at Caesarea, if they could have foreseen the particulars of that event, the general notice of which they received with so much heaviness, would have been better reconciled to it for their own sakes; for, when Paul was made a prisoner at Jerusalem, he was presently sent to Caesarea, the very place where he now was (Act 23:33), and there he continued at least two years (Act 24:27), and he was a prisoner at large, as appears (Act 24:23), orders being given that he should have liberty to go among his friends, and his friends to come to him; so that the church at Caesarea had much more of Paul's company and help when he was imprisoned than they could have had if he had been at liberty. That which we oppose, as thinking it to operate much against us, may be overruled by the providence of God to work for us, which is a reason why we should follow providence, and not fear it.

2. He repeats his resolution to go forward, notwithstanding: "What mean you to weep thus? I am ready to suffer whatever is appointed for me. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore why are you unwilling that I should suffer? Am not I nearest myself, and fittest to judge for myself? If the trouble found me unready, it would be a trouble indeed, and you might well weep at the thoughts of it. But, blessed be God, it does not. It is very welcome to me, and therefore should not be such a terror to you. For my part, I am ready," etoimōs echō - I have myself in a readiness, as soldiers for an engagement. "I expect trouble, I count upon it, it will be no surprise to me. I was told at first what great things I must suffer," Act 9:16. "I am prepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it." Now, (1.) See how far his resolution extends: You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, "I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befall us, and to prepare accordingly, that we may stand complete in all the will of God. (2.) See what it is that carries him out thus, that makes him willing to suffer and die: it is for the name of the Lord Jesus. All that a man has will he give for his life; but life itself will Paul give for the service and honour of the name of Christ.

V. The patient acquiescence of his friends in his resolution, Act 21:14. 1. They submitted to the wisdom of a good man. They had carried the matter as far as they could with decency; but, "when he would not be persuaded, we ceased our importunity. Paul knows best his own mind, and what he has to do, and it becomes us to leave it to himself, and not to censure him for what he does, nor to say he is rash, and wilful, and humoursome, and has a spirit of contradiction, as some people are apt to judge of those that will not do just as they would have them do. No doubt, Paul has a good reason for his resolution, though he sees cause to keep it to himself, and God has gracious ends to serve in confirming him in it." It is good manners not to over-press those in their own affairs that will not be persuaded. 2. They submitted to the will of a good God: We ceased, saying, The will of the Lord be done. They did not resolve his resolution into his stubbornness, but into his willingness to suffer, and God's will that he should. Father in heaven, thy will be done, as it is a rule to our prayers and to our practice, so it is to our patience. This may refer, (1.) To Paul's present firmness; he is inflexible, and unpersuadable, and in this they see the will of the Lord done. "It is he that has wrought this fixed resolution in him, and therefore we acquiesce in it." Note, In the turning of the hearts of our friends or ministers, this way or that way (and it may be quite another way than we could wish), we should eye the hand of God, and submit to that. (2.) To his approaching sufferings: "If there be no remedy, but Paul will run himself into bonds, the will of the Lord Jesus be done. We have done all that we could do on our parts to prevent it, and now we leave it to God, we leave it to Christ, to whom the Father has committed all judgment, and therefore we do, not as we will, but as he will." Note, When we see trouble coming, and particularly that of our ministers' being silenced or removed from us, it becomes us to say, The will of the Lord be done. God is wise, and knows how to make all work for good, and therefore "welcome his holy will." Not only, "The will of the Lord must be done, and there is no remedy;" but, "Let the will of the Lord be done, for his will is his wisdom, and he doeth all according to the counsel of it; let him therefore do with us and ours as seemeth good in his eyes." When a trouble is come, this must allay our griefs, that the will of the Lord is done; when we see it coming, this must silence our fears, that the will of the Lord shall be done, to which we must say, Amen, let it be done.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

next day we that were of Paul's company departed--(The words "the were of Paul's company" are omitted in the best manuscripts. They were probably added as the connecting words at the head of some church lessons).

and came to Cæsarea--a run along the coast, southward, of some thirty miles.

Philip the evangelist--a term answering apparently very much to our missionary [HOWSON], by whose ministry such joy had been diffused over Samaria and the Ethiopian eunuch had been baptized (Acts 8:4-40).

one of the seven--deacons, who had "purchased to himself a good degree" (Ti1 3:13). He and Paul now meet for the first time, some twenty-five years after that time.

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 8. We that were of Paul's company] Οἱ περι τον Παυλον· This clause is wanting in ABCE, and many others; the Syriac, Coptic, Vulgate, Armenian, &c.

Came unto Caesarea] This was Caesarea of Palestine, already sufficiently described, See Clarke on Ac 8:40.

Philip the evangelist] One of the seven deacons, who seems to have settled here after he had baptized the eunuch. See Clarke on Ac 8:40.

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

(8) We that were of Paul’s company departed.—Better, simply, we departed. The Greek which answers to the intervening five words is wanting in the best MSS., and seems a needless interpolation, there being no apparent reason for any change in the writer’s previous phraseology, or for his distinguishing “Paul’s company” from some other person or persons unknown. In some of the MSS. in which it is found, the verb is in the third person: “They that were of Paul’s company came . . . .”

Came unto Cæsarea.—Comp. Act_8:40; Act_10:1. This was, it will be remembered, St. Paul’s third visit there (Act_9:30; Act_18:22), and we may well believe that he was simply renewing the intercourse of a previous friendship with Philip.

Philip the evangelist.—The title given to him is interesting as showing that the work of “serving tables,” i.e., of superintending the distribution of alms, had been merged in the higher work of a missionary preacher. (See Note on Act_6:3.) He was no longer known, if, indeed, that title had ever been applied to him, as Philip the deacon, but as Philip the evangelist. The office so described is recognised by St. Paul in his enumeration of spiritual gifts and functions, in Eph_4:11, as coming next in order of importance to those of apostles and prophets, and before pastors and teachers. It would seem, accordingly, to have been distinct from the “orders,” in the later sense, of presbyter or deacon, though capable of being united with either of them. Timotheus was exhorted by St. Paul when he was left at Ephesus, with the authority of a bishop, or, more strictly, of a vicar apostolic, to “do the work of an evangelist,” as that to which he had been called (2Ti_4:5). It followed, from the nature of the office, as analogous to that of the missionary of later times, that, though residing mainly at Cæsarea, Philip’s labours extended beyond its limits; and we have seen reason to trace his work (see Notes on Act_8:40; Act_15:3; Act_21:3; Act_21:7) all along the coasts of Palestine and Phoenicia. As far as we know, Philip and St. Luke had not met before, and we can imagine the satisfaction with which the latter, himself, probably, an evangelist in both senses of the word (2Co_8:18), and already contemplating his work as an historian, would welcome the acquaintance of the former, how he would ask many questions as to the early history of the Church, and learn from him all, or nearly all, that we find in the first eleven chapters of this book.

Which was one of the seven.—We note how entirely the Seven of Act_6:3 are regarded as a special or distinct body. If the term deacon had ever been applied to them, which is very doubtful, it ceased to be applicable by its wide extension to the subordinate functionaries of the churches throughout the empire.

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

8. And the next day] Rev. Ver. “And on the morrow.”

we that were of Paul’s company] The Greek for the last five of these words is omitted in the best MSS. We can see at once how such a marginal comment, thought useful by the reader of an early MS., would be brought into the text without scruple by the next copyist.

unto Cesarea] Though it was possible to have made this journey by sea, the verb seems rather to leave us to infer that it was a land journey. The road between the two places was of the best.

and we entered … and abode with him] Rev. Ver. (as Greek) “and entering … we abode, &c.” Philip is named next after Stephen in the narrative (Act_6:5) of the choosing of the seven, and though no such prominent exhibition of his zeal is narrated as of Stephen, yet we are told, that he went away from Jerusalem and was the first to carry the Gospel to the Samaritans (Act_8:5). He also was directed by the angel of the Lord to go and baptize the Ethiopian eunuch (Act_8:16-38), thus being doubly an ambassador to the Gentiles, and earning his title of “Evangelist.” He preached afterwards at Ashdod, and from the chapter before us we may conclude that he had made his home at Cæsarea. Such a situation, the meeting-place of Gentiles with Jews, was the proper scene for such a missionary to labour in, and such a labourer would rejoice greatly to welcome to his house the great apostle who had gone forth once and again unto the Gentiles and with such mighty blessing on his work.

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 the next day we that were of Paul's company departed,.... From Ptolemais, as Sopater, Aristarchus, Secundus, Timotheus, Tychicus, Trophimus, and Luke, the writer of this history; see Act 20:4

and came unto Caesarea; not Caesarea Philippi, mentioned in Mat 16:13 but that Caesarea which was formerly called Strato's tower, and was a very good sea port; see Act 8:40.

and we entered into the house of Philip the evangelist; not a writer of a Gospel, but a preacher of the Gospel, and perhaps not an ordinary one, but was one of those spoken of in Eph 4:11 which was an office inferior to an apostle, and yet above an ordinary pastor and teacher; this man, very likely, was the same that taught in Samaria, and baptized the eunuch, and who after that settled at Caesarea; see Act 8:40.

which was one of the seven; of the seven deacons of the church at Jerusalem, Act 6:5 and abode with him; so long as they continued at Caesarea.

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

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.

Ver. 8. Philip the Evangelist] He was at first but a deacon; but having well used that lower office, he was advanced to this. A fruitful man shall not sit long in a low place: God will call him forth to a higher employment, and make him master of much, that was so "faithful in a little" Luk 16:10.

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 that were of Paul’s company - From this it would appear that they had been attended thus far by some persons who were going only to Ptolemais. This clause, however, is missing in many mss., and has been omitted by Bengel, Griesbach, Knapp, and others as spurious. It is also missing in the Syriac and the Vulgate.

Unto Cesarea - See the notes on Act 8:40.

Into the house of Philip - One of the seven deacons, Act 6:5. After his conversation with the eunuch of Ethiopia, he went to Caesarea, and probably there abode.

The evangelist - This word properly means one who announces good news. In the New Testament it is applied to a preacher of the gospel, or one who declares the glad tidings of salvation. It occurs only in two other places, Eph 4:1; 2Ti 4:5. What was the precise rank of those who bore this title in the early Christian church cannot perhaps be determined. It is evident, however, that it is used to denote the office of preaching the gospel; and as this title is applied to Philip, and not to any other of the seven deacons, it would seem probable that he had been entrusted with a special commission to preach, and that preaching did not pertain to him as a deacon, and does not properly belong to that office. The business of a deacon was to take care of the poor members of the church, Act 6:1-6. The office of preaching was distinct from this, though, as in this case, it might be conferred on the same individual.

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

Philip, the evangelist, so called from his preaching the gospel, though he was one of the seven, that is, of the seven deacons. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Caesarea; that which was called Caesarea Stratonis, to distinguish it from Caesarea Philippi, at the foot of Mount Libanus, as also from another city of that name in Cappadocia; they having been all so called in honour of Caesar, to flatter and perpetuate that family. The Caesarea here spoken of was in Palestine, and is mentioned Act 10:1; 18:22.

The evangelist; whose office and charge it was to publish the gospel, which Timothy is exhorted to do, 2Ti 4:5. This office is placed between that of an apostle and of a pastor and teacher, Eph 4:11, and was not so confined to a certain place or people as the latter of these were.

One of the seven; of the seven deacons; of which see Act 6:5. Which office of a deacon Philip having well discharged, did purchase to himself this good degree, as 1Ti 3:13.

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

8. Departed—Left first the ship, and then the city, and took the land route to Cesarea. “Issuing from the southeastern gate, in ten minutes they would cross the Belus, now the Nahmen; then for three hours would proceed along the beach with the surf breaking at their feet; at the base of Carmel would ford the mouth of the Kishon, (El-mukatta,) and, turning that headland, follow the line of the coast of Cesarea. The distance hither from Akka (Ptolemais) is about forty miles.”—Hackett.

Cesarea—(See note on Act_8:40.)

Philip the evangelist—(See notes on Act_8:26-40.) Residing at Cesarea, Philip may have still performed the work of an evangelist, or Gospel-preacher, wherever he was providentially called.

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

On the morrow for the next day A.V.; we for we that were of Pauls company, A.V. and T.R.; entering we for we entered and, A.V.; who for which, A.V. Unto Caesarea. They seem to have come from Ptolemais to Caesarea by land, a two days" journey; the word. ejxelqontev, as Howson justly remarks, pointing to a land-journey. Philip the evangelist. When last we heard of him (Act_8:40) he had just reached Caesarea; apparently he had been working there as an evangelist ever since. His old home at Jerusalem (Act_6:5) had been broken up by the persecution, (Act_8:5) and thus the deacon had become an evangelist. (Act_8:12) Evangelists are mentioned by St. Paul (Eph_4:11) as one of the higher orders of the Christian ministry; and Timothy is bid "do the work of an evangelist". (2Ti_4:5) In later times the term was restricted to the four writers of the Gospels. Philip"s old association with Stephen in the diaconate must have been keenly remembered by St. Paul. We abode with him. This seems to imply that Philip was well to do, and had a good house.

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

We came to Cesarea - So called from a stately temple which Herod the Great dedicated there to Augustus Caesar. It was the place where the Roman governor of Judea generally resided and kept his court. The evangelist, who was one of the seven deacons - An evangelist is a preacher of the Gospel to those who had never heard it, as Philip had done to the Samaritans, to the Ethiopian eunuch, and to all the towns from Azotus to Cesarea, chap. viii, 5, 26, 40. It is not unlikely he spent the following years preaching in Tyre and Sidon, and the other heathen cities in the neighbourhood of Galilee, his house being at Cesarea, a convenient situation for that purpose. We abode with him - We lodged at his house during our stay at Cesarea.

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

8, 9. The single day spent with the brethren in Ptolemais was sufficient for the solemn admonitions which Paul was leaving with all the Churches, and for another painful farewell. (8) " And the next day we departed, and went to Cæsarea. And entering into the house of Philip the evangelist, who was one of the seven, we abode with him. (9) Now he had four daughters, who were virgins, and who prophesied. " When we parted from Philip, after the immersion of the eunuch, he had prosecuted an evangelizing tour through Azotus and the intermediate cities, to Cæsarea. It was probably while he was engaged in this tour that Peter had come to Cæsarea, and immersed the family and friends of Cornelius. When Philip arrived, he found the nucleus of a Church, and here we still find him, after a lapse of more than twenty years. He seems never to have returned to Jerusalem, to resume his position as a deacon of that Church, but accepted the providential arrangement by which he was thrown out into a wider field of usefulness, and thenceforward was known as Philip the evangelist. That he had four maiden daughters, who had the gift of prophesy, indicates the strict religious training which he had given to his family.

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.

8. οἱ περὶ τὸν Παῦλον omitted with אABCE. Not represented in Vulg.

ἤλθομεν for ἦλθον with אACE. Vulg. ‘venimus.’

8. τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθομεν εἰς Καισάρειαν, and on the morrow having departed we came to Cæsarea. This part of the journey was made by land, though it could have been made by sea. But the road between the two places was one of the best.

εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελίστου, into the house of Philip the evangelist. Philip is named next after Stephen in the narrative (Act 6:5) of the choosing of the seven, and though no such prominent exhibition of his zeal is narrated as of Stephen, yet we are told that he went away from Jerusalem and was the first to carry the Gospel to the Samaritans (Act 8:5). He also was directed by the angel of the Lord to go and baptize the Ethiopian eunuch (Act 8:26-38), thus being doubly an ambassador to the Gentiles, and earning his title of ‘Evangelist.’ He preached afterwards at Azotus, and from the chapter before us we may conclude that he had made his home at Cæsarea. Such a situation, the meeting-place of Gentiles with Jews, was the proper scene for such a missionary to labour in, and such a labourer would rejoice greatly to welcome to his house the great apostle who had gone forth once and again unto the Gentiles and with such mighty blessing on his work.

ὄντος ἐκ τῶν ἑπτά, who was of the seven, i.e. those seven who were chosen (Acts 6) to relieve the Apostles from the duty of ‘serving tables.’

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.

8. Φιλ. τ. εὐαγγ.] It is possible that he may have had this appellation from his having been the first to travel about preaching the gospel: see ch. 8:5 ff. The office of Evangelist, see reff., seems to have answered very much to our missionary: Theodoret, on Eph 4:11, says, ἐκεῖνοι περιΐόντες ἐκήρυττον: and Euseb. H. E. iii. 37, ἔργον ἐπετέλουν εὐαγγελιστῶν, τοῖς ἔτι πάμπαν ἀνηκόοις τοῦ τῆς πίστεως λόγου κηρύττειν τὸν χριστὸν φιλοτιμούμενοι, καὶ τὴν τῶν θείων εὐαγγελίων παραδιδόναι γραφήν. The latter could hardly have been part of their employment so early as this; nor had εὐαγγέλιον in these times the peculiar meaning of a narrative of the life of Christ, but rather embraced the whole good tidings of salvation by Him, as preached to the Jews and Heathens. See Neander, Pfl. u. L., pp. 258, 264.

Euseb., iii. 31, apparently mistakes this Philip for the Apostle: as did also (see Valesius’s note, Euseb. l. c.) Clement of Alexandria and Papias.

ὄντος ἐκ τ. ἑπτά] See ch. 6:5, and note. Meyer and Winer (edn. 6, § 20. l. c.) well remark (see De Wette also), that the participle without the article implies that the reason why they abode with him was that he was one of the seven: ‘ut qui esset,’ &c. and in English being (one) of the seven. The fact of Philip being settled at Cæsarea, and known as ὁ εὐαγγελιστής, seems decisive against regarding the occurrence of ch. 6:3 ff. as the establishment of any permanent order in the church.

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

We that were of Paul 's company. The best texts omit.

Philip. See ch. 8.

The seven. The first deacons. See ch. Act 6:5.

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