2. And finding a ship sailing over unto Phenicia, we went aboard, and set forth.

:

it

3. Now when we had discovered Cyprus, we left on the left hand, and sailed into Syria, and landed at Tyre for there the ship was to unlade her burden. 4. And finding disciples, we tarried there seven days who said to Paul through the Spirit, that he should not go up to Jerusalem.

:

1 Ver. 12. Acts 20: 23.

2. And finding a ship, etc. They left the ship in which they had been hitherto sailing because it either finished its voyage at Patara or was proceeding farther eastward along the southern coast of Asia Minor, and not to the ports of Phenicia. In the harbor of Patara they found a vessel which was on the point of crossing the open sea to Phenicia (21:2). They went on board without a moment's delay, and it seems evident, from the mode of expression, that they sailed the very day of their arrival. C. and H. Phenicia was the country on the coast of the Levant (Mediterranean), north of Palestine. contained the important cities of Tyre and Sidon. Cambridge Bible. The traders in that ship little thought that the freight which their Jewish fellow-traveller brought on board was more precious than the purple of Tyre, the spices of Arabia, and the amber of the Hyperboreans, the precious pearl of the Gospel that saves men. - Lange.

It

3. Now when we had discovered Cyprus. A nautical expression such as an eyewitness, familiar with the language of sea-faring men, would have used; literally, having had (Cyprus) brought up to sight, made visible to us above the horizon. - Schaff. We left it on the left hand. Without a mariner's compass the Greeks seldom ventured out into the open sea, the headlands of the coast or the islands serving them as guides. The direct course from Rhodes to Tyre would leave Cyprus on the left. - Abbott. We sailed into Syria. Syria is here used in a general sense for the whole of the Holy Land, including Phenicia, of which Tyre was the commercial emporium. Landed at Tyre. Tyre was about 340 miles from Patara, and the voyage could easily be made in two or three days. He arrived, according to Lewin, on Sunday, April 30. Tyre. In Paul's day the glory of Tyre had long since faded. Its merchants were no more princes. The modern cities of Antioch and Cesarea had proved successful rivals to the old capital of Phenicia. It now indeed fulfils the old prophecy, and is literally, with its shapeless ruins by the sea, only "a place to spread nets upon" (Ezek. 26: 14).· Rev. Com. Still at that time it was a place of considerable commercial importance. For there the ship was to unlade her burden. Whatever were the goods she brought, of grain from the Black Sea or wine from the Archipelago, they were unladed at Tyre, and the vessel was afterward to proceed to Ptolemais (ver. 7). For this purpose some days would be required. - C. and II.

II. A Week with the Disciples at Tyre. Vers. 4-7. 4. And finding disciples. Better, and having found the disciples, with Rev. Ver. This means the members of the Christian church of Tyre, not some disciples who by chance happened to be at Tyre. Cambridge Bible. The word for "finding" implies a previous search. They inquired, when they landed amid the crowded streets of the still busy port, whether any Christians were to be found there (Acts 15: 3). - Plumptre. Probably they were neither numerous nor well known. The Gospel had been carried as far as Phoenice after the death of Stephen (11:19), and Paul and Barnabas passed through that district (15:3). Our blessed Lord had been on the verge of the territory of Tyre and Sidon (Matt. 15:21; Mark 7: 24). Cook.

The apostle's example may well be followed by those who go from place to place in these modern days. Instead of waiting in silent obscurity till some Christian finds them out, let them search for the disciples, and seek to do Christian work, speak to Christians, take part in meetings, go to the Sabbath school, and then many a complaint will be removed, and many a dark day among strangers will be made light.-P. We tarried there seven days. The time spent at Tyre in unlading the vessel, and probably taking in a new cargo, and possibly, also, waiting for a fair wind, was "seven days," including a Sunday. Paul "broke bread" with the disciples, and discoursed as he had done at Troas; and the week-days too would afford many precious opportunities of confirming those who were already Christians, and in making the Gospel known to others, both Jews and Gentiles. — C. and H. Who said to Paul through the Spirit, that he should not go up to Jerusalem.

5. And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city and we 1 kneeled down on the shore, and prayed.

6. And when we had taken our leave one of another, we took ship; and they returned 2 home again.

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

8. And the next day we that were of Paul's company departed, and came unto Cæsarea: and we entered into the house of Philip 3 the evangelist, was one of the seven; and abode with him.

2 John 1: 11.

which

3 Eph. 4: 11. 2 Tim. 4:5.

he should not set foot in Je

rusalem. And when it came 5 to pass that we had accomplished the days, we departed and went on our journey; and

they all, with wives and chil

dren, brought us on our way, till we were out of the city: and kneeling down on the beach, we prayed and bade 6

each other farewell; and we went on board the ship, but they returned home again.

And when we had finished 7

the voyage from Tyre, we

arrived at Ptolemais; and we saluted the brethren, and abode with them one day. And on the morrow we de- 8

parted, and came unto Casahouse of Philip the evangelist,

rea: and entering into the who was one of the seven, we

4 Acts 6:5; 8: 26, 49.

1 Acts 20: 36. There were not only disciples at Tyre, but prophets. Some of those who had the prophetical power foresaw the danger which was hanging over Paul, and endeavored to persuade him to desist from his purpose of going to Jerusalem. C. and H. There is here an apparent discrepancy in the declarations of the Spirit. The disciples of Tyre through the Spirit assert that Paul should not go up to Jerusalem; whereas the apostle himself felt constrained in the spirit-impelled by a strong sense of duty. to go up (Acts 20: 23). We must here distinguish between the intimations of the Spirit and the inferences drawn by men from these intimations. The Spirit revealed to the Tyrian disciples the dangers that awaited the apostle at Jerusalem; and they, from love to the apostle, besought him not to go up. But Paul entertained a juster view of the matter; he recognized more correctly the voice of the Spirit; he was certain that, in spite of these bonds and sufferings which the Holy Ghost witnessed in every city, it was his duty to proceed. Gloag.

5. And when we had accomplished those days. The seven days of ver. 4. With wives and children. This is the first time, in the notice of a Christian church, that children are mentioned. — Baumgarten. Till we were out of the city. Quite out of it, beyond the suburbs, where they could be alone and undisturbed. - Hackett. And we kneeled down. The more ordinary posture at prayer among the Jews was standing. But in times of sorrow, such as they might regard that of parting with St. Paul, they fell upon their knees. Cook. We should take the natural attitude of devotion, that the form may aid the expression of the spirit. On the shore, or beach. The word denotes a smooth shore, as distinguished from one precipitous or rocky (comp. 27: 39; see also Matt. 13: 2). A level, sandy beach extends for a considerable distance on both sides of the site of the ancient Tyre. Hackett. And prayed. It seems implied, from the use of the plural, that in this instance St. Paul was not the only spokesman of the prayers, but that others also (probably St. Luke himself, and the leading members of the church of Tyre) joined in reciprocal intercession.- Plumptre. But whenever one of a company leads in prayer all should pray, and let many hearts go up to God with one voice. There is special power in united prayer. 6. We took ship for Ptolemais, about 30 miles to the south of Tyre. Here was the end of their sea-voyage.

The voyage.

7. When we had finished our course. We came to Ptolemais. The ancient Accho, one of the oldest cities in the world. It was then a large town, and now has a population of about 10,000. It was named after Ptolemy, king of Egypt. And saluted the brethren. Note how Christian conversation (1) strengthens the faith of the pious; (2) increases their love; (3) confirms their hope; and (4) raises up a heart bowed down with adversity. Here, also, as through all the line of cities along the coast, we find a church already organized, founded probably by Philip the evangelist. The mention of Christian communities at Troas, Tyre, Ptolemais, and other cities, indicates how widely the doctrines of Christianity had been spread. We are apt to get the idea that the extension of the Gospel is measured by Paul's missionary labors. This is a false one, as such notices as this of the "brethren " at Ptolemais prove. - Rev. Com.

III. The Prophets at Cesarea. . Vers. 8, 9. 8. The next day we . . . came unto Cæsarea. They now travelled by land, for they "finished their voyage" at Ptolemais.

9. And the same man had four daughters, virgins, abode with him. 1 which did prophesy.

10. And as we tarried there many days, there came down from Judæa a certain prophet, named 2 Agabus.

1 Joel 2: 28. Acts 2:17.

Now this 9 man had four daughters, virgins, which did prophesy. And to tarried there many

days, there came down from Judea a certain prophet,

2 Acts 11: 28.

Their route led them round Mount Carmel along the coast for thirty or forty miles to Cesarea. This was the third visit Paul had paid to this city. For the first, see Acts 9: 30; the second, Acts 18: 22. Rev. Com. Cæsarea. The chief Roman city of Palestine, on the Mediterranean, 47 miles north-west of Jerusalem. It was built by Herod Agrippa, B.C. 10, and named in honor of Augustus Cæsar. It was the home of Philip the evangelist and of Cornelius the centurion. Paul was afterwards imprisoned here for two years (Acts 24:27). It was the official residence of Festus and Felix, governors of Judea. It had a learned school, was once the residence of Origen, and of Eusebius the historian, who was bishop of Cesarea. It is now a ruin. We entered into the house of Philip the evangelist. Called, in order to distinguish him from the apostle Philip, one of the seven deacons appointed 23 years before at Jerusalem (Acts 6:5). Philip, like Stephen, became a great preacher. He labored in Samaria (8:5). He was the means of the conversion of the Ethiopian treasurer on the way to Gaza (8: 26), and preached in many cities (8:40). This was about A.D. 35, 36, nearly a quarter of a century before the visit of Paul. Rev. Com. It seems likely that Philip, though an evangelist, had become the stated pastor or teacher at Cesarea. Abbott. But his title "evangelist" shows that he did not give up his preaching journeys. Stock.

THE EVANGELIST. The word evangelist, which comes from the Greek root meaning Gospel, means a "herald of good tidings." The evangelist was not the compiler of a history, but the missionary who carried the good tidings to fresh countries; the bearer and not the author of the message.- Wescott. We can thus trace how, when the story of the life of Christ at first only told orally by the evangelist or missionary - -was written down in the form of narrative, the inspired writers became known as the evangelists. - Schaff.

THE MEETING OF LUKE AND PHILIP. As far as we know, Philip and Luke had not met before, and we can imagine the satisfaction with which the latter (Luke), himself probably an evangelist in both senses of the word (2 Cor. 8: 18), and already contemplating his work as an historian, would welcome the acquaintance of the former (Philip); 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. Plumptre.

9. And the same man had four daughters, virgins. The word then, as afterwards, probably indicated not merely the bare fact that they were as yet unmarried, but that they had devoted themselves, if not by irrevocable vows, yet by a steadfast purpose, to that form of service. Plumptre. From the several traditions respecting these four daughters, it seems that subsequently two of them were married. It is improbable that any "order of virgins" existed at this early period. Schaff. Which did prophesy. The English word "prophesy" has come to have, since about the beginning of the seventeenth century, only the one sense of "to predict what is yet to come." In the time of Queen Elizabeth "prophesyings" meant "preachings," and Jeremy Taylor's famous work on the "Liberty of Prophesying' was written to uphold the freedom of preaching. These women were, in their degree, evangelists also. Cambridge Bible. Did they prophesy in the assemblies of the church? It is true that St. Paul had forbidden this at Corinth (1 Cor. 14: 34), and forbade it afterwards at Ephesus (1 Tim. 2: 12); but the very prohibition proves that the practice was common (see also I Cor. 11:5), and it does not follow that St. Paul's rules of discipline as yet obtained in all the churches (Plumptre), nor that they applied to all churches or assemblies under other circumstances than those in which he spoke. The records of the New Testament simply show the fact that God inspires women as well as men, and when he sends them forth they have a mission to proclaim the Gospel in their own womanly way. See Acts 2: 17; Joel 2: 28, 29. - P. It is perfectly possible, however, that they may have confined their ministrations to those of their own sex, and, accompanying their father in his missionary journeys, have gained access to women both among Jews and Gentiles, and brought them to the knowledge of the truth. - Plumptre.

IV. A Prophet from Jerusalem. - Vers. 10-14. 10. And as we tarried there many (rather, more) days. The Greek word rendered many is in the comparative degree, and apparently signifies that Paul and his companions tarried in Cesarea "more days" than at first they had intended. He was now only two days' easy journey from Jerusalem, which

II. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, 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.

and

12. And when we heard these things, both we, they of that place, besought him not to go up to Jerusalem.

13. Then Paul answered, 2 What mean ye to weep and to break mine heart? for I am ready not to be

1 Ver. 33. Acts 20:23.

2 Acts 20: 24.

he intended to reach by Pentecost. Schaff. There came down from Judæa a certain prophet, named Agabus. This is the same Agabus whom we read of in chap. II: 28; we are sure of his identity with the foreteller of the famine in the days of Claudius Cæsar, the name, the office, and the residence being the same in both instances. Fifteen or sixteen years had elapsed since Agabus of Jerusalem had prophesied before the church of Antioch. Schaff. He either came down from the Holy City to meet Paul at Cesarea (as some), or he merely happened to visit Cesarea while Paul was there. - Lewin.

II. He took Paul's girdle. The girdle was that band with which the loose oriental robe was drawn together at the waist. It was of considerable size, and served the purposes of a pocket, the money being carried in it. — Cambridge Bible. They were usually either of leather or linen, and frequently were embroidered with silk or threads of gold. It was worn by both men and women. The girdle was made use of in the case before us not because it happened to be lying near, or simply as an article of dress, but because it was essential to all active movement, and therefore a familiar metaphor or emblem of vigorous and energetic action. Alexander. Bound his own (Agabus') hands and feet. Ilis revelation was made in that dramatic form which impresses the mind with a stronger sense of reality than mere words can do, and which was made familiar to the Jews of old by the practice of the Hebrew prophets. C. and H.

SYMBOLIC TEACHING. Similar actions are common with the Old Testament prophets. Thus Isaiah (20: 3) walks naked and barefoot. Jeremiah (13:5) hides his girdle by the river Euphrates, and (19: 10, 11) breaks the potter's vessel in the Valley of Hinnom. Ezekiel (4:1-3) draws on a tile a picture of the siege of Jerusalem, and (5:1-4) cuts off his hair, and burns and destroys it as God commanded. So too Zedekiah, the son of Chenaanah, made horns of iron (1 Kings, 22: 11). With this act of Agabus may be compared our Lord's words to St. Peter (John 21: 18). - Cambridge Bible. So also our Saviour, when he taught his disciples humility and charity, had recourse to a similar method of teaching by symbols, when he washed the feet of his disciples, and wiped them with the towel wherewith he was girded (John 13:5). — Gloag. Thus saith the Holy Ghost. Observe that the prophetic language of the Old Testament is, "Thus saith the Lord": in the New Testament, "Thus saith the Holy Ghost." For the Holy Ghost is the later and fuller revelation of the Lord. So shall the Jews. . . bind, etc. The Jews did it by the hands of the Romans. They instigated the mob, and laid hands on Paul, and were the means of his falling into the power of the Romans, who otherwise would have let him alone. It is to be observed that in the same city where Paul's imprisonment was so plainly revealed to him, he was afterwards bound for two years. Gloag

-

12. We, and they of that place, besought him. Paul's companions, Luke, Aristarchus, Trophimus, and the brethren in Cesarea. Commentators strikingly call attention here to the parallel between Paul and Paul's Master, who had to listen to his disciple Peter, endeavoring to persuade him to turn aside from the way of suffering on which he had entered, with the words, "Be it far from thee, Lord" (Matt. 16: 22). Rev. Com. Besought

him not to go up to Jerusalem. All the indications of providence and prophecy, so far as they knew, pointed out this as the proper course. But Paul had received an equally clear intimation that his duty was to go. Of this they seem to have been ignorant. Their request therefore was prompted by prudence and affection for Paul; there was no element of unbelief or disobedience in it.-Prof. Riddle.

13. What mean ye to weep and to break mine heart? The intense sensitiveness of St. Paul's nature shows itself in every syllable. It was with no Stoic hardness that he resisted their entreaties. They were positively crushing to him. He adhered to his purpose,

bound only, but also to die at Jerusalem for the name of the Lord Jesus.

14. And when he would not be persuaded, we ceased, saying, 'The will of the Lord be done.

1 Matt. 6: 10; 26: 42. Luke 11: 2; 22: 42.

bound only, but also to die

at Jerusalem for the name of the Lord Jesus. And when 14

he would not be persuaded, we ceased, saying, The will of the Lord be done.

but it was as with a broken heart. - Plumptre. For I am ready not to be bound only, but also to die. This noble answer of the apostle requires little comment. It is as simple as it is sublime. To understand what it means is easy; to share in its sentiment is to make high attainment in grace. We need not ask ourselves if we could say this. Living a life of love to Christ, we may be sure that when he places us in such circumstances as those of Paul, his "grace will be sufficient for us." For most of us it may require more grace to take up the trivial duties, and to endure the petty trials of our lives, than to utter some kindred sentiment in times of great trial. Riddle.

PAUL'S DETERMINATION IN THE PATH OF DUTY. It was no wilfulness on Paul's part that led him to persist in going on. Only some great and worthy object to be gained could impel him to press so steadily forward into so great dangers, and in spite of such earnest remonstrances. His reasons, doubtless, were (1) To unite the two great wings of the church, the Gentile and the Jewish, in a closer bond of union. It was the completion of his great mission as the apostle of the Gentiles. In the words of Dr. Schaff, "at the great Pentecostal feast he would meet with many thousand Jews from all parts of the world, all more or less prejudiced against the famous apostle of the Gentiles, who was said to be everywhere teaching the children of the chosen people to forsake the Law. He would meet these face to face, and, supported by the countenance of James and the elders of the revered Jerusalem church, disprove these painful, fatal rumors. He would show the multitudes gathered together at Pentecost how nobly his churches, his converts, had come forward with money and help for the distressed Palestine Jews, and thus he hoped forever to set himself right with his own countrymen. He was an old man, wearied with ceaseless toils and worn with sickness and anxiety. The chance of meeting so great a concourse of Jews in the Holy City might never occur again; so for his work's sake, for the sake of the many flourishing churches he had founded, he would do his best to disprove the false rumors so widely disseminated concerning his teaching. This was, we believe, in Paul's mind, and determined him at all risks to go up to the Holy City and keep the feast; and in spite of what happened there there is no doubt but that this, the real purpose of the visit, was accomplished, and that with James, the Lord's brother, the head of the Jerusalem church, a vast proportion of the crowds from foreign lands who kept that Pentecost feast, from that time, as the result showed, loyally accepted the Gentile apostle and his noble work."

(2) Baumgarten suggests that it was a final manifestation of grace to the hardened people of God. In Romans Paul speaks of his intense desire for the salvation of the Jews. He knows their blindness is but for a time, until the fulness of the Gentiles be come in. (Rom. 11:1, 25.) Now had not the "fulness of the Gentiles" already come, in a certain sense? Could not St. Paul go to Jerusalem and say this to his countrymen, and would they not then at length be persuaded and embrace the Gospel? Thus his great desire would be fulfilled, and his great work be accomplished.

For the name of the Lord Jesus. The noblest and most inspiring of motives; the one that should thrill and fill every Christian; the one that transfigures afflictions into glories, and makes the otherwise ordinary life to be sublime and heavenly. — P.

14. We ceased. They saw it was useless to try to persuade him, and they began to understand that afflictions and trials in the way were not necessarily a word from God for us to turn back. They realized that Paul was doing God's will as revealed to him. The will of the Lord be done. Oh, how pure and serene is our life when that will alone directs us, and when not a trace of our own will remains behind! With such a frame of mind we become like unto God. Bernard. This is a sentence of trust under afflictions. We do not know what is best for us, and therefore commit our ways to the infinite wisdom and love of God. But it means more than this. It means that we desire to do as well as to suffer God's will. That we endeavor to find out what God's will is, and then to do it. What an overturning in this world if all sincerely desired the Lord's will to be done! - P.

LIBRARY REFERENCES.

For descriptions of the places mentioned in this voyage, see Conybeare and Howson, Lewin, or Farrar; Monday Club Sermons for 1877; Sermons, by H. W. Beecher, series 1,