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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 21:8–14. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. 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." He who formerly had declared about the famine, the same says, This "man, who owneth this girdle, thus shall they bind." The same that the prophets used to do, representing events to the sight, when they spoke about the captivity - as did Ezekiel - the same did this Agabus. And Agabus does not say, "They shall bind" Paul, that he may not seem to speak upon agreement with Paul, but "the man that owneth this girdle" - so then he had a girdle also.
A certain prophet came down from Judea. He says from Judea because Caesarea, where they were staying, belongs to the region of Samaria, situated at the border of Phoenicia and Palestine.
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Summary
Acts 21:10 describes a pivotal moment in the Apostle Paul's journey, as he and his companions sojourned in Caesarea for an extended period. During this time, a prominent prophet named Agabus arrived from Judea, setting the stage for a significant divine revelation concerning Paul's impending trials in Jerusalem. This verse underscores the ongoing role of prophecy in the early church and highlights the divine foresight guiding Paul's mission, even as it pointed towards suffering.
Context
Literary Context
This verse is situated within the latter part of Paul's third missionary journey, specifically after his emotional farewell to the Ephesian elders in Miletus (Acts 20:17-38). Paul is resolutely heading to Jerusalem, despite repeated warnings from the Holy Spirit and fellow believers. Before arriving in Caesarea, Paul had already received prophetic warnings in Tyre, where disciples, "through the Spirit," urged him not to go to Jerusalem (Acts 21:4). His stay in Caesarea, at the house of Philip the evangelist (Acts 21:8), serves as a brief interlude before the dramatic events in Jerusalem, providing the setting for Agabus's crucial prophecy. The narrative builds suspense around Paul's unwavering determination in the face of escalating divine warnings.
Historical & Cultural Context
The early church operated within a Jewish framework that recognized the office of prophet, albeit with new manifestations under the New Covenant. Prophets like Agabus were individuals gifted by the Holy Spirit to speak God's direct word, often involving foretelling future events or providing divine guidance. Their role was distinct from that of apostles, teachers, or evangelists, yet equally vital for the edification and direction of the nascent Christian community (Ephesians 4:11). Caesarea Maritima, where Paul was staying, was a significant Roman port city and the administrative capital of Judea, known for its diverse population and strategic importance. It served as a common transit point for travelers between Judea and the wider Roman world. The presence of a prophet "from Judaea" emphasizes the connection between the Jerusalem church and the broader Christian movement, and the recognized authority of such figures.
Key Themes
Acts 21:10 contributes significantly to several overarching themes in the book of Acts. Firstly, it highlights the theme of Divine Guidance and Foreknowledge, demonstrating God's active involvement in the lives of His servants by providing prophetic insight into future events. Agabus's arrival is a clear instance of God preparing Paul for what lies ahead, serving as both a warning and a means of strengthening his resolve. Secondly, the verse reinforces Paul's Unwavering Resolve and Obedience to God's Call. Despite the accumulating warnings, including the specific prophecy from Agabus that follows this verse, Paul remains steadfast in his commitment to go to Jerusalem, believing it is God's specific will for him (Acts 20:22-24). This illustrates a profound obedience that prioritizes God's mission over personal safety. Lastly, it underscores The Continuing Role of Prophecy in the Early Church, showcasing how prophets served as vital divine messengers, providing essential guidance, warnings, and confirmation of God's will to the burgeoning Christian community, much as they had in the Old Testament.
Exposition and Analysis
Key Word Analysis
From epi (upon, over) and menō (to remain, abide), this word signifies staying over or continuing in a place. It implies a deliberate or extended stay, not merely a brief stop. In this context, "tarried many days" suggests a period of rest, fellowship, and perhaps strategic waiting before the next leg of their journey, allowing time for significant events like Agabus's arrival to unfold. It denotes a settled, prolonged presence.
Composed of kata (down) and erchomai (to come or go), this verb literally means "to come down" or "to descend." Geographically, Jerusalem (in Judaea) is at a higher elevation than Caesarea, so traveling from Jerusalem to Caesarea would indeed involve a descent. This word accurately describes Agabus's physical journey and also subtly emphasizes the significance of his arrival from the spiritual and administrative center of Judea.
Derived from pro (before, in front of, or for) and phēmi (to speak), a prophet is one who speaks "before" (foretelling) or "for" (speaking on behalf of) God. In the New Testament, a prophet is an inspired speaker who conveys God's message, which can include foretelling future events, but also exhortation, edification, and comfort (1 Corinthians 14:3). Agabus is presented as a recognized prophet, whose previous prophecies (e.g., Acts 11:28) had proven accurate, lending weight to his current message.
Verse Breakdown
"And as we tarried [there] many days,"
This opening clause establishes the setting and duration of Paul's stay in Caesarea. The phrase "many days" indicates a significant, unhurried period, allowing for the unfolding of events and the arrival of individuals from other regions. It conveys a sense of patient waiting, perhaps a brief respite, before the next crucial phase of Paul's mission. The inclusion of "we" signifies Luke's presence and eyewitness account, lending credibility to the narrative.
"there came down from Judaea"
This phrase specifies the origin of the arriving individual and implies a journey from the higher elevation of Jerusalem or the Judean highlands to the coastal city of Caesarea. The geographical detail adds realism and context, indicating that Agabus traveled specifically to meet Paul, suggesting the importance of his message.
"a certain prophet, named Agabus."
This final clause introduces the key figure of the verse. Agabus is not a new character in Acts, having previously prophesied a great famine (Acts 11:27-28). His identification as "a certain prophet" confirms his recognized spiritual gift and authority within the early Christian community, immediately signaling that his appearance carries divine significance and that his message will be of utmost importance.
Literary Devices
Luke employs several literary devices in this verse. Foreshadowing is prominent, as Agabus's arrival immediately signals that a significant, likely challenging, event is about to be revealed, building suspense for the subsequent prophecy. The verse also serves as a crucial Narrative Transition, shifting the focus from Paul's peaceful stay in Caesarea to the impending trials in Jerusalem. The Character Introduction of Agabus, though he is not new to the Acts narrative, re-establishes his role as a divine messenger and prepares the reader for the weighty message he is about to deliver. Luke's use of the "we" passage continues here, reinforcing the Eyewitness Account and lending authenticity to the detailed events.
Theological and Thematic Connections
Acts 21:10 is a powerful testament to God's active and ongoing communication with His people, particularly His servants engaged in critical missions. It highlights the divine prerogative to reveal future events, not merely for curiosity, but for preparation, confirmation, and the strengthening of faith. Agabus's appearance underscores the continued operation of spiritual gifts, specifically prophecy, within the early church as a means of divine guidance and warning. This divine foresight, however, does not negate human responsibility or resolve; rather, it often serves to test and affirm the depth of one's commitment to God's will, as seen in Paul's unwavering determination despite repeated warnings of suffering.
Reflection and Application
Acts 21:10 offers profound insights into how God guides His people and how we are to respond to His leading, especially when it points towards difficulty. Paul's journey, marked by both divine affirmation and warnings of suffering, reminds us that God's will is not always comfortable, but it is always purposeful. We are called to cultivate an attentive spirit, discerning God's voice through various means—Scripture, wise counsel, the inner promptings of the Holy Spirit, and sometimes, direct prophetic words. The example of Paul's steadfastness in the face of impending hardship challenges us to examine our own commitment to God's calling. Are we willing to embrace God's plan even when it involves personal cost or discomfort? Our response to divine warnings should not be fear-driven retreat, but prayerful discernment and a renewed commitment to walk in the path God has set before us, trusting in His ultimate sovereignty and provision.
Questions for Reflection
FAQ
Who was Agabus, and what was his significance in the early church?
Agabus was a recognized prophet in the early Christian community, mentioned twice in the book of Acts. His significance lay in his divinely inspired ability to foretell future events, which served to guide and prepare the nascent church. His first recorded prophecy, in Acts 11:27-28, accurately predicted a widespread famine during the reign of Claudius, prompting the Antioch church to send relief to believers in Judea. In Acts 21:10-11, he prophesied Paul's impending arrest and binding in Jerusalem, providing a direct warning to Paul and his companions. These instances demonstrate his authentic prophetic gift and his vital role in conveying God's specific messages to His people, thereby confirming divine foresight and guiding practical responses within the early church.
Christ-Centered Fulfillment
Acts 21:10, with Agabus's arrival and the impending prophecy of suffering for Paul, powerfully foreshadows the pattern of Christ's own life and the nature of discipleship. Just as Paul was divinely warned of bonds and afflictions yet resolutely pressed on to Jerusalem, so too did Jesus set His face toward Jerusalem, knowing full well the suffering that awaited Him there (Luke 9:51). Christ Himself was the ultimate Prophet, speaking God's truth and revealing the Father's will, even when that revelation pointed to His own sacrificial death (John 12:27-33). The warnings Paul received, culminating in Agabus's specific prophecy, mirror the divine necessity of Christ's suffering for the redemption of humanity, a suffering foretold by Old Testament prophets (Isaiah 53:3-5). Paul's willingness to embrace suffering for the sake of the Gospel reflects the very heart of Christ's mission and His call to discipleship, where taking up one's cross and following Him often involves hardship for the sake of the kingdom (Matthew 16:24). Thus, Agabus's prophecy to Paul is not merely a historical anecdote but a profound echo of the Christ-like path of obedience, suffering, and ultimate triumph for God's glory.