TRV
See on the biblical-era map
Study This Verse
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
Historical Reception
One surviving comment on this verse from the historical church.
"And," what is the grievous part of the business, "deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem." Many even besought him not to depart, and still he would not comply. They said, "Adventure not thyself into the theatre, and he did not adventure": often they bore him off from dangers, and he complied: again he escaped by a window: and now, though numberless persons, so to say, beseech him, both those at Tyre and those at Caesarea, weeping also and predicting numberless dangers, he refuses to comply. And yet it is not merely, they predicted the dangers, but "said by the Spirit." If then the Spirit bade, why did he gainsay?
Continue studying Acts 21:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Acts 21:12 captures a poignant moment in the Apostle Paul's final journey to Jerusalem, where he is met with earnest pleas from his traveling companions and the local believers in Caesarea. Having just received a vivid prophetic warning from Agabus about the severe suffering and imprisonment awaiting him in the capital, those present, out of deep love and concern for his safety, collectively implored Paul not to proceed with his intended destination. This verse underscores the tension between human affection and a divinely perceived calling, setting the stage for Paul's unwavering resolve.
Context
Literary Context
Acts 21:12 is situated within the concluding chapters of Paul's third missionary journey, as he makes his way towards Jerusalem, a journey he feels divinely compelled to undertake despite repeated warnings. Immediately preceding this verse, in Acts 21:10-11, the prophet Agabus performs a symbolic action, binding himself with Paul's belt to illustrate the impending imprisonment and delivery of Paul into the hands of the Gentiles in Jerusalem. This dramatic prophecy serves as the direct catalyst for the emotional appeal recorded in Acts 21:12. The collective plea from Paul's companions, including Luke (indicated by "we"), and the local disciples in Caesarea, highlights the gravity of Agabus's message and their genuine concern for Paul's well-being. The narrative then swiftly moves to Paul's resolute response in Acts 21:13-14, where he reaffirms his willingness to suffer for the name of Jesus, ultimately leading to the group's submission to God's will.
Historical & Cultural Context
Caesarea Maritima, where this scene unfolds, was a significant Roman port city and the administrative capital of the Roman province of Judea. As such, it was a cosmopolitan center, but also a place where tensions between Jewish and Roman authorities, as well as between different Jewish factions, often simmered. Paul's decision to go to Jerusalem, the heart of Jewish religious and political life, was fraught with danger, especially given his mission to the Gentiles and the accusations that often followed him regarding his alleged disrespect for the Law and the Temple. Prophets like Agabus were recognized figures in the early Christian community, and their prophetic pronouncements were taken seriously, often involving symbolic actions to convey their message powerfully. The cultural expectation would have been for Paul's friends to try to protect him from perceived danger, especially given the clear and dire warning.
Key Themes
This verse, and the immediate surrounding narrative, powerfully illustrates several key themes. First, it highlights the tension between human concern and divine will. The loving appeals of Paul's companions stem from a natural human desire to protect a beloved friend from suffering, yet Paul perceives a higher, divine imperative. Second, Paul's subsequent response (though not in this verse, it is the immediate consequence) showcases his unwavering resolve and obedience to Christ's call, even in the face of certain hardship. This echoes his earlier declarations, such as being "bound in the spirit" to go to Jerusalem, fully aware of the "bonds and afflictions" awaiting him. Finally, the passage implicitly emphasizes the cost of discipleship, demonstrating that following God's path can involve personal sacrifice, danger, and even the sorrow of parting from well-meaning friends who cannot fully comprehend the depth of a divine calling.
Exposition and Analysis
Key Word Analysis
This primary verb (G191) signifies to hear in various senses, including to give audience, come to the ears, understand, or be reported. In this context, it implies not merely an auditory perception but a comprehension and emotional reception of Agabus's prophecy, which then prompted their urgent reaction. The hearing was complete and impactful.
Derived from pará (beside) and kaléō (to call), this verb (G3870) means "to call near," encompassing inviting, invoking, imploring, exhorting, or comforting. Here, it conveys an earnest, persistent pleading or entreaty. The imperfect tense of the original Greek verb (παρεκαλοῦμεν, parekaloumen) suggests a continuous or repeated action, indicating that their pleas were not a single request but an ongoing, fervent effort to dissuade Paul.
From aná (up) and the base of básis (a step), this verb (G305) means to go up, ascend, climb, or arise. It literally describes the upward journey from Caesarea (at sea level) to Jerusalem (situated on a hill), but also carries a figurative sense of undertaking a significant, often challenging, journey. The negative particle (G3361, mḗ) preceding it emphasizes their strong desire for Paul not to undertake this ascent.
Verse Breakdown
"And when we heard these things"
This clause establishes the immediate cause of the subsequent action. "These things" refers directly to the prophecy delivered by Agabus in Acts 21:10-11, which vividly detailed the suffering and imprisonment Paul would face in Jerusalem. The use of "we" indicates Luke, the author of Acts, was present and personally heard the prophecy, sharing in the collective concern.
"both we, and they of that place"
This phrase specifies the composition of the group making the plea. "We" includes Paul's traveling companions (Luke, Aristarchus, Trophimus, etc.), while "they of that place" (G1786, entópios) refers to the local believers and residents of Caesarea who were present and also heard Agabus's warning. This highlights a unified and widespread concern for Paul's well-being, transcending his immediate circle.
"besought him not to go up to Jerusalem"
This is the core action of the verse. The verb "besought" (G3870, parakaléō) in the imperfect tense emphasizes the earnest and perhaps repeated nature of their entreaty. Their plea was a direct and urgent appeal to Paul to reconsider his dangerous journey to the capital city, motivated by love and fear for his safety in light of the prophetic warning.
Literary Devices
The verse employs several literary devices to convey its emotional weight and thematic significance. Foreshadowing is prominent, as the pleas are a direct response to Agabus's prophecy, which explicitly foretells Paul's impending suffering and imprisonment in Jerusalem. This creates a sense of dramatic tension and anticipation for the reader. The collective "we" and "they of that place" appealing to Paul evokes Pathos, drawing on the reader's empathy for the concerned friends and for Paul, who is facing a difficult choice between their loving counsel and his divine calling. There is also an element of Irony in the situation: those who love Paul most are attempting to dissuade him from a path that, from his perspective, is God's will and essential for the advancement of the Gospel. Their well-intentioned intervention, while born of love, stands in contrast to Paul's singular focus on obedience to Christ.
Theological and Thematic Connections
Acts 21:12 presents a profound theological tension between human prudence and divine leading, a recurring theme in biblical narratives. The collective plea to Paul, born of genuine love and concern, represents the natural human desire to avoid suffering and protect those we care for. However, Paul's subsequent response (Acts 21:13-14) reveals a higher obedience—a conviction that God's will for him involved suffering for the sake of the Gospel. This highlights the sovereignty of God's plan, which often transcends human understanding and comfort, and the call to radical obedience for those committed to Christ. It also underscores the importance of a community that cares deeply, even if their counsel does not align with God's ultimate purpose for an individual.
Reflection and Application
This passage offers rich ground for personal reflection on discerning God's will, especially when it seems to contradict human wisdom or the loving counsel of others. Paul's companions, including the beloved physician Luke, genuinely sought to protect him, yet Paul's conviction was rooted in a deeper understanding of his apostolic mission and God's sovereign plan. For believers today, this raises crucial questions: How do we differentiate between well-meaning advice and a clear divine mandate? What is the source of our conviction when facing difficult or dangerous paths? It calls us to cultivate a spiritual sensitivity that can discern God's voice even amidst the clamor of human concern, recognizing that true obedience may sometimes lead us through trials. Yet, it also reminds us of the value of Christian community and the expression of genuine love, even when our counsel is ultimately overridden by God's higher purposes. Our love for one another should prompt us to care deeply, even if our understanding of God's plan for another is limited.
Questions for Reflection
FAQ
Why were Paul's companions and the local believers so insistent that he not go to Jerusalem?
Their insistence stemmed directly from the vivid and dramatic prophecy delivered by Agabus in Acts 21:10-11. Agabus, a recognized prophet, took Paul's belt and bound his own hands and feet, declaring that the Jews in Jerusalem would similarly bind Paul and deliver him into the hands of the Gentiles. This clear and dire warning, coupled with their deep affection for Paul, naturally led them to plead with him to avoid such certain danger and suffering. They were motivated by genuine love and a desire to protect him.
Who were "we" and "they of that place" mentioned in the verse?
"We" refers to Luke, the author of the Book of Acts, and Paul's immediate traveling companions who were with him on this journey. This indicates Luke's eyewitness presence at this significant event. "They of that place" (Greek: entópios) refers to the local believers and residents of Caesarea who were present and also heard Agabus's prophecy. This shows that the concern for Paul's safety was widespread among the Christian community there, not just limited to his closest associates.
Christ-Centered Fulfillment
Acts 21:12, with its depiction of Paul's companions pleading with him to avoid Jerusalem and the suffering foretold, powerfully echoes the ultimate Christ-centered fulfillment found in Jesus's own resolute journey to Jerusalem. Just as Paul was warned of bonds and afflictions, Jesus Himself "set his face to go to Jerusalem" knowing full well the suffering, betrayal, and crucifixion that awaited Him there. His disciples, like Peter in Matthew 16:21-23, also attempted to dissuade Him from this path, saying, "Far be it from you, Lord! This shall never happen to you." Yet, Jesus, like Paul, was unwavering in His divine calling, understanding that His suffering was not an unfortunate detour but the very heart of God's redemptive plan. Paul's willingness to face imprisonment and death for the sake of the Gospel (as he states in Acts 21:13) is a profound reflection of Christ's perfect obedience unto death on the cross, through which He accomplished salvation for all who believe. Paul's journey to Jerusalem, culminating in his arrest and eventual journey to Rome, mirrors Christ's suffering and ultimate triumph, demonstrating that true discipleship often involves embracing the path of self-sacrifice in imitation of the Savior, who "endured the cross, despising the shame".