John Calvin Commentary Acts 21

Luke briefly recounts the course of his sailing. He does this not only to lend credibility to the account, so that we may know what was done in every place, but also so that readers may consider for themselves Paul's invincible and heroic fortitude.

This fortitude is shown in how Paul would rather be tossed and troubled with such long, difficult, and troublesome journeys to serve Christ than provide for his own comfort.

When Luke says that they were drawn and pulled away, this does not simply refer to the distance of the places. Instead, it is because the brothers stood on the shore for as long as they could see the ship in which Paul and his companions were carried. Luke also names the havens where the ship arrived so that we may know that they sailed quietly, without trouble from storms.

As for the location of the cities he mentions, let us consult geographers; for me, it is sufficient to show Luke’s purpose.

And when they had found disciples. Though the number of the faithful was small, yet some seed of the gospel came there, according to the prophecies of the prophets (Isaiah 23:18), lest Tyre should be entirely without the blessing of God.

And here, as in other previous places, Luke calls Christians disciples, so that we may know that only those are numbered in the flock of Christ who have embraced His doctrine by faith. For it is a vain and false profession for a person to give their name to Christ and not understand what He teaches or speaks. And let the readers note that Paul stayed seven days at Tyre for no other reason than to strengthen them. So we see that wherever he came, he neglected no occasion to do good.

They said by the Spirit. That is, their speech carried divine confirmation, so that Paul would know that they spoke by the Spirit of prophecy. Surely this was no small temptation to not finish the journey he had undertaken, since the Holy Spirit dissuaded him from it. And this was a very plausible reason to avoid the cross, if he had cared for his own safety, to be drawn back as if by the hand of God.

Nevertheless, he did not cease to press on to where he knew he was called by the Lord. However, a question arises here: how can the brethren dissuade him by the Spirit from doing that which Paul testified he does by the inner leading of the same Spirit? Is the Spirit contrary to Himself, so that He now releases Paul whom He held inwardly bound?

I answer that there are diverse gifts of the Spirit, so it is no wonder if those who excel in the gift of prophecy are sometimes lacking in judgment or strength. The Lord showed these brethren, whom Luke mentions, what was to happen; yet, nevertheless, they do not know what is expedient and what Paul’s calling requires, because the measure of their gift does not reach that far.

And the Lord intended His servant to be admonished for this reason: partly, that through long meditation, he might be better equipped and prepared to suffer whatever might come; and partly, that his constancy might be more clearly seen, since, having been informed by prophecies of the sorrowful event, he nevertheless knowingly and willingly makes haste to endure whatever things would befall him.

With their wives and children. This was no small testimony of love, in that they accompanied Paul out of the city with their wives and children. Luke reports this, partly so that he might commend their godliness as it deserved, and partly so that he might declare that Paul received the honor that was due to him.

From this we also gather that he was fully intent on providing for his own advantage, since he was not held back by such great goodwill, which was a pleasant enticement for him to stay.

And we must also note the solemn custom of praying in more important matters, and that when they were informed by God of the danger, they were even more stirred up to pray.

Luke briefly declares that Paul was also received at Ptolemais by the brothers. This is a city of Phoenicia, situated on the sea-coast, not far from the borders of Judea, from which Paul and his companions did not have a long journey to Caesarea. But if readers wish to know more concerning the location of these regions, they should consult geographers.

Furthermore, he says that when he came to Caesarea, they lodged with Philip, whom he calls an Evangelist, though he was one of the seven deacons, as we may see in the sixth chapter (Acts 6:5). From this we can easily gather that that deaconship was an office which continued only for a time, because it would not otherwise have been lawful for Philip to forsake Jerusalem and go to Caesarea.

And here he is presented to us, not as one who voluntarily forsook his office, but as one to whom a greater and more excellent charge was committed. The evangelists, in my judgment, were midway between apostles and teachers. For their function was next to that of the apostles: to preach the gospel in all places and not to have any fixed place of residence; only their degree of honor was lower.

For when Paul describes the order of the Church (Ephesians 4:11), he places them after the apostles in such a way that he shows they have more scope to teach than the pastors, who are bound to specific places. Therefore, Philip exercised the office of a deacon at Jerusalem for a time, whom the Church afterward considered to be a suitable man to whom the treasure of the gospel should be entrusted.

Four daughters. This is added for the commendation of Philip, not only that we might know that his house was well ordered, but also that it was famous and excellent through the blessing of God. For, certainly, it was no small gift to have four daughters all endowed with the spirit of prophecy.

In this way, the Lord intended to beautify the first beginnings of the gospel when He raised up men and women to foretell things to come. Prophecies had by then almost ceased for many years among the Jews, so that they might be more attentive and eager to hear the new voice of the gospel.

Therefore, seeing that prophesying, which had in a way almost ceased, was now returning after a long time, it was a sign of a more perfect state. Nevertheless, it seems that this was the reason why it ceased shortly afterward; for God supported His people of old with various foretellings until Christ would bring an end to all prophecies.

Therefore, it was fitting that the new kingdom of Christ should be thus equipped and beautified with this gift, so that everyone might know that the promised visitation of the Lord was present. It was also expedient that it should last only for a short time, lest the faithful should always be waiting for something further, or lest inquisitive minds might be given an opportunity to seek or invent some new thing from time to time.

For we know that when that ability and skill were taken away, there were, nevertheless, many deluded individuals who boasted that they were prophets. It may also be that the waywardness of people deprived the Church of this gift. But that one reason should be sufficient: that God, by taking away prophecies, testified that the end and perfection was present in Christ.

It is uncertain how these young women carried out their prophetic role, except that the Spirit of God so guided and governed them that He did not overturn the order which He Himself had established. And inasmuch as He does not permit women to bear any public office in the Church, it is to be supposed that they prophesied at home, or in some private place, outside the public assembly.