that it is more blessed to give than to receive; that there is more pleasure in conferring favours than in receiving them. To enjoy this sublime pleasure, let us submit to labour and practise self-denial. The satisfaction to be derived from an ability to succour the infirm and indigent, acquired by this means, will more than repay our sacrifices.

Acts xxi. 1-26.

This part of the chapter contains an account of some occurrences in the course of Paul's journey to Jerusalem, and of his being prevailed on by some of the disciples, on his arrival there, to conform to some Jewish ceremonies, in order to satisfy the people that he observed the law of Moses.

1. And it came to pass that after we were gotten from them and had launched, we came with a strait course unto Coos, one of the islands of the Egean sea, now called Zia, and the day following unto Rhodes, another island, remarkable for a temple of the sun and its famous colossus, and from thence unto Patara, a sea port on the continent of

Asia.

2. And finding a ship sailing over unto Phenicia, which lay between Syria and Judæa, we went aboard and set forth.

3. Now when we had discovered Cyprus, (see chap. xiii.) we left it on

the left hand, and sailed into Syria, for there the ship was to unlade her burthen.

The ship was said to be bound for Phenicia; but here the country at which she arrives is called Syria, because Phenicia was sometimes reckoned part of Syria. Hence it is that in the gospels we read of a Syro-Phenician woman.

4. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

This they did not say by the direction of the Spirit; but the dangers which this illustrious preacher of the gospel would encounter in Jerusalem were revealed to the disciples at Tyre, as they had been before to those in other places, and their dissuasion of the apostle from pursuing his journey was founded upon this revelation, but made no part of it. Had it been really dictated by the Spirit, he must have yielded to it.

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 kneeled down on the shore and prayed.

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

7. And when we had finished our course from Tyre, the principal city of

Syria, we came to Ptolemais, a town in Palestine, now called Acre, and saluted the brethren, and abode with them one day.

8. And the next day we departed, and came to Cæsarea, and we entered into the house of Philip the evangelist, (who was one of the seven;) i. e. one of the seven deacons mentioned in chapter vi. and abode with him.

The words, "we that were of Paul's company," which appear in our English translation of this verse, are not found in some of the best copies of the original, and therefore have been omitted*.

9. And the same man had four daughters, virgins, who did prophecy.

This was

It has been observed more than once in the course of this history that the term prophet does not always imply a power of foretelling future events, but frequently the office of a Christian teacher. probably the employment of these daughters of Philip, whom their father, himself a preacher, had trained up for this purpose, in an age when teachers were so much wanted. Miraculous powers were undoubtedly communicated to both sexes, without distinction, in the first ages; but it is not probable that four persons in the same family should all be endued with the same extraordinary talent. Had this really been the case, we should have been informed of the subject of their prophecies, as we are in the next verse of those of Agabus.

10. And as we tarried there many

* Griesbach.

days, there came down from Judæa a certain prophet, named Agabus.

This is the same person who is mentioned, Acts xi. 28. as being at Antioch, and foretelling a dreadful famine in Judæa in the days of Claudius Cæsar.

11. 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 Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

By such symbolical actions the ancient prophets frequently foretold future events.

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

His friends probably regarded this prediction of the sufferings which he must endure if he went up to Jerusalem, as containing intimations that he ought not to go, and urged them upon him in that view. But as the apostle had received no prohibition upon the subject, he was not to be discouraged by the prospect of persecution from discharging what he conceived to be his duty.

13.

Then Paul answered, What mean ye to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.

The affectionate concern which you show for my safety distresses me beyond measure, but does not move my purpose. I intreat you, therefore, to spare me this pain, by ceasing your importunities; for so great is my desire to advance the Christian doctrine, that for this purpose I am willing not only to be imprisoned, but also to suffer death. The name of Christ is here, by a common figure of speech, put for his cause.

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

Since thou appearest to act from a sense of duty in going up to Jerusalem, we acquiesce in thy resolution to expose thyself to danger, since it seems to be the will of Heaven.

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15. And after those days we took up our carriages, rather, we made ourselves ready," and went up to Jerusalem.

16. There went with us also certain of the disciples of Cæsarea, and brought with them one Mnason of Cyprus, an old disciple, i. e. one who had professed the gospel from the beginning, with whom we should lodge.

17. And when we were come to Jerusalem the brethren received us gladly.

It is worthy of observation that although the followers of Christ had been called Christians for many years, yet Paul and Luke decline the use of