(16) One Mnason of Cyprus, an old disciple, with whom we should lodge.--Better, perhaps, an early disciple. The word for "old" refers less to personal age than to his having been a disciple from the beginning of the Church's history. He may accordingly have been among those "men of Cyprus" who came to Antioch, and were among the first to preach the gospel to the Gentiles. (See Note on Acts 11:20.) We may fairly infer that he was one of those who had been "from the beginning" among the eye-witnesses and ministers of the word to whom St. Luke refers as his informants (Luke 1:2). If so, it is interesting, as showing that our Lord's disciples were not limited to the natives of Galilee and Judaea. It lies on the surface of the narrative that Mnason had a house at Jerusalem in which he could receive St. Paul and his companions. The arrangement seems to have been made as the best course that could be taken to minimise the inevitable danger to which the Apostle was exposing himself. In that house at least he might be sure of personal safety, and the men from Caesarea would form a kind of escort as he went to and fro in the city.
Verse 16.- And there went for there went, A.V.; from for of, A.V.; bringing for and brought, A.V.; early for old, A.V. Mnason of Cyprus; only mentioned here. He may very probably be one of those Cypriots mentioned in Acts 11:19, 20, and so have been a disciple before the death of Stephen, and hence properly called an old or early disciple. If he had been one of St. Paul's converts in the visit to Cyprus recorded in Acts 13, St. Paul would have needed no introduction to him. The construction of the sentence is involved, and the exact meaning consequently obscure. Kuincel, Meyer, Howson (in 'Dict. of Bible'), and many more, translate it "conducting us to Mnason," etc., which seems the better translation; not, however, so as to make ἄγειν Μνάσωνι equivalent to ἄγειν πρὸςΜνάσωνα, which Greek usage will not admit of, but explaining the dative by attraction of the relative ω΅ι, which is governed by παρὰ. If it had not been for the intervening παρ ω΅ι ξενισθῶμεν, the sentence would have run ἄγοντες πρὸς τὸν Μνάσωνα, κ.τ.λ. If Mnason, who, consistently with Acts 11:19, had a house at Jerusalem, had been at Caesarea at this time, it would be quite unmeaning that disciples from Caesarea should bring Mnason with them. The sentence would rather have run "among whom was Mnason," etc. But if he was at Jerusalem, it was quite proper that any Christians of Caesarea who knew him should conduct Paul to his house, and introduce him and his party to him. Mnason, like Philip (ver. 6, note), was evidently a man of substance, Should lodge; should be hospitably entertained (Hebrews 13:2; 1 Peter 4:9; see Acts 10:6, 18).
21:8-18 Paul had express warning of his troubles, that when they came, they might be no surprise or 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. Their weeping began to weaken and slacken his resolution Has not our Master told us to take up our cross? It was a trouble to him, that they should so earnestly press him to do that in which he could not gratify them without wronging his conscience. When we see trouble coming, it becomes us to say, 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. 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; and we ought to say, Amen, let it be done. It is honourable to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long in a course of duty, stedfast in the faith, growing more and more experienced, to a good old age. And with these old disciples one would choose to lodge; for the multitude of their years shall teach wisdom. Many brethren at Jerusalem received Paul gladly. We think, perhaps, that if we had him among us, we should gladly receive him; but we should not, if, having his doctrine, we do not gladly receive that.
There went with us also certain of the disciples of Caesarea,.... Members of the church at Caesarea; of the church here; see Gill on Acts 10:48. To which may be added the account of the pastors or bishops of this church, as given by Reland (o); Theophilus, who was in the council held at Caesarea, in the year 198; Agricola, who subscribed in the council at Ancyra, in the year 314; though some, he says, do not acknowledge this Agricola, but give the order of them after Theophilus thus; Theoctistus, Domnus, Theotecnus, Agapius, Eusebius; which last was in the council at Palestine, in the year 318, and in the council at Nice, in the year 325. Acacius succeeded him, and was in a little council at Seleucia, in the year 359, and in another at Antioch, in the year 363. Thalassius subscribed in the council at Constantinople, in the year 381. Eulogius, or perhaps Euzoius, was in the council at Diospolis, in the year 415. Glyco, bishop of this church, subscribed by Zozimus in the Chalcedon council, held in the year 451. Mention is made of Irenaeus, who presided over it in the acts of the same council; and Elias, another bishop of it, subscribed in the council at Jerusalem, in the year 536; and there is an account of John bishop of this church, in the acts of the council at Constantinople, in the year 553.
And brought with them one Mnason of Cyprus; the name of Mnason is Greek; there was one of this name among the disciples of Aristotle, who was of Phocea, or Phocis, a place in Greece (p); and another called Mnaseas, which seems to be the same whom Ammonius (q) makes mention of; and we frequently read of Mnaseas, the name of an author in Greek writers, and Menestheus, in:
"Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:'' (2 Maccabees 4:21)
all which are so called from remembrance, and signify one that has a memory, is mindful of, and remembers things; so Zachariah with the Jews, is a name that is taken from remembrance, as this: some copies read Jasson, for Mnason. This Mnason was an
old disciple; not of Aristotle, or of his sect of philosophers, or any other, but of Jesus Christ; probably he might have seen Christ in the flesh, and he is by some thought to be one of the seventy disciples; or at least he might be one of those who became disciples and followers of Christ; through the ministry of Paul and Barnabas in that island, Acts 13:4 though that seems scarcely long enough ago, being but fifteen years before this time, to denominate him an old disciple:
with whom we should lodge; when come to Jerusalem; for though he was of the island of Cyprus, as Barnabas was, Acts 4:36, yet he dwelt at Jerusalem; and if he was one of the seventy disciples, it should seem that he had not sold his house at Jerusalem, when others did; nor did all that had houses and land, nor were they obliged to do it; or he might have bought or hired one since; however, he had one at Jerusalem, and here the apostle and his company were fixed to lodge, during their stay there; and there was the more reason to provide for a lodging at this time, because of the feast of Pentecost, when the city was full of people: unless this is to be understood of any place by the way, where they should lodge; since Beza's ancient copy adds, "and coming to a certain village, we were with one Mnason".
(o) Palestina Illustrata, l. 3. p. 676, &c. (p) Aelian. Var. Hist. l. 3. c. 19. (q) in voce Nereides.
And brought with them one Mnason of Cyprus; the name of Mnason is Greek; there was one of this name among the disciples of Aristotle, who was of Phocea, or Phocis, a place in Greece (p); and another called Mnaseas, which seems to be the same whom Ammonius (q) makes mention of; and we frequently read of Mnaseas, the name of an author in Greek writers, and Menestheus, in:
"Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:'' (2 Maccabees 4:21)
all which are so called from remembrance, and signify one that has a memory, is mindful of, and remembers things; so Zachariah with the Jews, is a name that is taken from remembrance, as this: some copies read Jasson, for Mnason. This Mnason was an
old disciple; not of Aristotle, or of his sect of philosophers, or any other, but of Jesus Christ; probably he might have seen Christ in the flesh, and he is by some thought to be one of the seventy disciples; or at least he might be one of those who became disciples and followers of Christ; through the ministry of Paul and Barnabas in that island, Acts 13:4 though that seems scarcely long enough ago, being but fifteen years before this time, to denominate him an old disciple:
with whom we should lodge; when come to Jerusalem; for though he was of the island of Cyprus, as Barnabas was, Acts 4:36, yet he dwelt at Jerusalem; and if he was one of the seventy disciples, it should seem that he had not sold his house at Jerusalem, when others did; nor did all that had houses and land, nor were they obliged to do it; or he might have bought or hired one since; however, he had one at Jerusalem, and here the apostle and his company were fixed to lodge, during their stay there; and there was the more reason to provide for a lodging at this time, because of the feast of Pentecost, when the city was full of people: unless this is to be understood of any place by the way, where they should lodge; since Beza's ancient copy adds, "and coming to a certain village, we were with one Mnason".
(o) Palestina Illustrata, l. 3. p. 676, &c. (p) Aelian. Var. Hist. l. 3. c. 19. (q) in voce Nereides.