After these days we took up our baggage and went up to Jerusalem.
Parallel Translations
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After these days we took up our baggage and went up to Jerusalem.
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After those dayes we made oure selfes redy and went vp to Ierusalem.
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And after those dayes we trussed vp our fardels, and went vp to Hierusalem.
Cross-references (4)
Passages linked to Acts 21:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 18:22 When he had landed at Caesarea, he went up and greeted the assembly, and went down to Antioch.
- Acts 25:1 Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea.
- Acts 25:6 When he had stayed among them more than ten days, he went down to Caesarea, and on the next day he sat on the judgment seat, and commanded Paul to be brought.
- Acts 25:9 But Festus, desiring to gain favor with the Jews, answered Paul and said, “Are you willing to go up to Jerusalem, and be judged by me there concerning these things?”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 15. When we had taken up our burdens. Paul’s…
15. When we had taken up our burdens. Paul’s companions declare, that when they went about to call back Paul from danger, they did rather care for the common safety of the Church, than every man for his own life. For after they had taken the repulse, they do not refuse to take part with him in the same danger; and yet this was a plausible excuse that they were bound by no law to be hauled to suffer death, through one man’s stubbornness. And this is truly to bring our affections in subjection to God, when we are terrified with no fear, but every one of us endeavoreth, so much as he is able, to further that which we know doth please him. Also, it appeareth more plainly what great ferventness of godliness was in the rest, who of their own accord accompany him, and bring him an host; whereas, notwithstanding, they might well have feared many discommodities.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 15 And after those days we took up our…
15 And after those days we took up our carriages, and went up to Jerusalem.
Ver. 15. We took up our carriages] A military term; we trussed up our fardles, made up our packs, our bag and baggage, επισκευασαμενοι, instructi et comparati ad quaevis nimirum pericula subeunda, said Beza, being ready prest and prepared to whatsoever hazard.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain As they do pack up that are to remove…
As they do pack up that are to remove to another house or place, not intending to come thither any more again; this also did show their readiness of mind to endure and suffer all things, as loss of relations and friends, and all accommodations, for Christ.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain The apostle having boldly resolved, that come life, or…
The apostle having boldly resolved, that come life, or come death, he would be obedient to the call of God by his Spirit, and that nothing should divert him from his intended journey to Jerusalem, sits forward from Cesarea to Jerusalem, accompanied with certain disciples of Cesarea, who brought him to the house of one Mnason, even that of being an old disciple; to be an old man is an honour, but to be an old disciple is a double honour: it has a resemblance of him who is the Ancient of Days. Where antiquity and piety, where agedness and holiness, do concur, it renders a person as like the Divine Majesty as can be expected on this side glory. To be an old disciple is a greater honour than to be a king or emperor.
Observe next, the apostle being come to Jerusalem, is kindly received of the church there: he enters the house of St. James, the Bishop of Jerusalem, where the elders that were present congratulate his arrival, and he relates to them what great things God had wrought by his ministry, and they all gave praise to God for the great and glorious success of the gospel.
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Learn hence, That all Christians in general, but the ministers of Christ in special, ought to make a particular declaration of the great and marvellous works which the Lord hath wrought for them, and by them. Thus did St. Paul here; he was very particular, no doubt, in relating the mighty works of God in the conversion of the Gentiles by his ministry from time to time, and from place to place; and all this, not to extol himself, but to exalt God for receiving the Gentiles into the faith and fellowship of the gospel.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain In these verses we have,
In these verses we have,
I. Paul's journey to Jerusalem from Caesarea, and the company that went along with him. 1. They took up their carriages, their bag and baggage, and as it should seem, like poor travellers or soldiers, were their own porters; so little had they of change of raiment. Omnia mea mecum porto - My property is all about me. Some think they had with them the money that was collected in the churches of Macedonia and Achaia for the poor saints at Jerusalem. If they could have persuaded Paul to go some other way, they would gladly have gone along with him; but if, notwithstanding their dissuasive, he will go to Jerusalem, they do no say, "Let him go by himself then;" but as Thomas, in a like case, when Christ would go into danger at Jerusalem, Let us go and die with him, Joh 11:16. Their resolution to cleave to Paul was like that of Ittai to cleave to David (Sa2 15:21): In what place my Lord the king shall be, whether in death or life, there also will thy servant be. Thus Paul's boldness emboldened them. 2. Certain of the disciples of Caesarea went along with them. Whether they designed to go however, and took this opportunity of going with so much good company, or whether they went on purpose to see if they could do Paul any service and if possible prevent his trouble, or at least minister to him in it, does not appear. The less while that Paul is likely to enjoy his liberty the more industrious they are to improve every opportunity of conversation with him. Elisha kept close to Elijah when he knew the time was at hand that he should be taken up. 3. They brought with them an honest old gentleman that had a house of his own at Jerusalem, in which he would gladly entertain Paul and his company, one Mnason of Cyprus (Act 21:16), with whom we should lodge. Such a great concourse of people there was to the feast that it was a hard matter to get lodgings; the public houses would be taken up by those of the better sort, and it was looked upon as a scandalous thing for those that had private houses to let their rooms out at those times, but they must freely accommodate strangers with them. Every one then would choose his friends to be his guests, and Mnason took Paul and his company to be his lodgers; though he had heard what trouble Paul was likely to come into, which might bring those that entertained him into trouble too, yet he shall be welcome to him, whatever comes of it. This Mnason is called an old disciple - a disciple from the beginning; some think, one of the seventy disciples of Christ, or one of the first converts after the pouring out of the Spirit, or one of the first that was converted by the preaching of the gospel in Cyprus, Act 13:4. However it was, it seems he had been long a Christian, and was now in years. Note, It is an honourable thing 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, and growing more and more prudent and experienced to a good old age. And with these old disciples one would choose to lodge; for the multitude of their years will teach wisdom.
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II. Paul's welcome at Jerusalem. 1. Many of the brethren there received him gladly, Act 21:17. As soon as they had notice that he was come to town, they went to his lodgings at Manson's house, and congratulated him on his safe arrival, and told him they were glad to see him, and invited him to their houses, accounting it an honour to be known to one that was such an eminent servant of Christ. Streso observes that the word here used concerning the welcome they gave to the apostles, asmenōs apodechein̂ is used concerning the welcome of the apostles' doctrine, Act 2:41. They gladly received his word. We think if we had Paul among us we should gladly receive him; but it is a question whether we should or no it, having his doctrine, we do not gladly receive that. 2. They paid a visit to James and the elders of the church, at a church-meeting (Act 21:18): "The day following, Paul went unto James, and took us with him, that were his companions, to introduce us into acquaintance with the church at Jerusalem." It should seem that James was now the only apostle that was resident at Jerusalem; the rest had dispersed themselves to preach the gospel in other places. But still they forecasted to have an apostle at Jerusalem, perhaps sometimes one and sometimes another, because there was a great resort thither from all parts. James was now upon the spot, and all the elders or presbyters that were the ordinary pastors of the church, both to preach and govern, were present. Paul saluted them all, paid his respects to them, enquired concerning their welfare, and gave them the right hand of fellowship. He saluted them, that is, he wished them all health and happiness, and prayed to God to bless them. The proper signification of salutation is, wishing salvation to you: salve, or salus tibi sit; like peace be unto you. And such mutual salutations, or good wishes, very well become Christians, in token of their love to each other and joint regard to God.
III. The account they had from him of his ministry among the Gentiles, and their satisfaction in it. 1. He gave them a narrative of the success of the gospel in those countries where he had been employed, knowing it would be very acceptable to them to hear of the enlarging of Christ's kingdom: He declared particularly what things God had wrought among the Gentiles by his ministry, v. 19. Observe how modestly he speaks, not what things he had wrought (he was but the instrument), but what God had wrought by his ministry. It was not I, but the grace of God which was with me. He planted and watered, but God gave the increase. He declared it particularly, that the grace of God might appear the more illustrious in the circumstances of his success. Thus David will tell others what God has done for his soul (Psa 66:16), as Paul here what God has done by his hand, and both that their friends may help them to be thankful. 2. Hence they took occasion to give praise to God (v. 20): When they heart it, they glorified the Lord. Paul ascribed it all to God, and to God they gave the praise of it. They did not break out into high encomiums of Paul, but left it to his Master to say to him, Well done, good and faithful servant; but they gave glory to the grace of God, which was extended to the Gentiles. Note, The conversion of sinners ought to be the matter of our joy and praise as it is of the angels'. God had honoured Paul more than any of them, in making his usefulness more extensive, yet they did not envy him, nor were they jealous of his growing reputation, but, on the contrary, glorified the Lord. And they could not do more to encourage Paul to go on cheerfully in his work than to glorify God for his success in it; for, if God be praised, Paul is pleased.
IV. The request of James and the elders of the church at Jerusalem to Paul, or their advice rather, that he would gratify the believing Jews by showing some compliance with the ceremonial law, and appearing publicly in the temple to offer sacrifice, which was not a thing in itself sinful; for the ceremonial law, though it was by no means to be imposed upon the Gentile converts (as the false teachers would have it, and thereby endeavoured to subvert the gospel), yet it was not become unlawful as yet to those that had been bred up in the observance of it, but were far from expecting justification by it. It was dead, but not buried; dead, but not yet deadly. And, being not sinful, they thought it was a piece of prudence in Paul to conform thus far. Observe the counsel they give to Paul herein, not as having authority over him, but an affection for him.
1. They desired him to take notice of the great numbers there were of the Jewish converts: Thou seest, brother, how many thousands of the Jews there are who believe. They called him brother, for they looked upon him as a joint-commissioner with them in gospel-work. Though they were of the circumcision and he the apostle of the Gentiles, though they were conformists and he a nonconformist, yet they were brethren, and owned the relation. Thou hast been in some of our assemblies, and seest how numerous they are: how many myriads of Jews believe. The word signifies, not thousands, but ten thousands. Even among the Jews, who were most prejudiced against the gospel, yet there were great multitudes that received it; for the grace of God can break down the strongest holds of Satan. The number of the names at first was but one hundred and twenty, yet now many thousands. Let none therefore despise the day of small things; for, though the beginning be small, God can make the latter end greatly to increase. Hereby it appeared that God had not quite cast away his people the Jews, for among them there was a remnant, an election, that obtained (see Rom 11:1, Rom 11:5, Rom 11:7): many thousands that believed. And this account which they could give to Paul of the success of the gospel among the Jews was, no doubt, as grateful to Paul as the account which he gave them of the conversion of the Gentiles was to them; for his heart's desire and prayer to God for the Jews was that they might be saved.
2. They informed him of a prevailing infirmity these believing Jews laboured under, of which they could not yet be cured: They are all zealous of the law. They believe in Christ as the true Messiah, they rest upon his righteousness and submit to his government; but they know the law of Moses was of God, they have found spiritual benefit in their attendance on the institutions of it, and therefore they can by no means think of parting with it, no, nor of growing cold to it. And perhaps they urged Christ's being made under the law, and observing it (which was designed to be our deliverance from the law), as a reason for their continuance under it. This was a great weakness and mistake, to be so fond of the shadows when the substance was come, to keep their necks under a yoke of bondage when Christ had come to make them free. But see, (1.) The power of education and long usage, and especially of a ceremonial law. (2.) The charitable allowance that must be made in consideration of these. These Jews that believed were not therefore disowned and rejected as no Christians because they were for the law, nay, were zealous for it, while it was only in their own practice, and they did not impose it upon others. Their being zealous of the law was capable of a good construction, which charity would put upon it; and it was capable of a good excuse, considering what they were brought up in, and among whom they lived.
3. They gave him to understand that these Jews, who were so zealous of the law, were ill-affected to him, Act 21:21. Paul himself, though as faithful a servant as any Christ ever had, yet could not get the good word of all that belonged to Christ's family: "They are informed of thee (and form their opinion of thee accordingly) that thou not only dost not teach the Gentiles to observe the law, as some would have had thee (we have prevailed with them to drop that), but dost teach all the Jews who are dispersed among the Gentiles to forsake Moses, not to circumcise their children nor to walk after the customs of our nation, which were of divine appointment, so far as they might be observed even among the Gentiles, at a distance from the temple, - not to observe the fasts and feasts of the church, not to wear their phylacteries, nor abstain from unclean meats." Now, (1.) It was true that Paul preached the abrogation of the law of Moses, taught them that it was impossible to be justified by it, and therefore we are not bound up any longer to the observance of it. But, (2.) It was false that he taught them to forsake Moses; for the religion he preached tended not to destroy the law, but to fulfil it. He preached Christ (the end of the law for righteousness), and repentance and faith, in the exercise of which we are to make great use of the law. The Jews among the Gentiles whom Paul taught were so far from forsaking Moses that they never understood him better, nor ever embraced him so heartily as now when they were taught to make use of him as a schoolmaster to bring them to Christ. But even the believing Jews, having got this notion of Paul, that he was an enemy to Moses, and perhaps giving too much regard to the unbelieving Jews too, were much exasperated against him. Their ministers, the elders here present, loved and honoured him, and approved of what he did, and called him brother, but the people could hardly be induced to entertain a favourable thought of him; for it is certain the least judicious are the most censorious, the weak-headed are the hot-headed. They could not distinguish upon Paul's doctrine as they ought to have done, and therefore condemned it in the gross, through ignorance.
4. They therefore desired Paul that he would by some public act, now that he had come to Jerusalem, make it to appear that the charge against him was false, and that he did not teach people to forsake Moses and to break the customs of the Jewish church, for he himself retained the use of them.
(1.) They conclude that something of this kind must be done: "What is it therefore? What must be done? The multitude will hear that thou art come to town." This is an inconvenience that attends men of fame, that their coming and going are taken notice of more than other people's, and will be talked of, by some for good-will and by others for ill-will. "When they hear thou art come, they must needs come together, they will expect that we call them together, to advise with them whether we should admit thee to preach among us as a brother or no; or, they will come together of themselves expecting to hear thee." Now something must be done to satisfy them that Paul does not teach the people to forsake Moses, and they think it necessary, [1.] For Paul's sake, that his reputation should be cleared, and that so good a man may not lie under any blemish, nor so useful a man labour under any disadvantage which may obstruct his usefulness. [2.] For the people's sake, that they may not continue prejudiced against so good a man, nor lose the benefit of his ministry by those prejudices. [3.] For their own sake, that since they knew it was their duty to own Paul their doing it might not be turned to their reproach among those that were under their charge.
(2.) They produce a fair opportunity which Paul might take to clear himself: "Do this that we say unto thee, take our advice in this case. We have four men, Jews who believe, of our own churches, and they have a vow on them, a vow of Nazariteship for a certain time; their time has now expired (Act 21:23), and they are to offer their offering according to the law, when they shave the head of their separation, a he-lamb for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for a peace-offering, with other offerings pertinent to them, Num 6:13-20. Many used to do this together, when their vow expired about the same time, either for the greater expedition or for the greater solemnity. Now Paul having so far of late complied with the law as to take upon him the vow of a Nazarite, and to signify the expiration of it by shaving his head at Cenchrea (Act 18:18), according to the custom of those who lived at a distance from the temple, they desire him but to go a little further, and to join with these four in offering the sacrifices of a Nazarite: 'Purify thyself with them according to the law; and be willing not only to take that trouble, but to be at charges with them, in buying sacrifices for this solemn occasion, and to join with them in the sacrifice." This, they think, will effectually stop the mouth of calumny, and every one will be convinced that the report was false, that Paul was not the man he was represented to be, did not teach the Jews to forsake Moses, but that he himself, being originally a Jew, walked orderly, and kept the law; and then all would be well.
5. They enter a protestation that this shall be no infringement at all of the decree lately made in favour of the Gentile converts, nor do they intend by this in the least to derogate from the liberty allowed them (Act 21:25): "As touching the Gentiles who believe, we have written and concluded, and resolve to abide by it, that they observe no such things; we would not have them to be bound up by the ceremonial law by any means, but only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication; but let not them be tied to the Jewish sacrifices or purifications, nor any of their rites and ceremonies." They knew how jealous Paul was for the preservation of the liberty of the converted Gentiles, and therefore expressly covenant to abide by that. Thus far is their proposal.
V. Here is Paul's compliance with it. He was willing to gratify them in this matter. Though he would not be persuaded not to go to Jerusalem, yet, when he was there, he was persuaded to do as they there did, Act 21:26. Then Paul took the men, as they advised, and the very next day, purifying himself with them, and not with multitude nor tumult, as he himself pleads (Act 24:18), he entered into the temple, as other devout Jews that came upon such errands did, to signify the accomplishment of the days of purification to the priests; desiring the priest would appoint a time when the offering should be offered for every one of them, one for each. Ainsworth, on Num 6:18, quotes out of Maimonides a passage which gives some light to this: If a man say, Upon me behalf the oblations of a Nazarite, or, Upon me be half the shaving of a Nazarite, them he brings half the offerings by what Nazarite he will, and that Nazarite pays his offering out of that which is his. So Paul did here; he contributed what he vowed to the offerings of these Nazarites, and some think bound himself to the law of Nazariteship, and to an attendance at the temple with fastings and prayers for seven days, not designing that the offering should be offered till them, which was what he signified to the priest. Now it has been questioned whether James and the elders did well to give Paul this advice, and whether he did well to take it. 1. Some have blamed this occasional conformity of Paul's, as indulging the Jews too much in their adherence to the ceremonial law, and a discouragement of those who stood fast in the liberty wherewith Christ had made them free. Was it not enough for James and the elders of Jerusalem to connive at this mistake in the Jewish converts themselves, but must they wheedle Paul to countenance them in it? Had it not been better, when they had told Paul how zealous the believing Jews were for the law, if they had desired, whom God had endued with such excellent gifts, to take pains with their people to convince them of their error, and to show them that they were made free from the law by their marriage to Christ? Rom 7:4. To urge him to encourage them in it by his example seems to have more in it of fleshly wisdom than of the grace of God. Surely Paul knew what he had to do better than they could teach him. But, 2. Others think the advice was prudent and good, and Paul's following it was justifiable enough, as the case stood. It was Paul's avowed principle, To the Jews became I as a Jew, that I might gain the Jews, Co1 9:20. He had circumcised Timothy, to please the Jews; though he would not constantly observe the ceremonial law, yet, to gain an opportunity of doing good, and to show how far he could comply, he would occasionally go to the temple and join in the sacrifices there. Those that are weak in the faith are to be borne with, when those that undermine the faith must be opposed. It is true, this compliance of Paul's sped ill to him, for this very thing by which he hoped to pacify the Jews did but provoke them, and bring him into trouble; yet this is not a sufficient ground to go upon in condemning it: Paul might do well, and yet suffer for it. But perhaps the wise God overruled both their advice and Paul's compliance with it to serve a better purpose than was intended; for we have reason to think that when the believing Jews, who had endeavoured by their zeal for the law to recommend themselves to the good opinion of those who believed not, saw how barbarously they used Paul (who endeavoured to oblige them), they were by this more alienated from the ceremonial law than they could have been by the most argumentative or affecting discourses. They saw it was in vain to think of pleasing men that would be pleased with nothing else but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us than sneaking compliances. And when we consider what a great trouble it must needs be to James and the presbyters, in the reflection upon it, that they had by their advice brought Paul into trouble, it should be a warning to us not to press men to oblige us by doing any thing contrary to their own mind.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And after those days we took up our carriages,....…
And after those days we took up our carriages,.... Or prepared themselves, both for their journey, and for whatever trials and exercises they were to meet with; they took up their bundles, which hitherto were brought by sea, and now put them upon beasts, going by land from Caesarea:
and went up to Jerusalem; which stood on higher ground, and was, as Josephus (n) says, six hundred furlongs, or seventy five miles distant.
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(n) De Bello Jud. l. 1. c. 3. sect. 5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain We took up our carriages - Our baggage; which…
We took up our carriages - Our baggage; which probably went by sea before. What they took with them now in particular was the alms they were carrying to Jerusalem, chap. xxiv, 17.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 15. Took up our carriages] αποσκευασαμενοι; We made…
Verse 15. Took up our carriages] αποσκευασαμενοι; We made ourselves ready; packed up our things; got our baggage in order. This is what the text means.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Act 21:15-16. And after those days — Spent at…
Act 21:15-16. And after those days — Spent at Cesarea, how many there were is not said; we took up our carriages, and went — Or, their baggage, which probably went by sea before; containing, doubtless, the alms they were carrying to Jerusalem, Act 24:17. And they had in their company some of the brethren of Cesarea, together with one Mnason, of Cyprus, an old disciple — Who lived in Jerusalem, and probably had been converted, either by Christ or the apostles, at the first opening of the gospel there. With him they were to lodge, which they were the more willing to do, as he was a person of established character and reputation in the church; and as, in those days, there were no inns for the accommodation of travellers, as with us.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain After those days - After what had occurred, as…
After those days - After what had occurred, as related in the previous verses.
We took up our carriages - This is a most unhappy translation. The word carriage we apply now exclusively to a vehicle for conveying anything as a coach, chariot, gig, cannon carriage, etc. The original word means simply that they prepared themselves; made themselves ready; put their baggage in order, etc. ἀποσκευασάμενοι aposkeuasamenoi. They prepared for the journey. The English word carriage was formerly used in the sense of what is carried, baggage, burden, vessels, furniture, etc. Thus, it was used in the time that our translation was made; and in this sense it is to be understood in 1Sa 17:22, “And David left his carriage (baggage) in the hand of the keeper of the carriage,” etc. See Act 21:20, margin; Isa 10:28, “At Michmash he hath laid up his carriages” (his baggage, etc.).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain we took up our carriages--"our baggage."
we took up our carriages--"our baggage."
and went up to Jerusalem--for the fifth time after his conversion, thus concluding his third missionary tour, which proved his last, so far as recorded; for though he accomplished the fourth and last part of the missionary plan sketched out (Act 19:21) --"After I have been at Jerusalem, I must also see Rome"--it was as "a prisoner of Jesus Christ."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain To Jerusalem, Act_21:15-17.
To Jerusalem, Act_21:15-17.
15. Carriages—The things that were carried; their baggage, or luggage.
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Up to Jerusalem—Paul now goes “bound in spirit” from Cesarea up to Jerusalem; he will soon return, bound in Roman chains, from Jerusalem to Cesarea. His journey will best be illustrated, geographically, on his return. (See notes on Act_23:31-33.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15, 16. The Journey to Jerusalem
15, 16. The Journey to Jerusalem
15. And after those days we took up our carriages] Rev. Ver. “our baggage.” In the English of the A.V. “carriages” were things which were carried. The word is found in this sense, 1Sa_17:22; Isa_10:28, as well as in this passage. So in Shakespeare, and cp. Earle’s Microcosmographie (Arber), p. 41, “His thoughts are not loaden with any carriage besides.” But the use is quite lost now. The verb indicates rather “packing up” for the purpose of removal, than “taking up” in the act of moving.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) After those days we took up our carriages…
(15) After those days we took up our carriages . . .—Better, we took up our baggage. The English word now used always of the vehicle that carries, was in common use at the time of the Authorised version, for the things carried—the luggage or impedimenta of a traveller. So, in 1Sa_17:22, David leaves his carriage (or, as in the margin, the vessels from upon him) in the hand of the “keeper of the carriage.” So, in Udal’s translation of Erasmus’s Paraphrase of the New Testament (Luk_5:14), the bearers of the paralytic are said to have “taken their ‘heavie carriage’ to the house-roof.” (Comp. also Jdg_18:21; Isa_10:28; Isa_46:1.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain These for those, A.V.; baggage for carriages, A.V. We…
These for those, A.V.; baggage for carriages, A.V. We took up, etc. Episkeuasamenoi, is the reading of the R.T., as of Mill, Bengel, Griesbach, Lachmann, Tischendorf, Meyer, Alford, etc. It occurs only here in the New Testament, but is common in classical Greek, in the sense of "fitting out for a journey," "lading a ship" or "beasts of burden" with baggage, "collecting baggage," and the like. The ajposkeuazesqai of the A.V. means" to unload," "to get rid of baggage," and thence generally "toremove," which gives no good sense here.
Vers. 15-40. The compromise.
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The introduction of Christianity into the world while the temple was still standing, and the Law of Moses with all its Levitical and ceremonial ordinances was still in force, might have issued in three ways.
1. All converts to the faith of Jesus Christ from among the Gentiles might have been forced to become Jews, as far as submission to the whole Law was concerned.
2. Or the Old Testament might then and there have been superseded by the New, and the Jewish believers as well as the Gentile converts have been brought at once into the possession of Christian liberty and immunity from the whole body of ceremonial observances.
3. Or it might have been provided that, while Jewish believers were still subject to the Law of Moses, those who believed from among the Gentiles should be wholly free from the bondage of the Law, and only subject to the institutions and precepts of Christ. The first of these issues was that which was contended for by the bigoted Jews of Jerusalem. They wished that all Christians should be as it were proselytes to Moses, only with the addition of faith in Jesus as the promised and long looked-for Christ. The second seems to be that toward which St. Paul"s own opinion gravitated, and which the inexorable logic of the forcible suppression of the Mosaic institutions by the destruction of Jerusalem confirmed as being according to the mind of God. The third was a compromise between the two former. And it was a compromise accepted by St. Paul. In deference to the prejudices of the Jewish people, and in a charitable consideration for opinions and feelings which were almost a part of their being, he was willing that the Christian Jews should still observe the laws and customs of their fathers, provided that the Gentile disciples were left absolutely flee. And he was willing as a Jew himself to conform to his brethren"s practice in this matter. Whatever may have been his speculative opinion, he was willing to give to the Jewish community the public proof asked for by St. James, that "he himself also walked orderly and kept the Law," and actually joined the four Nazarites in their vow and was at charges with them, and went through the legal ceremonies in the temple with them. (ver. 26, and Act_24:18 Act_25:8) The practical lesson, therefore, plainly is that compromises are lawful and right, provided no essential truth is sacrificed. In the diversity of the human mind, and the diversity of influences to which different minds are subject, it frequently happens, as a matter of fact, that conscientious and upright men, who agree upon many vital and essential truths, disagree upon others which are less important, disagree sharply and pointedly. If both parties are to maintain their own views with unbending rigidity, there can be no common action, no harmony, no peace. A compromise by which both parties, without giving up their own belief, agree to keep the points of difference in the background, and to concede something to each other in practice, is the only possible way of preserving unity and concord. It is the way sanctioned and recommended by the great example of St. Paul. Only we must not forget to notice the further instructive lesson conveyed by this section, that the most laudable and best-planned efforts at conciliation are often doomed to failure by the unreasonable and fanatical violence of those who are most in the wrong. Compromises imply a measure of humility and a sincere love of peace. Where there is an arrogant assumption of infallibility, and an overbearing spirit of domination, men prefer the forcing their own opinion upon others to an equitable compromise, and love subjugation more than peace. The highest wisdom and most exalted piety will propose concessions, which fanatical bigotry will fling back in their teeth. It is in religion as in politics. There will always be a party of irreconcilables. A St. Paul in the depth of his love may offer a compromise to which the Jewish fanatic in his blind bigotry will reply by blows and conspiracies unto death. And yet in the end the love will triumph, and the violence will be laid in the dust.
Vers. 15-26. Arrival and reception at Jerusalem.
Notice
I THE DECIDED ADVANCE IN THE MINDS OF THE LEADING DISCIPLES AMONG THE JEWS.
1. They gladly welcomed Paul, and heard his narrative of missionary work, which included labor among the Gentiles. They glorified God for it.
2. They made no demand upon Paul as to renouncing his advanced position, but acquiesced in it.
3. They must have resisted the extreme Judaistic party in order to do so.
II THE CONTRAST BETWEEN THE TIMID POLICY OF THE JAMES PARTY AND PAUL HIMSELF. They feared for him. He feared nothing for himself. Their advice was dictated by prudence, hut it wrought more evil than good in result.
III THE NOBLE EXAMPLE OF SELF-ABNEGATION AND CONCILIATION. Paul yielded to their advice, to show that the reports about him were false, and that his free position allowed him both to observe the Law and not to observe it, as expediency might dictate, because he regarded it as no longer necessary to salvation. He became a Jew to the Jews, to save the Jews. The true firmness is not obstinacy, prejudice, self-assertion, bigotry, but distinguishes between the essential and non-essential. Perhaps it was the wiser way to let the weaker brethren be convinced by the facts how hopeless it was to save Judaism.
IV GREAT PURPOSES OF GOD ARE FULFILLLED THROUGH THE ERRORS AND INFIRMITIES OF HIS PEOPLE. Paul would meet Jewish accusations all the more firmly though his appearance in the temple put the torch to the pile. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And after those days we took up our carriages…
Act_21:15
And after those days we took up our carriages and went to Jerusalem.
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Carriages to Jerusalem
(Childrens Sermon):--This would read like a scene at a railway station only for the fact that carriages are not taken up, but take up. But in the Bible, the word carriage means the act of carrying, and carriages what is carried (Jdg_18:21; 1Sa_17:22; Isa_10:28); just as luggage means what has to be lugged about.
I. We have all got bundles to carry. You know how it is in travelling. A good many things can be packed away in trunks, but some must be carried in the hand. How many things we have to carry in life--as children our toys, when bigger our school books, when men things for family comforts, etc., and he is a poor creature who is ashamed to be seen carrying a bundle home to his Jerusalem. Then think how much ships have to carry, and armies. The word impediment comes from impedimenta, the baggage belonging to a Roman army. And what a lot of things have to be carried when we move from one house to another. But besides all these we have duties and responsibilities--big and little--which must be carried; and it seems as though some people had more than their share, while others dodge their duties, as leaders in a stage coach seem to do, leaving all the hard work to the wheelers. But never shirk a duty when once it has been made plain.
II. Every man must carry his own bundle. St. Paul says, Bear ye one anothers burdens,… for every man shall bear his own burden--i.e., we ought to help others because when we have done our utmost in this way we shall have enough to do to answer for ourselves. When we are out on a large party each has his own umbrella, handbag, etc.; but there are packages containing things belonging to all. Now it would not be right to simply carry our own things and refuse a helping hand to the rest. Yet sometimes you see selfish people leaving everything, even their own bundles, to others; now Paul was not like this. He was too self-reliant, too generous, too courteous. When seemingly utterly overburdened with his own duties and troubles, he said, Look not every man on his own things, but also on the things of others, and himself set the example.
III. We must carry our bundles in spite of temptations to lay them down. It is very easy to discourage and to be discouraged. When you have been on an errand and were carrying things home, have you never met with companions who said, Wait a bit and have a game? Or when you have had a hard lesson have you not heard a voice saying, You will never learn it in time; why then trouble? Bunyan tells us how much Christian was discouraged by the report of Timorous and Mistrust about lions in the path. So it was with Paul. On this journey to Jerusalem he was constantly meeting with people who said, Dont go. And how many people there are who would have replied, Perhaps you are right, and have laid down their bundles. Never do that, but persist in carrying your bundle to your journeys end, in doing your duty until it is completely done. (Wilberforce Newton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 15–17. Took up our carriages. Our baggage. See Revision.…
15–17. Took up our carriages. Our baggage. See Revision. “Carriages” once meant the things carried.
Went with us certain disciples of Cæsarea. Paul was often thus attended. They seem to have gone in order to find a place for him with an old disciple, a native of Cyprus, now dwelling in Jerusalem, named Mnason.
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Come to Jerusalem. This is the fifth time Paul entered the Holy City since his departure on that memorable journey to Damascus about twenty-two years before. The present probable date is near Pentecost (the latter part of May), a.d. 58.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Act_21:15. We took up our carriages, or things to…
CRITICAL REMARKS
Act_21:15. We took up our carriages, or things to be carried (see Jdg_18:21).—ἀποσκευασάμενοι. The reading of the Received text should be translated, having packed away our baggage—i.e., the superfluous part of it (Olshausen); or having discharged our baggage—i.e., unpacked the matters necessary for our journey to Jerusalem. But the best reading, ἐπισκευασάμενοι, signifies, having packed up our baggage, and so made ourselves ready for the journey to Jerusalem (Hackett, Alford, Holtzmann, and others).
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Act_21:16. An old, better, an early disciple.—i.e., one who had long been a disciple, having been probably converted on the day of Pentecost. Whether the Cæsarean brethren brought Mnason with them to Jerusalem (Calvin, Beza, Plumptre), or brought Paul to Mnason at Jerusalem (Bengel, Olshausen, Meyer, De Wette, Holtzmann) is uncertain. Both translations are admissible. Mnason was of Cyprus, and therefore a countryman of Barnabas (Act_4:36).
Act_21:17. The brethren were not the Church or the apostles (Kuinoel), but private Christians, such as Mnason and others (Wendt, Holtzmann, Hackett, and others).
Act_21:18. James.—See on Act_12:17, Act_15:13. The apostles, not mentioned, may by this time have been dispersed from Jerusalem, while some may have been dead. The Jerusalem Church was manifestly presided over by James and the elders.
Act_21:19. Particularly, what things, or one by one, each of the things which.—Compare Act_15:4; Act_15:12. That nothing is here said about the delivering up of the collections for the poor saints at Jerusalem has been explained by supposing that the “we” sources were no more at the author’s command, but may be satisfactorily accounted for by assuming that Luke did not consider this necessary to be stated. It is perfectly arbitrary to assert that—in order, shall it be said, to guarantee the apostle’s good faith?—information should have been given about the final disposition of those contributions which the apostle had been collecting, and with which he hoped to appease the irritated minds of his Jewish brethren (Holtzmann).
Act_21:20. They glorified the Lord—Rather, God (as in Gal_1:24), on Paul’s account, and not as if they themselves did not share in the general suspicion or anxiety (Holtzmann), but more likely as if they were somewhat troubled about the inferences that were being publicly drawn from Paul’s Gentile mission—called his attention to the many thousands, or myriads, of Jewish Christians, not in the world (Overbeck), but in Jerusalem and Judaea (Wendt, Zöckler), who were all (not “some “as in Act_15:1; Act_15:5) zealous, not of, but for the law, as Paul himself had formerly been (Gal_1:14).
Act_21:21. That thou teachest all to forsake Moses.—Lit., that thou teachest apostasy from Moses. The allegation contained an element of truth in so far as it was undoubtedly Paul’s aim to persuade his countrymen to embrace the gospel, and in so far as their reception of the gospel would in due course emancipate them from the bondage of the law; but it was not Paul’s object or business to inculcate on Jewish Christians the discontinuance of either circumcision or the ritual of Moses. (See further in “Homiletical Analysis.”)
Act_21:22. The multitude (or a crowd, πλῆθος, without the article) must needs come together.—The best MSS. omit this clause along with γὰρ, for, and read, they will certainly hear that thou art come.
Act_21:23. We have four men.—The clause shows how closely the Jerusalem Church adhered to the ritual of Moses. That the vow, taken by the men, was that of the Nazarite is suggested by the reference to shaving the head.
Act_21:24. Purify thyself with them and bear charges with, rather, for them.—James, who gave this advice, was himself a Nazarite—“Drank no wine nor strong drink, neither did he eat flesh. No razor ever touched his head; he did not anoint himself with oil; he did not use the bath.… He would enter into the temple alone, and there be found kneeling on his knees and asking forgiveness for the people; so that his knees grew hard like a camel’s knees, because he was ever upon them worshipping God and asking forgiveness for the people” (Euseb, Hist., Act_2:23). The term for a Nazarite vow, though not prescribed by the law, was usually thirty days; but Jewish practice had rendered it possible for one who could not undertake a vow for so long a time to join in with another in the last days of his Nazaritic period on condition of bearing all the temple charges for offerings for himself and that other. The Jews considered it a specially meritorious act to assist a poor Nazarite in this manner. Agrippa I., on obtaining the sovereignty of Palestine, paid the expense of numerous indigent Nazarites who were waiting to be released from their vows (Jos., Ant., XIX. vi. 1). As Paul was a poor man, it is supposed he paid, or proposed to pay, the charges for the Nazarites out of the Gentile contributions which he brought for the poor saints in Jerusalem. Ramsay challenges the statement that Paul was a poor man, and suggests that the charges here specified, as well as the cost of his subsequent trial, were borne out of his own patrimonial estate, or hereditary property (St. Paul the Traveller, etc., pp. 310 ff). All may know should be all shall know.
Act_21:25. The best MSS. omit the clause that they observe no such thing. This reference to the apostolic decrees confirms the credibility of the account in chap. 15.
HOMILETICAL ANALYSIS.—Act_21:15-25
With James and the Elders at Jerusalem; or, Mistaken Counsels
I. Paul’s journey to the capital.—
1. The point of departure. Cæsarea; the abode of Philip the evangelist (Act_21:8), the city of Cornelius (Act_10:1), the scene of Herod’s death (Act_12:19-23) and of Paul’s subsequent imprisonment (Act_23:31-35). The apostle little dreamt, on leaving Cæsarea, that before many days had passed he would return to it a prisoner, though, had he foreseen such, the knowledge would hardly have discomposed him (Act_21:13). Paul one of those heroic spirits that rise superior to external circumstances, and when confronted by extremest danger “forget they ever heard the name of death” (Shakespeare).
2. The time of departure. After the interview with Agabus. The pathetic scene with the disciples (Act_21:12-14), and in particular the courageous declaration of Paul, not to mention other reasons, clearly rendered it impossible for him to remain longer at Cæsarea. Had he done so, even the disciples might have begun to think, if not to say, when they recalled his spirited utterance—“These be brave words, O Paul! but where is thy performance?” And Paul was not the man to suffer any one to charge him with either timidity or inconsistency.
3. The manner of departure. With “carriages” or things to be carried—i.e., baggage taken up—this including both articles necessary for the journey and the gifts Paul was bearing to the poor saints in Jerusalem. Paul’s anticipations of sorrow for himself had no power to make him forget the contributions he had gathered for the needs of others. Paul was ever a rare example of self-forgetfulness.
II. Paul’s travelling companions.—
1. Those who had accompanied him from Asia. Whether all the seven mentioned in Act_20:4 (Besser), or only Trophimus, Aristarchus, and Luke is debatable, though the latter opinion is the more probable.
2. Certain disciples from Cœsarea. Most likely Gentile converts, though they may have been Jewish Christians travelling to Jerusalem to attend the Feast of Pentecost. Wherever Paul went his noble personality, rendered more magnetic by the grace of God that was in him, drew around him circles of friends, and grappled them to his bosom as with hooks of steel. The time had not yet arrived when all men would forsake him (2Ti_4:16) as they had formerly forsaken his Master (Mat_26:56).
3. Mnason, an old or “early” disciple—i.e., one who had long been a Christian, having been (it may be supposed) one of the first converts, gathered into the Christian fold on the day of Pentecost. A native of Cyprus like Barnabas, he may also have been one of those “men of Cyprus” who came to Antioch and were among the first to preach the gospel to the Gentiles (Act_11:20). Whether he lived at Cyprus but possessed a house as well in Jerusalem, or usually resided in Jerusalem but had been visiting at Cæsarea and was now returning home, or had not been to Cæsarea at all, but was still in Jerusalem, and Paul (according to another translation) was being conducted to him, are points concerning which no authoritative decision can be given. The one clear fact is that Paul and his companions obtained a lodging in Mnason’s house, presumably because in the state of public feeling among Jewish Christians concerning Paul’s Gentile mission, it might have been difficult, if not dangerous, to seek accommodation for him with one of these.
III. Paul’s arrival in the city.—
1. The date. That he reached Jerusalem in time for the Feast of Pentecost is apparent. His departure from Philippi took place after the days of unleavened bread, since then he had been occupied in travelling as under:—
From Philippi to Troas (Act_20:6)
5 days.
Where he abode
7 days.
From Troas to Miletus (Act_20:13-15)
4 days.
Where he stayed (say)
3 days.
From Miletus to Patara (Act_21:1)
3 days.
From Patara to Tyre (say)
4 days.
Where he remained (Act_21:4)
7 days.
From Tyre to Ptolemais (Act_21:7)
1 days.
From Ptolemais to Cæsarea (Act_21:8)
2 days.
Where he halted (Act_21:10, say)
6 days.
From Cæsarea to Jerusalem
2 days.
In all
44 days.
If to this be added six for the days of unleavened bread (Act_20:6), the total of fifty will be obtained, which is the interval between Passover and Pentecost.
2. His reception. The brethren—i.e., the private Christians (among them Mnason and his friends) to whom his coming was made known welcomed him and his companions gladly—Mnason to his house and all of them to their hearts. Sympathising fervently with Paul’s missionary enterprise they rejoiced to see him home again with tidings from the regions beyond.
IV. Paul’s interview with the Church leaders.—
1. Fraternal greetings. As on a former occasion (Act_18:22), Paul saluted or embraced the recognised heads of the Christian community, who had convened to accord him welcome. These were James the brother of Our Lord—not James the younger (Hackett)—who, ten or eleven years later, suffered martyrdom as a believer in Jesus of Nazareth, by being hurled from the pinnacle of the temple and despatched by stoning (Euseb., H. E., Act_2:23); and the elders or spiritual rulers, overseers, presbyters of the various congregations in Jerusalem. That none of the apostles are mentioned as having been present suggests that none of them at that time resided in the Holy City. Some may have set forth on missionary tours, while others may have “departed to be with Christ, which is far better.”
2. Glowing recitals. Salutations over, the apostle, as he had done on returning from his first missionary tour (Act_14:27), declared particularly or rehearsed one by one the things which God had wrought among the Gentiles by his ministry—noting specially his hearing of Apollos (Act_18:24), meeting with John’s disciples (Act_19:1), and successful preaching (Act_19:20) in Ephesus; his journey to Macedonia and Achaia (Act_20:1-2); with the various incidents that occurred on the homeward route, in Troas (Act_20:9), at Miletus (Act_20:17), in Tyre (Act_21:4), and at Cæsarea (Act_21:8). More might be done to deepen the home Church’s interest in the missionary enterprise by returned missionaries, were they to lay before their Christian brethren, in fitting language, the story of what God is at present doing among the heathen.
3. Fervent thanksgivings. When the assembled elders had listened to the thrilling narrative, they glorified God for having raised up such a veteran missionary within the Church, and for having performed, through his instrumentality, such wonders of grace among the Gentiles (compare Act_4:21, Act_11:18). Henceforth they could entertain no doubt or suspicion, more of the earnestness of the man or of the Divine authority of his mission; and whatever friction may have previously existed between the apostle and the Jerusalem leaders, at this moment it had disappeared. The anti-Gentile spirit, if it slumbered in the Church of the Metropolis, which is doubtful, was not shared in by its rulers.
4. Mistaken counsels.
(1) The circumstances out of which these arose were two; the multitudes (myriads or tens of thousands) of Jewish Christians from all parts of the world, who were then present in the Holy City, and the misconception under which they laboured of Paul’s work, which they imagined to be a crusade against circumcision and the customs of Moses, when it was no such thing. Certainly Paul taught the Gentiles that circumcision and the customs of Moses were not required for a sinner’s justification so that the Gentiles had no need to embrace these with a view to salvation. To the Jews among the Gentiles—i.e., to the Jewish Christians he explained that even for them circumcision and the customs of Moses formed no ground of acceptance before God; but he never insisted on the discontinuance, by Jewish Christians, of either circumcision or the customs. Doubtless Jewish Christians, who came to understand the complete religious worthlessness of circumcision, and the customs as mere external performances, would gradually lay these aside; and so the notion might (and probably did) diffuse itself that Paul directly aimed at this result by means of his gospel. It was of course an error fitted to be hurtful.
(2) The motive which dictated the advice given by James and the elders was unquestionably good. They desired, if possible, to disabuse the public mind of the unjust suspicions it entertained of Paul’s Hebrew orthodoxy, and to remove every stumbling block out of the way of his ministerial usefulness among his countrymen. On this principle Paul himself was always prepared to act (1Co_9:20).
(3) The advice itself ran that Paul should associate himself with four poor Christian Jews who had taken on themselves Nazarite vows, which required them to let their hair grow, to abstain from intoxicating liquor, and generally to lead ascetic lives for a period usually of thirty days, from which vows they could not be released without the presentation in the temple of certain specified offerings (Num_6:1-21). It was suggested that Paul should, according to a custom then prevailing, join himself to these four men during the last seven days of their vow, should along with them abstain from wine, and lot his hair grow; and that at the end of these days he and they should shave their heads, while he paid for the necessary offerings to clear himself and them—again after the manner of pious Jews of a wealthier sort, who were accustomed thus to assist their poorer brethren. James and the elders believed that by so doing Paul would demonstrate to his excited countrymen that there was no truth in the information they had received, and that he, Paul, was as good and orderly a Jew as any one among themselves. To the suggestion of this course they may have felt prompted by remembering that Paul had once at least before at Cenchrea undertaken a similar vow (Act_18:18).
(4) The consideration by which James and the elders hoped to urge this course upon the apostle was that they had gone a long way in making concessions to the Gentiles, having written and concluded or given judgment, that they, the Gentiles, should observe no such thing as circumcision and the customs of Moses, but only that they should keep themselves from things offered to idols and from blood, from things strangled, and from fornication.
(5) Nevertheless the advice was a mistake. What it recommended, if carried out, as it was, might not have been sinful in itself or unlawful for Paul from his point of view (1Co_6:12; 1Co_10:23), but it was certainly of doubtful policy as tending to confirm Jewish Christians in the idea that Paul did regard the law as in some fashion indispensable for salvation, while in point of fact he did not, and practically worthless, since it neither effected what they hoped for, nor averted what they feared, neither allayed the groundless suspicions against Paul, nor prevented an outbreak of hostility against him (Act_21:28).
Lessons.—
1. The lawfulness of Christian prudence—exemplified in lodging Paul with Mnason.
2. The duty of Christian brotherly kindness—illustrated in Paul’s reception by the Christians of Jerusalem and the leaders of the Church there.
3. The doubtfulness even of Christian compromises—as seen in the course recommended by James and followed by Paul.
HINTS AND SUGGESTIONS
Act_21:16. An Old Disciple.—Exemplified in Mnason of Cyprus.
I. A striking proof of Divine faithfulness.—In preserving Mnason to be a Christian of long standing.
II. A satisfying evidence of the reality and power of religion.—Had Mnason not found it so, he had not adhered to it so long.
III. A precious storehouse of Christian experience.—One who has long been a disciple must have learnt much of the secret of the Lord.
IV. A possible instrument of valuable service.—To the Church and the world. As there are tasks that can better be performed by young believers, so there are offices that can be more efficiently filled by aged disciples.
V. A deserving object of Christian honour and esteem.—If the hoary head is entitled to respect and veneration, much more is it so when found in the way of righteousness.
VI. A Christian pilgrim drawing near the better land.—Heaven may be near the young believer, it never can be far off from the old disciple.
Act_21:17-20. A Foreign Missionary’s Return.
I. The welcome he received.—Joyful.
II. The salutation he brought.—Peace.
III. The story he told.—The triumphs of the cross.
IV. The enthusiasm he enkindled—They glorified God.
Act_21:20-24. Concessions to Weak Brethren.
I. Legitimate.—
1. When they can be made without violating conscience—i.e., when they refer to things indifferent.
2. When they help to remove stumbling-blocks out of the weak brother’s way.
3. When they assist in promoting peace.
II. Illegitimate.—
1. When, though right in themselves, they tend to mislead the weak brother by causing him to think his position only right.
2. When adopted more from a desire of peace than with a view to promote what is right.
3. When they are calculated to offend as many as they please.
Act_21:21-24. The World’s Misrepresentations of the Followers of Christ.
I. Are frequently wide-spread.
II. Mostly have nothing in them.
III. Always are difficult to remove.
IV. Seldom get corrected by compromise.
Act_21:26. Doubtful Actions; or, the inconsistencies of great and good men.
I. State the case referred to.—Paul’s arrival in Jerusalem; welcome from the brethren; meeting with the elders and James. James’s proposal and the reason of it. Danger apprehended from probable suspicions of Jewish Christians. Paul’s adoption of the course recommended, and joining of himself with the four men who had a vow.
II. Was this action wrong?—Consider—
1. How it may have looked to James.
(1) Unless James had deemed the course recommended legitimate it may be assumed he would not have made the proposal.
(2) James’s motives were unquestionably right—to ensure Paul’s safety by disarming the hostility of the Jews; to gain a hearing from his co-religionists for Paul’s gospel; to set the apostle right with the Jewish Christians.
(3) Yet the course recommended may have been wrong, though the course itself may have appeared right and the motives prompting it may have been good.
2. How it may have looked to Paul.
(1) Of great importance to allay the wide-spread suspicion that was abroad concerning him, and to gain a hearing for the gospel.
(2) No small matter to disabuse the minds of his weaker brethren of their misconceptions concerning himself and his mission.
(3) Not against his principles to take a vow, since he had done so at Cenchrea (Act_18:18).
(4) In harmony with his conduct in circumcising Timothy (Act_16:3).
(5) Not inconsistent with his refusal to perform the same rite on Titus (Gal_2:3).
(6) Not the same as Peter’s eating with the Gentiles at Antioch and then withdrawing (Gal_2:11-12).
(7) It was only a carrying out of Paul’s principle of becoming all things to all men to gain some (1Co_9:20, etc.).
3. How it may look to some still.
(1) Of doubtful morality. Not that to recommend or adopt such a course of action was wrong; but that being liable to misconstruction it should neither have been recommended nor adopted without serious consideration. Neither Paul nor James believed that observance of the moral law was indispensable for salvation; but what about the multitude of Jews? Would they not reason, that if Paul observed the customs they must be absolutely binding on the conscience?
(2) Of doubtful expediency. It was meant to save Paul, but did not; intended to gain the Jews, but did not; designed to recommend Christianity; but is it certain it did not rather confirm the Jews, both Hebrew and Christian, in the notion of the permanent obligation of the law of Moses?
III. Lessons from the story.—
1. Compromises are seldom successful.
2. Good men may give bad advice and take false steps.
3. The short road to victory is ever steadfast adherence to principle.
Note.—“Surely these records of the ‘Acts,’ with their unflinching truth, speak with a strange mighty power to us after all these ages. We feel, while we read of the awful fall and miserable death of one of the Twelve (Act_1:16-20); of the sin and punishment of two of the most notable believers of the first age (Act_5:1-11); of the jealous murmuring and discontent of the poor saints (Act_6:1); of the failure in courage of Mark and the bitter quarrel of two of the most prominent Christian leaders (Act_15:38-40); and here of this doubtful compromise of Paul and James that we have before us a real picture, painted from life, of the Church of the first days, by one who never shrinks to paint the errors, the faults, and the grievous mistakes of even the most distinguished of the first believers.”—Spence.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain 15, 16. Now they proceed to go up to…
15, 16. Now they proceed to go up to Jerusalem, taking along with them a certain Mnason, a Cyprian, an old disciple, i. e., one of the first disciples of the Lord Jesus when He began His ministry, “with whom we may lodge,”
i. e., this man Mnason had the financial ability to furnish a lodging in Jerusalem for Paul, Luke and comrades.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Subdivision 2. (Act 21:15-40; Act 22:1-29.)
Subdivision 2. (Act 21:15-40; Act 22:1-29.)
The Arrest.
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The story of how Paul actually falls into the hands of his enemies implicates the Christians in Jerusalem, who by their advice, which he takes, and to satisfy their zeal for the law, puts himself into the very place of chiefest danger, and where the presence of one known to advocate the equal footing of Jew and Gentile would be sure to lash the unconverted Jew to fury. His own compliance, though from pure desire to be to the Jew a Jew, to win the Jew, yet not only puts him into the hands of his enemies, but takes him off the higher ground upon which he habitually walked, and renders his steps less certain. It is a painful history all round.
1. The cause of Paul’s arrest is traced briefly but clearly, and shown to rest with the Jewish Christians. Before we come to this, it will not be amiss to note that it cannot be for nothing that we are told of the place in which the apostle at this time lodges: some meaning must certainly attach to this, whether or not we are able to find the meaning; and some relation there must be also to the narrative with which it is connected. Those also who believe in God’s absolute control of history, and that Scripture everywhere shows this control, can have no difficulty in accepting a meaning flashed out of a name as a true, if hidden, indication of the mind of God. Now Mnason, at whose house Paul lodges at this time, is from a word which means "to sue for, court," and Paul is certainly here as a suitor, and in a strange place for him: he is in a place not his own. The man in Christ, which he has but lately told others it was all his boast to be (2Co 12:5), is here in the guise of one walking orderly and keeping the law. And it is the suit he has in hand that brings him down to this. He is really lodging with Mnason, the disciple from the beginning, or early disciple, as the term used is. Was it not, in fact, such early disciples, belonging to the time when Christians could be reckoned but as a sect of the Jews, among whom would naturally be found those of whom it was asserted as a universal truth that they were "all zealots for the law"? Mnason himself would be actually included here. Could Paul be ranged among these? No one could imagine it. But he certainly was laboring to make himself acceptable to these. No doubt, the law was to him a thing indifferent, and that it was his acknowledged principle to become to the Jew a Jew, that he might gain the Jew. But would they not have understood by it something more? and does not "walking orderly and keeping the law" imply that he belonged to the house of Mnason, rather than that he was but lodging there? There surely was not a selfish thought in the apostle’s heart. He was walking in the spirit of pure self-sacrifice, to win his Jewish kindred to the Lord; but if he had declared to them his exact position with regard to it -"to those under the law as under the law, not being myself under the law" (1Co 9:20, R.V.), would it have been, could it have been, a means of winning them?
The meeting that is pictured for us as taking place is at James’ house, and with the elders. The apostles seem by this time to have scattered from Jerusalem, and nothing is mentioned with regard to them. Nor indeed does James himself seem to take any prominent part, such as he took at the council to decide the place of Gentile converts with respect to the law. It is more than possible that those most fanatical as to Moses were the most forward, as they had indeed made their voices to be heard first on the former occasion. Paul himself, in the natural progress of divine revelation, had doubtless made advance, while it would be well if under the influence of their alarm at the steadily growing questions involved by the increasing Gentile element in the assemblies, these had not gone backward. There was a strong feeling abroad as to Paul, and a multitude behind who must needs come together. While it was the nation still in unbelief of which Paul was surely thinking, he is faced with this opposition first to be encountered of the converted and Christian Jews. On their side they must needs recognize also the wondrous work of divine grace which God has been working by him among the nations. They will make no doubt that all the reports that have come to them concerning him are but perversions. They are ready to assume that he is really as good a Jew as ever; what they propose to him then is not a concession: it is a justification of himself from calumny merely. Let the Gentiles, as they have conceded, remain Gentiles; he could not have taught the Jews to apostatize from Moses, and not to circumcise their children, nor to walk according to the customs. Let him take then these four men who, being believers like himself, could yet bind themselves with the Nazarite vow, and presenting himself with them in the temple purified, take upon him the expenses necessary for their completion of it, and that publicly, that all might recognize clearly his own relation to the law.
Nothing is proposed to him, as many have thought, about taking upon himself the vow in question. He is merely to purify himself ceremonially, for his appearance in the temple, and it was no new thing that they advised, but what is known to have been done by others very near the time at which all this took place. In fact there was nothing in all that was advised that the apostle could not have done with a good conscience as a part of his privilege to give up his own liberty in toleration of the ignorant infirmity of others; but the question returns, and will return: Was it to be understood in this way? Here among "zealots for the law," there was indeed ignorance on every side; could he then adapt himself to this, raising no question, leaving them to grow into the truth, as necessarily they would? not forcing any, as in fact he had never forced, -tolerant where God yet was tolerant? Could he not in such a case, without professing anything where it was at present hopeless to bring round this mass of prejudiced opposition to the higher truth, as he saw and followed it, simply go through the ceremonial as they prescribed it to him, and remove out of his way this hindrance to that upon which his heart was set, the proclamation of Christ to his kindred by one whose very advocacy itself was evidence of the truth that he proclaimed, who with his own eyes had seen Christ Jesus the Lord, and had seen men bow before that sacred Name as he had?
Yes, it was indeed vain to expect to quell in any other way the storm that was beginning to manifest itself, though in its first zephyr breathings. He had seen the whirlwinds of Jewish passion aroused in the very midst of the Gentiles, and able to carry with them the Gentiles themselves, otherwise cynical and indifferent. What would it be with such questions started here where the crowd was one, and Christians too were in zealous opposition to whatever seemed to touch the authority of Moses?
But what then did all this do but echo the words which shortly were to come home to him with terrible confirmation as he faced the wild tumult from the castle-stairs, "They will not receive thy testimony concerning Me"? The apostle of the Gentiles must renounce all hope of being God’s messenger to Israel; and he who sought it, spite of the burning, uncalculating love that had brought him there, was necessarily out of the path to which God had called him. The testimony to Christ indeed was to be permitted him, though it could but demonstrate once more the hardness of heart to which they could only be given up. The Lord would and does own His faithful servant in a testimony, to which He would not nevertheless have sent him. Over it all He was; and the history of that which follows becomes, as has been said, the prophecy of long centuries to come, in which such scenes would be in principle re-enacted upon a larger scale. History is averred to repeat itself, and the reason is obvious: for man repeats himself; and poor fallen man is in every generation but the reflection of his father Adam. And where God’s grace has made a difference, still there remains even here a nature which maintains but too much of the likeness. God’s hand has overruled in this case to forecast the future for our instruction; yet even this could not be so impressive and complete if it were not founded upon a similarity of moral elements which in their inter-working present a more than superficial parallel. It is a parallel of causes as well as effects, -fruits and consequences which we can trace to roots and seeds which are in ourselves also, and present grounds of real and profitable self-judgment.
2. The counsel of the elders is acted on by the apostle. He does not, for he could not, declare himself under the law. He treats them all, one would say, as those who were not ripe for disclosures of this nature, which must wait for a fit season to be made. Enough that he can undertake this charge and perform this purification in the same way in which he had circumcised Timothy some time since. The shadows for him had passed in that which had fulfilled them: these with their zeal for the law were in the shadow still, and he must wait upon God for their deliverance. But it is evident, nevertheless, that here he is in no position to help them, but that his present action must encourage them in their own. But his heart presses him on to reach a place in which his voice may be heard with acceptance by his people, and he stoops to the present sacrifice required: to what it will lead on he does not know.
In fact, the plan seems to be working well; the days are almost completed, when that comes of which he has been warned. Some Jews from Asia find him in the temple, having seen him previously in the city with an Ephesian Greek -one of his Gentile "nurselings," as they might taunt him, from the name. Outside, they had endured him, as it seems, or at least had refrained from an attack; but now this man with his disreputable tastes had dared invade the sanctuary itself; doubtless the same man inside, as he had been out: he had brought his Greek there, no doubt. Instantly there flashes out the wrath of the impetuous, haughty race. The city is moved, and the people run together, and dragging him out, shut to the temple-gates. Paul is in those well-known hands that spare not; and only by the intervention of God the Romans become his saviors from the violence of the raging mob! The plan which appeared so reasonable has ended only in disaster: Paul need take no more trouble to appease the Christian Jews, and is in the very worst possible position to reach the unbelieving ones!
It is significant that Lysias, the chief captain’s name, means "one who looses, or delivers," and that nothing but the Roman arms in fact accomplished the deliverance Of the believing Jews from the legal system in which they were bound up. It was not to be more than a decade, if so much, until that temple which was its necessary centre and heart should be overthrown, according to our Lord’s prophecy, by the Roman power, and the people scattered over the face of the earth. Their house, long bereft of the divine Presence, but where alone the blood of atonement could be offered for their sins, and with which all their ritual was connected, was taken from them utterly, and the system ended, although unbelief might still grip it with dead hands. In the rejection of the grace which was now going out to the Gentiles, they had rejected that which was their only possible salvation, and judgment in brief time followed; though not before the last word should be uttered by him whom in fact, though not in form, they had delivered to the Gentiles, bidding the true in heart amongst them go forth out of the camp (Heb 13:13). That he should have the last word for them, who had sought them with such earnest desire, was the divine recognition of him whom they had treated with unworthy suspicion, and betrayed, however undesignedly, into the hands of his enemies. "According to the wisdom given to him," says the apostle of the circumcision, "our beloved brother Paul has written to you" (2Pe 3:15). The voice that had been closed by their own folly while among them now spoke in all the majesty of the truth which could no more be silenced.
3. Yet he is permitted also here one last appeal in behalf of his Lord and Saviour. Won by the demeanor of his prisoner, the chief captain gives him leave to address the mob from whom he has rescued him; and Paul uses his liberty to relate to them the story of his conversion and of the revelation made to him. He reasons with them, reminding them of his past, in which he too had shown himself with as much false zeal for God as they were now showing. As men do commonly, he had followed the belief in which he had been trained, as both the high priest and elders could bear witness of him, persecuting to the death believers in Christ, whether they were men or women, and even hunting for them beyond the borders of the land. Nothing had stopped him but that intervention from heaven itself which had revealed to him Jesus the Nazarene in glory! Those with him had seen also the light, but had not heard the words* that were uttered, which were for himself alone. He had heard the Lord declare Himself the One he persecuted. Blinded by the glory of that light, he was led into Damascus, there to await, as he was bidden, further revelations.
{*This is in effect the difference between the statement here and that in Act 9:7, in which it is said that those with him heard the voice: this is the genitive case, and speaks a partial hearing, -the sound of it but not the utterance, as the accusative in the present instance -the voice at full length.}
Paul narrates more fully than the previous history has done, the visit of Ananias, -"a pious man," as he remarks, according to the law," -through whom at once his sight is restored to him, and he is declared to be one chosen by the God of their fathers to know His will and see the *Righteous One, and hear, as a special witness for Him, a voice out of His mouth. Then he is bidden to be baptized, and have his sins washed away, as he thus owns the authority of Jesus. It is a clear example of baptismal remission of sins on entering the kingdom: on God’s part he who truly bows to Christ is absolutely forgiven; but on man’s part, as openly admitted by baptism, this can be but a conditional announcement, available, not for introduction into heaven, but into the company of disciples upon earth. As a kingdom of truth (Joh 18:37) the kingdom means discipleship.
{*It is striking that the apostle does not mention the name of the Lord Jesus but once in this entire address, omitting it even where, as in verse 18, it would most naturally be used. This is due, perhaps, to a desire to avoid further inflaming the Jews. -S.R.}
The crowd listens to this yet, spite of the claim made for the Crucified One: but we are soon to find that this is not acceptance. The apostle comes now to what is pressing upon his spirit, as he looks upon those dark, upturned faces, upon which one can imagine, however restrained as yet, that he sees the storm gathering. What can he presage else, as he repeats, emphasized as they are by recent occurrences, words from the lips of truth itself which had long since warned him, "Make haste, and get thee quickly out of Jerusalem, for they will not receive thy testimony concerning Me." How he must have watched them as he related his ineffectual pleading at that time! "Lord, they themselves know that I imprisoned and beat in every synagogue those that believe in Thee; and when the blood of thy witness* Stephen was shed, I also was standing by and consenting, and keeping the garments of those who slew him!" Was Paul not just the witness now to be believed?
{*It is touching to remember that Paul is here making a definite confession, before the people, many of whom had doubtless witnessed his mad zeal, of his own sinful persecution of Stephen. -S.R.}
But He who spoke had broken off appeal: "Go," He said: "for I will send thee to the nations afar off."
4. For what then was he standing there? and what was in his mind as he declared thus to their face their unrepentant stubbornness? Would he break them down by it, even then, that they might show it to be but a thing of the past, and no longer applicable? Or did it announce the hopelessness which had now taken possession of him, the past and present linking themselves together rapidly in his mind, as when facing death they are known often to come up? If so, it was confirmed in a moment as he stood before them plainly avowed, the apostle of the Gentiles.* At once the short quiet is over. All the arrogant pride of an elect people, with which all that should humble man most may in fact inspire him, burst out of that heaving and gesticulating human mass confronting him, crying out madly for his death. The Roman captain, baffled by the foreign tongue that had been made use of, and conceiving by the outcry that there must be some proportionate cause, commands to examine Paul by scourging. It was the custom of the day, and for many a day; but from which the Roman citizen was exempted. Paul, as we know, was that; and his simple question, "Is it lawful for you to scourge a man who is a Roman and uncondemned?" brings the chief captain to inquire, and ends the matter. That the apostle was well within his legal rights, none can, of course, question; but it has been questioned whether it was according to the height of the truth which he proclaimed to plead such rights; but the governments of the earth have always their place with Paul, and are recognized as a ministry of God for good to His people; why not thankfully use them for that, when it needed only a word of information to secure it, and there was not a thought of resistance?** With the man in Christ, as such, the governments of the earth have nought to do; nor is it to forget such a place to realize that as the creatures of God, still upon the earth, we have other relations than those implied by this. All natural relationships lie outside of it; while the peace and power and object of the man in Christ are to go with us everywhere, through all.
{*Both conclusions could be drawn, and both may have been in the apostle’s mind. Certainly it seems clear that the Spirit of God intended us to draw these conclusions. But it looks, too, as if Paul were just entering upon an extended account of his work among the Gentiles, in order to lead up to a defense of his course, and more particularly in explanation of that for which he had been arrested. In his address before Felix he seems to resume the defense just where it was broken off here (Act 24:11-19). -S.R.
**And yet it is for his own protection that Paul speaks. He had not done so at Philippi, having submitted to the cruel indignity of being beaten by Roman magistrates (Act 16:22). He seems only to have spoken of his citizenship on the next day for the purpose of removing any stigma that might attach to the Christian name. The magistrates are compelled tacitly to remove the stigma.
But here Paul claims Roman citizenship, even emphasizing his free birth, as he had already declared he was a citizen of no mean city. In the next chapter he declares himself a Pharisee and the son of a Pharisee. While this last is far worse than the others, we cannot fail linking them together. The fact remains that the beloved and honored servant of Christ was in a false position all through, and these various acts savor a little of that spirit of compromise to which he had committed himself -S.R.}
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain 15, 16. (15) " And after those days, we…
15, 16. (15) " And after those days, we packed up our baggage, and went up to Jerusalem. (16) Some of the disciples from Cæsarea went with us, conducting us to one Mnason, a Cyprian, and an old disciple, with whom we should lodge. " The journey had been accomplished in time for the feast of Pentecost. This is made to appear by enumerating the days spent on the journey from Philippi. Leaving that city immediately after the days of unleavened bread, which was seven days after the Passover, he reached Troas in five days, where he spent seven. Four days were occupied in the passage from Troas to Miletus. Two are sufficient to allow for the stay at Miletus. In three he sailed from Miletus to Patara, which place he left the same day he reached it; and two more days, with favorable weather, would take him to Tyre. There he spent seven days, and three in the journey thence to Cæsarea. Allowing two days more for the journey from Cæsarea to Jerusalem, we have enumerated only forty-two of the forty-nine days intervening between the Passover and Pentecost, leaving seven for the stay at the house of Philip. That the feast of Pentecost did transpire immediately after his arrival in Jerusalem, is indicated by the immense multitude of Jews then assembled there, and the presence of some from the province of Asia, who had known Paul in Ephesus. Nothing but the annual feasts brought together in Jerusalem the Jews from distant provinces.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
This ends Paul's time in Caesarea.
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General Information:
Here the word "we" refers to Luke, Paul, and those traveling with them, and not to the reader. (See: Exclusive and Inclusive "We")
General Information:
The word "They" refers to some of the disciples from Caesarea.
They brought with them a man
"Among them was a man"
Mnason, a man from Cyprus
Mnason is a man from the island of Cyprus. (See: How to Translate Names)
an early disciple
This means Mnason was one of the first to believe in Jesus.
translationWords
Jerusalem
disciple
Caesarea
Cyprus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.