The day following, Paul went in with us to James; and all the elders were present. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. They, when they heard it, glorified God. They said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children and not to walk after the customs. What then? The assembly must certainly meet, for they will hear that you have come. Therefore do what we tell you. We have four men who have taken a vow. Take them and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.”
Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.
John Calvin 1540 · Public Domain On vv18, 19, 22, 23, 24, 25, 26 18. All the elders were present. We may gather…
18. All the elders were present. We may gather that out of this place which we had already in the fifteenth chapter. So often as any weighty business was to be handled, the elders were wont to come together, to the end the consultation might be more quiet without the multitude. We shall see anon, that the people were likewise admitted in their order, yet after that the elders had had their secret consultation among themselves.
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.
Geneva Bible translators 1599 · Public Domain On vv19, 20, 24, 26 God is to be praised, who is the Author…
God is to be praised, who is the Author of all good sayings and deeds.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–26 18 And the day following Paul went in with…
18 And the day following Paul went in with us unto James; and all the elders were present.
Ver. 18. Unto James] The son of Alpheus, called by St Mark, "James the less," and by some of the ancients, Bishop of Jerusalem.
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 On vv18–26 James, one of the apostles, though some think that…
James, one of the apostles, though some think that he was a kinsman of our Saviour’s, and at this time bishop of Jerusalem.
Elders; as in Act 15:6,23, not so called for their age, but dignity or place in the church.
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 On vv21, 26 We had Paul’s report to the church at Jerusalem,…
We had Paul’s report to the church at Jerusalem, of the success which God had given him in his ministry amongst the Gentiles; this is related in the foregoing paragraph of the chapter.
In these verses before us, we have the church’s reply to the apostle’s relation, They glorified God; first, for the great success given to the word of his grace amongst the Jews: Thou seest, brother how many thousands of Jews there are which do believe; the original runs, how many tens of thousands do believe; which intimates the great and wonderful success of the gospel.
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Well might our Saviour compare it to a grain of mustard-seed, seeing it had spread itself far and near in so short a time. If we consider the smallness of its beginning, the despicableness of the instruments, the shortness of the time, the obstinacy and prejudices of the Jews against the gospel, and yet remark the vast number of thousands and tens of thousands of the Jews that did already believe, embrace, and entertain it; we need not wonder that St. Paul, 1Ti 3:16, reckons it as one of the greatest mysteries of godliness, that Jesus Christ was preached to the Gentiles, and believed on in the world. That is, that so many thousands both of Jews and Gentiles were brought to own him, and submit to him as Lord and Saviour.
Observe next, the advice given by the church at Jerusalem to St. Paul, concerning the Jews which did believe in that place. It seems the Jews, though they had received the gospel, yet thought that the ceremonial law must still be observed; therefore, in condescension to their weakness, and to prevent their taking offence, they advise the apostle, not as a thing necessary in itself, but as an expediency in reference to their weakness, and to conform himself to some of the Jewish ceremonies and purifications; for though they were not then needful, yet they were not then unlawful; they might then be used, when the use of them would any ways conduce to the gaining and bringing over the Jews to a love of Christianity. The synagogue was not hastily to be cast out of the church, like the Heathenish superstitions; but to die by degrees, and be decently interred.
Here note, That the law of Moses, as to its moral part, Christ continued as his law: the ceremonial part, as to the use os types and ceremonies, signifying him that was to come, this was abrogated at Christ’s coming; and the political part ceased, when the Jewish polity was dissolved: but the abrogation of the whole was not fully made known at the first, but by degrees; and the exercise of it long tolerated to the Jews.
Observe, lastly, The particular advise which they give the apostle, to go into the temple, and perform the legal ceremony of purification: We have four men which have a vow; them take, and purify thyself, that all may know that thou walkest orderly, and keepest the law. That is, "Seeing we have four men here which have a Nazarite’s vow upon them, the time of which vow is now expired, and they are to shave themselves ceremoniously in the temple; go thou with them, and perform the legal ceremony of purification there, that the people may know that the report of thee is not true; but thou, being a Jew, dost thyself keep the law."
Here we may observe the truth of what St. Paul elsewhere declared, that to the Jews he became as a Jew, that he might gain the Jews, yea, become all things to all men, that he might gain some. A noble pattern for the ministers of the gospel to write after, in yielding, so far as we may without sin or scandal, to the weakness of others, in order to the furtherance of the great ends of our ministry among our people: To the Jews I became as a Jew.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv18–26 And the day following,.... After they were come into…
And the day following,.... After they were come into Jerusalem:
Paul went in with us to James; not the son of Zebedee and brother of John, for he was killed by Herod some years ago; but James the son of Alphaeus, and brother of our Lord, who presided over this church; it seems there were no other apostles now at Jerusalem, but they were all dispersed abroad that were living, preaching the Gospel in the several parts of the world: Paul took the first opportunity Of paying a visit to James, very likely at his own house, to give him an account of his success among the Gentiles, and to know the state of the church at Jerusalem, and confer with him about what might be most proper and serviceable to promote the interest of Christ; and he took with him those who had been companions with him in his travels, partly to show respect to James, and partly to be witnesses of what he should relate unto him:
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and all the elders were present: by whom are meant, not the ancient private members of the church, but the ministers of the word in this church: who hearing of the coming of the apostle, and of his visit to James, assembled together to see him, and converse with him.
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 On vv18, 20, 21, 22, 23, 24, 26 Paul went in with us - That it might…
Paul went in with us - That it might appear we are all of one mind, to James - Commonly called the Lord's brother; the only apostle then presiding over the Churches in Judea.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–26 Verse 18. Went in with us unto James] This…
Verse 18. Went in with us unto James] This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See Ac 15:13.
All the elders were present.] It appears that they had been convened about matters of serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv20, 22, 26 Act 21:20-21. When they heard it, they glorified the…
Act 21:20-21. When they heard it, they glorified the Lord — The Lord Christ, for this wonderful demonstration of his presence and grace, with his servant; and said, Thou seest, brother, how many thousands of Jews there are which believe — Many of these, doubtless, had come from different parts of the country, and some, probably, from remote provinces to Jerusalem, on occasion of this feast. Well might our Lord compare his religion to a grain of mustard-seed, seeing it had spread so extensively in so short a time. Its beginning was small, the instruments employed in propagating it apparently mean, the prejudices and obstinacy of the Jews very great, and yet, in about twenty-eight or thirty years after the ascension, the number of those who had embraced it, and were at one time in the same city, is stated at many thousands, or rather myriads, (μυριαδες,) or ten thousands. And they are all zealous for the law — For the whole Mosaic dispensation, as supposing it to be of perpetual obligation on all the Jewish nation, without excepting those that had embraced Christianity. And they are informed of thee — Through the prejudice and falsehood of thine enemies; that thou teachest all the Jews to forsake Moses, &c. — This, it appears, was a false charge brought against Paul. We have no proof that he taught the Jews to forbear circumcising their children, or to forsake the law of Moses. On the contrary, it seems, knowing that law to be the civil or political law of Judea, he always enjoined them to comply with its institutions, as the means of preserving their political rites and privileges, till Jerusalem should be destroyed, (which he foresaw it would be,) and their commonwealth dissolved; even as he enjoined the converted Gentiles to obey the good laws of the countries where they resided. What he really taught concerning the law of Moses was, that neither Jew nor Gentile could be saved by its institutions, which was the doctrine likewise of James, and of the elders, and of all the more intelligent members of the church at Jerusalem; as is implied in what James says, Act 21:25; as touching the Gentiles which believe, we have concluded that they observe no such thing. For if the Gentiles did not need to observe the law of Moses, obedience thereto could not be necessary to the salvation of any person whatever.
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 On vv18–26 Unto James - James the Less. See the notes…
Unto James - James the Less. See the notes on Act 15:13. He resided at Jerusalem. Compare Gal 1:19. It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his companions should take an early opportunity to see him. James was the cousin of our Lord, and in Gal 1:19 he is called the Lord’s brother. On all accounts, therefore, he was entitled to, and would receive, particular respect from the early disciples.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv18, 20, 21, 23, 24 To James, the bishop of Jerusalem, where all the…
To James, the bishop of Jerusalem, where all the seniors, that is, the bishops and priests, had assembled. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv18, 19, 20, 21, 23, 24, 25, 26 Paul went in with us unto James; and all…
Paul went in with us unto James; and all the elders were present--to "report himself" formally to the acknowledged head of the church at Jerusalem, and his associates in office. See on Act 15:13. Had any other of the apostles been in Jerusalem on that occasion, it could hardly fail to have been noted.
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 On vv18, 19, 20, 22, 23, 24, 25, 26 V. PAUL IN COUNCIL WITH JAMES—ARREST—SENT TO CESAREA, Act_21:18…
V. PAUL IN COUNCIL WITH JAMES—ARREST—SENT TO CESAREA, Act_21:18 to Act_23:35.
1. Paul, James, and Elders, Act_21:18-25.
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18. Went in with us—As principal with his followers. This is a formal and fully appointed assemblage on both sides.
James—Our readers may trace him through our notes on Mat_10:3; Joh_7:3; Act_1:14-15 entire. A fuller portraiture of his remarkable character we hope to furnish introductory to the Epistle of James. No contemporaneous proof whatever exists that he was ever ordained to an official order above the eldership. If, however, there was any man living at this primitive day who could claim to be a pope, a universal pontiff and bishop of the Christian Church, it was this brother of Christ, this spiritual potentate to whom the embassy and the tribute are paid, this prince of the house of David in David’s ancient capital.
Elders were present—As Paul is attended by his full suite, so the presbytery of James receive them in full session. The two bodies, therefore, meet, headed by the two illustrious personages whom, perhaps, the unanimous vote of each of the two great sections of the Church, the Judaic and Gentilic, would have recognised as the representative men. The great question of the Church of that age is before them as stated in notes on Act_10:1; Act_11:19 and Act_15:6.
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 On vv18, 20, 21, 22, 23, 24, 25, 26 18. And the day following … James] This was…
18. And the day following … James] This was the Church’s reception of the returned missionaries. Notice of their arrival would soon be given, and the authorities who were at the time resident in Jerusalem were gathered together. There was not any Apostle there or St Luke would hardly have failed to mention the fact, as he was one of those present. Paul took with him to this interview all who had shared in his labours, that their work, as well as his own might receive the recognition of the mother church of Christ. The James here mentioned is the same who appears recognised as the head of the congregation in Jerusalem (Act_12:17, Act_15:13). He was most probably one of our Lord’s brethren. See note on Act_12:17.
and … present] These men, with James, formed the government of the Church, and were the persons to whom the Apostle would naturally desire to give an account of his labours. In the proceedings which follow, the narrative does not, as in the council at Jerusalem, represent James as taking the lead, or being spokesman; he is only mentioned as the person to whom the missionaries specially went. The advice given to St Paul is couched in the plural number, as if the elders had jointly tendered it.
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And … saluted them] The verb is used both of the greetings at parting and arrival, and these in the East were of a much more formal character than is common in Western countries.
he declared particularly what things] More literally (with Rev. Ver.), “he rehearsed one by one the things which.” Such a narrative must have consumed a long time, though St Luke, having previously given a sketch of what the Apostle had done, omits any speech of St Paul here.
God … by his ministry] We cannot doubt, from what remains to us of St Paul’s writings, that this was the tone of all that he would say. God had been pleased to use him, and for His own glory had made St Paul’s weakness effective.
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 On vv18–26 (18) The day following Paul went in with us…
(18) The day following Paul went in with us unto James . . .—Looking to Act_20:16, it seems natural to infer that this was on or near the Day of Pentecost. The city would be crowded with pilgrims. The Church would be holding its solemn festival, not without memories of the great gifts of the Spirit, and prayers for their renewal. The Bishop of Jerusalem—to give him the title which, though apparently not then borne by him, expressed his functions, and was afterwards attached to his name—was there with the elders of the Church. St. Luke is careful to add that they were all there. On their part there was no reluctance to receive the Apostle of the Gentiles into full fellowship.
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 On vv18–26 Went in with us unto James. Nothing can mark…
Went in with us unto James. Nothing can mark more distinctly the position of James as Bishop of Jerusalem than this visit of Paul to him, and the finding him surrounded with all the elders of Jerusalem. It is a most distinct evidence of the apostolic origin of the episcopal office.
Vers. 18-26. Relations between disciples.
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Our Lord has said, By this shall all men know that ye are my disciples, if ye have love one to another". (Joh_13:35) It was of the very last importance that, in the early days of Christianity, there should be inward harmony and outward concord among the disciples of Jesus. Division would have been grave disaster, if not irreparable defeat. But with the strongest reasons for desiring unanimity and a complete understanding, we have to face
I GREAT DELICACY OF POSITION AMONG CHRISTIAN BRETHREN, then as now. There is a great deal really contained in the simple statement, "Paul went in with us unto James; and all the elders were present" (ver. 18). It was a meeting of two streams, differently composed. It was a meeting of those who believed in the Law with the addition of faith in Jesus Christ, and of those who believed in Jesus Christ with a high regard for the Law as a venerable but passing institution. Between these and those the Mosaic Law held a very different position, seriously affecting their views of doctrine, of religious activity, and of daily behavior. It required the utmost charity and forbearance on the part of both to maintain positively friendly relations. There must have been no little constraint, there was probably some discomfort in the opening interview. Thus is it now, and for a long time will be, between Christian disciples. Differences of social standing, of pecuniary position, of education and refinement, of ecclesiastical connection, of intellectual tendency (to liberalism on the one hand, or conservatism on the other), will interpose between Christian disciples and make their relations delicate, difficult, strained.
II THE RECONCILING ASPECT. Very wisely indeed Paul passed immediately from the introductory salutation to a full narration of "all that God had wrought among the Gentiles by his ministry" (ver. 19). This was striking the true note, the note that brought peace and concord; when they heard it, they glorified the Lord" (ver. 20). It is certain that if Paul had spoken in an argumentative strain they would not have been thus unanimous; but they all rejoiced to know that through his instrumentality though he had worked with different weapons from those in their hands men and women had been turned from dumb idols to serve the livingGod. This is the reconciling aspect in which to present our cause. However our distinctive views may differ from those of the men whom we meet in conference, or before whom we lay our case, if we can relate a true and simple story of souls converted, of lives transformed, of families or tribes or islands altogether changed and renewed "in the spirit of their mind," we go a long way if not all the way to convince those who hear that we are "disciples of Christ indeed;" they will glorify God in us.
III CONFORMITY AND NONCONFORMITY. It remains in doubt whether the expedient of James and of his friends was wise or unwise (vers. 20-24). Certainly it failed in its object. It is also in doubt whether Paul, with his views, was right in yielding to the wish of the elders (Ver. 26); certainly by doing so he endangered his life and lost his liberty without securing his end. But there are some certainties here.
1. That it is right to look at the question before us from our opponent"s point of view.
2. That it is wise to conform as far as possible to our opponent"s wishes.
3. That we should always be ready to offer or accept an honorable compromise (ver. 25).
4. That the utmost scrupulousness cannot prevent ill-natured or bigoted misunderstanding (ver. 21).
5. That nonconformity may be as honorable and advantageous as conformity. C. (Rom_14:4-7)
Vers. 18-20. The advocate of the Gentiles.
With great determination Paul had made his way to Jerusalem. The public ways terminating in the city were frequented, and the city itself would soon be filled with visitors. Paul knew well in the spirit that stern conflicts and no imaginary dangers awaited him. But before he encountered these he had to count with some other dangers, and which were in some aspects justly more formidable. Paul does not shirk them. He had not come up to desert his colors at the last, nor to prove his faithfulness gone. That a disunited Church should meet the crowd of the world, and even of various ecclesiastical parties, was a thing not to be thought of, certainly not to be allowed. It is the very thing that, times without number, since Paul showed the illustrious example to the contrary now, has been the weakness of the Church and the strength of the great foe. It is evident from the passage now before us that Paul"s course was a course that meant practically that so far things should be "en regle," and that nothing should be wanting on his part in order to secure a firm and united front. How many throw the hindrances of sell-will and of crotchets into the way at moments the most critical, most inopportune! It is with some particularity that we are here shown how Paul did the opposite. Let us notice
I THE FORMAL VISIT OF PAUL TO THE CONSTITUTED CHURCH. It is a visit to the Church as represented by James (who was evidently at present acting as its chief pastor in Jerusalem) and by the elders. There might have been plausible excuse for it if Paul had not thus reported himself to the Church, but he does not put any to the need of searching for its warrant. He comes to the Church; recognizes its reality as a power; recognizes its unity; recognizes it as the source and the depository of much possible future knowledge and wisdom; and recognizes it as the one earthly bar of judgment (so far as there can he one at all) before which either Christian disciple or Christian apostle may stand without infringing the allegiance due either to individual conscience or to the great bar of judgment above, invisible, but ever open and effective.
II THE SALUTATION OF PAUL. What this salutation was we may gather sufficiently from a comparison of the instances, in all about seventy, in which reference is made to it in the New Testament. In the English Version the thing intended appears under the description of "saluting," "greeting," "embracing," and "taking leave." There can be little doubt that, in the case of persons present with one another, the outward act of recognition, whether of a more or less intimate kind, was accompanied by some expression of Christian wish, or prayer, or gratitude; while in the case of messages, so many of which are found conveyed in the Epistles, the essence of the salutation consisted generally in the ever-grateful significance that lay in the fact Of the remembrance of the absent. All the rest, Christian wish, prayer, or thanksgiving, would be readily taken as "understood." In the present instance the special mention of the salutation reminds us justly of the humane and inartificial characteristics of Christianity. In sketches of its history of the most solemn import, nothing forbids, conceals, or even obscures their entering in as constituent elements of the whole scene. Even prominence is given to them, and they are not infrequently the light and color of the history. The unmeasured steadfastness of Christian principle and truth, is a thing utterly different from unfeeling severity and the expression of the natural instincts of human hearts.
III THE ADDRESS OF PAUL. It consisted of a faithful we might almost call it also a dutiful report of his own mission to the Gentile world. We can see, but, perhaps, can scarcely enter into, the exceeding interest of the subject at Jerusalem. So much hinged on exactly what had taken place, and upon the exact statement by one competent and trustworthy of what had taken place. Hence we may observe the particularity with which even the history rehearses and repeats it.
1. Paul gives God, indeed, the glory of what had been done, but probably also means to make a very pronounced affirmation before the Church at Jerusalem, that the work was indeed the work of God, to stop the unbelieving mouth or mind.
2. Paul speaks of the work of his own ministry. It is no hearsay, no impression, no hopefulness with which he entertains the listeners. There was not a statement he made, nor an incident he described "particularly," for the full weight and force of which he was not prepared to become guarantor.
3. Paul"s subject of address was specially kept to the things that had been accomplished among the Gentiles. Yet we very well know how much of thrilling interest he had met with in his associations with his own people, in addition to the occasions when their fortunes were inevitably linked with the things that happened to the Gentiles. Throughout it is evident what the returned ambassador of Jesus Christ had in his eye and on his heart. In a sense, he staked all on accrediting the Gentiles as heirs of the grace of God, and to be acknowledged as fellow-heirs with himself and the Church he was addressing. His own singleness of eye and purity of mind and fidelity to his original call appear in bright and bold relief in all this.
IV THE RECEPTION ACCORDED TO PAUL"S REPORT. Paul"s character was no longer the thing it was when, some years ago, he had first visited the Church at Jerusalem as a convert. This is his fifth visit since his conversion. Now for him to testify, and to testify "particularly," was to secure a ready hearing and a trusted attention.
1. They believe him.
2. And they "glorify" God. Envy, and bigotry, and pride, and exclusiveness are falling away from that typical Church, "the mother of us all," Length and breadth are seen and are acknowledged in the gospel of Christ. The world"s day has dawned, and the light of it, refused by so many, is entering into the eyes of that meeting of the chief pastor at the time at Jerusalem, and the elders. And they did well to "glorify the Lord" because of it. B.
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 On v23 Do therefore this that we say to thee: We…
Act_21:23-26
Do therefore this that we say to thee: We have four men which have a vow upon them.
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Paul and the Nazarite vow
Hardly had Pauls glowing words of passionate love to Christ--his plea for a flee pulpit, as it were, a common Christianity--ceased when James cuts in severely and dryly enough with what he has heard. And then--as every word fell like an ice drop on Pauls fervent spirit, and he was wondering whether humiliation could go any further--he had to listen to the crowning proposal, that he should take four beggars who had a vow, pay for them himself, and see to their head shaving, etc., before all the people! Paul, who had taught throughout Asia that such usages were foolish or indifferent, was to go nigh eating his own words to allay the fears and gratify the narrow minds of those who called themselves Christs disciples! The burning question, in fact, in Jerusalem, seemed to be not the love of Christ, or the conversion of the heathen, or fellowship between Christian teachers, but how to keep in with the orthodox laity, how stand firm by the old organisation. As Paul listened and read acutely, as he so well could, between the lines, a bitter, terrible, choking feeling must have come over him. There he stood, having toiled for years to get them money, amongst other things, for their poor, yearning above all for their sympathy, if only a friendly word, for him and his converts--first fruits of the new world he was conquering for them--and they met him with a stare and a rebuke. He was wretchedly disappointed, almost personally insulted; his offerings slighted--his sentiments ignored--his opinions and arguments misunderstood or disregarded. Last indignity; he was to be heavily fined, to be forced to eat his own words, and undergo openly a test of suspicion in the temple. It was an awful moment, the fate of his Gentile Churches seemed hanging in the balance. But the grandeur of Pauls mission prevailed. At all costs this rupture between him and the apostles must not take place--and of all places in the world not at Jerusalem; the party of the Church must be saved somehow--the aegis of those who had seen the Lord must be spread over the Gentiles. Paul rose to the occasion. Statesman, diplomatist, man of ideas, man of action, man of heart; where shall we find such qualities combined? They met in Paul. Concession and consistency for one moment seemed at war within him. But with a flash of true spiritual genius, he harmonised them, by appeal to a principle higher than either, Charity. That Divine formula enabled him now, not for the first and not for the last time, to stoop to conquer. Paul accepts. He appears in the temple; he is at charges with four beggars; he keeps the law of Moses. (H. R. Haweis, M. A.)
Paul among the Nazarites
1. Not as a slave of human ordinances, but in the might of evangelical liberty, which has power over all things that promote the kingdom of God (1Co_6:12).
2. Not as a dissembler before the people, but in the ministry of brotherly love, which bears the infirmities of the weak (Rom_15:1).
3. Not as a fugitive from the Cross, but in the power of apostolic obedience, which knows to deny itself from love to the Lord (Luk_9:23). (K. Gerok.)
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 On v18 18–27. Paul went in with us unto James. For…
18–27. Paul went in with us unto James. For the identification and position of James see note on 15:13. This James was not one of the twelve, but was “the brother of the Lord,” a witness of the risen Savior (1 Cor. 15:7). “James the brother of John” had been slain (12:2); of James the son of Alphæus, little is known, but James “the brother of the Lord” (Gal. 1:19) was now the leader of the church at Jerusalem. No mention is made of any one of the twelve, and it is probable that those still living in a.d. 58, were in other fields of labor. The “elders” are mentioned, but not the apostles, a proof that none of the latter were present.
When they heard it. Paul's report of the wonderful success of the gospel. They evidently approved of and sympathized with his work. Thou seest, brother, now many thousands … believe. The Greek reads: “How many tens thousands.” There were not only many thousands of Christians in the Jerusalem church, but many thousands of Jewish Christians who had come up to the feast of Pentecost. Twenty-seven years before there were five thousand men who believed in Jerusalem (4:4). They are all zealous for the law. “Zealots” for the law in the Greek. They believed upon Christ as the Messiah, but did not understand that the Old Covenant had passed away to give place to the New (Heb. 8:13). Hence, while they observed the Christian rites, they still kept up the forms of Judaism. It took a direct interposition of the Spirit to teach that Gentiles were entitled to baptism without circumcision. It required a council in Jerusalem to settle the question that Gentile Christians were not to keep the Jewish law. God taught the church, lesson by lesson, but up to this time that at Jerusalem had not yet learned that they were freed from the obligation to keep the law of Moses. Paul, in advance of the rest, had learned that the Jewish forms were not to be imposed upon Gentiles, were not an obligation upon Jewish Christians, but he still observed them, at least in part, himself, and so far from bidding Jewish brethren to forsake Moses, he circumcised Timothy, and said, “Let every man abide in the same calling (whether Jew or Gentile) in which he is called.” (Read the whole connection of 1 Cor. 7:18–20). He had not, therefore, taught
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Jews to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Do therefore this. This counsel is given that the multitude of Jewish Christians may see that Paul still kept the Jewish customs. As he did keep them, not as a matter of obligation, but as a Jew, in order that he might reach his own race, it involved no sacrifice of principle. We have four men which have a vow. These were Jewish Christians. The vow was a Nazaritish vow (see Num. 6:14–18 for a description). This vow involved living an ascetic life for a certain period, sometimes thirty days, and was terminated by shaving the head, burning the hair as an offering, and offering a sacrifice. The advice to Paul is to associate himself in this vow,
and be at charges with them for the necessary expenses, and thus show that he kept the time-honored customs of the Jewish race.
As touching the Gentiles. The duties of the Gentiles had been settled in the council described in @chap. 15. The advice of James was no doubt given from the best of motives. His position was a difficult one. The fanaticism of the Jewish nation, which broke out in war a few years later, was growing intense. The national feeling in the church had to be handled with great care. It would not do for the church to believe that Paul had become a renegade from their race. Paul, aware of all these difficulties, generously complied for the sake of peace and unity. We cannot be certain that the advice was just right, or that Paul did just right to comply, but these grand men acted according to their knowledge, and the record of Acts portrays both the shortcomings and the perfection of its great worthies.
Entered into the temple. Purifying himself, he entered the temple, gave notice that the sacrifices would be offered at a definite time, and the period of the vows be closed.
When the seven days were almost ended. Seven days was an ordinary period of purification (Exod. 29:37; Lev. 12:2; 13:6; Num. 12:14, etc.).
Concerning this advice of James and compliance of Paul, Pres. Milligan says: “Three different views have been taken: (1) That Paul in this case acted ignorantly, not being aware of the fact that the law of Moses was no longer binding; (2) that, like Peter (Gal. 2:11), he acted from fear of the Jewish brethren; (3) that he acted in conformity with the law of Christian benevolence which requires us to respect even the weaknesses and prejudices of our brethren, so far as this can be done without in any way neglecting the requirements of the Gospel.” The third hypothesis is the best, but some explanations are needful. The Jewish Christians were slowly emancipated from Judaism, and they did not reach the clear conviction, until after the temple was destroyed, that its sacrifices were obsolete. Gentiles were forbidden to sacrifice to idols, but there was no such prohibition with regard to the altar of Jehovah. Even Paul evidently at this time thought of the sacrifices as, like circumcision, a matter of indifference. It was left for the next generation to learn that the inspired writings of Paul himself lead to the conclusion that all the sacrifices of the temple altar pointed to the Lamb of God, and that, from the time he was offered, they became obsolete.
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 On v26 Act_21:26. Paul took the men, and the next day…
CRITICAL REMARKS
Act_21:26. Paul took the men, and the next day purifying himself, might read took the men the next day, and having purified himself, not by performing the ordinary ablutions required before entering the temple (Howson), but by entering with them upon the same course of dedication. To signify (better, declaring) the accomplishment of the days of purification.—I.e., either that the days were fulfilled and the time come for the four men to be released from their vows (Wieseler, Conybeare and Howson); or, better, announcing his intention to fulfil along with them the (seven) days which by the law must precede the termination of the vow (Alford, Hackett, Plumptre, Spence, Holtzmann and others).
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Act_21:27. Seven days was the ordinary period for the most solemn purifications (Exo_29:37; Lev_12:2; Lev_13:6; Num_12:14; Num_19:14). Of these seven days Paul observed only two, or at least four, as appears from Act_24:11 (see “Critical Remarks”), which shows the interval between Paul’s arrival in Jerusalem and his speech before Felix was only twelve days. When his arrest took place the seven days were “almost ended”—i.e., they were not completed when he was apprehended. In the temple meant most likely in the court of the women, afterwards called this holy place (Act_21:28), into which no foreigner was permitted to enter under pain of death. “This court was four square, and had a wall about it peculiar to itself.” There was also a stone partition all round, three cubits high, whose construction was very elegant, and upon which stood pillars at equal distances from one another, declaring the law of purity, some in Greek and some in Roman letters, that “No foreigner should go within that sanctuary” (Jos., Wars, V. Act_21:2, VI. ii. 4). The correctness of this statement, which was long disputed, has been recently confirmed by Monsieur Clermont Ganneau’s discovery of one of those prohibitory notices, with an inscription in Greek, of which the following is a translation: No foreigner to proceed within the partition wall and enclosure around the sanctuary; whoever is caught in the same will on that account be liable to incur death” (Recent Discoveries on the Temple Hill, p. 134).
Act_21:30. They took, or laid hold on Paul.—Baur and Holtzmann regard it as improbable that these Jews, among whom doubtless were many zealots for the Messiah’s faith and for the law, should have seized Paul when engaged in the performance of a pious work of the law, and accordingly reject this story as unhistorical. But why should fanatical Jews always have acted in logically and religiously consistent fashion, when enlightened and sober-minded Christians do not? The doors were most probably the gates which led into the women’s court.
Act_21:31. The chief captain of the band.—The chiliarch, or military tribune of the cohort, whose name was Claudius Lysias (Act_23:26), resided in the Castle of Antonia, a gigantic fortress on a rock or hill, about eighty-five feet high, at the north-west angle of the temple area, which communicated with its northern and western porticoes, “and had flights of stairs descending into both, by which the garrison could at any time enter the court of the temple and prevent tumults” (Robinson, Biblical Researches, I., p. 432. Compare Josephus, Wars, V. Act_21:8).
Act_21:33. Two chains.—I.e., bound by a chain to a soldier on each side (compare Act_12:6).
Act_21:34. Into the castle.—More correctly, into the camp or barracks attached to the tower.
Act_21:36. Away with him.—Compare Act_22:22; Luk_23:18; Joh_19:15.
Act_21:37. Canst thou speak Greek?—Lit., dost thou know Greek? Ἑλληνιστὶ γινώσκεις. Compare Græce nescire in Cicero (Pro. Flac., 4) and τοὺς Συριστὶ ἐπισταμένους in Xenophon (Cyrop., VII. Act_21:31).
Act_21:38. That (or, the) Egyptian.—Josephus (Wars, II., xiii, 5) mentions an Egyptian, a false prophet, who, having deluded thirty thousand men, led them round about from the Wilderness to the Mount of Olives with the view of breaking into Jerusalem from that place, and states that Felix, having fallen upon them, either destroyed or captured alive the greater portion of his followers, and dispersed the rest, while he himself escaped with a small number. In another account (Ant., XX. viii. 6) the Jewish historian says that this Egyptian went to Jerusalem and advised the common people to go along with him to the Mount of Olives, which they did in vast crowds, he promising to show them the walls of Jerusalem fall down at his command; and that Felix sallied out against them with a great company of horsemen and footmen, slew four hundred, and made two hundred prisoners, but did not capture the Egyptian, who escaped. Tholuck (Glaubwürdigkeit, p. 169) has shown how the variations in Josephus’s story may be harmonised; but even if they could not, they would only prove that Josephus, while substantially confirming Luke’s account, was not so accurate a historian as Paul’s friend.
Act_21:39. Of no mean city.—Josephus (Ant., I. vi. 1) calls Tarsus the most important city in all Cilicia. “Many of the coins of Tarsus bear the title of Autonomous and Metropolis” (Hackett).
Act_21:40. That Lysias should have given Paul licence or leave to address the people need occasion no surprise. Paul had satisfied Lysias that he was no wild revolutionary, but a peaceful Cilician; and besides, Lysias may have seen in Paul’s countenance from the first what convinced him his prisoner was no ordinary man. The Hebrew tongue, or dialect, was the Syro-Chaldaic or Aramean, as in Joh_5:2; Joh_19:13, the mother tongue of the Jews in Judæa at that time.
HOMILETICAL ANALYSIS.—Act_21:26-40
Arrested in the Temple; or, Long Looked for, Come at Last
I. The Apostle’s arrest—
1. Where it occurred. In the temple—i.e., the temple court, into which Paul had entered, and in one of the cloisters of which he most likely stayed during the period of his purification. Perhaps at the moment he was in the court of the women (see below).
2. When it took place. On the last of the seven days (say some) when the necessary offerings were being presented for himself and the four Nazarites, but better as the seven days were running on and nearing completion, so that the offerings were not presented.
3. By whom it was instigated. By certain Jews from Asia who had been acquainted with his missionary activity in Asia Minor, and more especially in Ephesus, who had observed him in the city accompanied by Trophimus, an Ephesian, and who now lighted upon him in the temple court. Throughout the whole of his career the Jews (unbelieving) had been his persistent, unsleeping, and remorseless antagonists. The method they adopted in this instance to raise a tumult against him was effective.
(1) They laid hands on him, as if he had been an evil doer, a criminal who they purposed to hand over to the tender mercies of the law.
(2) They raised a shout against him in the temple court, which inflamed the crowd there present, and spreading abroad throughout the city, threw it into confusion, much as Ephesus had been thrown into a turmoil by the cry of Demetrius (Act_19:29), and attracted an excited mob around the temple gates.
(3) They pointed him out as the man—the notorious fellow—who went about everywhere teaching all (men and women) against the people—i.e., of Israel—an appeal to their patriotism; against the law—i.e., of Moses—an appeal to their orthodoxy; and against this place—i.e., the temple, the holy dwelling-place of Jehovah—an appeal to their religion.
(4) They accused him, though falsely, of sacrilege—i.e., of having violated the sanctity of the holy place by bringing (as they erroneously supposed) Trophimus, the Ephesian, into not the court of the Gentiles, but the court of the women, into which none but Jews could pass under penalty of death (see “Critical Remarks”).
4. How it was effected.
(1) Tumultuously. The crowd rushed into the temple and seized the apostle’s person.
(2) Violently. They dragged him forcibly outside the sacred precincts in order that these might not be stained with his blood (compare 2Ch_23:14), which they clearly intended to shed. More than likely also this was the reason why the temple gates were so expeditiously shut behind the retreating mob, in case it should return and carry out its murderous project in the holy place.
II. The Apostle’s rescue.—
1. Opportune. The mode selected for the carrying out of their deadly intention was the slow one of beating (Act_21:32), which allowed time for the information to spread and be carried to Claudius Lysias (Act_23:26), the chief captain of the band, or military tribune (chiliarch) of the cohort, in the Tower of Antonia near by, whose business it was to quell all riots which might occur (and these were frequent) in connection with the Jewish festivals (see Jos., Ant., XX. Act_21:3; and Wars, V. Act_21:8). The moment, therefore, Lysias understood the situation, he ran down upon the crowd with a company of soldiers and centurions, the sight of which at once checked their blood-thirsty fury and caused them to leave off beating the apostle. Magistrates were appointed to be terrors to evil-doers (Rom_13:4), and crowds, it is well known, have a salutary fear of the ruler’s sword.
2. Incomplete. Rescued from the hands of the Jews and from the jaws of death, he was yet not set at liberty. The chiliarch commanded him (wrongfully, as he afterwards learnt, Act_22:25), to be bound as a prisoner, with two chains, and fetched into the castle. The reason for this procedure was the impossibility of learning anything correctly from the infuriated rabble about either who the apostle was or what he had done. Those who composed that rabble could only follow after the retreating soldiers as they bore off their prisoner, and cry, “Away with him,” as their fathers had thirty years before shouted in front of Pilate’s prætorium (Joh_19:15). Yea, so violent did they become, that Paul might have been snatched from the soldier’s hands and lynched on the spot, had not the soldiers, to whom he was bound, lifted him into their arms or upon their shoulders and borne him up the castle stairs.
III. The Apostle’s request.—
1. The preliminary conversation. When the top of the stairs had been reached, just before passing into the castle, the apostle, addressing the chief captain in Greek, solicited permission to “say something” to him. Surprised at hearing Greek on the lips of (as he supposed) a foreign Jew whom he did not expect to find a person of culture, he first asked the apostle if he knew Greek, and on receiving a reply in the affirmative, inquired further if he (the apostle) was not then (as the captain had concluded before he heard the apostle speak Greek) that Egyptian impostor—spoken of by Josephus Ant., XX. vii. 6; Wars, II. xiii. 5; see “Critical Remarks”)—who shortly before had stirred up to sedition and led out into the wilderness four thousand men that were murderers, literally, the four thousand men of the Sicarii or Assassins. To this, of course, Paul responded, that he was not that renowned brigand chief, but a Jew of Tarsus in Cilicia, and a citizen of no mean city. Honourable men are never afraid to give account of themselves and their doings.
2. The solicited permission. To address the people—which showed Paul had not parted with his courage, and was still as ready to fight with wild beasts as he had been at Ephesus (Act_19:30; 1Co_15:32). “The request was a bold one,” write Conybeare and Howson, “and we are almost surprised that Lysias should have granted it; but there seems to have been something in St. Paul’s aspect and manner which from the first gained an influence over the mind of the Roman officer.” In another sense, the request was a comparatively harmless one, and on its being granted Paul at once moved to the stair front, and looking into the faces of the demoniac crowd, beckoned to them with his chained hand, signalling that he wished to speak. “What nobler spectacle,” exclaims Chrysostom, “than that of Paul at this moment! There he stands, bound with two chains, ready to make his defence unto the people. The Roman commander sits by, to enforce order by his presence. An enraged populace look up to him from below. Yet, in the midst of so many dangers, how self-possessed is he, how tranquil!” (quoted by Hackett). As if startled by the heroism of the man, the angry crowd forget to shout. A great silence ensues which deepens into an intenser stillness as the accents of their old Hebrew tongue fall upon their ear.
Learn.—
1. How unexpectedly evil may befall one. Paul, doubtless, never dreamt of being apprehended in the temple.
2. How difficult it is to quench the passion of hate in unrenewed hearts. The Jews dogged Paul’s steps like sleuth-hounds.
3. How easily a misconception may arise. Paul’s enemies had seen him and Trophimus in the city, and at once jumped to the conclusion that Paul had fetched his Greek friend into the Holy Place.
4. How quickly a lie can spread. In a few moments the slander was in possession of the town.
5. How nearly one may come to being killed and yet be rescued. A few moments longer before Lysias arrived and Paul might have been a dead man.
6. How strangely a good man may be talked of behind his back. The governor clearly had heard it said that Paul was a sort of bandit chief.
7. How bravely a Christian can comfort himself in face of peril. Not many men could have faced the mob as Paul did from the castle stairs.
HINTS AND SUGGESTIONS
Act_21:26. Paul among the Nazarites.
I. Not as a slave of human ordinances, but in the might of evangelical liberty, which has power over all things that promote the kingdom of God (1Co_6:12).
II. Not as a dissembler before the people, but in the ministry of brotherly love, which bears the infirmities of the weak (Rom_15:1).
III. Not as a fugitive from the cross, but in the power of apostolic obedience, which knows to deny itself from love to the Lord (Luk_9:23).
Act_21:27. Unrealised Aims; or, man proposes but God disposes.
I. Many plans that promise well turn out ill.—The recommendation of James and the elders, and the compliance of Paul were Intended to ensure Paul’s safety, but they actually led to his arrest.
II. When a plan turns out badly it cannot be safely argued that the plan was not good.—We agree with the view which thinks James’s counsel, and Paul’s practice were not, in this instance the best—we cannot pronounce them sinful; but even had they been the wisest they might have failed.
II. The success of a plan does not necessarily demonstrate that the plan was good.—Nothing more common than for the counsels of the wicked to prosper on earth and in time, though they will eventually be overthrown.
Act_21:27-38. The Troubles of a Good Man. Paul.
I. Doubly slandered.—
1. Charged with apostasy in religion (Act_21:28).
2. Blamed for committing sacrilege (Act_21:28).
II. Nearly murdered.—
1. Violently dragged from the court of the women (Act_21:30).
2. Mercilessly beaten by the angry mob (Act_21:32).
III. Innocently bound.—
1. Like a dangerous criminal (Act_21:33).
2. Though no one could tell for what (Act_21:34).
IV. Ignorantly suspected.—
1. Of being an Egyptian when he was a Jew.
2. Of being a leader of assassins when he was only a peaceful citizen.
3. Of having stirred up sedition when in truth he was a preacher of peace (Act_21:38-39).
Act_21:38. “Art not thou that Egyptian?” “A remarkable proof of the erroneous and absurd thoughts which the blind world entertains of the children and servants of God. They regard us as idiots, madmen, seducers, enemies of mankind, and under this form they hate us. Thus was Christ also numbered among transgressors” (Gerok in Lange).
“Art not thou that Egyptian?” or, misconceptions entertained by the world concerning the followers of Christ, who are often slandered as
I. Disturbers of social order.—Paul was accused of being a brigand chief. Had often been reviled as a revolutionary. On this ground the early Christians were persecuted under the Roman emperors. Usual to accuse them as evil doers (see 1Pe_2:12). In the days of the Stuart ascendency in our own country Nonconformists were treated as enemies of the commonwealth, because they worshipped God according to their own consciences. To-day Christians are looked upon by many, if not as open malefactors, at least as impracticable persons, who, by crying out against social evils, such as drink, gambling, licentiousness, trouble society.
II. Self-interested deceivers.—Lysias obviously thought Paul was one of this class. Christianity has often been represented as a huge imposture, a gigantic system of deception, invented by priests for their self-interest. This accusation, which was common last century, is not unknown in this. Believers are often maligned as persons who have adopted a profession of religion simply as a cloak for their covetousness. No doubt such abuses have existed and such individuals have been found in the Church; but Christianity is no invention of deceivers.
III. Hypocritical pretenders.—Giving themselves out to be “saints” when they are as wicked as other people. No doubt of some professing Christians this is true; but it is ignorant calumny to represent all as such. Still Christians should study to approve their sincerity by a holy walk and conversation.
IV. Impracticable visionaries.—Doubtless the captain considered Paul such when he fancied the apostle was that Egyptian who had been aiming at upsetting the supremacy of Rome by means of a handful of Sicarii. So the world pronounces Christians visionaries, fools, fanatics, idiots, dreamers, and such like when they talk of,
1. Applying the principles of Christianity to ordinary life;
2. Bringing the whole world round to the acceptance of Christianity; and,
3. Living for the other world rather than for this.
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 On vv20–21 20. “And hearing, they continued to glorify God and…
NON-ESSENTIALITY OF ECCLESIASTICAL ORDINANCES
20. “And hearing, they continued to glorify God and said to him, You see, brother, how many myriads there are among the Jews of those having believed, and all these are zealots of the law.” From this verse we are assured that the Christian Jews punctiliously kept the law of Moses, circumcising their children, offering animal sacrifices and performing many other ordinances peculiar to the Levitical ritual. It took the Roman armies, A. D. 73, who captured the city and destroyed the temple, a million of people, selling a million more into slavery and thus bringing an end to the Jewish dispensation, to stop the Christian Jews from their pertinacious observance of the Mosaic institution, thus precipitating them, pursuant to the warning of Jesus, to fly away from Jerusalem in order to save their lives. Then they gave up the Mosaic ritual, which they had carried fifteen hundred years, while the apostles and elders decreed perfect relief to all the Gentiles from all the rites and ceremonies of the Mosiac law, requiring of them nothing but entire sanctification, experimental and practical; they at the same time allowed the Jews perfect liberty to keep the law of Moses. Now remember that these Jews and Gentiles were precisely equal and perfectly free in the very same organizations of the gospel church, the one to observe the vast and operose ritual of Moses, a hundred times more burdensome than Baptist immersion and foot-washing, at the same time extending to the Gentiles perfect spiritual freedom to omit all ecclesiastical ceremonies and go ahead with a purely spiritual worship. Why was this? The unity of God’s people focalizes in the baptism of the Holy Ghost, which brings all into one body (1Co 12:13). When you have this, you are saved to the uttermost. Hence it makes no difference whether you practice any, few or many church rites. It is perfectly consistent for the sanctified Quaker, utterly unencumbered by carnal ordinances, and the trine- immersion, foot-washing, kissing, sanctified Dunker to worship together in very same church in perfect harmony and Christian fellowship. The division of God’s people over non-essentials is a trick of the devil to get their eye off the Savior so he can side-track them into hell. If Jesus does not baptize you with the Holy Ghost and fire, your religion will all prove a failure and break down this side of heaven. When you have the Savior’s baptism with the Holy Ghost and fire, then you enjoy perfect freedom of conscience relative to church rites and ceremonies, as here you see the very same apostles who laid no obstruction on the observance of the vast and burdensome rites and ceremonies of Judaism on the part of the Christian Jews, magnanimously relieved the Gentiles of the entire curriculum, only requiring of them the spirituality and the essence, which is likewise indispensable to Jew and Gentile.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv18–26 18-26. After the general statement that they were gladly…
18-26. After the general statement that they were gladly received by the brethren, Luke proceeds to state more in detail what followed. (18) " And on the day following, Paul went in with us to James, and all the elders were present. (19) And having saluted them, he related particularly what God had done among the Gentiles through his ministry. (20) When they heard it, they glorified the Lord, and said to him, You see, brother, how many thousands of Jews there are who believe, and they are all zealous for the law. (21) Now they heard concerning you, that you teach all the Jews who are among the Gentiles apostasy from Moses, telling them not to circumcise their children, nor to walk according to the customs. (22) What, then, is it? The multitude must by all means come together; for they will hear that you have come. (23) Do this, therefore, which we tell you. We have here four men who have a vow upon them. (24) Take them, and purify yourself with them, and bear the expenses for them, in order that they may shear their heads, and all may know that those things of which they have heard concerning you are nothing; but that you yourself also walk orderly and keep the law. (25) But as respects the Gentiles who have believed, we have already written, having decided that they observe no such things, only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication. (26) Then Paul took the men, and the next day went with them into the temple purified, announcing the fulfilling of the days of purification, when an offering should be offered for each one of them. "
This I confess to be the most difficult passage in Acts to fully understand, and to reconcile with the teaching of Paul on the subject of the Mosaic law. We shall have the exact state of the question before our minds, by inquiring, first, What was the exact position of the Jerusalem brethren in reference to the law? second, What had Paul actually taught upon the subject? and, third, How can the course pursued by both be reconciled to the mature apostolic teaching?
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First. It is stated, in this speech, of which James was doubtless the author, that the disciples about Jerusalem were "all zealous for the law." They recognized the authority of Moses as still binding; for they complained that Paul taught "apostasy from Moses." The specifications of this apostasy were, first, neglect of circumcision; second, abandonment of "the customs." By "the customs" are meant those imposed by the law, among which, as seen in their proposition to Paul, were the Nazarite vows, with their burnt-offerings, sin-offerings, and meat-offerings, and, as seen in Paul's epistles, abstinence from unclean meats, and the observance of Sabbath-days, holy days, new moons, and Sabbatic years.
Second. Our iniquity into Paul's teaching on the subject must have separate reference to what he had taught before this time, and what he taught subsequently. None of his oral teachings on the subject are preserved by Luke, hence we are dependent for a knowledge of his present teaching upon those of his epistles which were written previous to this time. In none of the specifications above enumerated did he fully agree with his Jewish brethren. True, he granted the perpetuity of circumcision; yet not because he acknowledged with them the continued authority of the law, but because of the covenant with Abraham which preceded the law. As for the law, he taught that it had been "a schoolmaster to lead us to Christ, that we might be justified by faith, but after faith is come, we are no longer under the schoolmaster;" that, "now we are delivered from the law, being dead to that in which we were held;" that we are "become dead to the law by the body of Christ." In repudiating the authority of the law, he necessarily repudiated all obligation to observe "the customs." In reference to all these, he afterward said to the Colossians, that God had " blotted out the handwriting of ordinances which was against us, which was contrary to us, and took it out of the way, nailing it to the cross." "Let no man, therefore, judge you in food or in drink, or in respect of a holy day, or of the new moon, or of Sabbaths; which are a shadow of things to come, but the body is Christ." While thus repudiating the obligation to observe the ordinances, he admitted the innocence of their observance, and forbade any breach of fellowship on account of it, laying down in reference to them all, this rule: "Let not him who eats, despise him who eats not; and let not him who eats not, judge him who eats." In reference, therefore, to meats and days, he and the judaizers agreed that the Jews might observe them; and they differed as to the ground of this conclusion: the latter affirming that it was a matter of duty; the former holding that it was a matter of indifference.
Thus far we have omitted special mention of one custom, because its importance demands for it a separate consideration. We refer to sacrifices. It is evident, from the transaction before us, as observed above, that James and the brethren in Jerusalem regarded the offering of sacrifices as at least innocent; for they approved the course of the four Nazarites, and urged Paul to join with them in the service, though it required them to offer sacrifices, and even sin-offerings. They could not, indeed, very well avoid this opinion, since they admitted the continued authority of the Mosaic law. Though disagreeing with them as to the ground of their opinion, as in reference to the other customs, Paul evidently admitted the opinion itself, for he adopted their advice, and paid the expense of the sacrifices which the four Nazarites offered.
Third. The commentators uniformly agree that Paul was right, and that the rites observed on this occasion are to be referred to that class which are indifferent, and in reference to which Paul acted upon the principle of being a Jew to the Jew, that he might win the Jew. This would not be objectionable, if the proceeding had reference merely to meats and drinks, holy days, etc., to which it appears to be confined in their view; for all these were indifferent then, and are not less so at the present day. Who would say that it would now be sinful to abstain from certain meats, and observe certain days as holy? But it is far different with bloody sacrifices. If disciples, either Jewish or Gentile, should now assemble in Jerusalem, construct an altar, appoint a priesthood, and offer sin-offerings, they could but be regarded as apostates from Christ. But why should it be regarded as a crime now, if it was innocent then?
The truth is, that, up to this time, Paul had written nothing which directly conflicted with the service of the altar, and he did not yet understand the subject correctly. His mind, and those of all the brethren, were as yet in much the same condition on this subject that they were before the conversion of Cornelius, in reference to the reception of the uncircumcised into the Church. If we admit that the proposition above quoted from Galatians, affirming that "we are no longer under the law," was, when fully understood, inconsistent with the continuance of the sacrifice, we make his case only the more likely like Peter's in regard to the Gentiles; for he announced propositions, on Pentecost, which were inconsistent with his subsequent course, until he was made to better understand the force of his own words. Peter finally discovered that he was wrong in that matter, and Paul at length discovered that he was wrong, in his connection with the offerings of these Nazarites. Some years later, the whole question concerning the Aaronic priesthood and animal sacrifices was thrust more distinctly upon his mind, and the Holy Spirit made to him a more distinct revelation of the truth upon the subject, and caused him to develop it to the Churches, in Ephesians, Colossians, and especially in Hebrews. In the last-named Epistle, written during his imprisonment in Rome, he exhibited the utter inefficiency of animal sacrifices; the sacrifice of Christ, once for all, as the only sufficient sin-offering; and the abrogation of the Aaronic priesthood by that of Christ, who was now the only high priest and mediator between God and man. After these developments, he could not, for any earthly consideration, have repeated the transaction with the Nazarites; for it would have been to insult the great High Priest over the house of God, by presenting, before a human priest, an offering which could not take away sin, and which would proclaim the insufficiency of the blood of the atonement. We conclude, therefore, that the procedure described in the text was inconsistent with the truth as finally developed by the apostles, but not with so much of it as was then understood by Paul. This conclusion presents but another proof that the Holy Spirit, in leading the apostles "into the truth," did so by a gradual development running through a series of years.
When Paul finally was enabled to understand and develop the whole truth on this subject, no doubt the opinions and prejudices of the more liberal class of Jewish disciples yielded to his clear and conclusive arguments. But, doubtless, some still clung to the obsolete and unlawful service of the temple, assisting the unbelieving Jews to perpetuate it. Then came in the necessity for the destruction of their temple and city, so that it should be impossible for them to longer offer sacrifices which had been superseded. The destruction of the temple was not the legal termination of the Mosaic ritual; for it ceased to be legal with the death of Christ; but this brought to an end its illegal continuance.
Before we dismiss this passage, there are two more points claiming a moment's attention. First, the justness of the accusation which the brethren had heard against Paul. He had certainly taught the Jews that they were no longer under the law, and that "the customs" were no longer binding, and this was, in one sense, "apostasy from Moses." But he had not, as he was charged, taught them to abandon the customs; for he had insisted that they were innocent; and, in reference to circumcision, he had given no ground of offense whatever. Hence the charge, as understood by those who preferred it, was false; and it was with the utmost propriety that Paul consented to disabuse their minds, though the means he adopted for that purpose was improper.
The last point claiming attention is the nature of the purification which Paul underwent. The statement which we have rendered, he "purified himself with them," is understood, by some commentators, to mean that he took part in their vow of abstinence. But for this meaning of the term, agnizo, there is no authority in the New Testament; everywhere else it means to purify, and Paul's own statement to Felix, that "they found me purified in the temple," in which he speaks of the same event, and uses the same word, is conclusive as to its meaning here. It will be remembered that no Jew who, like Paul, had been mingling with Gentiles, and disregarding the ceremonial cleanness of the law, was permitted to enter the outer court of the temple without being purified. This purification he must have undergone, and there is no evidence that he underwent any other. But it is said that he purified himself "with them," which shows that they, too, were unclean. Now, when a Nazarite became unclean within the period of his vow, it was necessary that he should purify himself, shear his head on the seventh day, and on the eighth day bring certain offerings. Then he lost the days of his vow which had preceded the uncleanness, and had to begin the count anew from the day that the offering was presented. This is fully stated in the sixth chapter of Numbers , where the law of Nazarite is prescribed. Such was the condition of these Nazarites, as is further proved by the notice given of the "days of purification," and the mention, in the next verse below, of " the seven days," as of a period well known. Nazarites had no purification to perform except when they became unclean during their vow; and there was no period of seven days connected with their vow, except in the instance just mentioned. In this instance, as the head was to be sheared on the seventh day, and the offerings presented on the eighth, there were just seven whole days employed. Paul's part was to give notice to the priest of the beginning of these days, and to pay the expenses of the offerings; but he had to purify himself before he went in for this purpose.
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.
C. I. Scofield 1917 · Public Domain On vv23, 24, 26 Probably according to Num 6:1-7. Cf. Col 2:14-17.
vow
Probably according to Num 6:1-7. Cf. Col 2:14-17.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv20, 26 A case of Jewish prejudice:
A case of Jewish prejudice:
v. 20. And when they heard it, they glorified the Lord and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the Law;
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v. 21. and they are informed of thee that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
v. 22. What is it therefore? The multitude must needs come together; for they will hear that thou art come.
v. 23. Do therefore this that we say to thee: We have four men which have a vow on them;
v. 24. them take, and purify thyself with them, and be at charges with them that they may shave their heads; and all may know that those things whereof they were informed concerning thee are nothing, but that thou thyself also walkest orderly and keepest the Law.
v. 25. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
The rank and file of the congregation in Jerusalem was still strongly impregnated with Jewish prejudices, and even the elders, including James, had not reached that clearness of distinction between Christian liberty and Jewish customs which was necessary for a full appreciation of the New Testament blessings. The conference of elders responded to Paul’s report with praises to God, expressing their full accord with his manner of working. but incidentally they had a little matter which they believed of sufficient importance to bring to his attention. As they put it, Paul himself must have seen, especially in Jerusalem, that there were thousands of Jews that were believers, that had truly accepted Jesus as the promised Messiah. At the same time, however, they had remained and were ardent upholders of the Law, believing that the keeping of all the precepts and traditions was necessary and even essential. These Jews had heard the report, had received the information concerning Paul, that he taught apostasy from Moses, not in general, but to all the Jews that lived in the Diaspora, among the Gentiles abroad. This general charge was specified in two instances, namely, that Paul had taught them not to practice the rite of circumcision, and that he similarly prevailed upon them not to walk after the customs, the observances which had become obligatory by tradition and usage. As a matter of fact, these charges were not true. Paul had not taught the Jews not to circumcise their children, but had himself circumcised Timothy, a half-Jew, on account of the latter’s probable work among Jews. Paul had not taught them to forsake the customs of their fathers; for he himself, about a year before, had written to the Corinthians that he had been a Jew to the Jews, 1Co 9:20-21. He never lost sight of the distinction between that which we are at liberty to do for the sake of others, and that which we are under Obligation to do in order to obey God. And this distinction had been brought out in his efforts to convince the Jews that the ancient rites were no longer binding on their consciences. The elders of Jerusalem may have been more or less aware of all this, but they were afraid that the Jewish Christians, who had not yet reached the state of knowledge for the proper understanding of the difference between the Old and the New Testament, would continue in their offense. In casting around for something that might be done under the circumstances, they felt that a meeting of the entire congregation would become absolutely necessary, for the news of Paul’s arrival had spread throughout the city by this time. To avoid any unpleasantness, therefore, they made a suggestion to Paul as to what he might do to remove all false impressions and to meet the weak brethren at least halfway. They had in the congregation four men that were under a Nazirite vow, Num 6:2-12, which lay upon them as an unfulfilled obligation. "This necessitated their purification, which required seven days for its completion, the shaving of their heads at the altar, the sacrifice of a sin-offering and a burnt offering for each of them, and the loss of the time passed under the vow. Paul’s part with them was, first, to be at charges for them, meaning that he paid part of or all the expenses of the victims which they had to offer; and secondly, to go into the Temple and notify the priests when their days of purification would be fulfilled, so that a priest might be prepared to sacrifice their offerings. The last they could not do themselves, because the Law shut them out of the Jewish court during their uncleanness; but as Paul was unclean, not from contact with a dead body, but from some of the many other causes mentioned in the Law, he could purify himself in a single day by washing his clothes and bathing his flesh and remaining unclean until evening, Lev 15:1-30. " This act of Paul would give them all to understand that the matters which had been reported concerning him were without foundation, and that he so comported himself as to keep the Law. And so far as the Gentile Christians were concerned, the elders of Jerusalem reassured Paul, by reminding him of their resolution passed in his presence, that they were not obliged to keep the Jewish ceremonial law, but that they should beware of eating the flesh of idol sacrifices, and blood, and the meat of strangled animals, and that they must avoid fornication, sexual vice. From this description it appears that the members of the congregation in Jerusalem were still ardent upholders of the Mosaic ceremonial law, that they continued to circumcise their children, that they regarded the purifications of the church law, though they in some cases involved the offering of sacrifices, as binding even upon the Christians of Jewish extraction, but that they imposed none of these observances upon the Gentile brethren, believing the resolution of the former conference to cover their case completely. As long as mere weakness or lack of spiritual knowledge may be assumed, such behavior may be tolerated, but as soon as matters that are in themselves indifferent are urged as laws of God, the liberty of the Gospel must be insisted upon.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 22, 25 Connecting Statement:
Connecting Statement:
The elders in Jerusalem begin their response to Paul.
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General Information:
Here the word "they" refers to James and the elders.
General Information:
The word "him" refers to Paul.
General Information:
The word "They" refers to Jewish believers who wanted all believing Jews to keep the Jewish laws and customs.
General Information:
The words "them" and "their" refers to Jewish people who believe in Christ.
brother
Here "brother" means "fellow believer."
They have been told about you ... not to follow the old customs
Apparently here there are some Jews that are distorting what Paul is teaching. He does not discourage the Jews from obeying the Law of Moses. His message is that circumcision and the other customs are not necessary for Jesus to save them. You can make explicit that the leaders of the Jewish believers in Jerusalem knew that Paul was teaching God's true message. (See: Assumed Knowledge and Implicit Information)
They have been told
This can be stated in active form. AT: "People have told the Jewish believers" (See: Active or Passive)
to abandon Moses
Here "Moses" stands for the law of Moses. AT: "to stop obeying the laws that Moses gave us" (See: Metonymy)
not to follow the old customs
To obey the old customs is spoken of as if the customs were leading them and the people follow behind. AT: "not to obey the old customs" or "not to practice the old customs" (See: Metaphor)
the old customs
"the customs that Jews normally do"
translationWords
praise
God
brother
believe
Jew
law
Gentile
Moses
circumcise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv18, 20, 26 21:18-19 It was important for James and all the…
21:18-19 It was important for James and all the elders of the Jerusalem church to hear of Paul’s successful mission among the Gentiles and for the mother church to continue to endorse this effort (21:20; see 15:7-21). Paul’s report communicated that God had accomplished his purposes among the Gentiles through Paul’s ministry.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.