Acts 21:23-26 sits inside this longer paragraph.
17When we had come to Jerusalem, the brothers received us gladly. 18The day following, Paul went in with us to James; and all the elders were present. 19When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 20They, 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. 21They 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. 22What then? The assembly must certainly meet, for they will hear that you have come. 23Therefore do what we tell you. We have four men who have taken a vow. 24Take 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. 25But 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.”
26Then 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. 27When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, 28crying out, “Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place!” 29For they had seen Trophimus, the Ephesian, with him in the city, and they supposed that Paul had brought him into the temple.
John Calvin 1540 · Public Domain On vv23–26 23. Do that which we say to thee. The…
23. Do that which we say to thee. The elders seem (as I said even now) to be fallen unto a foolish pampering [indulgence] through too much love of their nation. But the manifest judgment of that thing dependeth upon the circumstances which are hid from us at this day: yet they knew them well. The whole body almost did consist upon [of] Jews, so that they needed not to fear the offending of the Gentiles. For in other regions this was the cause of departure, because every man was wedded to his own custom, and would prescribe a law to others. Furthermore, they had at Jerusalem many things which might provoke them to keep the ceremonies of the law, so that they had a greater excuse if they did more slowly forsake them. And though their zeal were not void of fault, yet as it was an hard matter to reform it, so it could not be done at a sudden. We see how this superstition was scarce in long time pulled from the apostles; and because new disciples came daily unto the faith, the infirmity was nourished in all together. And yet, notwithstanding, we must not deny but that ignorance was coupled with obstinacy, which the elders did nevertheless tolerate, lest they should do more hurt by using violent remedies. I leave it indifferent whether they did pass measure or no.
Having a vow upon them. Though these four be reckoned among the faithful, yet their vow was superstitious. Whereby it appeareth that the apostles had much trouble in that nation, which was not only hardened in the worship of the law through long use, but was also naturally malapert, and almost intractable. Though it may be that these men were as yet but novices, and therefore their faith was yet but slender, and scarce well framed; wherefore the doctors did suffer them to perform the vow which they had unadvisedly made. As touching Paul, because he made this vow not moved thereunto by his own conscience, but for their sakes, with whose error he did bear, the case stood otherwise with him. Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. It seemeth, indeed, to have in it certain things which did not agree with the profession of faith. But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law (1 Corinthians 9:20). Finally, he was made all things to all men, that he might win all; to wit, even unto the altars, so that he might pollute himself with no sacrilege under a color of love. It had not been so lawful for him to go unto the solemn sacrifice of satisfaction. But as for this part of the worship of God, which consisted in a vow, he might do it indifferently, so it were not done for religion’s sake, but only to support the weak. But it was neither his intent to worship God with this rite, neither was his conscience tied, but he did freely submit himself to his weak brethren.
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 vv24, 26 That is, consecrate thyself: for he speaketh not here…
That is, consecrate thyself: for he speaketh not here of the unclean, but of such as were subject to the vow of the Nazarites.
That it may be known, that thou wast not only present at the vow, but also a chief man in it: and therefore it is said afterwards, that Paul declared the days of purification: for although the charges for the Nazarites’ offerings were appointed, yet they might add somewhat unto them, Num. 6:21.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv23–26 23 Do therefore this that we say to thee:…
23 Do therefore this that we say to thee: We have four men which have a vow on them;
Ver. 23. A vow on them] A voluntary vow of Nazariteship, which yet is agreeable to the law’s praescript.
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 vv23–26 Vows were either, first, such as men did make…
Vows were either, first, such as men did make in gratitude for any deliverance they had received, as from sickness, storms, or any imminent dangers: or, secondly, to enable them the better to serve God on any occasion; and then they were bound to keep themselves from all those things which were forbidden to the Nazarite, as wine and strong drink, and to nourish their hair, as the Nazarites were bound to do. This vow they made for a certain time, and not perpetual: the law concerning it you may see, in Num 6:2-5.
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 v26 Observe here, 1. That at the instance and importunity…
Observe here, 1. That at the instance and importunity of his friends, St. Paul is persuaded to purify himself in the temple; partly to gain upon the affections of the believing Jews, who were still zealous of the law; and partly to confute the false aspersions of them that reported him to be against all ceremonial observances. If any had grudged that, after the coming of the gospel, so much cost should be bestowed on the law, and say, with murmuring Judas, To what purpose was this waste? the law might truly answer with our Saviour, and say, "He did it for my burial, and for the more solemn interment of me."
Observe, 2. How blind was the zeal, and how furious the rage, of the unbelieving Jews, against the apostle! They seek, and because they could not find, they take an occasion to vent their malice upon him; accordingly they put the whole city of Jerusalem into an uproar, upon a pretence that he had brought Trophimus, a Gentile, into the temple, to profane and pollute it; and in their blind rage they dragged the apostle out of the temple, as a profaner of it.
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Well might the apostle say he was in deaths often, 2Co 11:23. He was now in danger to be pulled in pieces by this tumult, and of being made a sacrifice to the fury of the rabble; but God, who never wants ways or means for the seasonable succour and relief of his faithful servants, in an unexpected manner, and by unthought-of means, rescued the apostle from the jaws of death and danger, as the next verses inform us.
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 vv23–26 Do therefore this that we say to thee,.... This…
Do therefore this that we say to thee,.... This is said not as commanding, but as advising; and not to what was a duty, and necessary to be done as such, but as a point of prudence:
we have four men which have a vow on them; that is, there were four men who were of the church at Jerusalem, believers in Christ, but weak ones, who were zealous of the law, and bigots to it, and who had voluntarily vowed a vow of the Nazarites; see Num 6:2.
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 vv23, 24, 26 Therefore - To obviate their prejudice against thee: do…
Therefore - To obviate their prejudice against thee: do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23–26 Verse 23. We have four men which have a…
Verse 23. We have four men which have a vow] From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note, See Clarke on Nu 6:21. "It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραιων ξυρασθαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it." See Bp. Pearce.
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Joseph Benson 1811 · Public Domain On v26 Act 21:26-28. Then Paul took the men — Agreeably…
Act 21:26-28. Then Paul took the men — Agreeably to the advice which he had received from James and the elders. And the next day, purifying himself with them — According to the rites of the law; entered into the temple, to signify — To the priest; the accomplishment — That is, their resolution to accomplish the seven days of purification — Till all the sacrifices should be offered which the Mosaic law required. And when the seven days of purification were almost ended, the Jews which were of Asia — Where Paul had preached so long, and who were especially enraged against him; when they saw him in the temple — Utterly disregarding this proof of his respect for the law; stirred up all the people — Greek, συνεχεον παντα τον οχλον; threw into confusion the whole multitude; and laid hands on him — In a violent and outrageous manner; crying out — To all that were present; Men of Israel, help — If ye be indeed men of Israel, that have a concern for your religion and your country, now is your time to show it by helping to seize an enemy to both. This is the man that teacheth all men everywhere — In all parts of Asia and Greece; against the people — By telling the Jews that they ought not to circumcise their children, and by assuring the Gentiles that they may be saved without becoming proselytes to Judaism; and the law and this place — By predicting that both shall be destroyed. Every thing contrary to the law would be justly interpreted as contrary to the temple, which was so evidently supported by a regard to it: but perhaps Paul might have declared that the time of the destruction of the temple was approaching, a declaration which, we know, was charged on Stephen as a great crime, Act 6:14 : and brought Greeks also into the temple — Any foreigner might worship in that part which was called the court of the Gentiles; but these zealots, upon an uncertain conjecture and rumour, and without any proof, imagined Paul had brought some uncircumcised Greeks into the inner court, appropriated to the people of Israel, which no foreigner might enter, as was notified by the Greek and Latin inscriptions on several of the pillars which stood in the wall that separated it: Μη δει αλλοφυλον παριεναι, No foreigner must enter here. It must be observed, however, that a proselyte who by his circumcision had declared his submission to, and acceptance of the whole Jewish religion, was no longer looked on as a foreigner, but as one naturalized, and so a fellow-citizen, to which there seems to be an allusion Eph 2:19.
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 vv23–26 We have four men - There are with us…
We have four men - There are with us four men. It is evident that James and the elders meant to say that these men were connected with them in the Christian church; and the fact shows that the Christians at Jerusalem did not disregard the institutions of Moses, and had not been so far enlightened in the doctrines of Christianity as to forsake yet the ceremonial rites of the Jews.
Which have a vow on them - Which have made a vow. See the notes on Act 18:18. From the mention of shaving the head (in Act 21:24), it is evident that the vow which they had taken was that of the Nazarite; and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the custom usual on such occasions. See the notes on Act 18:18. These persons Paul could join, and thus show decisively that he did not intend to undervalue or disparage the laws of Moses when those laws were understood as mere ceremonial observances.
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Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23–24 Who have a vow upon them. On which account…
Who have a vow upon them. On which account they will have sacrifices offered for them in the temple. (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 vv23–26 we have four men--Christian Jews, no doubt.
we have four men--Christian Jews, no doubt.
which have a vow--perhaps kept ready on purpose.
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 vv23–26 23. We say—It is the body of the elders…
23. We say—It is the body of the elders who give this advice, James doubtless concurring, and being perhaps spokesman.
We have—This implies that the four Nazarites belong to the Christian body.
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 vv23–26 23. Do therefore … vow on them] They advise…
23. Do therefore … vow on them] They advise St Paul to take a part in the ceremonies of a Nazarite vow. He could not go through the whole course of the observance, for these men had already for some time had the vow upon them, but it was permitted among the Jews for anyone who wished, to join in the final purification ceremonies of this vow; and this was the more readily permitted, if the person wishing to take a share, only in this concluding portion, bore the charges of the person or persons to whom he joined himself. It is significant of the intense clinging to the older ceremonial in the Jewish Church that among the Christian congregation there were men found who had taken this vow upon them. If the authorities knew of St Paul’s previous observance of a like vow (Act_18:18) they would have no scruple in urging him to take part in a similar service again. For an account of the Nazarite’s vow, see Num_6:1-21. It is not there specified how long the observance of the vow lasted, and the time may have varied in different cases, but the final ceremonies appear to have lasted seven days.
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 vv23–26 (23) We have four men which have a vow…
(23) We have four men which have a vow on them.—The advice was eminently characteristic. (1) It came from one who himself lived as bound by the Nazarite vow. “No razor came upon his head, and he drank neither wine nor strong drink” (Hegesippus in Euseb. Hist. ii. 23). By connecting himself with such a vow St. Paul would show that he was content in these matters to follow in the footsteps of St. James, that he looked upon the observance of the Nazarite vow, if not as binding, at any rate as right and praise worthy. (2) It is obvious that St. Paul’s conduct on his last visit to Jerusalem had furnished a precedent for the line of action now recommended. He had then come as a Nazarite himself; had in that character burnt the hair which he had cut off at Cenchreæ (see Note on Act_18:18), and had offered the accustomed sacrifices. Why should he not repeat the process now? There was, however, this difficulty: the minimum period of the Nazarite vow was for thirty days, and as St. Paul had not taken the vow previous to the advice, and probably wished to leave Jerusalem soon after the feast was over (Act_19:21), it was out of his power to fulfil it now in its completeness. Jewish usage, however, made an intermediate course feasible. A man might attach himself to a Nazarite, or company of Nazarites, join in the final process of purification, which lasted, probably, for seven days (Num_6:9), shaving his head, and offering sacrifices with them. This was considered in itself a devout act, especially if the new comer defrayed the cost of the sacrifices. Agrippa I., for instance, had in this way gained credit with the Jews, as showing his reverence for the Law (Jos. Wars, ii. 15, § 1). It is clear that the four men were members of the Church of Jerusalem, and the fact is interesting as showing how intensely Jewish that church still was in its observances.
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 vv23–26 Which have a vow; meaning emphatically the vow of…
Which have a vow; meaning emphatically the vow of a Nazarite.
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.
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.
J. W. McGarvey 1914 · Public Domain On vv23–26 See notes on verse 18
See notes on verse 18
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 v26 The beginning of the riot:
The beginning of the riot:
v. 26. Then Paul took the men, and the next day, purifying himself with them, entered into the Temple to signify the accomplishment of the days of purification until that an offering should be offered for every one of them.
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v. 27. And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the Temple, stirred up all the people, and laid hands on him,
v. 28. crying out, Men of Israel, help! This is the man that teacheth all men everywhere against the people and the Law and this place; and further brought Greeks also into the Temple, and hath polluted this holy place.
v. 29. (For they had seen before with him in the city Trophimus, an Ephesian, whom they supposed that Paul had brought into the Temple.)
v. 30. And all the city was moved, and the people ran together; and they took Paul, and drew him out of the Temple; and forthwith the doors were shut.
Paul here showed that the spirit of Christ lived in him, that he was willing, for the sake of others, to take part in a ceremony of which he knew that it had lost its real significance and value and had become a mere empty form, 1Co 9:20. He took the four men with him, became their associate, performed the required rites of purification in his own case, and then entered into the Temple proper, that part which was reserved for the exclusive use of the children of Israel, giving notice there, for the convenience of the priests of the day when the vow would be ended, and the necessary offerings brought for every one of the four. Apparently, Paul also spent most, if not all the time in the Temple during this week. Thus he became all things to all men. Note: in matters in which no fundamental Scriptural principle is involved, a Christian may accommodate himself to others: but he must be careful lest hypocrisy and fear of men furnish his motive for so doing. So far everything had proceeded with gratifying smoothness, and no cloud seemed to be darkening the horizon. All the more surprising, therefore, was the fact that the storm broke from a practically clear sky. For when the seven days of the purification of the Nazirites were about to come to an end, the time for which the apostle was associated with the men, Jews from the province of Asia, probably from Ephesus itself, that had come up for the Feast of Pentecost, saw him in the Temple, and their hatred was at once inflamed to a white fury. The very fact that this supposed despiser of the Temple should dare to enter its inner courts (which were forbidden to the Gentiles under pain of death) was an insult in their estimation. So they immediately raised a disturbance, stirred up the people, like liquids that refuse to mix and surge to and fro, and laid violent hands upon Paul. At the same time, they raised their voices, calling upon the assembled Israelites to help. The very name intended to remind them all of the dignity and glory, of the hopes and obligations, of their nation. Contemptuously referring to Paul as "this man," this outcast, they accused him of making it a habit to teach all men, everywhere, against the people, against the Law, against this place, this city. Mark the significant coincidence that the charge against Paul is made in almost the same words as that which had been brought against Stephen, chap. 6:13. But the gravest part of the accusation was the allegation that Paul had brought Greeks into the Temple proper, inside the Soreg, or stone wall, which enclosed the sanctuary, and had thus profaned the Holy Place itself. But the latter charge was based upon a false supposition, namely, that Paul had brought Trophimus, the delegate of the Ephesian congregation, who had been seen in his company in the city, into the Temple an altogether unwarranted deduction. But the Jews were in a mood to rest their suspicions upon even slighter evidence, if they could but succeed in removing Paul. The immediate effect of their startling and vehement charge and denunciation certainly left nothing to be desired. The entire city was moved, the excitement having spread like wildfire; there was a tumultuous concourse of the people; he was surrounded by a band of people that grabbed him and dragged him outside of the sanctuary into the Court of the Gentiles. And then the doors of the Temple, of the sanctuary, were locked by the Levites, either because they feared that the Temple would be defiled by the shedding of blood, or because they believed that this defilement had already taken place by the entrance of a Gentile into its Holy Place, and that it must be purified before it could be reopened. Note: The Jews, just like their successors in our days, were so hostile to the Gospel preached by Paul because he condemned their Pharisaic self-righteousness and testified before Jews and Greeks alike that a man is justified by faith, without the deeds of the Law. The false church, boasting its own righteousness, and the honorable, virtuous world have ever been the principal enemies of the Church of Christ and of the Gospel of God’s free grace and mercy.
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 v25 Connecting Statement:
Connecting Statement:
James and the elders in Jerusalem finish their request to Paul. (See: Acts 21:18)
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General Information:
Here the word "we" refers to James and the elders. (See: Exclusive and Inclusive "We")
they should keep themselves from things sacrificed to idols, from blood, from what is strangled
All of these are rules about what they can eat. They are forbidden to eat meat of animals sacrificed to an idol, meat with blood still in it, and meat from a strangled animal because it would still have blood in the meat. See how you translated similar phrases in Acts 15:20. (See: Assumed Knowledge and Implicit Information)
they should keep themselves from things sacrificed to idols
This can be stated in active form. AT: "they stay away from the meat of an animal that someone sacrificed to an idol" (See: Active or Passive)
from what is strangled
This can be stated in active form. You can also state explicitly the assumed information about strangled animals. AT: "from animals that a person has strangled" or "from animals that a person killed for food but did not drain its blood" (See: Assumed Knowledge and Implicit Information and Active or Passive)
took the men
These are the 4 men who made a vow.
purifying himself with them
Before entering the temple area the Jews were required to be ceremonially or ritually clean. This cleansing had to do with Jews having contact with Gentiles.
went into the temple
They did not go into the temple itself where only the high priest was allowed to enter. They entered the temple courtyard. AT: "went into the temple courtyard" (See: Synecdoche)
the days of purification
This is a separate purification process from the purification process which they were required to fulfill in order to enter the temple area.
until the offering was offered
This can be stated in active form. AT: "until they presented the animals for an offering" (See: Active or Passive)
translationWords
Gentile
believe
sacrifice
false god
blood
sexual immorality
Paul
pure
temple
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 v26 21:26-36 The concerns of the Christian leaders (21:20-25) were…
21:26-36 The concerns of the Christian leaders (21:20-25) were evidently well based, for when their vows were almost completed, some Jews from the province of Asia raised a mob against Paul with false charges. They were intent on killing Paul, but the Roman commander rescued him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.