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. When 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, crying 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!” For they had seen Trophimus, the Ephesian, with him in the city, and they supposed that Paul had brought him into the temple.
All the city was moved and the people ran together. They seized Paul and dragged him out of the temple. Immediately the doors were shut.
John Calvin 1540 · Public Domain On vv26, 27, 28, 30 26. Whereas some accuse Paul of subtilty, as if…
26. Whereas some accuse Paul of subtilty, as if he did play the hypocrite, I have before refuted this. Yet I do not deny but that he granted to do thus much at the request of the brethren, being thereunto in a manner enforced. Therefore, it hath more color, and is (as they say) more disputable, that he was too easily entreated, and too ready to obey; and yet I do not admit that which some men say, that it went not well with Paul, because, taking upon him a new and unwonted person, he did not so constantly, as he was wont, maintain the liberty purchased by Christ. I confess, indeed, that God doth oftentimes punish foolish purposes with unhappy success; but I see not why this should be applied to Paul, who through voluntary subjection sought to win the favor of the rude, and such as were not thoroughly instructed, that he might do them good; being about to do that not willingly, but because he had rather yield to the brethren than stick to his own judgment. Furthermore, when he was once admitted, he might fitly have passed over to moderate that zeal. His courtesy doth rather deserve great praise, in that he doth not only gently abase himself for the unskillful people’s sake, but doth also obey their foolishness who did unworthily, and against reason, suspect him. He might well have reproved them, because they had been so ready to believe reports contrary to his estimation [reputation]. In that he abstaineth, he showeth great patience; in that he winneth their favor so carefully, it is singular modesty.
Moreover, he might have been more rough and round with James and his fellows in office, because they had not been more diligent to root out errors from among the people. For though it be certain that they taught faithfully, yet it may be that the sight of the temple, and the very seat of the law, did hinder them in defending the use of liberty. But Paul, whether he went from his right of his own accord, or whether he think that they see better what is expedient than he, doth follow their counsel. And whereas false Nicodemites, following this example of Paul, go about to color their treacherous dissimulation, whilst they pollute themselves with all filthiness of Popery, it needeth no long refutation. They boast that they do this to win the weak brethren, (or that they follow their vein thus far) as if Paul did yield to them in all things without choice. If, being Jews, they should take upon them according to the pre-script of the law, to fulfill among the Jews a vow infected with no idolatry, then might they prove themselves to be like Paul. Now, forasmuch as they inwrap themselves in gross and altogether wicked superstitions, and that because they will escape the cross, what likelihood is that which they imagine?
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 vv26–27 The Priests were to be advertised of the accomplishment…
The Priests were to be advertised of the accomplishment of the days of the purification, because there were sacrifices to be offered the same day that their vow was ended.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv26–30 26 Then Paul took the men, and the next…
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.
Ver. 26. Purifying himself] See Augustine’s Epistles 11 and 19.
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 vv26–30 Paul agrees to their advice, and follows it; and…
Paul agrees to their advice, and follows it; and having set such a time for his vow as might end with the other four men’s, he, with the four mentioned, signify to the priest (who was concerned to know it, because of the sacrifices that were to be offered for them), that the time of their separation was fulfilled, which is here called
the days of purification, for the reason intimated, in Act 21:24.
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Until that an offering should be offered for every one of them: intending to abide in the temple until all those rites were performed which were required of them.
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.
Matthew Henry 1710 · Public Domain On v27 We have here Paul brought into a captivity which…
We have here Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.
I. We have here Paul seized, and laid hold on.
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1. He was seized in the temple, when he was there attending the days of his purifying, and the solemn services of those days, Act 21:27. Formerly he had been well known in the temple, but now he had been so long in his travels abroad that he had become a stranger there; so that it was not till the seven days were almost ended that he was taken notice of by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently set upon by those who did what they could to have his blood mingled with his sacrifices - in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. The temple, which they themselves pretended such a mighty zeal for, yet did they themselves thus profane. Thus is the church polluted by none more than by popish persecutors, under the colour of the church's name and interest.
2. The informers against him were the Jews of Asia, not those of Jerusalem - the Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it.
3. The method they took was to raise the mob, and to incense them against him. They did not go to the high priest, or the magistrates of the city, with their charge (probably because they expected not to receive countenance from them), but they stirred up all the people, who were at this time more than ever disposed to any thing that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.
4. The arguments wherewith they exasperated the people against him were popular, but very false and unjust. They cried out, "Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both." Thus they cried after him as after a thief (Job 30:5), or after a mad dog. Note, The enemies of Christianity, since they could never prove it to be an ill thing, have been always very industrious, right or wrong, to put it into an ill name, and so run it down by outrage and outcry. It had become men of Israel to help Paul, who preached up him who was so much the glory of his people Israel; yet here the popular fury will not allow them to be men of Israel, unless they will help against him. This was like, Stop thief, or Athaliah's cry, Treason, treason; what is wanting in right is made up in noise.
5. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual.
(1.) They charge upon him bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, nay in all places, he teaches all men, every where; so artfully is the crime aggravated, as if, because he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions," [1.] Against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails any thing nor uncircumcision; nay, he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job 12:2), whereas God, though he had cast them off, yet had not cast away his people, Rom 11:1. They were Lo-ammi, not a people (Hos 1:9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. [2.] Against the law. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted his preaching against the law; whereas it was so far from making void the law that it established it, Rom 3:31. [3.] Against this place, the temple. Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.
(2.) They charge upon him bad practices. To confirm their charge against him, as teaching people against this holy place, they charge it upon him that he had himself polluted it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter. - Josephus Antiq. 15.417. Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Trophimus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false. See here, [1.] Innocency is no fence against calumny and false accusation. It is no new thing for those that mean honestly, and act regularly, to have things laid to their charge which they know not, nor ever thought of. [2.] Evil men dig up mischief, and go far to seek proofs of their false accusations, as they did here, who, because they saw a Gentile with Paul in the city, will thence infer that he was with him in the temple. This was a strained innuendo indeed, yet by such unjust and groundless suggestions have wicked men thought to justify themselves in the most barbarous outrages committed upon the excellent ones of the earth. [3.] It is common for malicious people to improve that against those that are wise and good with which they thought to have obliged them and ingratiated themselves with them. Paul thought to recommend himself to their good opinion by going into the temple, he had not been so maligned by them. This is the genius of ill-nature; for my love, they are my adversaries, Psa 109:4; Psa 69:10.
We have Paul in danger of being pulled in pieces by the rabble. They will not be at the pains to have him before the high priest, or the sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They cannot prove the crime upon him, and therefore dare not bring him upon a fair trial; nay, so greedily do they thirst after his blood that they have not patience to proceed against him by a due course of law, though they were ever so sure to gain their point; and therefore, as those who neither feared God nor regarded man, they resolved to knock him on the head immediately.
1. All the city was in an uproar, Act 21:30. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms presently, being resolved to stand by that with their lives and fortunes. All the city was moved, when they were called to from the temple, Men of Israel, help, with as much violence as if the old complaint were revived (Psa 79:1), O God, the heathen are come into thine inheritance, thy holy temple have they defiled. Just such a zeal the Jews here show for God's temple as the Ephesians did for Diana's temple, when Paul was informed against as an enemy to that (Act 19:29): The whole city was full of confusion. But God does not reckon himself at all honoured by those whose zeal for him transports them to such irregularities, and who, while they pretend to act for him, act in such a brutish barbarous manner.
2. They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple, (1.) They showed a real detestation of him as one not fit to be suffered in the temple, nor to worship there, nor to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. (2.) They pretended a veneration for the temple; like that of good Jehoiada, who would not have Athaliah to be slain in the house of the Lord, Kg2 11:15. See how absurd these wicked men were; they condemned Paul for drawing people from the temple, and yet, when he himself was very devoutly worshipping in the temple, they drew him out of it. The officers of the temple shut the doors, either, [1.] Lest Paul should find means to get back and take hold of the horns of the altar, and so protect himself by that sanctuary from their rage. Or rather, [2.] Lest the crowd should by the running in of more to them be thrust back into the temple, and some outrage should be committed, to the profanation of that holy place. Those that made no conscience of doing so ill a thing as the murdering of a good man for well-doing, yet would be thought to scruple doing it in a holy place, or at a holy time: Not in the temple, as Not on the feast-day.
3. They went about to kill him (Act 21:31), for they fell a beating him (Act 21:32), resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Now was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.
III. We have here Paul rescued out of the hands of his Jewish enemies by a Roman enemy. 1. Tidings were brought of the tumult, and that the mob was up, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. Somebody that was concerned not for Paul, but for the public peace and safety, gave this information to the colonel, who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service. 2. The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. 3. The very sight of the Roman general frightened them from beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar, as the town clerk told the Ephesians. They were deterred from that by the power of the Romans from which they ought to have been restrained by the justice of God and the dread of his wrath. Note, God often makes the earth to help the woman (Rev 12:16), and those to be a protection to his people who yet have no affection for his people; they have only a compassion for sufferers, and are zealous for the public peace. The shepherd makes use even of his dogs for the defence of his sheep. It is Streso's comparison here. See here how these wicked people were frightened away at the very sight of the chief captain; for the king that sitteth on the throne of judgment scattereth away all evil with his eyes. The governor takes him into custody. He rescued him, not out of a concern for him, because he thought him innocent, but out of a concern for justice, because he ought not to be put to death without trial; and because he knew not how dangerous the consequence might be to the Roman government of such tumultuous proceedings were not timely suppressed, nor what such an outrageous people might do if once they knew their own strength: he therefore takes Paul out of the hands of the mob into the hands of the law (v. 33): He took him, and commanded him to be bound with two chains, that the people might be satisfied he did not intend to discharge him, but to examine him, for he demanded of those who were so eager against him who he was, and what he had done. This violent taking of him out of the hands of the multitude, though there was all the reason in the world for it, yet they laid to the charge of the chief captain as his crime (Act 24:7): The chief captain Lysias came with great violence, and took him out of our hands, which refers to this rescue as appears by comparing Act 23:27, Act 23:28, where the chief captain gives an account of it to Felix.
IV. The provision which the chief captain made, with much ado, to bring Paul to speak for himself. One had almost as good enter into a struggle with the winds and the waves, as with such a mob as was here got together; and yet Paul made a shift to get liberty of speech among them.
1. There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when every one pretended to give the sense of the whole body. Those that will hearken to the clamours of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.
2. There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (Act 21:35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him, Act 21:36. See how the most excellent persons and things are often run down by a popular clamour. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.
3. Paul at length begged leave of the chief captain to speak to him (Act 21:37): As he was to be led into the castle, with a great deal of calmness and composedness in himself, and a great deal of mildness and deference to those about him, he said unto the chief captain, "May I speak unto thee? Will it be no offence, nor construed as a breach of rule, if I give thee some account of myself, since my persecutors can give no account of me?" What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his betters, yet he humbly begs to leave to speak to this commander, and will not speak till he has obtained leave: May I speak unto thee?
4. The chief captain tells him what notion he had of him: Canst thou speak Greek? I am surprised to hear thee speak a learned language; for, Art not thou that Egyptian who made an uproar? The Jews made the uproar, and then would have it thought that Paul had given them occasion for it, by beginning first; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who took on him to be a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says that he led out into the wilderness four thousand men that were murderers - desperadoes, banditti, raparees, cut-throats. What a degeneracy was there in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed." - Antiq. 20.171; Wars 2.263. And Eusebius speaks of it, Hist. 2:20. It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.
5. Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and no Egyptian - a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.
6. He humbly desired a permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but sues for it as a favour, which he will be thankful for: I beseech thee, suffer me to speak to the people. The chief captain rescued him with no other design than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible colour, he desires he may have leave immediately to defend himself; for it needed no more than to be set in a true light; nor did he depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them in that same hour what they should speak.
7. He obtained leave to plead his own cause, for he needed not to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, Mat 10:20. The chief captain gave him license (Act 21:40), so that now he could speak with a good grace, and with the more courage; he had, I will not say that favour, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. This licence being obtained, (1.) The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zaccheus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbour, and there was made a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to give audience, it was to no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. (2.) Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke unto them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv26–30 Then Paul took the men,.... The four men that…
Then Paul took the men,.... The four men that had the vow on them; he joined himself to them, and put himself in the same condition, and under a like vow: this he did, not as what he thought himself bound to do in obedience to the law, and much less as necessary to salvation; but to satisfy weak minds, and remove their prejudices, that he might gain them, and be useful to them; and in such a case he would very easily and readily condescend; but when such like things were insisted upon as points of duty, and especially when urged as necessary to salvation, no one more stiffly opposed them:
and the next day purifying himself with them; that is, not separating himself along with them, from what they were obliged by the vow of the Nazarite, as from drinking of wine and shaving, and from everything that was unclean by the law; for this was now done, but cleansing himself afterwards with them: he
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entered into the temple, to signify the accomplishment of the days of the purification: the sense is, that when the days of separation were fulfilled, which the four men had vowed, as everyone might vow what time he pleased, he went to the priests in the temple, to signify it to them, that the time of their purification was expiring:
until that an offering should be offered for everyone of them; as the law directs in Num 6:13 when he proposed to pay the charges of it, or at least part of it.
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 vv26, 27, 28, 30 Then Paul took the men - Yielding his own…
Then Paul took the men - Yielding his own judgment to their advice, which seemed to flow not out of spiritual but carnal wisdom; seeming to be what he really was not: making as if he believed the law still in force. Declaring - Giving notice to the priests in waiting, that he designed to accomplish the days of purification, till all the sacrifice should be offered, as the Mosaic law required, Num. vi, 13.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv26, 27, 28, 30 Verse 26. To signify the accomplishment, c.] διαγγελλων, Declaring…
Verse 26. To signify the accomplishment, c.] διαγγελλων, Declaring the accomplishment, c. As this declaration was made to the priest, the sense of the passage is the following, if we suppose Paul to have made an offering for himself, as well as the four men: "The next day, Paul, taking the four men, began to purify, set himself apart, or consecrate himself with them entering into the temple, he publicly declared to the priests that he would observe the separation of a Nazarite, and continue it for seven days, at the end of which he would bring an offering for himself and the other four men, according to what the law prescribed in that case." But it is likely that Paul made no offering for himself, but was merely at the expense of theirs. However we may consider this subject, it is exceedingly difficult to account for the conduct of James and the elders, and of Paul on this occasion. There seems to have been something in this transaction which we do not fully understand. See Clarke on Nu 6:21.
"Besides their typical and religious use, sacrifices were also intended for the support of the state and civil government inasmuch as the ministers of state were chiefly maintained by them: so that the allotments to the priests out of the sacrifices may be considered as designed, like the civil-list money in other nations, for the immediate support of the crown and the officers of state. On these principles we are able to account for Paul's sacrificing, as we are informed he did, after the commencement of the Christian dispensation; an action which has been severely censured by some as the greatest error of his life: hereby he not only gave, say they, too much countenance to the Jews in their superstitious adherence to the law of Moses, after it was abrogated by Christ, but his offering these typical sacrifices, after the antitype of them was accomplished in the sacrifice of Christ, was a virtual denial of Christ, and of the virtue of his sacrifice, which superseded all others. Paul's long trouble, which began immediately after this affair, some have looked upon as a judgment of God upon him for this great offense. But, if this action were really so criminal as some suppose, one cannot enough wonder that so good and so wise a man as Paul was should be guilty of it; and that the Apostle James and the other Christian elders should all advise him to it, Ac 21:18; Ac 21:23; Ac 21:24. It is likewise strange that we find no censure ever passed on this action by any of the sacred writers; not even by Paul himself, who appears so ready, on other occasions, to acknowledge and humble himself for his errors and failings: on the contrary he reflects with comfort on his having complied with the customs of the Jews in order to remove their prejudices against him and his ministry, and against the Gospel which he preached, and to win them over to embrace it: 'Unto the Jews I became as a Jew, that I might gain the Jews; and this I do for the Gospel's sake.' 1Co 9:20, 1Co 9:23.
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"To elucidate this point; we are to consider that there was a political as well as a typical use of sacrifices; and that, though the typical ceased upon the sacrifice of Christ, yet the political continued till God in his providence broke up the Jewish state and polity about forty years after our Saviour's death. Till that time it was not merely lawful, but matter of duty, for good subjects to pay the dues which were appointed by law for the support of the government and magistracy. Now, of this kind was the sacrifice which Paul offered; and in this view they were paid by Christians dwelling in Judea, as well as by those who still adhered to the Jewish religion. So that, upon the whole, this action, for which Paul has been so much censured, probably amounts to nothing more than paying the tribute due to the magistrate by law, which the apostle enjoins upon all other Christians in all other nations, Ro 13:6." -Jennings' Jewish Antiquities, p. 17.
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 vv26, 30 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 vv26–30 Then Paul took the men - Took them to…
Then Paul took the men - Took them to himself; united with them in observing the ceremonies connected with their vow. To transactions like this he refers in 1Co 9:20; “And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law.” Thus, it has always been found necessary, in propagating the gospel among the pagan, not to offend them needlessly, but to conform to their innocent customs in regard to dress, language, modes of traveling, sitting, eating, etc. Paul did nothing more than this. He violated none of the dictates of honesty and truth.
Purifying himself with them - Observing the ceremonies connected with the rite of purification. See the notes on Act 21:24. This means evidently that he entered on the ceremonies of the separation according to the law of the Nazarite.
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To signify - Greek: signifying or making known. That is, he announced to the priests in the temple his purpose of observing this vow with the four men, according to the law respecting the Nazarite. It was proper that such an announcement should be made beforehand, in order that the priests might know that all the ceremonies required had been observed.
The accomplishment ... - The fulfilling, the completion. That is, he announced to them his purpose to observe all the days and all the rites of purification required in the Law, in order that an offering might be properly made. It does not mean that the days had been accomplished, but that it was his intention to observe them, so that it would be proper to offer the usual sacrifice. Paul had not, indeed, engaged with them in the beginning of their vow of separation, but he might come in with hearty intention to share with them. It cannot be objected that he meant to impose on the priests, and to make them believe that he had observed the whole vow with them, for it appears from their own writings (Bereshith Rabba, 90, and Koheleth Rabba, 7) that in those instances where the Nazarites had not sufficient property to enable them to meet the whole expense of the offerings, other persons, who possessed more, might become sharers of it, and thus be made parties to the vow. See Jahn’s Archaeology, §395. This circumstance will vindicate Paul from any intention to take an improper advantage, or to impose on the priests or the Jews. All that he announced was his intention to share with the four men in the offering which they were required to make, and thus to show his approval of the thing, and his accordance with the law which made such a vow proper.
Until that an offering ... - The sacrifices required of all those who had observed this vow. See the notes on Act 21:24. Compare Num 6:13. It is a complete vindication of Paul in this case that he did no more here than he had done in a voluntary manner Act 18:18, and as appears then in a secret manner, showing that he was still in the practice of observing this rite of the Mosaic institution. Nor can it be proved that Paul ever, in any way, or at any time, spoke against the vow of the Nazarite, or that a vow of a similar kind in spirit would be improper for a Christian in any circumstances.
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 v30 The doors were shut, lest the temple should be…
The doors were shut, lest the temple should be profaned by Gentiles entering into it. (Witham) --- The temple was an asylum, but not for those men who were justly pursued. Hence the Jews looking upon Paul as a blasphemer, they did not think they violated this asylum by forcibly removing Paul from the temple; but lest he might return, they fastened the entrance-gates.
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v27 27 And [But] when the seven days were almost…
B.—THE JEWS FROM ASIA MINOR MAKE AN ATTACK ON PAUL, IN CONSEQUENCE OF WHICH THE ROMAN TRIBUNE INTERFERES; HE SAVES PAUL’S LIFE
Act_21:27-40
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27 And [But] when the seven days were almost ended, the Jews which [who] were of Asia, when they saw [looked at] him in the temple, stirred up all the people, and laid hands on him, 28Crying out, Men of Israel, help: This is the man that teacheth all men every where18 against the people, and the law, and this place: and further brought Greeks [Gentiles (̔́ Ελληνας)] also into the temple, and hath polluted [defiled] this holy place. 29[Om. the parenth. marks]. (For they had seen before [previously seen] with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.). 30And all the [the whole] city was moved, and the people ran together [and there was a concourse of the people]: and they took [hold of] Paul, and drew [dragged] him out of the temple: and forthwith the doors [gates] were shut. 31And as [while] they went about [sought] to kill him, tidings came unto the chief captain of the band [came up (ὰνέβη) to the tribune of the cohort], that all Jerusalem was in an uproar19: 32Who immediately took soldiers and centurions20, and ran down unto them: and [but] when they saw the chief captain [tribune] and the soldiers, they left beating of Paul [they ceased to beat Paul]. 33Then the chief captain [tribune] came near, and took [hold of] him, and commanded him to be bound with two chains; and demanded who he was21, and what he had done. 34And some cried [called to him22] one thing, some another, among the multitude: and [but] when he could not23 know the certainty for [on account of] the tumult, he commanded him to be carried [led] into the castle [barracks]. 35And when he came upon [to] the stairs, so it was, that he was borne of the soldiers for [stairs, it became necessary (συνἐβη) that the soldiers should carry him on account of] the violence of the people [populace]. 36For the multitude of the people [ὄχλου· ἠχ. γὰρ τὸ πλῆθος τοῦ λαοῦ] followed after, crying24, Away with him. 37And as Paul was [about] to be led into the castle [barracks], he said unto the chief captain [tribune], May I speak [say something (τι)25] unto thee? Who [But he] said, Canst thou speak Greek? 38Art not thou [Art thou then (ἄρα) not] that [the, (ὁ)] Egyptian, which [who] before these days madest [made] an uproar, and leddest [led] out into the wilderness four thousand men that were murderers [bandits]? 39But Paul said, I am a man which am a Jew [I am a Jewish man], of Tarsus, a city in Cilicia, a citizen of no mean city [Tarsus, a citizen of no inconsiderable city in Cilicia]: and, I beseech thee, suffer [permit] me to speak unto the people. 40And [But] when he had given him license [had permitted him], Paul stood [stepped] on the stairs, and beckoned with the hand unto the people. And when there was made a great silence [But when all had become entirely quiet], he spake unto [addressed] them in the Hebrew tongue [dialect], saying, [:]
EXEGETICAL AND CRITICAL
Act_21:27. And when the seven days, etc.—The words αἱ ἑπτὰ ἡμέραι are usually, and, no doubt, very correctly, explained as indicating those days which are called in Act_21:26 ἡμέραι τοῦ ἁγνισμοῦ. They are the days to which that Levitical purification referred which was connected with the sacrifices offered at the completion of the vow. [“In all probability the seven days announced to the priests (Act_21:26) as the limit to which the vow of the Nazarites would extend, and as the period also of the apostle’s partnership in that consecration.” (Hackett).—Tr.]. Wieseler has attempted another interpretation in his “Apostolical Chronology,” p. 109 ff.; viz., that the seven days were the week, or the days of consecration that preceded the festival of Pentecost. But this festival is not mentioned in the context, and, indeed, is never referred to, after Act_20:16; moreover, the assumption that a week of preparation preceded the great festivals of Israel, is by no means sustained by satisfactory evidence.—These seven days were drawing to a close (ἔμελλον συντελ.), but had not yet elapsed, when Paul was seen in the temple, and seized.
Act_21:28-29. This is the man.—Certain Jews from Asia Minor, particularly those from Ephesus and its vicinity, who had there known Paul, and who hated him, now perceived, and, on a closer inspection (θεᾶσθαι), recognized him. The very circumstance that this supposed despiser of the temple should be seen in the temple [“the inner court which was forbidden to Gentiles” (Alf.).—Tr.], so greatly provoked them, that they stirred up the multitude against him. They seized him, with loud cries for help, as if he were the assailant, and as if it were necessary to protect the sanctuary against him (βοηθεῖτε). This accusation of the apostle on the part of the unconverted Jews, differs from that to which the Judæo-Christians had listened, in one point, which is usually overlooked. The fanatics from Asia Minor here charge him with assailing not only the law and the temple, but also the people of Israel (τοῦ λαοῦ). Now this specific charge had been brought neither by the Judæo-Christians against Paul, nor, at an earlier period, by the Jews against Stephen. It was doubtless connected with his active labors among the Gentiles (πάντας πανταχοῦ διδασκ.), which were maliciously so represented, as if they were intended to excite the latter against Israel. They alleged, moreover (ἔτι τε καὶ), as a second charge, that Paul had introduced pagans into the temple, and thus defiled the sanctuary. [“Greeks, not in the national or local sense, but in the wider one of Gentiles, so called from the general and almost universal use of the Greek language among all known nations. Hence the perpetual antithesis of Jews and Greeks in the New Testament.” (Alexander).—Tr.]. The word ̔́Ελληνας [plural] represents a single occurrence as a common one; the accusers employ it with a hostile purpose, in order the more effectually to excite the people, although only one man, Trophimus, could be meant, and he, moreover, had not entered the temple. They acted on a mere supposition, a groundless suspicion, that Paul had brought the latter with him into the temple, which word here designates the court of Israel.—The words προεωρακότες ῆ̓σαν signify; “they had seen him previously,” although Meyer objects to this interpretation [“προορᾶν never occurs in this sense; the words mean; they had seen before them; comp. Act_2:25, and see Sturz: Lex. Xen. III. p. 690 f.” (Meyer).—Tr.]. The philological correction by Otto (Gesch. Verhaeltnisse der Pastoralbriefe, 1860, p. 285), satisfactorily establishes the correctness of our interpretation.
Act_21:30. And all the city was moved.—The multitude, after having quickly and tumultuously assembled, dragged Paul out of the court of the temple, probably because they were conscious that such acts of violence as they contemplated, would in truth pollute the sanctuary. The act of closing the gates of the temple, which was. performed by the Levites, was certainly not intended to prevent Paul from availing himself of the right of claiming an asylum, and from finding a place of refuge in the temple (Bengel, Baumgarten), for the multitude had already, effectually prevented him from enjoying such an advantage. It is more probable that the gates were closed in order to prevent the courts of the temple from being defiled by the shedding of blood (de Wette, Meyer), and, possibly, too, because it was supposed that the court of the temple had already been polluted by the entrance of a heathen, and needed purificatory rites before it could be reopened.
Act_21:31-33. And as they went about to kill him.—The fact that a disturbance had arisen was soon known at the military posts that were established at various points in the city during the festivals; the intelligence was at once conveyed to the commander of the Roman garrison in the tower of Antonia, which was situated to the north of the temple, and rose above it (ἀνέβη φάσις). [See Joseph. Jewish W. i. 5. 4, and especially v. 5. 8.—Tr.]. The name of the commander—a military tribune of the cohort (σπεῖρα)—was Claudius Lysias, as we learn from Act_23:26. When he received tidings of the tumult, he proceeded without delay to the temple, accompanied by officers and soldiers. As soon as he was seen at a distance, the maltreatment to which the apostle was exposed, ceased. When the Roman reached the spot, he commanded his people to conduct the apostle away, as well as to bind him with chains. [Two chains, “See Act_12:6. He would thus be in the custody of two soldiers. (Alf.).—Tr.]. Claudius assumed that Paul was a criminal, and expected to ascertain at once both his name, and the nature of the crime committed by him. Τί ἂν εἴη, oratio obliqua; τί έστι πεποι., oratio recta. [For ἀν before εἴη, see note 4, above, appended to the text.—“That the accused had committed some crime, was certain, or was at least assumed to be certain by the speaker. Τί ἐστι πεποιηκώς refers to the fact, which is admitted—to the object of πεποι.; but who the man might be, τίς ἂν εἲη, he could not yet clearly perceive.” (Winer, § 41. 4. c).—Tr.]
Act_21:34-36. Commanded him to be carried [led] into the castle [barracks].—The παρεμβολή is not the tower [castle] of Antonia itself, but only a certain part of it, namely, the permanent quarters [“barracks” (Alf., Alex.).—Tr.] of the Roman garrison stationed at the tower of Antonia. The ἀναβαθμοί, Act_21:35; Act_21:40 (Jos. Bell. Jud. v. 5. 3., ἀναβάσεις), are stairs or steps, [leading from the temple-area to the tower.—Tr.]. The fortress communicated with the northern and western porticos of the temple area, 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: Bibl. Res. II. 71 ff. [Germ, ed.; I. 432. Amer. ed.—Away with him!—“The same shouts which, nearly thirty years before, surrounded the prætorium of Pilate. Comp. Luk_23:18; Joh_19:15.” (Conyb. etc. II. 262.).—Tr.]
Act_21:37-38. May I speak [say something] unto thee?—The apostle is desirous of addressing the people before he enters through the gate into the tower, and is withdrawn from their sight, and hence, in courteous terms, asks a question of the commander (εἰ ἔξέστι etc.). The latter, surprised at being addressed in Greek, asks in his turn: Ἑλληνιστὶ γινώσκεις;—he inquires whether his prisoner is not then [ὰρα] the Egyptian insurgent, as he had obviously hitherto supposed; he formed a different opinion on hearing Paul speak Greek. [“It was notorious (it would seem) that the Egyptian was unable to speak that language.” (Hackett).—Tr.]. The Roman commander could the more easily confound Paul with that Egyptian, as those Sicarii (so called from sica, a dagger [or short sword, worn beneath their clothing.—Tr.], and known as professional murderers and insurgents) were accustomed to mingle with the multitude at the festival, as now at Pentecost [Act_20:16], and then commit the crimes with which they were familiar (μάλιστα ἐν ταῖς ἑορταῖς μισγόμενοι τῷ πλήθει, etc. Jos. Jewish War. ΙΙ. 13. 3). That Egyptian was, according to the account given by Josephus (Jew. War. ΙΙ. 13. 5) a sorcerer, who pretended that he was a prophet. He gained many adherents during the reign of Nero, whom he led from the wilderness to the Mount of Olives; he promised his followers that, at his word, the walls of Jerusalem should fall, and that they should enter the city over the ruins (comp. Jos. Antiq. xx. 8. 6). The procurator Felix, however, attacked them with great success; he defeated the insurgents, of whom 400 were slain, and 200 made prisoners; but the Egyptian himself escaped (διαδράσας ἐκ τῆς μάχης ἀφανὴς ἐγένετο, loc. cit.).—The Roman commander here speaks of 4000 Sicarii, whom that insurgent led into the wilderness. Josephus, on the other hand, relates that about 30,000 men, who put faith in his false pretensions, gathered around him. This latter statement, however, obviously refers to the whole number of the adherents of the man; Luke, on the other hand, speaks only of his armed followers, and Josephus himself distinguishes (loc. cit.) between these and the aggregate of the adherents of the Egyptian. Hence the two accounts [of Luke and Josephus] may be easily reconciled, and, in other points, the several statements of Josephus strikingly agree with the passage before us. [Alford, who adopts the view of Meyer, de Wette, and especially of Tholuck (Glaubwuerdigkeit, p. 169), says: “It is obvious that the numerical accounts in Josephus are inconsistent with our text, and with one another (Ant. xx. 8. 6, and Bell. Jud. ii. 13. 5.). This latter being the case, we may well leave them out of the question. At different times of his (the Egyptian’s) rebellion, his number of followers would be variously estimated, etc.”—Tr.].
Act_21:39-40. I beseech thee, suffer me.—The apostle describes himself to the tribune as a totally different person from the criminal with whom he had been confounded, and then asks for permission to address the people. In view of the explanation which he gave, and also of the fact that no person came forward who in the least degree confirmed the original suspicion of the Roman, it is by no means strange that the latter, who possessed full authority to decide, should grant the request; (the opposite opinion of Baur, paulus, p. 208 f., is untenable). It is, further, by no means incredible, that when Paul indicated to the multitude by a gesture that he desired to address them, they should become silent, and listen to him. [“The silence was probably occasioned by the presence of Roman officers and soldiers; by the sight, if not the hearing, of what passed between the Tribune and his prisoner; by Paul’s unexpected presentation of himself upon the stairs and offer to address them; but above all by the circumstance recorded in the last clause, that he spake in Hebrew, etc.” (Alex.).—Tr.]. The Hebrew dialect [τῇ Ἑβραΐδι διαλέκτῳ] of course means here the living language, the Aramæan dialect [Syro-Chaldaic] spoken at that time in Judea.
DOCTRINAL AND ETHICAL
1. The counsel of God is executed in a wonderful manner. In order to correct a mistake which the Judæo-Christians had made, Paul resolves to perform a certain Levitical act in the temple. Now it is precisely his appearance in the sanctuary, that exposes him to a new danger, proceeding from an entirely different quarter—from the unconverted Israelites. And thus it is precisely the devout reverence with which he regards the law and the sanctuary, and his love to his people, whom it is his great object to win for Christ, that seem to add weight to the false charges made against him.
2. It is an evidence that Paul possessed a holy disposition, and was filled, with the Spirit of Christ, if, at a time when ho had been most unmercifully treated, by the Jews, and had barely escaped with his life, he still possessed such composure, such moral strength, and such love to his people, that he could address the latter without the least bitterness of feeling. His heart is humbled under a sense of his own guilt, for he had once dealt with others as the Jews now dealt with him, and it was solely the grace of Him, who on the cross prayed for the forgiveness of his murderers, that had changed him (Luk_23:34).
HOMILETICAL AND PRACTICAL
Act_21:27. And when the seven days were almost ended, etc.—God often punishes foolish counsels by an unhappy issue, but it does not necessarily follow that when the issue is unhappy, the beginning had been unrighteous. When good advice produces unfavorable results, we should not on that account look with anger on him who gave it, for “man proposes, but God disposes.” (Starke).—No doubt Paul now remembered all that the Spirit of God had so often intimated to him concerning the things which awaited him in Jerusalem. (Rieger).
Act_21:28. This is the man.—An upright servant of Christ is made so well known by the blessing which attends his official labors, that the enemies of Jesus can easily distinguish him among a thousand false and unfaithful zealots, and say: “This is he! Seize him !”—And hath polluted this holy place.—Here the apostle had the honor of being assailed, in the same tumultuous manner, by the same false accusation, and with being treated with the same animosity and severity, with which Jesus Christ had formerly been treated. When the servant finds that he thus resembles his Lord, and is walking in His footsteps, how easy and welcome the yoke becomes! (Ap. Past.).—And Paul, no doubt, thought of Stephen, too, who was once exposed to a similar storm.
Act_21:29. For they had seen, etc.—When God has appointed a season of suffering for us, the slightest circumstance may introduce it.—How closely the servants of Christ are watched, and what reason they have to be circumspect in their walk! The world notices also the company which we keep, and even decides respecting the personal merit of the pastor in accordance with the character of his intimate friends. The Lord grant that we may be without blame in all points! (Ap. Past.).
Act_21:30. And all the city was moved.—Men who can scarcely creep forward, when a good cause claims their aid, eagerly hasten forward to defend one that is bad, Jer_4:22. (Starke).—Drew him out of the temple, etc.—They wished to murder him, and yet not pollute the temple; they strained at gnats, and swallowed camels, as they had indeed done in the the case of the Lord Himself, Joh_18:28. (Williger).
Act_21:31. Tidings came unto the chief captain.—When a servant of Jesus is in great distress, he need not seek for patrons, nor need he implore men to be his advocates; God sends him aid at the proper time, without waiting for his prayers. (Ap. Past.).
Act_21:32. And when they saw the chief captain, etc.—It is one of the wonderful ways of God in governing the world, that those who do not belong to His kingdom, are often controlled by opposite interests, views and purposes, and thus either one sword forbids the other to leave its scabbard, or the children of His kingdom obtain aid from one of the parties, which did not design to furnish it. (Rieger).
Act_21:33. Commanded him to be bound with two chains.—Let not the servant of Christ depend with too much confidence on the aid which the world affords. Here the tribune rescues the apostle from the hands of murderous Jews, but nevertheless commands him, without hearing his plea, to be bound with two chains. (Ap. Past.).—But the prophecy of Agabus must needs be fulfilled.
Act_21:34. And when he could not know the certainty.—The man will always be disappointed, who expects to receive any trustworthy and valuable information from false teachers, and, indeed, in general, from the world. (Ap. Past.).
Act_21:35. And when he came upon the stairs … borne of the soldiers.—We have here an illustration of the manner in which God employs even enemies as the means for exalting his servants; the world, by its scorn and contempt, promotes us to honor. Many teachers would have remained in obscurity, if the envy and hatred of the world had not brought them forward, and given them celebrity. (Ap. Past.).
Act_21:36. Away with him!—Christ had heard the same cry, Luk_23:18; Joh_19:15.
Act_21:38. Art not thou that Egyptian …?—A striking instance of the false and absurd views which the deluded world entertains respecting the children and servants of God. We are regarded as idiots, madmen, deceivers, enemies of mankind, and, as if we were such, we are exposed to contempt and hatred. So, too, Christ was numbered with the transgressors [Isa_53:12]. “Father, forgive them; for they know not what they do.” [Luk_23:34]. (Ap. Past.).—Paul sustains the same relation to that Egyptian, which Luther does to Thomas Münzer [one of the “prophets of Zwickau.”—Tr.]. (Besser).
Act_21:40. And when he had given him license, Paul stood on the stairs, etc.—How little it was once thought that the steps which led to the Roman quarters would be the pulpit from which God would cause the Gospel of His Son to be proclaimed! (Rieger).—Beckoned with the hand unto the people. And when there was made a great silence, be spake, etc.—What a man he was! Able to beckon with calmness to this excited multitude! And, behold, there was a great calm, as when Jesus rebuked the stormy sea (Mat_8:26). We are never better prepared to proclaim the word of God, than when we bear in our bodies the marks of the cross and sufferings of the Lord Jesus [Gal_6:17], for then only does the Spirit of God supply us both with boldness to speak, and with words suited to the occasion. (Gossner).
ON THE WHOLE SECTION, Act_21:27-40.—The Lord delivers his servants from death: I. Paul is unjustly accused (a) as an enemy of the law, Act_21:27-28; (b) as a man who polluted the temple, Act_21:28-29. II. His own people reject him; (a) they cast him out of the temple, Act_21:30; (b) intend to slay him, Act_21:31. III. Heathens are obliged to protect him; (a) the tribune quells the tumult, Act_21:31-32; (b) saves the apostle’s life, Act_21:33. IV. The innocence of the persecuted man becomes apparent; (a) the charges against him are shown to be unfounded, Act_21:34-39; (b) he is allowed to defend himself, Act_21:40. (Lisco.)
The advantages of a well organized government, illustrated in the narrative of the arrest of the apostle Paul at Jerusalem.
The arrest of Paul at Jerusalem: I. A dark picture of human passions; (a) of folly and self-delusion; (b) of malice and hatred—on the part of the Jews, Act_21:28; Act_21:30-31; Act_21:36. II. A bright picture of Christian heroism; (a) of calmness and self-command; (b) of gentleness and patience—on the part of the apostle, Act_21:37; Act_21:39-40. III. An impressive illustration of the guidance of God; (a) of that omnipotence which protects His servants; (b) of the wisdom which employs even enemies as means of executing His counsels, Act_21:32-35; Act_21:37-40.
Paul in the temple of Jerusalem, or, Man proposes, but God disposes: I. God often conducts the well-meant counsels of his servants to an issue which differs from that which they had proposed, Act_21:27 ff., and comp. Act_21:22 ff. II. He also often conducts the malicious counsels of His enemies to an issue which differs from that which they had proposed, Act_21:30-40.
Paul, in the storm which raged at Jerusalem. It was so ordered that the apostle should subsequently encounter a fierce storm at sea, Acts 27, but it was scarcely more dangerous than the one which he here experiences on land, within the strong walls of Jerusalem, in the midst of his own people. But in each case the mighty hand of God protects and rescues him. Let us consider, I. The outbreak of the storm. Like many a storm in nature, this storm suddenly arises in the minds of men. Paul had apprehended such a tempest, when he was at Miletus (Act_20:22 ff.); on his way, its approach was announced to him with increasing solemnity (Act_21:4-11); it burst forth at a time when it might have been least expected, and in a spot where none would have looked for it
in the sacred enclosure of the temple, while Paul was seeking to satisfy the zealots of the law (Act_21:27). II. The raging of the storm. The madness of this storm of human passions increases every moment; the popular fury rages like the stormy ocean, and threatens to ingulf the servant of God (Act_21:28-31; Act_21:36). III. The calming of the storm. He who on the lake of Gennesaret rebuked the winds and the sea, so that there was a great calm, now says to this raging sea: “Hitherto shalt thou come, but no further” [Job_38:11]. The Roman tribune is the agent who guides the apostle to a harbour, in which he is saved, and he himself, with great calmness beckons to the people, and they listen in silence (Act_21:31-40).
Paul’s memorable sermon at Jerusalem: I. The preacher—in chains, Act_21:33. II. The pulpit—the stairs conducting to the Roman quarters, Act_21:40. III. The deacons who attend him—soldiers, Act_21:35. IV. The psalms which precede his sermon—malignant cries for his death, Act_21:36. V. The congregation which he addresses—an infuriated multitude, Act_21:30-34. VI. The unction with which he nevertheless speaks—the Spirit of the Lord, as a Spirit of faith, of love, of wisdom, and of power, Act_21:13; Act_21:37; Act_21:39-40.
The weapons of the man of God in perilous times: I. Justice and the law, which should protect him, as long as they have power themselves, Act_21:32-33. II. The peace of a good conscience, which remains undisturbed amid the storm of passions, Act_21:37-39. III. The power of a sanctified character, which never fails to make an impression even on a rude multitude, Act_21:40. IV. The presence of God, to whom he belongs, whether he labors or suffers, whether he lives or dies, Act_21:13.
Footnotes:
[18]Act_21:28. [πανταχοῦ, of text. rec., occurs in G. H.; the less usual form, πανταχῆ, in A. B. C. D. E. Cod. Sin., is adopted by Lach., Tisch., and Alf.—Tr.]
[19]Act_21:31. [συγκέχυται, of text. rec. in E. (συνκέχ.) G. H.; συνχύννεται in A. D. and Cod. Sin.; in the last, a later hand (C) corrected to συνκεχυται; συγχύνεται in B. The first is adopted by Alf.; the third by Lach., Tisch. and Born.—C. omits Act_21:31—Act_22:20. Vulg. confunditur.—Tr.]
[20]Act_21:32. [ἑκατοντάρχους. of text. rec., in G. H.; ἑκατοντάρχας (from the nom.—ης), in A. B. D (orig.). E. Cod. Sin. The latter form is adopted by Lach., Tisch., and Alf.—Tr.]
[21]Act_21:33. [ἂν before εἴη, of text. rec., with E. G. H., is retained by Alf., but dropped by Lach. and Tisch., in accordance with A. B. D., and also Cod. Sin.—Tr.]
[22]Act_21:34. a. Four uncial manuscripts [A. B. D. E., and also Cod. Sin.] exhibit ἐπέφώνουν, while ἐβόων [of text. rec.] is more feebly supported [by G. H. The former is adopted by Lach., Tisch., Born., and Alf.—Tr.]
[23]Act_21:34. b. [μὴ δυνάμενος δέ γ. of text. rec., is the reading of G. H.; that of A. B. D., adopted by Lach., Tisch., and Alf., is: μὴ δυναμένου δὲ αὐτοῦ γ. The latter is found also in Cod. Sin.—Tr.]
[24]Act_21:36. [κρᾶζον, the reading of text. rec., is found in D. G. H. “It is a grammatical correction.” (Alf.). Κράζοντες, in A. B. E., is adopted by Lach., Tisch., and Alf., and is found also in Cod. Sin.—Tr.]
[25]Act_21:37. [τι after εἰπεῖν, of text. rec., is found in A. B. E. Cod. Sin. and Vulg. (aliquid); it is omitted in D. G. H. Syr.—Lach. retains it.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv26, 27, 29, 30 to signify--that is, announce to the priest.
to signify--that is, announce to the priest.
the accomplishment of the days of purification, &c.--(See on Num 6:14-21).
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 vv26–30 2. Paul’s Arrest—Rescue by Romans, Act_21:26-40.
2. Paul’s Arrest—Rescue by Romans, Act_21:26-40.
26. Then Paul—One of the most momentous turning points of Paul’s life has now arrived. He is to become for years an apostle in bonds. He now marches as a victim to the scene of his arrest.
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Paul enters, doubtless through Solomon’s portico, on the east, into the court of the Gentiles; and, within finds himself walking on a beautiful pavement of variegated stone. He next passes, ascending, as up a terrace, through the Beautiful Gate into the court of the women, where are rooms for the ceremony of release from a Nazarite vow. Here Paul, with his four, is to signify, or announce to the priests there waiting, the accomplishment (now to be accomplished in a period of seven days) of the purification.
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 vv26–30 26. Then Paul took the men] This consent of…
26. Then Paul took the men] This consent of Paul to the advice of James and the elders has been taken by some for a contradiction of the words and character of the Apostle as represented in his own writings. But he has testified of himself (1Co_9:19-23) that for the Gospel’s sake he was made all things to all men, unto the Jews becoming as a Jew that he might gain the Jews, and for the same end, to them that are without law, as himself without law. And these brethren of the Church of Jerusalem to whom St Paul joined himself were Christians, and therefore were not clinging to legal observances as of merit towards salvation, but as ordinances which were of divine origin, and which education had made them careful to observe. The same spirit had actuated the Apostle to manifest by an outward act his thankfulness for some deliverance when, on a former occasion, he took this vow on himself without the suggestion of others (Act_18:18). In the Christian services of the earliest days there was very little outlet for the expression by action of any religious emotion, and we cannot wonder that a people whose worship for a long time had been mainly in external observance should cling still to such outward acts, though they had grown to estimate them as of no saving virtue in themselves. With reference to the supposed contradiction in the two pictures of St Paul as given by St Luke and by himself, we need only compare his language about Judaizers in the Epistle to the Galatians with what he says of the preaching of the Gospel at Rome by similar adversaries, when he was writing to the Philippians, to see that the Apostle in what he said and did had ever an eye to the circumstances. To the Galatians he speaks in the strongest terms against the Judaizers because their influence was to draw away the Christians in Galatia from the simple Gospel as offered by him in Christ’s name to the Gentiles, and to make them substitute for it the observance of the law of Moses as a necessary door to Christianity. He has no words strong enough to express his horror of such teachers in such a place. But the same Paul at Rome, the condition of whose people may be learnt by a perusal of the first chapter of his letter to that Church, says (Php_1:15-18), “Some preach Christ even of envy and strife, supposing to add affliction to my bonds. Notwithstanding every way, whether in pretence or in truth, Christ is preached, and I therein do rejoice, yea, and will rejoice.” Assuredly there is as much of so-called contradiction between Paul as described in different places by himself, as between his own description and what St Luke has left us of his history. Contradiction it is not, but only such concession as might be expected from one strong in the faith as St Paul was when he was dealing, as he was called upon to deal, with two classes of men who could never be brought to the same standpoint To observe the ceremonial law was not needful for the Gentiles, therefore the Apostle decried its observance and opposed those who would have enforced it. The ceremonial law was abolished for the Jew also in Christ, but it had a divine warrant for those who had been trained in it from their youth up, therefore all that the Apostle here desired was that their true value only should be set on externals. He felt that time would develop Christian worship to fill the place which the Temple Service for a long time must hold among the Christians of Jerusalem.
and the next day … temple] The regulation was that the Nazarite should avoid all persons and things that would cause ceremonial defilement, and that this might be more thoroughly accomplished the closing days of the vow appear, at this time, to have been passed within the Temple precincts. This, of course, must have been a later arrangement than any which is spoken of in the institution of the vow (Numbers 6).
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to signify the accomplishment of the days of purification] Rev. Ver. “declaring the fulfilment, &c.” The meaning is that St Paul gave notice to the proper of the officials of the Temple that the completion of the vow would be at a certain time. It would be needful for him to do this, as otherwise they would have expected him to keep the full number of days which others observed. After his explanation that he was only a sharer for a time in the vow of his companions, it would be understood that his days of purification should terminate when theirs did.
until that an offering should be offered for every one of them] Rev. Ver. “Until the offering was, &c.” The offering is better, for it means that special one which was enjoined by the law. The words are a part not of St Paul’s notice to the priests, but of St Luke’s history. The Apostle did these things and continued as a Nazarite till the whole ceremonial for all of them was ended.
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 vv26, 27, 29, 30 (26) To signify the accomplishment of the days of…
(26) To signify the accomplishment of the days of purification . . .—The process lasted, as the next verse shows, for seven days, which were probably reckoned from the completion of the thirty days, or other term, of the vow itself. St. Paul, having made himself the representative of the Nazarite company, had to give, in their name, the formal notice to the priests, who were to be ready for the sacrifices when the seven days had expired. Seven days was, it will be noted, the ordinary period for the more solemn purifications (Exo_29:37; Lev_12:2; Lev_13:6; Num_12:14; Num_19:14, et al.).
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 vv26–30 Went for entered, A.V.; declaring the fulfillment for to…
Went for entered, A.V.; declaring the fulfillment for to signify the accomplishment, A.V.; the offering was for that an offering should be, A.V. Paul took the men. St. Paul"s acquiescence in James"s advice is an instance of what he says of himself, (1Co_9:20) and is in accordance with his conduct in circumcising Timothy. (Act_16:3) But that he did not attach any intrinsic importance even to circumcision, and much less to the minor Jewish ceremonies, is clear from such passages as Rom_1:28, Rom_1:29; 1Co_7:19; Gal_5:6 Gal_6:15; Php_3:3, etc. Purifying himself with them, etc. (aJgnisqeiv); see note on ver. 24. James"s advice had been Toutouv paralabwsqhti sun aujtoiv: in obedience to that advice St. Paul now Paralabwn touvandrav sun aujtoiv aJgnisqeiei eijv ton. What was the particular form by which a person who wished to associate himself with others under a Nazaritic vow (note on ver. 24) did so is not known; nor how long before the expiration of the vow such association must be made. But from the mention of "seven days" in ver. 27 (which is the number named in Num_6:9, in case of an accidental uncleanness) it seems highly probable that "seven days" was the term during which a person must have conformed to the Nazaritic vow to entitle him to "be at charges," as well, perhaps, as the time during which Nazarites, at the end of their vow, had to undergo special purification. Declaring the fulfillment, etc. The vow of the four men had been for at least thirty days (the minimum period of such vow); but whatever length of time it had been for, such time would have expired by the end of the seven days, and probably long before. We know not how long they might have been waiting for some one to "be at charges" for them, and provide the sacrifices, without which they could not shave their heads and accomplish their vow. But it is obvious that some notice must be given to the priests in the temple of the day when one or more Nazarites would present themselves at "the door of the tabernacle of the congregation," to offer the prescribed offerings. And this accordingly Paul and the four did. Diaggellwn means "notifying," or "declaring," to the priests. (Exo_9:16 LXX, answering to the Hebrew rPes; Rom_9:27; Jos_6:9, LXX 10, A.V, "bid Until the offering was offered, etc. This is interpreted in two ways. Meyer makes "until" depend upon "the fulfillment of the days," so as to define that fulfillment as not taking place till the offering was offered. Wieseler makes "until" depend upon "he entered into the temple," with the idea supplied, "and remained there," or "came there daily;" supposing that it was the custom for Nazarites to finish up their time of separation by passing the last seven days, or at least being present daily, in "the court of the women, where was the apartment appropriated to the Nazarites" (Lewin, it. p. 142). If, however, with Howson, Lewin and others, we understand the word ajgnizesqai, in vers. 24 and 20, not generally of taking the Nazarite vow, but of certain special purifications at the close of a Nazaritic vow, which lasted seven days immediately before the offerings were made and the head shaven, then a very easy and natural rendering of the words follows: "Notifying their intention of now completing the seven days of their purification, until the offering for each of them was offered." Alford, in loc., justifies by examples the aorist indicative proshnecqh, instead of the subjunctive, which is more usual. Lewin thinks that St. Paul had taken a Nazaritic vow after his escape from death at Ephesus, or at Corinth; but there is no evidence of this, and it is hardly consistent with James"s advice. Renan thinks it doubtful whether or no Paul took the Nazaritic vow at all, but inclines to this as the best interpretation ("St. Paul," p. 518, note).
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 v27 And when the seven days were almost ended the…
Act_21:27-40
And when the seven days were almost ended the Jews which were of Asia … stirred up all the people.
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Paul in the temple
1. Unholy zeal is more easily occasioned than good works (Act_21:27-30).
2. Religious accusations are frequently the result of excitement, and thus liable to be unjust. Giving a new, spiritual interpretation to old rites, customs, etc., is by many stamped as desecration and unbelief (Act_21:28).
3. Enthusiastic devotion to duty may entail misapprehension and inconvenience (verse 27-30).
4. By their endorsements of the deeds of the past men show themselves the children of their fathers either for good or for evil (Act_21:36).
5. In the best of causes one may be sometimes mistaken for an agent of the worst (Act_21:38; Mat_12:24).
6. Political indifference may be more equitable than ecclesiastical jealousy and rancour (Act_21:31-40).
7. God overrules all events in the lives of His servants for the highest purposes. (A. F. Muir, M. A.)
Paul in the storm at Jerusalem
The apostle, at a later period, had to encounter a great storm on the open sea; but that was hardly more violent than what now arose against him on dry land, within the secure walls of Jerusalem, among his own people. Yet here, as there, the almighty arm of God protects and rescues him.
I. The outbreak of the storm. Suddenly and not to be reckoned on, as often a storm occurs in nature, this storm breaks out among the people. The tempest which Paul had seen from a distance at Miletus, and which was predicted to him on the way in a more and more threatening manner, discharges itself on a sudden, and in a place least to be expected, in the temple, while Paul sought to satisfy the zealots of the law.
II. The raging of the storm. The storm of the passions increases continually, the popular fury heaves and swells as a raging sea, and threatens to swallow up the servant of God.
III. The stilling of the storm. He who formerly rebuked the wind and waves on the Lake of Gennesareth, so that there was a great calm, speaks to the raging sea--Hitherto shalt thou come, but no farther. The Roman tribune has to open the harbour of refuge to the apostle; and he himself with calm composure beckons to the people so that they become still. (K. Gerok.)
Paul accused of the Jews
I. The accusation brought against Paul.
1. Its nature.
2. The agents.
II. Its reasons.
1. The ostensible.
2. The real.
III. Its resemblance to the charge preferred against Christ--polluting the temple.
IV. Its results. Conclusion:--Learn--
1. That there are always persons ready to attack the servants of God.
2. That these attacks are made on any pretext however slight.
3. That we should Hot be dismayed, but rely on God for protection. (J. H. Tasson.)
Paul assailed
Paul again in trouble! What a magnetism he had to draw to himself distresses. Nature felt the strange attraction, and gave him her perils, storms, and shipwrecks. All kinds of men hastened with all kinds of mischief. This trouble presents some new elements. It came not from preaching Christ, but through conciliating Jews. It took place in the temple, not in some foreign synagogue or market place. The events of this passage are the riot, the rescue, the plea. Looking for practical suggestions, we note--
I. The divisions in the Church. As we get a pitiable sort of comfort in finding that even prophets and apostles were men of like passions with ourselves, so with the failures of the early Church. We have no hindrances which they did not overcome. That fair picture of brotherly love and self-forgetfulness which we saw at Pentecost is spoiled by a clique determined to rule or ruin. The Judaising party are chargeable with Pauls captivity in Cesarea, his shipwrecks, his imprisonment at Rome, and ultimately his death. The dangers of heresy and innovations are understood, but less is said of the mischiefs of an unwise conservatism--a dogged obstinacy in clinging to old methods and resisting those who long to bring the work of the Church to the demands of the times. Usually they are a minority who oppose; they alone have feelings to be considered, convictions to be respected; and usually they have their way, to the injury of the Church and the honour of those who sacrifice feeling and judgment to the desire for peace. Yet even peace can be purchased too dearly.
II. An overruling providence. Since God has chosen to conduct His kingdom on earth through men, He must continually be at hand to wrest some advantage out of their inevitable errors. The nations sin had brought it under the Roman power; but had there been only Jewish authority in Jerusalem that day there had been no rescue for Paul. Heathen Rome is under the King of kings. Its power protects His apostle, gets the gospel a hearing before rulers, and gives the preacher his desired opportunity to visit the worlds capital.
III. The strength of believers. They glory in tribulation. This whole scene rebukes the thought that we can judge Gods feelings toward us, by the ease or painfulness of our life. We want an ungodly world to act in the ways of the millennium. What are we, that when disaster comes we sit down and cry despairingly, God has forgotten me? Have we fared like the chief apostle? Have we been smitten like Christ? We are nearest the Saviour in our sorest need, and rest absolutely on the everlasting arms only when all other help has given way. Then come peace and assurance which we have vainly tried to gain in easier times. Then, too, our own resources get a fresh power. The most beset and helpless man of all here is the apostle; but do what they will to him, he is the one calm, masterful soul there. His knowledge, his experience of mobs, a bearing both courteous and dignified, give him control of the stolid and furious alike. (C. M. Southgate.)
Paul assailed
I. Suffering assault.
1. When religion degenerates into a matter of rites and ceremonies, there is manifested very great zeal for forms, and very little zeal for truth.
2. When the Jews planned to convict Paul of false teaching, they indulged in a great deal of falsehood that they might accomplish their object.
3. When the Jews merely supposed that Paul had brought Trophimus into the temple, they accused the apostle before the people without the least hint that they were basing their charge on a mere supposition.
4. When the people heard, they ran together without further invitation. Meetings called for the worst purposes usually need the least advertising.
5. When Paul was dragged out, the doors Were shut. The murderous bloodthirsty Jews were so afraid that some microscopic temple ordinance might be polluted.
6. When the mob had beaten Paul, and attempted to kill him, the tidings speedily reached the police station that something was the matter. The ancient police officer seems not to have slept as serenely as the modern police officer does.
7. When it is only a poor persecuted apostle, or street preacher, or member of the Salvation Army, who is being assaulted, it is unusual for the worlds police forces to be so quick in learning of the disturbance.
II. Suffering arrest.
1. One may wear chains, and still not be a felon or a slave.
2. One may be compelled to wear chains, not to keep him from escaping, but to help him to escape. Thus Paul wore them.
3. One may enter prison walls, and not be a convict. Paul was never convicted of anything worse than of utter fearlessness in duty doing.
4. One may be protected from two classes of enemies by their mutual hatred of one another. Thus was Paul saved from the hostile Jews by the indifferent Romans.
5. One may be hustled into safety by the very violence of the attacks upon him. Thus the mob crowded Paul, borne in the soldiers arms, within the castle.
6. One and the same evil cry meg the ears of the Divine Master and of His great apostle--Away with him.
III. Suffered to speak.
1. After the worlds police forces do learn of a disturbance, they are prone to rush out and mistake the harmless, defenceless, unresisting apostle as the dangerous leader of four thousand bloodthirsty assassins!
2. After all, the Apostle Paul is not as defenceless as he seems. He has all the resources of Christian bravery, and God is on his side.
3. After he has been roughly treated by the foes of Christ, the true disciple of Christ still shows no disposition to run away, but remains to address the rabble.
4. After a fully consecrated heart, nothing is more desirable in a Christian worker than a clear head and steady nerves.
5. After Paul had done his duty, he let God take care of the consequences, and he evidently cared more for the safety of the cause than he did for his own security. (S. S. Times.)
Pauls arrest
Here we see--
I. The genius of religious intolerance. Three things come out which always characterise this:--
1. Cunning--indicated in the watchword, Men of Israel, help! hereby naively intimating that Paul was an enemy to Israel, and that all should make a common cause in crushing him. Religious bigotry ever works by artifice and insinuation.
2. Falsehood.
(1) It fabricates false allegations (verse 28). This was all a spiteful fiction.
(a) Did Paul teach all men everywhere against the people? It is true he denounced their bigotry, and exclusiveness; but never their race, and their high distinctions.
(b) Did he ever disparage the law? He taught that its ceremonies were not binding upon Gentile disciples, nor of eternal obligation even unto the Jew; but always displayed a profound regard for it as a Divine institution, the glory of the ancient world.
(c) Did he ever speak against this place? He taught that God dwelt not in temples made with hands; but never a word did he utter in dishonour of the temple.
(d) Did he ever bring Greeks into the temple, and pollute the holy place? No; they only supposed that he did--they perhaps saw Paul walking in the streets with Trophimus, and rushed to this conjecture.
(2) But whilst all those charges are groundless, they bear testimony to Pauls--
(a) Notoriety. This is the man; implying that he is well known, and that none require any further particulars. This Paul has in a few years painted his image on the imagination of the Jewish people.
(b) Industry. He taught all men, everywhere. Thus, they unwittingly confirmed the apostles own description of his labours, and also his biographers account of his marvellous activity.
(c) Power. Had he been obscure and of feeble influence, they would have spoken and acted differently. They felt, he was a man of such colossal influence as required the force of a whole nation to confine.
3. Violence. Religious intolerance does not argue, for it lacks an intelligent faith in its own cause. It has, therefore, ever had recourse to fraud and force.
II. The genius of a mob assembly. Men are pretty well the same in all ages. The mob gathered in the streets of Jerusalem evinced just those things which mobs show now in Paris, New York, or London. Here is--
1. Credulousness. The false charges were accepted without any inquiry. All the city was moved. Man is naturally a credulous animal, and this propensity gets intensity in association with numbers. Hence what even a credulous man will not believe when alone, he readily accepts from the lip of a demagogue. Men accept creeds in churches which they repudiate in private discussion. Mobs will swallow whatever is offered.
2. Senselessness. Some cried one thing, and some another. The mob at Ephesus (Act_19:32) acted in the same way. A sad sight this. It is this senselessness that makes the opinions of mobs so worthless, their movements so reckless, and their existence so dangerous.
3. Contagiousness. The people ran together, and when they came together their hearts surged with the same common passions. One mans thought, whether good or bad, may influence a nation. Conclusion. Note--
1. The great mixture of characters in social life. Here are Evangelical Christians, Asiatic Jews, Romans, Paul.
2. The great advantage of civil government.
3. The antagonism of the depraved heart to Christianity. (D. Thomas, D. D.)
Paul at Jerusalem
Pauls fifth and final visit to Jerusalem, a chief scene of which this passage depicts, was in the highest degree dramatic. He now saw the Jewish capital for the last time. He had come with the noble object of carrying a contribution from the Gentile Christians in Macedonia and Achaia to the poor among the Jewish mother Church. One of the three leading Hebrew festivals, Pentecost, was in progress. He now met James the brother of Jesus. He magnanimously took upon himself the Nazaritic vow. He conspicuously showed his remarkable tact in addressing a frenzied mob. In a most picturesque situation he declared his Roman citizenship. The scene with which we particularly have to do was the meeting place of Roman power, of Jewish bigotry, and of Christian consecration. The passage that we are to study introduces us to Paul when he was about completing the seven days of the Nazaritic vow, which he had willingly entered into for the sake of mollifying the prejudice against him of the believing Jews in Jerusalem. The Jews from Asia had, from their point of view, abundant reason for attacking Paul. Asia, in its New Testament use, was a narrow strip of Asia Minor that bordered on the AEgean Sea. Of this district Ephesus was the chief city, and in Ephesus Paul had recently closed a most astonishing three years ministry. He turned the world upside down there. In the best meaning of the word his preaching was sensational. It was no wonder, then, that the Jews from Asia, stung by the recollection of the triumphs of that Ephesian ministry from which their ranks had so seriously suffered, were swift to wreak their vengeance upon the hated offender now that they had opportunity. This experience of Paul at Jerusalem emphasises two or three lessons of permanent value, which we shall now consider.
I. An aggressive Christianity encounters afflictions. If Jesus Christ has made anything clear it is surely this, that the loyalty of His disciples to Himself will provoke persecution. With a noble frankness, worthy of all admiration, He warned all would be disciples of this inevitable fact. I came not to send peace but a sword. Behold, I send you forth as sheep in the midst of wolves. If His precepts were thus writ large and clear in His own example, why should His disciples expect to escape? Paul followed his Lord in both teaching and precept. He wrote, All that would live godly in Christ Jesus shall suffer persecution. Persecution has been the common lot of pronounced ambassadors of Christ, and, with shame be it said, that persecution has in many cases had origin with the so-called people of God themselves. Chrysostom, Savonarola, Huss, Wycliffe, Luther, Wesley, Whitefield, Edwards, Hannington, the Waldenses, the Huguenots, the Covenanters, the Pilgrims: how ample was their heritage of persecution, and with what sublime heroism did they receive it! The suffering of affliction for Christs sake is inevitable. Why it is so Jesus clearly stated to His unbelieving brothers, as He was about to start to Jerusalem to attend the last Feast of Tabernacles in His earthly ministry. The world cannot hate you, but Me it hateth, because I testify of it that its works are evil. This was the real reason of Pauls terrible treatment at Jerusalem at the hands of the unbelieving Jews from Asia, and it has been the spring of all the persecution of Christs followers the Christian ages through. Persecution is as irrational as it is inevitable. Those Asiatic Jews incited the multitude against Paul on wholly false charges. Listen to them. This is the man that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place. Every count in this indictment was untrue. At the very moment in which they preferred it Pauls course as to the Nazarite vow proved its utter falsity.
II. Afflictions manifest the depth of Christian happiness. Gods people are a happy people. Christs disciples sing for joy in the night of their tribulations, since Christ Himself, who is their Life, possessed a serene joy that no afflictions could ruffle. So strong was His faith in His Father and His love for Him, that these yielded Him a peace whose tranquil deeps the cruel and unrelenting persecution of Pharisee and Sadducee had no power to disturb. The kingdom of God is joy and peace in the Holy Ghost. Pauls experience of his Lords love was yet so delightful that he yearned to tell the glad tidings to his very murderers, saying to the commander, I beseech thee, give me leave to speak unto the people.
III. Afflictions prove the strength of Christian purpose. They both put it to the test and make it evident. Tribulation worketh patience, and patience approvedness or tried character, and tried character hope. The crowning glory of Jesus was a glory of the will in the face of a relentless persecution that finally sent Him to the Cross. How strikingly this appears in Lukes description of Him, He set His face to go to Jerusalem. Jesus reign over a human soul culminates in the will. Unless He is king there He is no king at all. The history of His influence over men has shown how splendidly He has commanded the will energy of His true disciples in the development of such traits of character as fortitude, endurance, heroism, those virtues which are essentially martial in their temper and make their possessors terrible as an army with banners. These soldierly qualities thrive under persecution. They seem unable to come to their best quality without it. Pauls last journey to Jerusalem and its climax in the scene in the temple were among the most convincing evidences of will triumph in the midst of crushing afflictions that the annals of heroism furnish. The real heroes of the world are not the Alexanders, the Hannibals, the Caesars, the Napoleons, but Jesus, Paul, Ambrose, Augustine, Simeon, Brainerd, Carey, Mackay. These, and such as these, display the most exalted courage, confronting foes more invincible and threatening than any those great military chieftains ever faced on field s of carnage. The lesson for us of our study of Paul at Jerusalem is this: It sounds out a clarion call to the disciples of Jesus in this generation, in all Christian lands, for fidelity. In our time the love of temporal comfort is almost sovereign. Our sense life is in sore peril of becoming insubordinate by the encouraging environment in which it passes its days. Our civilisation is a selfish civilisation. It is very easy to live a luxurious life. It is very hard to live a self-denying life for Jesus Christs sake. The apostle Paul, that good soldier of Jesus Christ, thus owned his loyalty to the Captain of his salvation, I am ready to die at Jerusalem for the name of the Lord Jesus. (J. M. English, D. D.)
Paul at Jerusalem
Pauls attitude towards the Jewish law must be taken into account in order to understand the reason for the tumult at Jerusalem and the injustice of those who led it. Paul spoke as vigorously as one could speak against the law as a means of salvation. At the same time Paul was a Jew with the most intense national feeling. So much did he love his brother Israelites that he could almost have wished himself accursed from God if thereby they might be saved. So far as his fellow Christians were concerned, Paul held that their relation to the law should be determined by their own antecedents. If a man were born a Gentile, Paul would not counsel him to learn Jewish religious habits. If a man was born a Jew, however, there was no harm in his keeping the old law so long as it was understood not to have saving power. When Paul came to Jerusalem in the year 58 A.D., he found he had been preceded by a report that he was utterly opposed to Jewish Christians observing any of the old Jewish habits, and that he tried to turn them from them. The episode suggests study in four directions.
I. Paul.
1. He was truly a lover of his own people. Wherever he went he sought them out first, not only because strategically this was wisest, but because he truly liked to be with them. He was never above feeling satisfaction in the thought that he had been born a Jew. He loved to go to the feasts at the capital. Undoubtedly Paul had more real sympathy with Jewish religious ideas than many of those in the crowd who condemned him.
2. There was a possibility, we might safely say a certainty, that Pauls position would be misunderstood. For while he kept up his Jewish habits it was not because he thought (as the Jews thought) that they had saving power. They were external matters connected chiefly with ways of living and ways of worshipping. They were not really essential to the religious life, but only helpful in it, if one thought them helpful and used them aright. Among Gentiles Paul did not observe them. The Jews looked upon them as necessary for all. In a certain limited sense Paul stood by Jewish habits. And yet his removing them from the class of necessaries to the class of things optional was undoubtedly the first step towards their abolition. Pauls position thus had such complex relations that it was difficult to be understood and pretty certain to be misrepresented.
3. His immediate intention in the matter which brought him into difficulty was good. He had no intention towards the Jews. He was not trying to conciliate them. His mind was upon the thousands of Jews who had become Christians (verse 20) who were still zealous for the law, i.e., kept up faithfully Jewish habits of living. For them Paul held that this was perfectly right (so long, of course, as they did not ascribe saving power to such habits). He bad been reported as taking the position that they were wrong. In order to put himself into cordial relations with them and to reassure them concerning himself, he undertook the open performance of a vow. His design in the matter was wholly honourable and kind.
II. The disturbers.
1. Their motive was hatred towards Paul. They came down from Ephesus full of their experiences of Pauls troubles there. At Ephesus they had been thwarted. It was not a Jewish city. At Ephesus Paul had some chance of justice, and the Jews were hopeless of thwarting him. At Jerusalem the tables were turned. There Jewish sentiment was not only enormously preponderant, it was also intense beyond words.
2. They carried out their purpose by spreading skilful misrepresentations of Pauls position. This charge was a deft combination of truth and falsehood, For the wickedest lie is not that which is downright, for that can easily be disproven, but that which is subtly, insinuatingly exaggerative, where the admission of the innocent element of truth which lies at its foundation puts the man who is repelling it in the attitude of a culprit. Paul had not taught against the Jews by any means; he had honoured them everywhere; he had proclaimed himself a Jew. But of course he had said that being a Jew would not save one. The things alleged against Paul had back of them something which he would have had to admit as true. But it was exaggerated, misinterpreted, and supplemented by an absolute lie.
3. The strength of the attack against Paul lay in its appeal to the religious feelings of the crowd. That which was best in them was used for the lowest ends. Nothing is more awful in human nature than the possibility of crime in the name of religion; and how frequently it has darkened the page of history. And some people are so indiscriminating as to lay the blame of all this upon religion. It is as just to condemn the real coin for the existence of the counterfeit.
III. The crowd.
1. They accepted as true the lies of the Ephesian Jews. They had courts whose business it was to investigate such offences as were alleged against Paul. Without investigation, without so much as a question, they accepted as true what might easily have been shown to be false.
2. Just as readily they accepted the motives of the Ephesian Jews as honourable. What sanctity! What zeal for the temple of the Lord! And all the time the real motive of these scheming Ephesians was nothing more than vile, unscrupulous hatred.
3. They were already prejudiced against him. The words of the Ephesians, This is the man (verse 28), shows that Paul was known by reputation. The people had their minds already made up concerning him. They did not want investigation upon his case. Again, as often before, Jerusalem knew not the day of her visitation. In her sinful prejudice she was ready, consistently with her attitude all through history, to slay the best of her sons.
IV. The outcome.
1. God was a factor at work upon which the Jews were not counting. Those whom neither the majesty of God nor pious respect for the temple could restrain from madness, respect for a profane man now subdues (Calvin). And in the conduct of that man the God whom they so impiously disregarded was at work. Thus far could their madness go and no farther. His word, which can check the mighty ocean, put its restraint upon the wrath of men.
2. An immediate result for good was brought about, in that Paul had an opportunity to address the multitude. Such an opportunity he might have sought long and in vain.
3. The riot in the temple had a bearing far off in the future. The testimony at Rome was made possible by the riot at ,Jerusalem. And so the wrath of man ministered to the praise of God. The Jews sought to kill Paul, and they succeeded in giving him opportunity to hold up the Cross before the Lord of the world.
V. Final lessons.
1. Our failures as well as our successes have their place in Gods plan. Paul was trying to conciliate some of his fellow Christians when he fell into trouble. God not only exchanges our failures for success, He makes them means of success.
2. Inferences from others actions are always dangerous. The Jews imputed to Paul motives that did not belong to him. They were too sure of the accuracy of their own reasoning ability. Let us be careful how we put meanings into others conduct.
3. A multitude is a dangerous leader. It is good advice to keep always out of crowds. Beware of the multitude. Serve thou God and Him only. (D. J. Burtell, D. D.)
Paul at Jerusalem
The Church at Jerusalem sheltered in its bosom a Pharisaic faction which continually strove to turn Christianity into a sect of Judaism. A large proportion of its membership was very weak and imperfect. The law had a strong hold upon them, and they were only beginners in the gospel. They could be easily prejudiced against Paul. Hence Pauls attempt to forestall prejudice by accompanying four Jewish Christians, who were under a Nazaritic vow, to the temple, and paying for them the expenses attendant upon the termination of their vow. As he proceeded with the four Christian Nazarites into the temple, doubtless his course was wholly successful, so far as concerned the great body of the Church at Jerusalem; but the great annual feasts attracted multitudes from every land. Many of these had known Paul as the eloquent preacher of Christ who had successfully met them in many a field of argument and won hundreds to his following. Malice and revenge are swift to find opportunity. They are not careful to learn all the facts. A great soul on an errand for God does not lose self-possession, however great the commotion. Paul at once saw the chief captains command of the situation and the way to his respect. He knew how to avail himself of the resources for safety in his own scholarship, his birth place, and nationality. One moment he stands before the chief captain clothed with dignity, despite his chains; the next, his frenzied murderers are hushed as he calmly looks down upon them from the castle stairs.
I. The unconscious ministry of the powers of this world. Rome knew nothing of Jesus save as a peasant disturber of the peace and something of a fanatic. It knew nothing of Paul, and cared nothing for the heroism and devotion of his splendid apostleship. Rome was bound, hand and foot, by debasing idolatry; but a bodyguard of invisible angels could not have done more to save the great apostle for continued ministry, for those inspired epistles from Neros dungeons, and for an honourable martyrdom which should set its seal of dignity to an unparalleled life. So, in all the years, human schemes, with a horizon wholly confined to earth, are unfailing servitors of Divine plans which span the ages.
II. Force has an indispensable place in the divine economy. What could persuasion have done with those Jewish zealots, fired with murderous purpose? They had doomed Paul to death. They are typical cases of men hurried by one passion or another beyond the pale of conscience or reason. It is well to rely upon persuasion for the most part in dealing with our fellows for their good and our own safety, as individuals and communities; but there are many times when, and persons for whom, nothing is sufficient but brute force--meaning by this a compulsion which shall be inevitable and overpowering. The Roman empire was raised up to give gospel messengers their needed safeguard until their work was done. The Church needs substantially the same safeguard today--not herself using force to bring about spiritual results; but Christs disciples must have civil guardianship and, in free governments, they must act well their part to provide it for themselves. Force must meet force.
III. The easy currency of false charges in time of excitement. Paul had not brought Greeks within the sacred and guarded precincts of the temple; but it was enough for the frenzied Jews that, somewhere in the outside city, they had seen an Ephesian with him. At once they jumped to the conclusion that his associates in the sacred courts were heathen. Doubtless many in the excited mob were strangers to Paul, but they had caught the contagion and unthinkingly condemned him as bitterly as long time enemies could do. How obvious the duty of prudence and deliberation when excitement blinds the populace and hardens the heart! Excitement is almost incapable of justice.
IV. The courage of a divine mission. Paul measured the deadly purpose of his countrymen far more adequately than the Roman captain could have done, and at first view we would think the security of Antonias inner wards would have been eagerly sought by him; but no; he faces the throng and heroically tries to capture their attention, judgment, and esteem. He was steadied in heart and cleared in thought by his conscious apostleship. He was engaged in His Masters work. He could not despair, whatever the crisis or obstacle. The Christian warrior does not believe in mere defensive warfare; he feels the urgency of an imperilled cause, the brevity of his opportunity, and he must be on the aggressive, whatever the opposition.
V. The faith and loving perseverance of Christlike service. Why did not Paul throw over his murderous fellow countrymen as hopeless, upon whom he would not waste another word? Behind him were years of unwearied toil and sacrifice on their behalf. But, like the loving physician dealing with deadly disease, he leaves nothing undone to befriend his worst assailants as long as a fraction of opportunity remains. Here, again, the great missionary to the Gentiles is a pattern for a large following. Pastors may be requited with indifference, or worse, after most unselfish devotion; but in no case must the mission of Christ be abandoned or its continuance enfeebled in plan or spirit.
VI. Everything good in this world is only an approximation. These maddened Jews bent on murder were the outcome of Divine plans and processes for centuries. They represented people who had been in training for the glad star of Bethlehem. How great the apparent failure of prophetic vision and Divine agency! But it was not all a failure. In the early Christian Church were multitudes of Jews born again in Christ. The Christian worker will save himself discouragement and loss of energy, if he keeps in mind the insufficiency of man at his best, and copies the patience of the Divine Master workman when hedged about with difficulties and success seems meagre and imperfect.
VII. The mountains of difficulty encountered and levelled by Christianity. Is the gospel ship storm-tossed? Do obstacles tower and the future seem full of deadly peril? We need only to recall those days when, in her infancy, the Church was confronted by the powers of earth and darkness in their greatest might and hate. It comes to our notice, in this lesson, as one of the three mountains of difficulty encountered by Jesus and His followers--Roman force, Greek philosophy, and Jewish ecclesiasticism. The three were to be vanquished, and all by loves compulsion; but, of the three, the last was not the least formidable. The momentum of ages was behind it. But Paul, like his Master, proposed the most difficult of achievements--a reform that was an apparent destruction--a new life perpetuating all that was true and good in the old life--fulfilling, indeed, instead of destroying, but causing so much of abandonment of time-honoured ritual and rich perquisites as to seem like an overwhelming deluge. To human view, how impregnable the entrenchments of Judaism! The unseen was mightier than the seen, however imposing the latter. Let church builders and soul winners take courage today. Difficulties do not cease. They take new form and enlist a strong following; but Christs cause now has a momentum of conquest sweeping through long ages; it has readjusted lifes economy so that worldlings unwittingly give it aid and comfort from general impulses of benevolence and enlightenment; it has so helped governments and science and inventions that they return valuable service from dictates of expediency. (S. Lewis B. Speare.)
True Christian toleration
This was, to all intents and purposes, a council; of course, not exactly what we call a council in our day, because there were no such churches then as we have now, in practice, or in organisation even. This was, however, a body composed of the authoritative men among the Christian people of Jerusalem. The elders were all gathered together. And it will amuse you to hear what the reason was. Paul was on trial for want of orthodoxy! Dr. Dwight, whom we now bow the knee to, was very much suspected, during his lifetime, of want of orthodoxy; Jonathan Edwards, whom all our theologians swear by, in his day suffered a great deal of disrepute for want of orthodoxy; every man, all the way up, who has laid the Church under obligation--Calvin, Luther, Melancthon, Zwinglius, and others--have suffered in their day as being disturbers, unsettling the belief of men. Christianity was not a new religion that came drifting against the wind, as one might say, right up to a battle with Judaism. It was not a new revelation that gradually came up to quench the old one, and take its place; as in growth, the lower stem shoots out another, which surpasses it in organisation; and gradually out of that shoots another, until we come to the blossoming top, and from that to the fruit. Now, if you reflect, you will perceive that where such a state of facts takes place, there will be a great many things in the form of antecedent beliefs and institutions, which will be only relatively important, and that the weak will stick to everything, that the unreasoning will hold on to everything which has existed in the past, simply because it has been useful; but that there will be other intelligent ones who see that the new includes the old, and a good deal besides. And all such persons, while they will tolerate the old, will accept the new. They will say, The old was right, but it was relative. It is not superseded: it is fulfilled, and is carried, in another form, higher. The blossoming of a stem does not destroy the plant, but fulfils it. Jesus Christ did not come to destroy the law, as He Himself said, but to fulfil it, to give it a spiritual form, a full, final growth--a free, glorious development. And when that time comes in which men are beginning go take their first steps away from the old and fixed, and towards the new, the free, and the large, there must of necessity be great division, great diversity. And here is the place where the old and new schools always set in. The old school wants to hold the old things as they were; the new school wants to hold the old things, and wants to hold them just as they ought to be. On the one hand there are influences at work which tend to drive the old school into a kind of superstitious adhesion--into a conservatism which has in it no growth and no respectability. On the other hand, the tendencies are to drive the new school entirely away from the old school into something different--something that shall not resemble it. But in point of fact, the old is the father of the new, and the new should always have filial relations to the old. Conservatism is the stalk out of which the progressive rises; and the progressive should always have a good stem under it to stand on when the wind blows, and its limber branches wave therein: Paul, standing before this council, was obliged to defend himself against the Jewish prejudices, for not believing in Moses; for not believing in the Mosaic customs; for teaching a new doctrine. It was an absolute departure from the religion of the Jews. Now, he had not wholly abandoned the system of his fathers. He believed in it enough to use it when circumstances required it; but he was set free from it in its absolute form. There are two kinds of scepticism; one is measured by the mathematical sign of minus, that doubts and disbelieves, and go back, and back; and the other is designated by the mathematical sign of plus, which disbelieves in old forms, because they are not large enough; because they are not fruitful enough. The scepticism minus is deteriorating; but the scepticism plus is ennobling. If there is to be change and growth, there must be in every generation times when men shall doubt the past in order to build larger. So Paul stood before this council, suspected of irregularity because he insisted on adapting his labour, not according to the old Jewish forms, but according to the exigencies of the work he found to do, in the providence of God, in the field s where he went to preach the gospel. (H. W. Beecher.)
This is the man that … brought Greeks also into the temple, and hath polluted this holy place.
Polluting the holy place
When Professor Vambery came to Meshed, in the course of his Asiatic journeyings, he met, in the street, a Jew whom he had known at Bokhara. To his astonishment the Jew passed him without recognising him. Vambery called out to him; whereupon, says Vambery, he hurriedly came up to me, and said confidentially, in a low voice, For Gods sake, Haji, do not call me a Jew here. Beyond these walls I belong to my nation, but here I must play the Moslem. This Jews fear of persecution well illustrates the Oriental feeling towards those of other faiths. The presence of an unbeliever pollutes the very city whither he comes; much more so the holy place into which he might enter. It is not so very long ago that the discovery of a European in any Mohammedan mosque would have been the signal for his murder; and there are still holy places which Europeans can only visit at the risk of their lives. Vambery, disguised as an Oriental, visited several of these sacred places in Central Asia; but he saved his life only by the boldness with which he denied that he was a Frank, and by the show of indignation with which he denounced those who would call a true believer an infidel. Burtons journey to Mekkeh was accomplished at the risk of his life; and, afterwards, when Mr. Cole, the British vice-consul at Jeddah, made a joking reference there to Buttons exploit, he found that the Mohammedans were so enraged over it, that any further allusion to it would be dangerous. (S. S. Times.)
For … they supposed.--
False suppositions
They did not know, but they supposed, and they wouldnt wait to find out the facts. They were all wrong, but they acted as though there were no doubt about the case. A large share of all the misrepresentation and all the injustice in the world comes from people supposing that this thing, or that thing, or the other thing, has been done, when a little honest inquiry would have shown the charge or the rumour to be baseless. We suppose that if one public official is dishonest, another one is; that if there is an error in giving change to us, when we make a purchase, the dealer meant to cheat us; that if a friend fails to be as cordial as usual, he intends to give us a slight; that if a speaker or writer is inaccurate in any statement, he purposely lies; that if a man with a character for uprightness, or purity, or fairness, comes from any cause under suspicion, he is--no better than he should be. Oh, the wrong which has been done by those who supposed that somebody else had done wrong, and who acted on their supposition! (H. C. Trumbull, D. D.)
And all the city was moved.--
The inconsiderate mob
We see by experience that dogs do always bark at those they know not, and that it is their nature to accompany one another in those clamours; and so it is with the inconsiderate multitude who, wanting that virtue which we call honesty in all men, and that especial gift of God which we call charity in Christian men, condemn without hearing and wound without offence given, led thereunto by uncertain report only, which King James truly acknowledgeth for the father of all lies. (Sir Walter Raleigh.)
Religion as the occasion of evil
By universal consent religion is mans greatest blessing; and water is the greatest boon of the thirsty all the world over. Yet what a confirmation both religion and water afford of the fact that the greatest good may occasion the greatest evil! Take, first of all, the illustration supplied by the water, and in the words of Oliver Goldsmith. In those burning countries where the sun dries up every brook for hundreds of miles round, when what had the appearance of a great river in the rainy season becomes, in the summer, one dreary bed of sand, a lake that is never dry, or a brook that is perennial, is considered by every animal as the greatest convenience of Nature. As to food, the luxuriant landscape supplies that in sufficient abundance; it is the want of water that all animals endeavour to remove, and inwardly parched by the heat of the climate, traverse whole deserts to find out a spring. When they have discovered this, no dangers can deter them from attempting to slake their thirst. Thus the neighbourhood of a rivulet in the heart of the tropical continents is generally the place where all the hostile tribes of Nature draw up for the engagement. On the banks of this little envied spot thousands of animals of various kinds are seen venturing to quench their thirst, or preparing to seize their prey. The elephants are perceived in a long line, marching from the darker parts of the forest; the buffaloes are there, depending on numbers for security; the gazelles, relying solely upon their swiftness; the lion and tiger, waiting a proper opportunity to seize; but chiefly the larger serpents are upon guard there, and defend the accesses of the lake. Not an hour passes without some dreadful combat; but the serpent, defended by its scales, and naturally capable of sustaining a multitude of wounds, is of all others the most formidable. Ever on the watch until their rapacity is satisfied, few other animals will venture to approach their station. Now take the illustration which religion supplies of the fact that the greatest good may occasion the greatest evil. The splendid anthem of Spohr only tells us, in beautiful music, the fact which history in unmusical language proclaims--that as the hart pants after the water, so all souls seek after God. Here, then, is admitted to be the great source of all good. How have men approached that source? Do you find peace, love, charity, and all happiness characterising their proceedings? Look at the religions of the world, with their cruelties and barbarisms; listen to the brayings of cant and the howlings and ravings of sectaries and bigots; and notice the insidious craft and poisonous malice with which some of the smooth zealots do their work! Behold how fiercely they fight among one another; how eagerly they pounce upon any who are not of their number, but whom they descry afar off, eagerly seeking after the source of All-purity; and how desperately they struggle, each with each, for the mastery and capture of the anxious, humble seekers of living water! What brings all these rampant men together, and occasions this hoarse clamour of coarse voices where we anticipated gentle forms and loving sounds? The banks of the river of life have brought them there, and by their presence they occasion the greatest evil where we have a right to expect the greatest good. (Scientific Illustrations.)
Some cried one thing and some another.--
The mob--divided though one
Unity of action does not always indicate unity of purpose. Men often work together when they have little in common. In a mob, there will be some who want to gain concessions from those in power; others who seek revenge for real or fancied injuries; others, again, who would merely overthrow the established order of things; and yet others who look alone for opportunities of plunder. And this confusion of purpose is the weakness of a mob. Men must have a common object of pursuit to be strong in a common effort. They must be united in heart, as well as in endeavour, to carry everything before them. As Bishop Hall quaintly says, The multitude is a beast of many heads; every head hath a several mouth, every mouth a several tongue, and every tongue a several accent; every head hath a several brains, and every brain thoughts of their own; so it is hard to find a multitude without some division.
An angry mob
A man in anger is like a chariot without a driver, or a ship in a storm without a pilot, or a scorpion which stings itself as well as others.
The persecuting spirit
1. It is an intolerant spirit (verses 27, 28). These Jews of Asia had refused to give careful, candid thought to Pauls teachings, but judged them by their own narrow standards.
2. It is a perverting spirit (verses 28, 29). They had seen … and they supposed. These Jews deftly mingled facts with falsehoods, and cast false lights on true statements.
3. It is often a spirit of formalism (verse 30). They were a company of worshippers in the rites of service, yet they were ready to murder an unoffending man.
4. It is a spirit of cruelty (verse 31). They went about to kill him.
5. It is an ignorant spirit (verse 34). They could not tell why the tumult had arisen, nor what was the crime charged upon the victim. Such is the blind, unreasoning hatred in the heart of persecutors.
Notice in contrast with these Jews the traits of the Christian under persecution.
1. While they were law breaking he was law abiding. He was obeying the very laws and conforming to the very usages which they accused him of violating, at the very moment while they were seeking his life.
2. While they were furious he was calm. His perfect faith gave him perfect peace.
3. While they were cowardly he was courageous. He was brave, for only a man with a heart like a lion would have thought to address the crowd clamouring for his blood.
4. While they were full of hate he was full of love. (J. L. Hurlbut, D. D.)
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 v27 27–40. The Jews … of Asia. From the Roman…
27–40. The Jews … of Asia. From the Roman province called Asia, of which Ephesus was the capital. As Paul had spent three years in that city, they knew him well. These Jews were watching Paul, had seen him in company with Trophimus, an Ephesian Greek, and when they saw Paul in the temple keeping the Nazarite vow, seized him and raised an outcry.
Hath polluted this holy place. They not only charge him with teaching against Judaism, but with bringing Greeks into the part of the temple where all Gentiles were forbidden to come. The Palestine Exploration Society found in their excavations an inscription that must have been over the passage between the court of the Gentiles and the interior court, where the chambers for Nazarites were, forbidding aliens to pass the balustrade on the penalty of death. Nothing could arouse a greater outburst of fanaticism than the belief that Paul had taken Gentiles within the sacred precincts.
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They took Paul, and drew him out of the temple. He was, no doubt, within the inner courts, and was hurried without, and the gates shut, to prevent the pollution of the sacred courts by the shedding of blood. They proposed to slay him when they had dragged him where it could be done without profanation. They were willing to murder, but not to profane the temple.
They went about to kill him. Had Trophimus been within, their customs might have permitted them to kill him, but to slay Paul could only be a murder. Tidings came unto the chief captain. The commander of the garrison in the castle of Antonia, overlooking the temple. The watch could see the uproar from their elevated outlook, and the soldiers in a moment would rush down the staircase that led into the temple area, and appear upon the scene. The fortress joined the temple wall and had two flights of stairs leading into the temple courts.
Took him, and commanded him to be bound. The first thought of the commander was that the man seized was some great criminal. From verse 38 we learn that he supposed Paul was an Egyptian rebel. Hence he ordered him bound.
Canst thou speak Greek? When Paul reached the head of the stairs, as he was carried by the soldiers into the fortress, he addressed the officer in Greek. Surprised that he should use that language, the chief captain asked if he was not
that Egyptian. Josephus twice mentions this notorious Egyptian, a pretended prophet, and leader of the Sicarii, or “Assassins.” This “Egyptian” brigand was probably illiterate and did not speak Greek.
I am a Jew of Tarsus. As Tarsus was “no mean city,” a free city, he was entitled to some consideration.
When he had given him license. To address the people. He stood at the head of the stairs, with the vast throng in the court below. Beckoning with the hand to call attention, he addressed them in their beloved Hebrew tongue. There is no excitement, no resentment, but an earnest purpose to benefit them by preaching Christ.
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 v27 27-30. You see plainly that this affair was diabolical,…
PAUL ARRESTED
27-30. You see plainly that this affair was diabolical, mobocratic and unapologizable from the beginning, as even the most radical Jews fully approved what Paul was doing. The whole affair was a falsification and a downright violation of all law, Jewish and Roman.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v27 Act 21:27 - Act 21:39.
Acts
PAUL IN THE TEMPLE
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Act 21:27 - Act 21:39.
The stronger a man’s faith, the greater will and should be his disposition to conciliate. Paul may seem to have stretched consideration for weak brethren to its utmost, when he consented to the proposal of the Jerusalem elders to join in performing the vow of a Nazarite, and to appear in the Temple for that purpose. But he was quite consistent in so doing; for it was not Jewish ceremonial to which he objected, but the insisting on it as necessary. For himself, he lived as a Jew, except in his freedom of intercourse with Gentiles. No doubt he knew that the death-warrant of Jewish ceremonial had been signed, but he could leave it to time to carry out the sentence. The one thing which he was resolved should not be was its imposition on Gentile Christians. Their road to Jesus was not through Temple or synagogue. As for Jewish Christians, let them keep to the ritual if they chose. The conciliatory plan recommended by the elders, though perfectly consistent with Paul’s views and successful with the Jewish Christians, roused non-Christian Jews as might have been expected.
This incident brings out very strikingly the part played by each of the two factors in carrying out God’s purposes for Paul. They are unconscious instruments, and co-operation is the last thing dreamed of on either side; but Jew and Roman together work out a design of which they had not a glimpse.
I. Note the charge against Paul.
The ‘Jews from Asia’ knew him by sight, as they had seen him in Ephesus and elsewhere; and possibly some of them had been fellow-passengers with him from Miletus. No wonder that they construed his presence in the Temple into an insult to it. If Luther or John Knox had appeared in St. Peter’s, he would not have been thought to have come as a worshipper. Paul’s teaching may very naturally have created the impression in hot-tempered partisans, who could not draw distinctions, that he was the enemy of Temple and sacrifice.
It has always been the vice of religious controversy to treat inferences from heretical teaching, which appear plain to the critics, as if they were articles of the heretic’s belief. These Jewish zealots practised a very common method when they fathered on Paul all which they supposed to be involved in his position. Their charges against him are partly flat lies, partly conclusions drawn from misapprehension of his position, partly exaggeration, and partly hasty assumptions. He had never said a word which could be construed as ‘against the people.’ He had indeed preached that the law was not for Gentiles, and was not the perfect revelation which brought salvation, and he had pointed to Jesus as in Himself realising all that the Temple shadowed; but such teaching was not ‘against’ either, but rather for both, as setting both in their true relation to the whole process of revelation. He had not brought ‘Greeks’ into the Temple, not even the one Greek whom malice multiplied into many. When passion is roused, exaggerations and assumptions soon become definite assertions. The charges are a complete object-lesson in the baser arts of religious {!} partisans; and they have been but too faithfully reproduced in all ages. Did Paul remember how he had been ‘consenting’ to the death of Stephen on the very same charges? How far he has travelled since that day!
II. Note the immediately kindled flame of popular bigotry.
The always inflammable population of Jerusalem was more than usually excitable at the times of the Feasts, when it was largely increased by zealous worshippers from a distance. Noble teaching would have left the mob as stolid as it found them; but an appeal to the narrow prejudices which they thought were religion was a spark in gunpowder, and an explosion was immediate. It is always easier to rouse men to fight for their ‘religion’ than to live by it. Jehu was proud of what he calls his ‘zeal for the Lord,’ which was really only ferocity with a mask on. The yelling crowd did not stop to have the charges proved. That they were made was enough. In Scotland people used to talk of ‘Jeddart justice,’ which consisted in hanging a man first, and trying him leisurely afterwards. It was usually substantially just when applied to moss-troopers, but does not do so well when administered to Apostles.
Notice the carefulness to save the Temple from pollution, which is shown by the furious crowds dragging Paul outside before they kill him. They were not afraid to commit murder, but they were horror-struck at the thought of a breach of ceremonial etiquette. Of course! for when religion is conceived of as mainly a matter of outward observances, sin is reduced to a breach of these. We are all tempted to shift the centre of gravity in our religion, and to make too much of ritual etiquette. Kill Paul if you will, but get him outside the sacred precincts first. The priests shut the doors to make sure that there should be no profanation, and stopped inside the Temple, well pleased that murder should go on at its threshold. They had better have rescued the victim. Time was when the altar was a sanctuary for the criminal who could grasp its horns, but now its ministers wink at bloodshed with secret approval. Paul could easily have been killed in the crowd, and no responsibility for his death have clung to any single hand. No doubt that was the cowardly calculation which they made, and they were well on the way to carry it out when the other factor comes into operation.
III. Note the source of deliverance.
The Roman garrison was posted in the fortress of Antonia, which commanded the Temple from a higher level at the north-west angle of the enclosure. Tidings ‘came up’ to the officer in command, Claudius Lysias by name {Act 23:26}, that all Jerusalem was in confusion. With disciplined promptitude he turned out a detachment and ‘ran down upon them.’ The contrast between the quiet power of the legionaries and the noisy feebleness of the mob is striking. The best qualities of Roman sway are seen in this tribune’s unhesitating action, before which the excited mob cowers in fright. They ‘left beating of Paul,’ as knowing that a heavier hand would fall on them for rioting. With swift decision Lysias acts first and talks afterwards, securing the man who was plainly the centre of disturbance, and then having got him fast with two chains on him, inquiring who he was, and what he had been doing.
Then the crowd breaks loose again in noisy and contradictory explanations, all at the top of their voices, and each drowning the other. Clearly the bulk of them could not answer either of Lysias’ questions, though they could all bellow ‘Away with him!’ till their throats were sore. It is a perfect picture of a mob, which is always ferocious and volubly explanatory in proportion to its ignorance. One man kept his head in the hubbub, and that was Lysias, who determined to hold his prisoner till he did know something about him. So he ordered him to be taken up into the castle; and as the crowd saw their prey escaping they made one last fierce rush, and almost swept away the soldiers, who had to pick Paul up and carry him. Once on the stairs leading to the castle they were clear of the crowd, which could only send a roar of baffled rage after them, and to this the stolid legionaries were as deaf as were their own helmets.
The part here played by the Roman authority is that which it performs throughout the Acts. It shields infant Christianity from Jewish assailants, like the wolf which, according to legend, suckled Romulus. The good and the bad features of Roman rule were both valuable for that purpose. Its contempt for ideas, and above all for speculative differences in a religion which it regarded as a hurtful superstition, its unsympathetic incapacity for understanding its subject nations, its military discipline, its justice, which though often tainted was yet better than the partisan violence which it coerced, all helped to make it the defender of the first Christians. Strange that Rome should shelter and Jerusalem persecute!
Mark, too, how blindly men fulfil God’s purposes. The two bitter antagonists, Jew and Roman, seem to themselves to be working in direct opposition; but God is using them both to carry out His design. Paul has to be got to Rome, and these two forces are combined by a wisdom beyond their ken, to carry him thither. Two cogged wheels turning in opposite directions fit into each other, and grind out a resultant motion, different from either of theirs. These soldiers and that mob were like pawns on a chessboard, ignorant of the intentions of the hand which moves them.
IV. Note the calm courage of Paul.
He too had kept his head, and though bruised and hustled, and having but a minute or two beforehand looked death in the face, he is ready to seize the opportunity to speak a word for his Master. Observe the quiet courtesy of his address, and his calm remembrance of the tribune’s right to prevent his speaking. There is nothing more striking in Paul’s character than his self-command and composure in all circumstances. This ship could rise to any wave, and ride in any storm. It was not by virtue of happy temperament but of a fixed faith that his heart and mind were kept in perfect peace. It is not easy to disturb a man who counts not his life dear if only he may complete his course. So these two men front each other, and it is hard to tell which has the quieter pulse and the steadier hand. The same sources of tranquil self-control and calm superiority to fortune which stood Paul in such good stead are open to us. If God is our rock and our high tower we shall not be moved.
The tribune had for some unknown reason settled in his mind that the Apostle was a well-known ‘Egyptian,’ who had headed a band of ‘Sicarii’ or ‘dagger-men,’ of whose bloody doings Josephus tells us. How the Jews should have been trying to murder such a man Lysias does not seem to have considered. But when he heard the courteous, respectful Greek speech of the Apostle he saw at once that he had got no uncultured ruffian to deal with, and in answer to Paul’s request and explanation gave him leave to speak. That has been thought an improbability. But strong men recognise each other, and the brave Roman was struck with something in the tone and bearing of the brave Jew which made him instinctively sure that no harm would come of the permission. There ought to be that in the demeanour of a Christian which is as a testimonial of character for him, and sways observers to favourable constructions.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv26–30 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 vv26, 30 Paul took
Paul took
Contra. Act 21:4; Gal 2:2-6. See,; Rom 3:9; Rom 3:10; Rom 3:19; Rom 3:20; Rom 3:28; Rom 4:3-5; Rom 5:1; Rom 5:2; Rom 6:14; Rom 7:1-4; Rom 7:6; Rom 8:3; Rom 8:4; Gal 2:15; Gal 2:16; Gal 2:18; Gal 2:19; Gal 3:10; Gal 3:24; Gal 3:25; Gal 4:9-11; Gal 4:21-31; Php 3:7-9; Heb 9:14; Heb 9:15; Heb 9:28; Heb 10:1-4; Heb 10:17; Heb 10:18; Heb 13:11-14
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 vv27, 30 Connecting Statement:
Connecting Statement:
This begins the story of Paul's arrest.
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General Information:
Verse 29 gives background information about the Jews from Asia.
the seven days
These are the seven days for purification.
in the temple
Paul was not in the temple itself. He was in the temple courtyard. AT: "in the temple courtyard" (See: Synecdoche)
stirred up the whole crowd
Inciting people to become very angry at Paul is spoken of as if they stirred up the crowd's emotions. AT: "caused a large number of people to be very angry at Paul" (See: Metaphor)
laid hands on him
Here "laid hands on" means to "seize" or to "grab." See how you translated "laid hands on" in Acts 5:18. AT: "grabbed Paul" (See: Idiom)
the people, the law, and this place
"the people of Israel, the law of Moses, and the temple"
Besides, he has also brought Greeks into the temple
Only Jewish males were allowed in certain areas of the courtyard of the Jerusalem temple. (See: Assumed Knowledge and Implicit Information)
For they had previously ... into the temple
This is background information. Luke is explaining why the Jews from Asia thought Paul brought a Greek into the temple. (See: Background Information)
Trophimus
This was a Greek man that they accused Paul of having brought into the inner temple area that was only for Jews. See how you translated his name in Acts 20:4.
translationWords
Jew
Asia
Paul
temple
Israel
law
Greek
defile
holy place
Ephesus
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 vv26, 28, 30 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.