CHAPTER 21
Verse 1. After we were gotten from them. After we had left the elders
at Miletus, Acts 20:38. They were on their way to Jerusalem.
Unto Coos. This was a small island in the Grecian Archipelago,
a short distance from the south-western point of Asia Minor. It is
now called Stan-co. It was celebrated for its fertility, and for the
wine and silk-worms which it produced.
Unto Rhodes. This was an island in the Levant. On the island was a
city of the same name, which was principally distinguished for its brazen
Colossus, which was built by Chares of Lyndus. It stood across the mouth
of the harbour; and was so high that vessels could pass between its
legs. It stood fifty-six years, and was then thrown down by an
earthquake. It was reckoned as one of the seven wonders of the
world. When the Saracens took possession of this island, they sold
this prostrate image to a Jew, who loaded 900 camels with the brass
of it. This was A.D. 600, about 900 years after it had been thrown
down. The ancient name of the island was Asteria. Its name
Rhodes was given from the great quantity of roses which it
produced.
Unto Patara. This was a maritime city of Lycia, in Asia Minor,
over against Rhodes.
{*} "gotten" "had separated"
Verse 2. Unto Phenicia. See Barnes " :". Phenicia was on
their way to Jerusalem.
Set forth. Sailed.
{+} "sailed" "loosed"
Verse 3. Had discovered Cyprus. See Barnes "Acts 4:36".
Into Syria. See Barnes "Matthew 4:24".
And landed at Tyre. See Barnes "Matthew 11:21".
To unlade her burden. Her cargo. Tyre was formerly one of the
most commercial cities of the world; and it is probable, that in the
time of Paul its commercial importance had not entirely ceased.
Verse 4. And finding disciples. Christians. This is the first mention
of there being Christians at Tyre; but there is no improbability in
supposing that the gospel had been preached there, though it is not
expressly recorded by Luke.
Who said to Paul. Comp. Acts 21:12. Their deep interest in his
welfare, and their apprehension of his danger, was the reason why they
admonished him not to go.
Through the Spirit. There as some difficulty in understanding
this. In solving this difficulty, we may remark,
(1.) that it is evident that the Holy Spirit is meant, and that Luke means
to say that this was spoken by his inspiration. The Holy Spirit was
bestowed on Christians at that time in large measures, and many appear to
have been under his inspiring guidance.
(2.) It was not understood by Paul as a positive command that he
should not go up to Jerusalem--for, had it been, it would not have been
disobeyed. Paul evidently understood it as expressive of their earnest
wish that he should not go, as apprizing him of danger, and as a kind
expression in regard to his own welfare and safety. Comp. Acts 21:13.
Paul was in better circumstances to understand this than we are, and his
interpretation was doubtless correct.
(3.) It is to be understood, therefore, simply as an inspired
prophetic warning, that if he went, he went at the risk of his life; a
prophetic warning joined with their individual personal wishes, that he
would not expose himself to this danger. The meaning evidently is, that
they said by inspiration of the Spirit, that he should not go unless he
was willing to encounter danger, and the hazard of life as a consequence,
for they foresaw that the journey would be attended with this hazard.
Grotius renders it, "that he should not go, unless he was willing to
be bound." Michaelis and Stolzius, "They gave him prophetic warning,
that he should not go to Jerusalem." Doddridge, "If he tendered his own
liberty and safety, not to go up to Jerusalem, since it would certainly
expose him to very great hazard." The inspiration in the case was that of
admonition and warning, not of positive command. Paul was simply apprized
of the danger; and then left to the free determination of his own will. He
chose to encounter the danger of which he was thus apprized. He did
not despise the intimations of the Spirit; but he judged that his
duty to God called him thus to encounter the hazards of the journey.
We may be apprized of danger in a certain course, either by our
friends or by the word of God, and still it may be our duty to meet
it. Our duty is not to be measured by the fact that we shall experience
dangers, in whatever way that may be made known to us. It is in
following the will of God; and encountering whatever trials may be in our
way.
{d} "said to Paul" Acts 21:12
Verse 5. Had accomplished those days. When those days were passed.
They all brought us on our way. They attended us.
See Barnes "Acts 15:3"; See Barnes "Romans 15:24";
See Barnes "1 Corinthians 16:6,11"; See Barnes "3 John 1:6". This was an
expression of tender attachment, and of a deep interest in the welfare
of Paul and his fellow-travellers.
We kneeled down. See Barnes "Acts 20:36".
On the shore. Any place may be proper for prayer.
See Barnes "John 4:21", also John 4:22-24. God is everywhere, and
can as easily hear the prayer of the humble on the sea-shore as in the
most magnificent temple. This is an instance, as well as that in
Acts 20:36, where the apostle evidently prayed with the church without
a form of prayer. No man can believe that he thus poured forth the desires
of his heart at parting, and commended them to God, in a prescribed
form of words. Besides that, there is not the least evidence that
such a form was then used in the Christian church: scenes like this
show more clearly than abstract arguments could do, that such a
form was not needed, and would not be used. Paul and his fellow
Christians, on the sand of the sea-shore, would pour forth the gushing
emotions of their souls in language such as their circumstances would
suggest, and such as such a scene would demand. And it is presumed to be
impossible that any man can read this narrative in a dispassionate manner
without believing that they offered an extempore prayer.
{*} "accomplished" "completed"
{+} "brought" "conducted"
{a} "kneeled" Acts 20:36
Verse 6. No Barnes text on this verse.
Verse 7. We came to Ptolemais. This was a city situated on the coast
of the Mediterranean, on the north angle of a bay which extends, in
a semi-circle of three leagues, as far as the point of Mount Carmel.
At the south and west sides the city was washed by the sea; and
was surrounded by triple walls. It was in the tribe of Asher,
Judges 1:31 and was originally called Acerio; but was called
Ptolemais in honour of one of the Ptolemies, who beautified and
adorned it. The Christian crusaders gave it the name of Acre, or
St. John of Acre, from a magnificent church which was built in it,
and which was dedicated to the apostle John. It is still called
Akka by the Turks. The Syriac and Arabic render it Accho in this
place. It sustained several sieges during the crusades, and was the
last fortified place wrested from the Christians by the Turks. It
sustained a memorable siege by Bonaparte, and since then it has
been much increased and strengthened. It surrendered to the British
fleet under Admiral Stopford, Nov. 3, 1840, after a few hours'
resistance. Its present population is estimated at from 18,000 to
20,000.
And saluted the brethren. Embraced them; gave them expressions of
affection and regard.
{++} "abode" "remained"
Verse 8. We that were of Paul's company. From this it would appear
that they had been attended thus far by some persons who were
going only to Ptolemais. This clause, however, is wanting in many
MSS., and has been omitted by Bengel, Griesbach, Knapp, and others,
as spurious. It is also wanting in the Syriac and the Vulgate.
Unto Caesarea. See Barnes "Acts 8:40".
Into the house of Philip.One of the seven deacons, Acts 6:5. After
his conversation with the eunuch of Ethiopia, he went to Caesarea, and
probably there abode.
The evangelist. This word properly means one who announces good news.
In the New Testament it is applied to a preacher of the gospel, or one who
declares the glad tidings of salvation. It occurs only in two other
places, Ephesians 4:11; 2 Timothy 4:5. What was the precise rank of those who bore
this title in the early Christian church, cannot perhaps be determined. It
is evident, however, that it is used to denote the office of preaching the
gospel; and as this title is applied to Philip, and not to any other
of the seven deacons, it would seem probable that he had been entrusted
with a special commission to preach, and that preaching did not
pertain to him as a deacon, and does not properly belong to that office.
The business of a deacon was to take care of the poor members of the
church, Acts 6:1-6. The office of preaching was distinct from this,
though, as in this case, it might be conferred on the same individual.
{b} "Philip" Acts 8:26-40
{c} "evangelist" Ephesians 4:11; 2 Timothy 4:5
{d} "seven" Acts 6:5
{++} "abode" "remained"
Verse 9. Which did prophesy. That females sometimes partook of the
prophetic influence, and foretold future events, is evident from various
places in the New Testament. See Barnes "Acts 2:17";
See Barnes "Acts 11:27".
{e} "did prophesy" Joel 2:28; Acts 2:17
Verse 10. There came down. See Barnes "Acts 15:1".
Named Agabus. See Barnes "Acts 11:28".
{f} "Agabus" Acts 11:28
Verse 11. He took Paul's girdle. The loose, flowing robes, or outer
garments, which were worn in eastern countries, were bound by a
girdle, or sash, around the body, when they ran, or laboured, or
walked. Such a girdle was, therefore, an indispensable part of
dress.
And bound his own hands and feet. As emblematic of what would be done
by the Jews to Paul. It was common for the prophets to perform actions
which were emblematic of the events which they predicted. The design was
to make the prediction more forcible and impressive, by representing it to
the eye. Thus Jeremiah was directed to bury his girdle by the Euphrates,
to denote the approaching captivity of the Jews, Jeremiah 13:4. Thus he
was directed to make bands and yokes, and to put them around his neck, as
a sign to Edom and Moab, etc., Jeremiah 27:2,3. Thus the act of the potter
was emblematic of the destruction that was coming upon the nation
of the Jews, Jeremiah 18:4. So Isaiah walked naked and barefoot as
a sign of the captivity of Egypt and Ethiopia, Isaiah 20:3,4. Comp.
Ezekiel 4, Ezekiel 12, etc.
So shall the Jews, etc. This was fulfilled. See Acts 21:33 and
Acts 24.
Into the hands of the Gentiles. To be tried; for the Romans then had
jurisdiction over Judea.
{&} "Ghost" "Spirit"
{g} "so shall the Jews" Acts 21:33; 20:23
Verse 12. No Barnes text on this verse.
{h} "besought" Matthew 16:22,23
Verse 13. What mean ye. Greek, What do ye. A tender and affectionate,
but firm reproach.
To weep and to break mine heart? To afflict me, and distract my mind
by alarms, and by the expressions of tenderness. His mind was fixed on
going to Jerusalem; and he felt that he was prepared for whatever awaited
him. Expressions of tenderness among friends are proper. Tears may be
inevitable at parting from those whom we love; but such expressions of
tenderness and love ought not to be allowed to interfere with the
convictions of duty in their minds. If they have made up their minds
that a certain course is proper, and have resolved to pursue it, we
ought neither to attempt to divert them from it, nor to distract their
minds by our remonstrances or our tears. We should resign them
to their convictions of what is demanded of them, with affection
and prayer, but with cheerfulness. We should lend them all the aid in
our power, and then commend them to the blessing and protection of
God. These remarks apply especially to those who are engaged in
the missionary enterprise. It is trying to part with a son, a daughter,
or a beloved friend, in order that they may go to proclaim the gospel
to the benighted and dying heathen. The act of parting--for life--
and the apprehension of the perils which they may encounter on
the ocean, and in heathen lands, may be painful; but if they, like
Paul, have looked at it calmly, candidly, and with much prayer--if
they have come to the deliberate conclusion that it is the will of
God that they should devote their lives to this service--we ought not
to weep, and to break their hearts. We should cheerfully and confidently
commit them to the protection of the God whom they serve, and remember
that they are seeking his glory, and that the parting of Christians,
though for life, will be short. Soon, in a better world, they will be
united again, to part no more; and the blessedness of that future meeting
will be greatly heightened by all the sorrows and self-denials of
separation here, and by all the benefits which such a separation may be
the means of conveying to a dying world. That mother will meet with joy,
in heaven, the son from whom, with many tears, she was sundered, when he
entered on a missionary life; and surrounded with many ransomed heathen,
heaven will be made more blessed, and all eternity more happy.
But also to die. This was the true spirit of a martyr. This spirit
reigned in the hearts of all the early Christians.
For the name of the Lord Jesus. For his sake; in making his name
known.
{i} "ready" 2 Timothy 4:6
Verse 14. Would not be persuaded. To remain. He was resolved to go.
We ceased. We ceased remonstrating with him, and urging him
to remain.
The will of the Lord be done. They were now assured that it was the
will of God that he should go. And they were now ready to submit to that
will. This is an instance and an evidence of true piety. It was the
expression of a wish, that whatever God might judge to be necessary for
the advancement of his cause might take place, even though it should be
attended with many trials. They commended their friend to the protection
of God, confident that whatever should occur would be right. Compare
Matthew 6:10; 26:42.
{a} "will of the Lord" Matthew 6:10; 27:42
Verse 15. After those days. After what had occurred, as related in the
previous verses.
We took up our carriages. This is a most unhappy translation. The word
carriage we apply now exclusively to a vehicle for conveying anything--as
a coach, chariot, gig, cannon-carriage, etc. The original word means
simply, that they prepared themselves; made themselves ready; put their
baggage in order, etc. \~aposkeuasamenoi\~. They prepared for the journey. The
English word carriage was formerly used in the sense of that which is
carried --baggage, burden, vessels, furniture, etc. Thus it was used in
the time that our translation was made; and in this sense it is to be
understood in 1 Samuel 17:22, "And David left his carriage (baggage)
in the hand of the keeper of the carriage," etc. See Acts 21:20,
margin. Isaiah 10:28, "At Michmash he hath laid up his carriages,"
[his baggage, etc.]
{*} "carriages" "Baggage"
Verse 16. One Mnason of Cyprus. The original in this place would be
better translated, "And brought us to Mnason of Cyprus, an old
disciple," etc. It is evident, that though Mnason was originally of
Cyprus, yet he was now an inhabitant of Jerusalem, and was well
known to the disciples at Caesarea. It is possible that he might have
been at Caesarea, and accompanied Paul to Jerusalem; but the more
correct interpretation of the passage is, that Paul and his fellow-
travellers were conducted to his house in Jerusalem, and that he
was not with them in the journey.
Of Cyprus. See Barnes "Acts 4:36".
An old disciple. An early convert to Christianity--perhaps one
who was converted before the crucifixion of the Saviour.
With whom we should lodge. In whose house we were to take up our
abode. The rites of hospitality were shown in a distinguished
manner by the early Christians.
{b} "old disciple" Proverbs 16:31
Verse 17. The brethren. Christians.
Received us gladly. They had been long absent. They had been into
distant regions, and had encountered many dangers. It was a matter of joy
that they had now returned in safety.
{c} "gladly" Acts 15:4
Verse 18. Unto James. James the Less. See Barnes "Acts 15:13". He
resided at Jerusalem. Comp. Galatians 1:19. It is not improbable that
he was the only one of the apostles then at Jerusalem; and there is
reason to believe that the church at Jerusalem was left under his
particular care. It was natural, therefore, that Paul and his travelling
companions should take an early opportunity to see him. James was the
cousin of our Lord; and, in Galatians 1:19, he is called the Lord's brother.
On all accounts, therefore, he was entitled to, and would receive,
particular respect from the early disciples.
{d} "James" Acts 15:13; Galatians 1:19
Verse 19. Had saluted them. With the usual tokens of respect and
affection.
He declared particularly, etc. As an evidence that God had been with
him. It is not improbable that there might have been some suspicion in
regard to Paul among the disciples at Jerusalem, and he might have heard
that they were prejudiced against him. This prejudice would be removed by
his stating what had actually occurred under his ministry.
{e} "what things" Romans 15:18,19
{f} "by his ministry" Acts 20:24; 2 Corinthians 12:12
Verse 20. They glorified the Lord. They gave praise to the Lord for
what he had done. They saw new proofs of his goodness and mercy, and
they rendered him thanks for all that had been accomplished. There was
no jealousy that it had been done by the instrumentality of Paul. True
piety will rejoice in the spread of the gospel, and in the conversion of
sinners, by whatever instrumentality it may be effected.
Thou seest, brother. The language of tenderness in this address,
recognizing Paul as a fellow-labourer and fellow Christian, implies a wish
that Paul would do all that could be done to avoid giving offence, and to
conciliate the favour of his country-men.
How many thousands. The number of converts at this time must have been
very great. Twenty-five years before this, three thousand had been
converted at one time, Acts 2, and afterwards the number had swelled to
some more thousands, Acts 4:4, The assertion, that there were then
"many thousands," implies that the work, so signally begun on the day of
Pentecost in Jerusalem, had not ceased, and that many more had been
converted to the Christian faith.
Which believe. Who are Christians. They are spoken of as
believers, or as having faith in Christ, in contradistinction from
those who rejected him, and whose characteristic trait it was that they
were unbelievers.
And they are all zealous of the law. They still observe the law of
Moses. The reference here is to the law respecting circumcision,
sacrifices, distinctions of meats and days, festivals, etc. It may seem
remarkable that they should still continue to observe those rites, since
it was the manifest design of Christianity to abolish them. But we are to
remember,
(1.) that those rites had been appointed by God, and that they were
trained to their observance.
(2.) That the apostles conformed to them while they remained in Jerusalem,
and did not deem it best to set themselves violently against them,
Acts 3:1; Luke 24:53.
(3.) That the question about their observance had never been agitated at
Jerusalem. It was only among the Gentile converts that the question had
risen, and there it must arise, for if they were to be observed, they
must have been imposed upon them by authority.
(4.) The decision of the council Acts 15 related only to the Gentile
converts. It did not touch the question, whether those rites were to be
observed by the Jewish converts.
(5.) It was to be presumed, that as the Christian religion became better
understood-- that as its large, free, and catholic nature became more and
more developed, the peculiar institutions of Moses would be laid aside of
course, without agitation and without tumult. Had the question been
agitated at Jerusalem, it would have excited tenfold opposition to
Christianity, and would have rent the Christian church into factions, and
greatly retarded the advance of the Christian doctrine. We are to remember
also,
(6.) that, in the arrangement of Divine Providence, the time was drawing
near which was to destroy the temple, the city, and the nation; which was
to put an end to sacrifices, and effectually to close for ever the
observance of the Mosaic rites. As this destruction was so near, and as it
would be so effectual an argument against the observance of the Mosaic
rites, the Great Head of the church did not suffer the question of their
obligation to be needlessly agitated among the disciples at Jerusalem.
{g} "zealous" Acts 22:3; Romans 10:2
Verse 21. And they are informed of thee. Reports respecting the
conduct of Paul would be likely to be in circulation among all at
Jerusalem. His remarkable conversion; his distinguished zeal; his success
among the Gentiles, would make his conduct a subject of special interest.
Evil-minded men among the Jews, who came up to Jerusalem from different
places where he had been, would be likely to represent him as the decided
enemy of the laws of Moses, and these reports would be likely to reach the
ears of the Jewish converts. The reports, as they gained ground, would be
greatly magnified, until suspicion might be excited among the Christians
at Jerusalem, that he was, as he was reputed to be, the settled foe of the
Jewish rites and customs.
That thou teachest all the Jews, etc. From all the evidence which we
have of his conduct, this report was incorrect and slanderous. The truth
appears to have been, that he did not enjoin the observance of those laws
on the Gentile converts; that the effect of his ministry on them was to
lead them to suppose that their observance was not necessary--contrary to
the doctrines of the Judaizing teachers, Acts 15 and that he argued
with the Jews themselves, where it could be done, against the
obligation of those laws and customs, since the Messiah had come. They
depended on that observance for justification and salvation. This Paul
strenuously opposed, and this he defended at length in the epistles which
he wrote. See the epistles to the Romans, the Galatians, and the
Hebrews. Yet these facts might be easily misunderstood and perverted, so
as to give rise to the slanderous report, that he was everywhere the enemy
of Moses and the law.
Which are among the Gentiles. Who live in heathen countries. The Jews
were extensively scattered, and settled in all the large towns and cities
of the Roman empire.
To forsake Moses. The law and authority of Moses. That is, to regard
his laws as no longer binding.
To walk after the customs. To observe the institutions of the Mosaic
ritual. See Barnes "Acts 6:14". The word customs denotes the rites
of the Mosaic economy --the offering of sacrifices, incense, the
oblations, anointings, festivals, etc., which the law of Moses prescribed.
{*} "informed of thee" "concerning"
{a} "circumcise" Galatians 5:3
Verse 22. What is it therefore? What is to be done? What is it proper
to do, to avoid the effects of the evil report which has been circulated?
What they deemed it proper to do, is suggested in the following verses.
The multitude. The multitude of Jews.
Must needs come together. There will be inevitably a tumultuous
assemblage. It will be impossible to prevent that. The reasons were,
because their minds were exceedingly agitated that one of their own
countrymen had, as they understood, been advising apostasy from the
religion of their fathers; because it had been extensively done in
many parts of the world, and with great success; and because Paul,
having, as they believed, himself apostatized from the national religion,
had become very conspicuous, and his very presence in Jerusalem, as
in other places, would be likely to excite a tumult. It was, therefore,
the part of friendship to him, and to the cause, to devise some proper
place to prevent, if possible, the anticipated excitement.
{+} "therefore the multitude" "What therefore should be done"
{b} "come together" Acts 19:32
Verse 23. We have four men. There are with us four men. It is evident
that James and the elders meant to say, that these men were connected with
them in the Christian church; and that act shows that the Christians at
Jerusalem did not disregard the institutions of Moses, and had not been so
far enlightened in the doctrines of Christianity as to forsake yet the
ceremonial rites of the Jews.
Which have a vow on them. Which have made a vow.
See Barnes "Acts 18:18". From the mention of shaving the head,
Acts 21:24, it is evident that the vow which they had taken was that of
the Nazarite; and that as the time of their vow was about expiring, they
were about to be shaven, in accordance with the custom usual on such
occasions. See Barnes "Acts 18:18". These persons Paul could
join, and thus show decisively that he did not intend to undervalue
or disparage the laws of Moses, when those laws were understood as
mere ceremonial observances.
Verse 24. Them take. Take with you. Join yourself with them.
And purify thyself with them. Join them in observing the forms
of purification prescribed by the law of Moses in the observance of
the vow of the Nazarite. The purifying here refers to the vows of
sanctity which the Nazarites were to observe. They were to abstain
from wine and strong drink; they were to eat no grapes, moist or
dried; they were to come near no dead body, nor to make themselves
"unclean"--for their father, mother, brother, or sister, when they
died, Numbers 6:3-7; and they were to present an offering when
the days of the vow were completed, Numbers 6:13-21.
And be at charges with them. Share with them the expense of the
sacrifices and offerings required when the vow is completed. Those
offerings were a ram of a year old for a burnt-offering, a sheep of the
same age for a sin-offering, a ram for a thank-offering, a basket of
unleavened cakes, and a libation of wine. See Numbers 6:13-20.
That they may shave their heads. The shaving of the head, or the
cutting of the hair which had been suffered to grow during the continuance
of the vow, Numbers 6:5, was an observance indicating that the vow had
been performed. Paul was requested to join with them in the expense of the
sacrifices and offerings, that thus the whole of the ceremonies having
been observed, their heads might be shaved as an indication that every
part of the vow had been complied with.
And all may know. By the fact of your observance of one of the rites
of the Mosaic religion, all may have evidence that it is not your purpose
or practice to speak contemptuously of those rites, or to undervalue the
authority of Moses.
Are nothing. Are untrue, or without any foundation.
Walkest orderly. That you live in accordance with the real
requirements of the law of Moses. To walk, in the Scriptures, often
denotes to live, to act, to conduct, in a certain manner. All,
probably, that they wished Paul to show by this was, that he was not an
enemy of Moses. They who gave this counsel were Christians, and they could
not wish him to do anything which would imply that he was not a Christian.
{c} "shave their heads" Numbers 6:2,13,18
{&} "are nothing" "Not true"
Verse 25. As touching the Gentiles. In regard to the Gentile converts.
It might be expedient for Paul to do what could not be enjoined on
the Gentiles. They could not command the Gentile converts to observe
those ceremonies; while yet it might be proper, for the sake
of peace, that the converts to Christianity from among the Jews
should regard them. The conduct of the Christians at Jerusalem in
giving this advice, and of Paul in following it, may be easily vindicated.
If it be objected, as it has been by infidels, that it looks like
double-dealing--that it was designed to deceive the Jews in Jerusalem,
and to make them believe that Paul actually conformed to the ceremonial
law, when his conduct among the Gentiles showed that he did not--we may
reply,
(1.) that the observance of that law was not necessary in order to
justification.
(2.) That it would have been improper to have enjoined its observance on
the Gentile converts as necessary, and therefore it was never done.
(3.) That when the Jews urged its observance as necessary to justification
and salvation, Paul strenuously opposed this view of it everywhere.
(4.) Yet, that as a matter of expediency, he did not oppose its being
observed either by the Jews, or by the converts made among the Jews. In
fact, there is other evidence besides the case before us, that Paul
himself continued to observe some at least of the Jewish rites, and
his conduct in public at Jerusalem, was in strict accordance with
his conduct in other places. See Acts 18:18. The sum of the
whole matter is this, that when the observance of the Jewish ceremonial
law was urged as necessary to justification and acceptance with God, Paul
resisted it; when it was demanded that its observance should be enjoined
on the Gentiles, he opposed it; in all other cases he made no opposition
to it, and was ready himself to comply with it, and willing that others
should also.
We have written. See Barnes " :".
{d} "we have written" Acts 15:20,29
Verse 26. 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 1 Corinthians 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
under the law." Thus, it has always been found necessary in propagating
the gospel among the heathen, not to offend them needlessly, but to
conform to their innocent customs in regard to dress, language, modes of
travelling, 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 Barnes " :". This means
evidently that he entered on the ceremonies of the separation according to
the law of the Nazarite.
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, etc. 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 Archeology, & 396. 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; to divide the expenses with them: and thus to show his approval
of the thing, and his accordance with the law which made such a vow
proper, as he had before done in a voluntary manner, when it would not
be pretended that it was for double-dealing, or imposition,
Acts 18:18.
Until that an offering, etc. The sacrifices required of all those who
had observed this vow. See Barnes "Acts 21:24";
See Barnes "Numbers 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,
Acts 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.
{a} "entered into the temple" Acts 24:18
{b} "accomplishment" Numbers 6:13
Verse 27. And when the seven days were almost ended. Gr., As the seven
days were about to be fulfilled. \~emellon sunteleisyai\~. The seven days which were to
complete the observance of the vow, Acts 21:26. Perhaps the whole
observance in this case was intended to be but seven days, as the time of
such a vow was voluntary. The translation, "were almost ended," is not
quite correct. The Greek implies no more than that the period of the seven
days was about to be accomplished, without implying it was near the
close of them when he was seized. By comparing the following places--
Acts 21:18,26; 22:30,; 23:12,32; 24:1,11 --it appears that the time of
his seizure must have been near the beginning of those days.
(Doddridge,)
The Jews which were of Asia. Who resided in Asia Minor, but who had
come up to Jerusalem for purposes of worship. See Barnes "Acts 2:1"
and following.
{c} "Jews" Acts 24:18
{d} "laid hands on him" Acts 26:21
Verse 28. Men of Israel. Jews. All who are the friends of the law of
Moses.
This is the man, etc. This implies that they had before given
information to the Jews at Jerusalem that there was such a man; and they
now exulted in the fact that they had found him. They, therefore, called
on all these to aid in securing and punishing him.
That teacheth, etc. See Barnes "Acts 6:13",
See Barnes "Acts 6:14".
Against the people. The people of the Jews. That is, they pretended
that he taught that the customs and laws of the Jewish nation were not
binding, and endeavoured to prejudice all men against them.
And the law. The law of Moses.
And this place. The temple. Everything against the law would be
interpreted also as being against the temple, as most of the commandments
of the law were celebrated there. It is possible also that Paul might have
declared that the temple was to be destroyed. Comp. Acts 6:13,14.
And further, brought Greeks, etc. The temple was surrounded by various
areas called courts. See Barnes "Matthew 21:12". The outermost of these
courts was called the court of the Gentiles, and into that it was lawful
for the Gentiles to enter. But the word "temple" here refers, doubtless,
to the parts of the area appropriated especially to the Israelites,
and which it was unlawful for a Gentile to enter. See the area marked
G G G G in the plan of the temple, See Barnes "Matthew 21:12".
And hath polluted, etc. He defiled the temple by thus introducing a
Gentile. No greater defilement, in their view, could scarcely be
conceived. No more effective appeal could be made to the passions
of the people than this.
{e} "teacheth" Acts 6:13,14; 24:5,6
Verse 29. In the city. In Jerusalem. As he was with Paul, it was
inferred that he would attend him everywhere.
Trophimus. He had accompanied Paul on his way from Ephesus,
Acts 20:4.
Whom they supposed, etc. This is a most striking illustration of
the manner in which accusations are often brought against others.
They had seen him with Paul in the city; they inferred, therefore,
that he had been with him in the temple. They did not even pretend that
they had seen him in the temple; but the inference was enough to
inflame the angry and excitable passions of the multitude. So in the
accusations which men now often make of others. They see one thing,
they infer another; they could testify to one thing, but they
conclude that another thing will also be true, and that other
thing they charge on them as the truth. If men would state facts
as they are, no small part of the slanderous accusations against
others would cease. An end would be made of most of the charges
of falsehood, and error, and heresy, and dishonesty, and double-dealing,
and immorality. If a statement is made, it should be of the thing as it
was. If we attempt to state what a man has done, it should not be what we
suppose he has done. If we attempt to state what he believes, it
should not be what we suppose he believes.
{f} "Trophimus" Acts 20:4
Verse 30. The city was moved. Was agitated; was thrown into commotion.
Drew him out of the temple. Under the pretence that he had defiled it.
The evident design was to put him to death, Acts 21:31.
The doors were shut. The doors leading into the courts of the
temple.
{*} "forthwith" "Immediately"
Verse 31. And as they were about to kill him. Gr., They seeking to
kill him. This was evidently done in a popular tumult, as had been
done in the case of Stephen, Acts 7. They could not pretend that
they had a right to do it by law.
Tidings came. The news, or rumour came; he was told of it.
The chief captain of the band. This band or body of Roman soldiers was
stationed in the tower Antonia, on the north of the temple. This tower was
built by John Hyrcanus, high priest of the Jews, and was by him called
Baris. It was beautified and strengthened by Herod the Great, and was
called Antonia, in honour of his friend Mark Antony. Josephus
describes this castle as consisting of four towers, one of which
overlooked the temple, and which he says was seventy cubits high.
Jewish Wars, b. v. chap. 5, 8. In this tower a guard of Roman
soldiers was stationed, to secure the temple, and to maintain the
peace. The commander of this cohort is here called "the chief
captain." Reference is made to this guard several times in the New
Testament, Matthew 27:65,66; John 18:12; Acts 5:26. The word translated" chief
captain"--\~ciliarcw\~--denotes, properly, one who commanded a thousand men.
The band--\~speirhv\~--was the tenth part of a legion, and consisted
sometimes of four hundred and twenty-five soldiers, at others of five
hundred, and at others of six hundred, according to the size of the
legion. The name of this captain was Claudius Lysias, Acts 23:26.
In an uproar. That the whole city was in commotion.
{g} "kill" 2 Corinthians 11:23
{++} "tidings" "A report"
{&} "chief captain" "Commander"
Verse 32. Centurions. Captains of a hundred men.
{a} "who immediately" Acts 23:27; 24:7
{*} "chief captain" "Commander"
Verse 33. To be bound with two chains. To show to the enraged
multitude that he did not intend to rescue any one from justice, but to
keep the peace. Paul's being thus bound would convince them of
his determination that justice should be done in the case. Probably
he was bound between two soldiers--his right arm to the left arm of
the one, and his left arm to the right arm of the other.
See Barnes "Acts 12:6". Or, if his hands and feet were bound, it is
evident that it was so done that he was able still to walk,
Acts 21:37,38. This was in accordance with the prediction of Agabus,
Acts 21:11.
{*} "chief captain" "Commander"
{b} "bound with two chains" Acts 21:11; 20:23; Ephesians 6:20
Verse 34. Into the castle. The castle or tower of Antonia, where
the guard was kept. See Barnes " :". Comp. Acts 23:10,16.
Verse 35. Upon the stairs. The stairs which led from the temple to the
tower of Antonia. Josephus says, (Jewish Wars, b. v. chap. 5, 8,)
that the tower of Antonia
"was situated at the corner of two cloisters of the court of
the temple--of that on the west, and of that on the north; it
was erected on a rock of fifty cubits [seventy-five feet]
in height, and was on a great precipice. On the corner where
it joined to the two cloisters of the temple, it had passages
down to them both, through which the guards went several ways
among the cloisters with their arms on the Jewish festivals,"
etc. It was on these stairs, as the soldiers were returning, that the
tumult was so great, or the crowd so dense, that they were obliged to bear
him along to rescue him from their violence.
Violence of the people. The rush of the multitude.
{d} "violence" Psalms 55:9; Habakkuk 1:3
Verse 36. Away with him! That is, to death. Comp. Luke 23:18.
{e} "Away" Luke 23:18; John 19:15
{+} "him" "Destroy him"
Verse 37. May I speak unto thee? May I have the privilege of making
my defence before thee; or of stating the case truly, the cause of
my accusation, of this tumult, etc.
Canst thou speak Greek? Implying that if he could, he might be
permitted to speak to him. The Greek language was that which was then
almost universally spoken, and it is not improbable that it was the
native
tongue of the chief captain. It is evident that he was not a Roman by
birth, for he says, Acts 22:28 that he had obtained the privilege of
citizenship by paying a great sum. The language which the Jews
spoke was the Syro-Chaldaic; and as he took Paul to be an Egyptian
Jew, Acts 21:38, he supposed, from that circumstance also, that he was
not able to speak the Greek language.
{*} "chief captain" "Commander"
Verse 38. Art not thou that Egyptian. That Egyptian was probably a
Jew, who resided in Egypt. Josephus has given an account of this
Egyptian, which strikingly accords with the statement here recorded
by Luke. See Josephus' Antiq. b. xx. chap. viii. 6, and Jewish
War, b. ii. chap. xiii. 5. The account which he gives is, that this
Egyptian, whose name he does not mention, came from Egypt to
Jerusalem, and said that he was a prophet, and advised the multitude of
the common people to go with him to the Mount of Olives. He said further,
that he would show them from thence how the walls of Jerusalem would fall
down; and he promised them that he would procure for them an entrance
through those walls when they were fallen down. Josephus adds, (Jewish
War,) that he got together thirty thousand men that were deluded by him,
"these he led round about from the wilderness to the mount, which was
called the Mount of Olives, and was ready to break into Jerusalem by force
from that place." But Felix, who was apprized of his movements, marched
against him with the Roman soldiers, and discomfited him, and slew four
hundred of them, and took two hundred alive. "But the Egyptian escaped
himself out of the fight, but did not appear any more." It was natural
that the Roman tribune should suppose that Paul was this Egyptian, and
that his return had produced this commotion and excitement among the
people.
Madest an uproar. Producing a sedition, or a rising among the
people. Greek, "That Egyptian, who before these days having risen up."
Into the wilderness. This corresponds remarkably with the account of
Josephus. He indeed mentions that he led them to the Mount of Olives, but
he expressly says that "he led them round about from the wilderness." This
wilderness was the wild and uncultivated mountainous tract of country
lying to the east of Jerusalem, and between it and the river Jordan.
See Barnes "Matthew 3:1". It is also another striking coincidence showing
the truth of the narrative, that neither Josephus nor Luke mention the
name of this Egyptian, though he was so prominent and acted so
distinguished a part.
Four thousand men. There is here a remarkable discrepancy between the
chief captain and Josephus. The latter says that there were thirty
thousand men. In regard to this the following remarks may be
made.
(1.) This cannot be alleged to convict Luke of a false statement, for his
record is, that the chief captain made this statement, and it cannot
be proved that Luke has put into his mouth words which he did not utter.
All that he is responsible for is a correct report of what the Roman
tribune said, not for the truth or falsehood of his statement. It is
certainly possible that that might have been the common estimate of
the number then, and that the account given by Josephus might have been
made from more correct information. Or it is possible, certainly, that the
statement by Josephus is incorrect.
(2.) If Luke were to be held responsible for the statement of the
number, yet it remains to be shown that he is not as correct a historian
as Josephus. Why should Josephus be esteemed infallible, and Luke false?
Why should the accuracy of Luke be tested by Josephus, rather than the
accuracy of Josephus by Luke? Infidels usually assume that Josephus
and other profane historians are infallible, and then endeavour to convict
the sacred writers of falsehood.
(3.) The narrative of Luke is the more probable of the two. It is more
probable that the number was only four thousand, than it was thirty
thousand. For Josephus says, that four hundred were killed, and two
hundred taken prisoners; and that thus they were dispersed. Now, it is
scarcely credible, that an army of thirty thousand desperadoes and
cut-throats would be dispersed by so small a slaughter and captivity. But
if the number was originally but four thousand, it is entirely credible
that the loss of six hundred would discourage and dissipate the remainder.
(4.) It is possible that the chief captain refers only to the
organized Sicarii, or murderers that the Egyptian led with him,
and Josephus to the multitude that afterwards joined them, the rabble
of the discontented and disorderly that joined them on their march. Or,
(5.) there may have been an error in transcribing Josephus. It has been
supposed that he originally wrote four thousand, but that ancient
copyists, mistaking the \~d\~, delta, four, for \~l\~, lambda,
thirty, wrote thirty thousand, instead of four thousand. Whichever of
these solutions be adopted is not material.
Which were murderers. \~sikariwn\~. Sicara. This is originally a
Latin word, and is derived from Sica, a short sword, or sabre, or crooked
knife, which could be easily concealed under the garment. Hence it came to
denote assassins, and to be applied to banditti, or robbers. It does not
mean that they had actually committed murder, but that they were
desperadoes and banditti, and were drawn together for purposes of plunder
and of blood. This class of people was exceedingly numerous in the
wilderness of Judea. See Barnes "Luke 10:30".
{1} "that Egyptian" "This Egyptian arose A.D. 55" Acts 5:36
{++} "before these days" "Formerly"
{&} "uproar" "A disturbance"
{|} "murderers" "Assassins"
Verse 39. A Jew of Tarsus. A Jew by birth. See Barnes "Acts 9:11".
Of no mean city. Not obscure, or undistinguished. He could claim an
honourable birth, so far as the place of his nativity was concerned.
See Barnes "Acts 9:11". Tarsus was much celebrated fro its learning, and
was at one time the rival of Alexandria and Athens. Xenophon calls it
a great and flourishing city. Anabasis. Josephus (Antiq. b. i. chap
vi & 6) says that it was the metropolis and most renowned city among
them. [the Cilicians.]
{f} "Paul said" Acts 9:11; 22:3
{g} "a citizen" Acts 22:25
Verse 40. License. Liberty; permission.
On the stairs. See Barnes "Acts 21:35".
Beckoned with the hand. Waving the hand as a sign that he
was about to address them, and to produce silence and attention.
See Acts 12:17.
In the Hebrew tongue. The language which was spoken by the Jews, which
was then a mixture of the Chaldee and Syriac, called Syro-Chaldaic.
This language he doubtless used on this occasion in preference to the
Greek, because it was understood better by the multitude, and would tend
to conciliate them if they heard him address them in their own language.
The following chapter should have been connected with this. The division
here is unnatural.
{*} "license" "permission"
{a} "beckoned" Acts 12:17
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