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Acts Chapter
Twenty-one
Acts 21
After this time the apostle has to give account of
himself
and to accomplish in a striking manner the predictions of the Lord.
Brought before tribunals by the malice of the Jews
given up through their
hatred into the hands of the Gentiles
it was all to turn to a testimony. Kings
and rulers shall hear the gospel
but the love of many will grown cold. This in
general is his position; but there were details personal to himself.
We may remark here a leading feature in this book which has been
little noticed; that is
the development of the enmity of the Jews
bringing on
their final rejection
such as they were. The Acts ends with the last case
presented; the work in the midst of that people is left in oblivion
and that of
Paul occupies the whole scene in the historical narrative given by the Spirit.
The antagonism of the Jews to the manifestation of the assembly
which took
their place and blotted out the distinction between them and the Gentiles
by
bringing in heaven and full sovereign grace in contrast with law
which while
universal in its direction was given to a distinct people (grace of which the
sinner availed himself by faith)-this antagonism
presenting itself at every
step in the career of the apostle
although he acted with all possible
circumspection
is aroused in its full intensity at Jerusalem
its natural
centre
and manifests itself by violence and by efforts made with the Gentiles
for the purpose of cutting off Paul from the earth. This rendered the apostle's
position very serious with regard to the Gentiles at Jerusalem-a city the more
jealous of its religious importance from having in fact under Roman bondage
lost the reality of it
through its being transformed into a spirit of
rebellion against the authority which crippled it.
After the history of Christianity
viewed as connected
with Judaism (in reference to the promises and their fulfilment in the
Messiah)
we find Paul in three different positions. First
condescending
for
the purpose of conciliation
to take account of that which still existed at
Jerusalem
and even addressing the Jews everywhere in their synagogues
as
having administratively the first right to hear the gospel ("To the Jew
first and then to the Greek") for Jesus was the minister of the
circumcision for the truth of God
to fulfil the promises made to the fathers.
In this respect he never failed
and he establishes these principles clearly
and dogmatically in the Epistle to the Romans. We next find him
in all the
liberty of the full truth of grace and of the purposes of God
in his own
especial work from which he condescended in grace. This is recorded in the
Epistle to the Ephesians. In both these cases he acts under the guidance of the
Holy Ghost
fulfilling the Lord's will. Afterwards
in the third place
we see
him in conflict with the hostility of legal Judaism
the emissaries of which he
met continually
and into the very focus of which he at length threw himself by
going to Jerusalem
in that part of his history which we are now considering.
How much was of God-how much was the consequence of his own steps-is matter for
consideration in this narrative. That the hand of God was in it for the good of
the assembly
and in conducting His beloved servant for his own good in the end
is beyond all doubt. We have only to search out how far the will and the mind
of Paul came in
as means which God used to bring about the result He intended
whether for the assembly or for His servant
or for the Jews. These thoughts
are of the deepest interest
and require humble examination of that which God
has set before us to instruct us on this point in the history which the Spirit
Himself has given us of these things.
The first thing which strikes us at the beginning of this
history is that the Holy Ghost tells him not to go to Jerusalem (chap. 21:4).
This word has evident importance. Paul felt himself bound: there was something
in his own mind which impelled him thither
a feeling that forced him in that
direction; but the Spirit
in His positive and outward testimony forbade his
going.
The apostle's intention had been to go to Rome. The
apostle of the Gentiles sent forth to preach the gospel to every creature
there was nothing of self in this project that was not according to grace (Rom.
1:13-15). Nevertheless God had not allowed him to go thither. He was obliged to
write his Epistle to them without seeing them. Heaven is the metropolis of
Christianity. Rome and Jerusalem must have no place with Paul
except as to
bearing with the one in affection
and being ready
when he might
to
evangelise the other. Acts 19:21
which is translated "in the
spirit
" only means the spirit of Paul. He purposed
in his own mind
saying
"When I have been there
I must also see Rome." Afterwards he
charge himself with the offerings of the saints in Achaia and Macedonia. He
wished to prove his affection for the poor of his own people (Gal. 2:10). This
was all well. I do not know if it was a function suited to an apostle. It was
an evidently Jewish feeling
which set peculiar value on the poor of Jerusalem
and so far on Jerusalem itself. A Jew would rather be poor at Jerusalem than
rich among the Gentiles. Poor Christians were there no doubt from the time of
their conversion
but that was the origin of this system (compare Neh. 11:2 and
Acts 24:17). All this belonged to relationship with Judaism (Rom. 15:25-28).
Paul loved the nation to which he belonged after the flesh
and which had been
the people beloved of God and was still His people although rejected for a
time
the remnant having now to enter the kingdom of God through Christianity.
This attachment of Paul to them (which had its right and deeply affecting side
but which on another side had to do with the flesh) led him into the centre of
Judaism. He was the messenger of the heavenly glory
which brought out the
doctrine of the assembly composed of Jews and Gentiles
united without
distinction in the one body of Christ
thus blotting out Judaism; but his love
for his nation carried him
I repeat
into the very centre of hostile
Judaism-Judaism enraged against this spiritual equality. His testimony
the
Lord had told him
they would not receive.
Nevertheless the hand of God was doubtless in it. Paul individually
found his level.
As the instrument of God's revelation
he proclaims in
all its extent and all its force the purpose of the sovereign grace of God. The
wine is not adulterated; it flows out as pure as he had received it. And he
walked in a remarkable way at the height of the revelation committed to him.
Still Paul individually is a man; he must be exercised and manifested
and in
those exercises to which God has subjected us. Where the flesh has found its
pleasure
the sphere in which it has gratified itself
it is there that
when
God acts
it finds its sorrow. Yet
if God saw fit to prove His servant and
manifest him to himself
He stood by him
and blessed him even through the
trial itself-turned it into testimony
and refreshed the heart of His beloved
and faithful servant. The manifestation of that in him which is not according
to the Spirit
or to the height of his calling
was in love for his blessing
and for that of the assembly. Blessed is he who can walk as faithfully and
maintain his standing to the same degree through grace in the path of grace! Nevertheless
Christ is the only model. I see no one who (in another career) so much
resembled Him in His public life as Paul.
The more we search into the apostle's walk the more we
shall see this resemblance. Only that Christ was the model of perfection in obedience;
in His precious servant there was the flesh. Paul would have been the first to
acknowledge that perfection may be ascribed to Jesus only.
I believe then that the hand of God was in this journey
of Paul's; that in His sovereign wisdom He willed that His servant should
undertake it
and also have blessing in it; but that the means employed to lead
him into it according to that sovereign wisdom
was the apostle's human
affection for the people who were his kinsmen after the flesh; and that he was
not led into it by the Holy Ghost acting on the part of Christ in the assembly.
This attachment to his people
this human affection
met with that among the
people which put it in its place. Humanly speaking
it was an amiable feeling;
but it was not the power of the Holy Ghost founded on the death and
resurrection of Christ. Here there was no longer Jew nor Gentile. In the living
Christ it was right. Christ went on in it to the end in order that He might
die; for this purpose He came.
Paul's affection was good in itself
but as a spring of
action it did not come up to the height of the work of the Spirit
who on
Christ's part had sent him afar from Jerusalem to the Gentiles in order to
reveal the assembly as His body united to Him in heaven. Thus the Jews hearkened
to him till it came to that word
and then they cried out and raised the tumult
which caused Paul to be made prisoner. [1] He suffered for the truth
but where that truth
had no access according to Christ's own testimony: "they will not receive
thy testimony concerning me." It was necessary however that the Jews
should manifest their hatred to the gospel
and give this final proof of their
inveterate opposition to the ways of God in grace.
At the same time
whatever may have been the subsequent
labours of the apostle (if there were any the Holy Ghost does not make mention
of them: Paul sees the Jews in his own house
and receives all who come to him;
but) the page of the Spirit's history closes here. This history is ended. The
apostolic mission to the Gentiles in connection with the founding of the
assembly is concluded. Rome is but the prison of the apostle of the truth
to
whom the truth had been committed. Jerusalem rejects him
Rome imprisons him
and puts him to death as it had done to Jesus
whom the blessed apostle had to
resemble in this also according to his desire in Philippians 3; for Christ and
conformity to Him was his only object. It was given him to find this conformity
in his service
as it was so strongly in his heart and soul
with the necessary
difference between a ministry which was not to break the bruised reed nor lift
up its voice in the street
and one which in testimony was to bring forth
judgment to the Gentiles.
The mission of the twelve to the Gentiles
going out from
Jerusalem (Matt. 28)
never took place
so far as any record of it by the Holy
Ghost goes. [2] Jerusalem detained them. They did not even
go over the cities of Israel. The ministry of the circumcision was given to
Peter
that of the Gentiles to Paul in connection with the doctrine of the
assembly and of a glorious Christ-a Christ whom he no longer knew after the
flesh. Jerusalem
to which the apostle was drawn by his affection
rejected
both him and his mission. His ministry to the Gentiles
so far as the free
effect of the power of the Spirit
ended likewise. Ecclesiastical history may
perhaps tell us more; nevertheless God has taken care to bury it in profound
darkness Nothing farther is owned by the Spirit. We hear no more of the
apostles at Jerusalem; and Rome
as we have seen
had none
so far as the Holy
Ghost informs us
excepting that the apostle of the Gentiles was a prisoner
there and finally put to death. Man has failed everywhere on earth. The
religious and political centres of the world-centres
according to God
as to
the earth-have rejected the testimony
and put the testifier to death; but the
result has been that Heaven has maintained its rights inviolate and in their
absolute purity. The assembly the true heavenly and eternal metropolis of glory
and of the ways of God-the assembly which had its place in the counsels of God
before the world was-the assembly which answers to His heart in grace as united
to Christ in glory-remains the object of faith. It is revealed according to the
mind of God
and perfectly such as it is in His mind
until
as the heavenly
Jerusalem
it shall be manifested in glory
in connection with the
accomplishment of the ways of God on the earth
in the re-establishment of
Jerusalem as the centre of His earthly dealings in grace
His throne
His
metropolis in the midst even of the Gentiles
and in the disappearance even of
Gentile power
the seat and centre of which was Rome.
Let us now examine the thoughts of the apostle
and that
which took place historically. Paul wrote from Corinth to Rome
when he had
this journey in view. Christianity had flowed towards that centre of the world
without any apostle whatsoever having planted it there. Paul follows it. Rome
is
as it were
a part of his apostolic domain which escapes him (Rom.
1:13-15). He returns to the subject in chapter IS. If he might not come (for
God will not begin with the capital of the world-compare the destruction of
Hazor in Canaan
Joshua 11:11)
he will at least write to them on the ground of
his universal apostleship to the Gentiles. Some Christians were already
established there: so God would have it. But they were in some sort
of his
province. Many of them had been personally in connection with him. See the
number and character of the salutations at the end of the epistle
which have a
peculiar stamp
making the Roman Christians in great part the children of Paul.
In Romans 15:14-29 he develops his apostolic position
with respect to the Romans and others. He desired also to go into Spain when he
had seen the brethren at Rome a little. He wishes to impart spiritual gifts to
them
but to be comforted by their mutual faith
to enjoy a little of their
company. They are in connection with him; but they have their place as
Christians at Rome without his ever having been there. When therefore he had
seen them a little
he would go into Spain. But he was disappointed with regard
to these projects. All that we are told by the Holy Ghost is that he was a
prisoner at Rome. Profound silence as to Spain. Instead of going farther when
he had seen them and imparted gifts
he remains two years a prisoner at Rome.
It is not known whether he was set free or not. Some say yes
others no; the
word says nothing.
It is here
when he had laid open his intentions and the
character of his relationships in the Spirit with Rome
and when a large field
opens before him in the west
that his old affection for his people and for
Jerusalem intervenes-"But now I go unto Jerusalem to carry help to the
saints" (Rom. 15:25-28). Why not go to Rome according to the energy of the
Spirit
his work being finished in Greece? (v. 23). God
no doubt
ordained
that those things should happen at Jerusalem
and that Rome and the Romans
should have this sad place with respect to the testimony of a glorified Christ
and of the assembly
which the apostle rendered before the world. But as to
Paul
why put rebellious Jerusalem between his evangelical desire and his work?
The affection was good
and the service good-for a deacon
or a messenger of
the churches: but for Paul
who had the whole west open before his evangelising
thought!
For the moment Jerusalem intercepted his view.
Accordingly
as we have seen
the Holy Ghost warned him on his way. He foresaw
himself also the dang er he was running into (Rom. 15:30-32). He was sure (v.
29) of coming in the fulness of the blessing of the gospel of Christ; but he was
not sure that he should come with joy. The thing for which he asked their
prayers turned out quite otherwise than he desired. He was delivered
but as a
prisoner. He took courage when he saw the brethren at Appii Forum and the Three
Taverns. There was no journey into Spain either.
All this to me is very solemn. The Lord
full of grace
and tenderness
was with His poor but beloved servant. In the case of such an
one as Paul
it is a most affecting history
and the Lord's ways adorable and
perfect in goodness. The reality of faith is there in full; the ways of grace
perfect
and perfect in tenderness also
in the Lord. He stands by His servant
in the trial in which he finds himself
to encourage and strengthen him. At the
same time
with regard to the desire of going to Jerusalem
he is warned by the
Spirit
and its consequences are set before him; and
not turning back
he
undergoes the needful discipline
which brings his soul into its place
and a
full place of blessing before God. His walk finds its level as to spiritual
power. He feels the power outwardly of that whereof he had felt the moral power
seeking to hinder his ministry; and a chain upon his flesh answers to the
liberty he had allowed it. There was justice in God's dealings. His servant was
too precious for it to be otherwise. At the same time
as to result and
testimony
God ordered everything for His own glory
and with perfect wisdom as
to the future welfare of the assembly. Jerusalem
as we have seen
rejects the
testimony to the Gentiles
in a word the ways of God in the assembly (compare 1
Thess. 2:14-16); and Rome becomes the prison of that testimony; while according
to the Lord's promise the testimony is carried before rulers and kings
and
before Caesar himself.
I have said that grace put Paul into the position of
Christ given up to the Gentiles by the hatred of the Jews. It was a great
favour. The difference-besides the infinite love of the Lord who gave Himself
up-was that Jesus was there in His true place before God. He had come to the
Jews: that He should be delivered up was the crowning act of His devotedness
and His service. It was in fact the offering Himself by the eternal Spirit. It
was the sphere of His service as sent of God. Paul re-entered it: the energy of
the Holy Ghost had placed him outside-"Delivering thee
" said the
Lord
"from the people and from the Gentiles
to whom I now send thee to
open their eyes
" etc. (Acts 26:17). Jesus had taken him out from them
both
to exercise a ministry that united the two in one body in Christ in
heaven who had thus sent him. In his service Paul knew no one after the flesh;
in Christ Jesus there was neither Jew nor Greek.
Let us resume his history. He is warned by the Holy Ghost
not to go up (chap. 21:4). Nevertheless he continues his journey to Caesarea. A
prophet named Agabus comes down from Judea
and announces that Paul shall be
bound and given up to the Gentiles. It might be said that this did not forbid
his going. It is true; yet
coming after the other
it strengthened the warning
already given. When he walked in the liberty of the Spirit
warned of danger
he fled from it
while braving every peril if the testimony required it. At
Ephesus he allowed himself to be persuaded not to go into the theatre.
The Holy Ghost does not usually warn of danger. He leads
in the path of the Lord
and if persecution comes
He gives strength to endure
it. Here Paul was continually warned. His friends entreat him not to go up. He
will not be persuaded. They hold their peace
little satisfied
saying
"The
will of the Lord be done." And
I doubt not
it was His will
but for the
accomplishment of purposes that Paul knew not by the intelligence given of the
Holy Ghost. Only he felt pressed in spirit to go
and ready to suffer all
things for the Lord.
[1] And
this circumstance is worthy of note
that it was Christ's declaration that he
should go to the Gentiles; to which we may add that this at the time was
accompanied by the declaration
"Get thee quickly out of Jerusalem
for
they will not receive thy testimony concerning Me." So that what declared
his testimony was of no avail in Jerusalem was the occasion of his being
seized. On Christ's word and his own shewing
his apostolic service was not
there but elsewhere.
[2] Mark
16:20 is the only passage which may be supposed to allude to what would fulfil
it; and even not so as such
for that and Colossians 1:6 refer to all the
world
and are founded on ascension
not a mission to the Gentiles only founded
on resurrection.
── John Darby《Synopsis of Acts》
Acts 21
Chapter Contents
Paul's voyage towards Jerusalem. (1-7) Paul at Cesarea.
The prophecy of Agabus
Paul at Jerusalem. (8-18) He is persuaded to join in
ceremonial observances. (19-26) Being in danger from the Jews
he is rescued by
the Romans. (27-40)
Commentary on Acts 21:1-7
(Read Acts 21:1-7)
Providence must be acknowledged when our affairs go on
well. Wherever Paul came
he inquired what disciples were there
and found them
out. Foreseeing his troubles
from love to him
and concern for the church
they wrongly thought it would be most for the glory of God that he should
continue at liberty; but their earnestness to dissuade him from it
renders his
pious resolution the more illustrious. He has taught us by example
as well as
by rule
to pray always
to pray without ceasing. Their last farewell was
sweetened with prayer.
Commentary on Acts 21:8-18
(Read Acts 21:8-18)
Paul had express warning of his troubles
that when they
came
they might be no surprise or terror to him. The general notice given us
that through much tribulation we must enter into the kingdom of God
should be
of the same use to us. Their weeping began to weaken and slacken his resolution
Has not our Master told us to take up our cross? It was a trouble to him
that
they should so earnestly press him to do that in which he could not gratify
them without wronging his conscience. When we see trouble coming
it becomes us
to say
not only
The will of the Lord must be done
and there is no remedy;
but
Let the will of the Lord be done; for his will is his wisdom
and he doeth
all according to the counsel of it. When a trouble is come
this must allay our
griefs
that the will of the Lord is done; when we see it coming
this must
silence our fears
that the will of the Lord shall be done; and we ought to
say
Amen
let it be done. It is honourable to be an old disciple of Jesus
Christ
to have been enabled by the grace of God to continue long in a course
of duty
stedfast in the faith
growing more and more experienced
to a good
old age. And with these old disciples one would choose to lodge; for the
multitude of their years shall teach wisdom. Many brethren at Jerusalem
received Paul gladly. We think
perhaps
that if we had him among us
we should
gladly receive him; but we should not
if
having his doctrine
we do not
gladly receive that.
Commentary on Acts 21:19-26
(Read Acts 21:19-26)
Paul ascribed all his success to God
and to God they
gave the praise. God had honoured him more than any of the apostles
yet they
did not envy him; but on the contrary
glorified the Lord. They could not do
more to encourage Paul to go on cheerfully in his work. James and the elders of
the church at Jerusalem
asked Paul to gratify the believing Jews
by some
compliance with the ceremonial law. They thought it was prudent in him to
conform thus far. It was great weakness to be so fond of the shadows
when the
substance was come. The religion Paul preached
tended not to destroy the law
but to fulfil it. He preached Christ
the end of the law for righteousness
and
repentance and faith
in which we are to make great use of the law. The
weakness and evil of the human heart strongly appear
when we consider how
many
even of the disciples of Christ
had not due regard to the most eminent
minister that even lived. Not the excellence of his character
nor the success
with which God blessed his labours
could gain their esteem and affection
seeing that he did not render the same respect as themselves to mere ceremonial
observances. How watchful should we be against prejudices! The apostles were
not free from blame in all they did; and it would be hard to defend Paul from
the charge of giving way too much in this matter. It is vain to attempt to
court the favour of zealots
or bigots to a party. This compliance of Paul did
not answer
for the very thing by which he hoped to pacify the Jews
provoked
them
and brought him into trouble. But the all-wise God overruled both their
advice and Paul's compliance with it
to serve a better purpose than was
intended. It was in vain to think of pleasing men who would be pleased with
nothing but the rooting out of Christianity. Integrity and uprightness will be
more likely to preserve us than insincere compliances. And it should warn us
not to press men to doing what is contrary to their own judgment to oblige us.
Commentary on Acts 21:27-40
(Read Acts 21:27-40)
In the temple
where Paul should have been protected as
in a place of safety
he was violently set upon. They falsely charged him with
ill doctrine and ill practice against the Mosaic ceremonies. It is no new thing
for those who mean honestly and act regularly
to have things laid to their
charge which they know not and never thought of. It is common for the wise and
good to have that charged against them by malicious people
with which they
thought to have obliged them. God often makes those a protection to his people
who have no affection to them
but only have compassion for sufferers
and
regard to the public peace. And here see what false
mistaken notions of good
people and good ministers
many run away with. But God seasonably interposes
for the safety of his servants
from wicked and unreasonable men; and gives
them opportunities to speak for themselves
to plead for the Redeemer
and to
spread abroad his glorious gospel.
── Matthew Henry《Concise Commentary on Acts》
Acts 21
Verse 3
[3] Now
when we had discovered Cyprus
we left it on the left hand
and sailed into
Syria
and landed at Tyre: for there the ship was to unlade her burden.
We landed at Tyre —
That there should be Christians there was foretold
Psalms 87:4. What we read in that psalm of the
Philistines and Ethiopians also may be compared with Acts 8:40; 27:4.
Verse 4
[4] And finding disciples
we tarried there seven days: who said to Paul
through the Spirit
that he should not go up to Jerusalem.
And finding disciples
we tarried there seven
days — ln order to spend a Sabbath with them.
Who told Paul by the Spirit — That afflictions awaited him at Jerusalem. This was properly what they
said by the Spirit. They themselves advised him not to go up. The disciples
seemed to understand their prophetic impulse to be an intimation from the
Spirit
that Paul
if he were so minded
might avoid the danger
by not going
to Jerusalem.
Verse 7
[7] And
when we had finished our course from Tyre
we came to Ptolemais
and saluted the
brethren
and abode with them one day.
Having finished our voyage — From Macedonia
Acts 20:6
we came to Ptolemais - A celebrated
city on the sea coast
anciently called Accos. It is now
like many other once
noble cities
only a heap of ruins.
Verse 8
[8] And
the next day we that were of Paul's company departed
and came unto Caesarea:
and we entered into the house of Philip the evangelist
which was one of the
seven; and abode with him.
We came to Cesarea — So
called from a stately temple which Herod the Great dedicated there to Augustus
Cesar. It was the place where the Roman governor of Judea generally resided and
kept his court.
The evangelist
who was one of the seven
deacons — An evangelist is a preacher of the Gospel
to those who had never heard it
as Philip had done to the Samaritans
to the
Ethiopian eunuch
and to all the towns from Azotus to Cesarea
Acts 8:5
26
40. It is not unlikely he spent the
following years preaching in Tyre and Sidon
and the other heathen cities in
the neighbourhood of Galilee
his house being at Cesarea
a convenient
situation for that purpose.
We abode with him — We
lodged at his house during our stay at Cesarea.
Verse 10
[10] And as we tarried there many days
there came down from Judaea a certain
prophet
named Agabus.
A certain prophet came — The nearer the event was
the more express were the predictions which
prepared Paul for it.
Verse 11
[11] And
when he was come unto us
he took Paul's girdle
and bound his own hands and
feet
and said
Thus saith the Holy Ghost
So shall the Jews at Jerusalem bind
the man that owneth this girdle
and shall deliver him into the hands of the
Gentiles.
Binding his own feet and hands — In the manner that malefactors were wont to be bound when apprehended.
So shall the Jews bind the man whose girdle
this is — St. Paul's bonds were first particularly
foretold at Cesarea
to which he afterward came in bonds
Acts 23:33.
Verse 12
[12] And
when we heard these things
both we
and they of that place
besought him not
to go up to Jerusalem.
Both we
(his fellow travellers
) and they of
the place
besought him not to go up to Jerusalem - St. Paul knew that this
prediction had the force of a command. They did not know this.
Verse 13
[13] Then
Paul answered
What mean ye to weep and to break mine heart? for I am ready not
to be bound only
but also to die at Jerusalem for the name of the Lord Jesus.
Breaking my heart —
For the apostles themselves were not void of human affections.
I am ready not only to be bound
but to die — And to him that is ready for it
the burden is light.
Verse 14
[14] And
when he would not be persuaded
we ceased
saying
The will of the Lord be
done.
And when he would not be persuaded — This was not obstinacy
but true Christian resolution. We should never
be persuaded
either to do evil
or to omit doing any good which is in our
power; saying
the will of the Lord be done - Which they were satisfied Paul
knew.
Verse 15
[15] And
after those days we took up our carriages
and went up to Jerusalem.
We took up our carriages — Our baggage; which probably went by sea before. What they took with them
now in particular was the alms they were carrying to Jerusalem
Acts 24:17.
Verse 16
[16]
There went with us also certain of the disciples of Caesarea
and brought with
them one Mnason of Cyprus
an old disciple
with whom we should lodge.
The disciples brought us to one Mnason
a
Cyprian
an old disciple — He was a native of Cyprus
but an
inhabitant of Jerusalem
and probably one of the first converts there.
Verse 18
[18] And
the day following Paul went in with us unto James; and all the elders were
present.
Paul went in with us — That it might appear we are all of one mind
to James - Commonly called
the Lord's brother; the only apostle then presiding over the Churches in Judea.
Verse 20
[20] And
when they heard it
they glorified the Lord
and said unto him
Thou seest
brother
how many thousands of Jews there are which believe; and they are all
zealous of the law:
They are all zealous for the law — For the whole Mosaic dispensation. How astonishing is this! Did none of
the apostles
beside St. Paul
know that this dispensation was now abolished?
And if they did both know and testify this
how came their hearers not to
believe them?
Verse 21
[21] And
they are informed of thee
that thou teachest all the Jews which are among the
Gentiles to forsake Moses
saying that they ought not to circumcise their
children
neither to walk after the customs.
They have been informed concerning thee
that
thou teachest the Jews — not to circumcise their children
nor to
walk after the customs - Of the Mosaic law. And so undoubtedly he did. And so
he wrote to all the Churches in Galatia
among whom were many Jews. Yea
and
James himself had long before assented to Peter
affirming before all the
apostles and all the brethren
Acts 15:10
That this very law was a yoke which
(said he) neither our fathers nor we were able to bear - Amazing! that they did
not know this! Or
that if they did
they did not openly testify it at all
hazards
to every Jewish convert in Jerusalem!
Verse 22
[22] What
is it therefore? the multitude must needs come together: for they will hear
that thou art come.
What is it therefore — What is to be done? The multitude must needs come together - They will
certainly gather together in a tumultuous manner
unless they be some way
pacified.
Verse 23
[23] Do
therefore this that we say to thee: We have four men which have a vow on them;
Therefore — To
obviate their prejudice against thee: do this that we say to thee - Doubtless
they meant this advice well: but could Paul follow it in godly sincerity? Was
not the yielding so far to the judgment of others too great a deference to be
paid to any mere men?
Verse 24
[24] Them
take
and purify thyself with them
and be at charges with them
that they may
shave their heads: and all may know that those things
whereof they were
informed concerning thee
are nothing; but that thou thyself also walkest orderly
and keepest the law.
And all will know —
that thou thyself walkest orderly
keeping the law - Ought he not
without any
reverence to man
where the truth of God was so deeply concerned
to have
answered plainly
I do not keep the Mosaic law; neither need any of you. Yea
Peter doth not keep the law. And God himself expressly commanded him not to
keep it; ordering him to go in to men uncircumcised
and to eat with them
Acts 11:3
which the law utterly forbids.
Verse 26
[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.
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
Numbers 6:13.
Verse 27
[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
And when the seven days were about to be
accomplished — When after giving notice to the priests
they were entering upon the accomplishment of those days. It was toward the
beginning of them that Paul was seized.
The Jews that were from Asia — Some of those Jews who came from Asia to the feast.
Verse 28
[28]
Crying out
Men of Israel
help: This is the man
that teacheth all men every
where against the people
and the law
and this place: and further brought
Greeks also into the temple
and hath polluted this holy place.
Against the people —
The Jewish nation; and the law - Of Moses; and this place - The temple.
Yea
and hath even brought Greeks into the
temple — They might come into the outer court. But
they imagined Paul had brought then into the inner temple
and had thereby
polluted it.
Verse 30
[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.
And immediately the gates were shut — Both to prevent any farther violation of the temple; and to prevent
Paul's taking sanctuary at the horns of the altar.
Verse 31
[31] And
as they went about to kill him
tidings came unto the chief captain of the
band
that all Jerusalem was in an uproar.
And as they went about to kill him — It was a rule among the Jews
that any uncircumcised person who came
into the inner temple
might be stoned without farther process. And they seemed
to think Paul
who brought such in thither
deserved no better treatment.
Word came to the tribune — A cohort or detachment of soldiers
belonging to the Roman legion
which
lodged in the adjacent castle of Antonia
were stationed on feast days near the
temple
to prevent disorders. It is evident
Lysias himself was not present
when the tumult began. Probably he was the oldest Roman tribune (or colonel)
then at Jerusalem. And as such he was the commanding officer of the legion
quartered at the castle.
Verse 33
[33] Then
the chief captain came near
and took him
and commanded him to be bound with
two chains; and demanded who he was
and what he had done.
Then the tribune —
Having made his way through the multitude
came near and took him - And how
many great ends of providence were answered by this imprisonment? This was not
only a means of preserving his life
(after he had suffered severely for
worldly prudence
) but gave him an opportunity of preaching the Gospel safely
in spite of all tumult
Acts 22:22
yea
and that in those places to
which otherwise he could have had no access
Acts 21:40.
And commanded him to be bound with two chains — Taking it for granted he was some notorious offender. And thus the
prophecy of Agabus was fulfilled
though by the hands of a Roman.
Verse 35
[35] And
when he came upon the stairs
so it was
that he was borne of the soldiers for
the violence of the people.
When he came upon the stairs — The castle of Antonia was situate on a rock fifty cubits high
at that
corner of the outward temple
where the western and northern porticos joined
to each of which there were stairs descending from it.
Verse 37
[37] And
as Paul was to be led into the castle
he said unto the chief captain
May I
speak unto thee? Who said
Canst thou speak Greek?
As Paul was about to be brought into the
castle — The wisdom of God taught to make use of
that very time and place.
Verse 38
[38] Art
not thou that Egyptian
which before these days madest an uproar
and leddest
out into the wilderness four thousand men that were murderers?
Art not thou that Egyptian — Who came into Judea when Felix had been some years governor there!
Calling himself a prophet
he drew much people after him; and having brought
them through the wilderness
led them to Mount Olivet
promising that the walls
of the city should fall down before them. But Felix marching out of Jerusalem
against him
his followers quickly dispersed
many of whom were taken or slain;
but he himself made his escape.
Verse 40
[40] And
when he had given him licence
Paul stood on the stairs
and beckoned with the
hand unto the people. And when there was made a great silence
he spake unto
them in the Hebrew tongue
saying
In the Hebrew tongue — That dialect of it
which was then commonly spoken at Jerusalem.
── John Wesley《Explanatory Notes on
Acts》
Chapter 21. Arrest in the Temple
Many Thousands
of Jews
Zealous for the Law
I. The Lord's
Will Be Done
II. Framed for
Observing the Law
III. Stir Up
the Crowd and Seize Him
── Chih-Hsin Chang《An Outline of The New Testament》