Actschapter 21
40 verses · Luke · about AD 62 · Acts
He had four unmarried daughters who prophesied.
Introduction
Luke, Acts, Acts Overview.
Luke wrote this chapter as one of the company who travelled with Paul, and his "we" runs through its first half. He writes for Theophilus and for readers who needed to know why the apostle to the nations ended his free ministry in chains. The chapter turns from the sea voyages of the mission to the city where the gospel began. Listen for the warnings given along the way and for how Paul answers them. Listen also for the charge the crowd believes and how it arose. Read it as the start of the long trial that fills the rest of the book.
Context
- Who
- Theophilus and Gentile readers, watching the charge that will carry Paul all the way to Rome.
- What
- Paul's last voyage to Jerusalem, his meeting with James and the elders, his arrest in the temple after a false charge, and his rescue by the Roman commander.
- Where
- The ports of Tyre, Ptolemais and Caesarea on the coast of Syria and Judea, then Jerusalem, its temple courts and the steps of the Roman fortress beside them.
- When
- Around Pentecost of AD 57, at the close of Paul's third mission through Asia and Greece, while Felix governed Judea.
- Why
- To show that Paul went to Jerusalem by his own resolve under the Spirit's warning, that he honoured the Law, and that the charges against him rested on a mistake.
Historical context
James asks Paul to pay the costs for four men completing a Nazirite vow, a period of abstinence ended with sacrifices and the shaving of the head. Covering another man's offering was a recognized act of piety and generosity, and doing it publicly would show that Paul had not abandoned the Law himself.
Show the rest of the historical context, 3 more paragraphs
The temple had a low stone barrier, the soreg, separating the outer court from the inner precincts, with warning notices in Greek and Latin. Two of those inscriptions have been found; they threaten death to any foreigner who passes, and Rome allowed the Jewish authorities to enforce it even on Roman citizens. The crowd's accusation, that Paul brought a Greek inside, was a capital charge.
Trophimus, whom they had seen with Paul in the city, was from Ephesus. Luke says plainly that they assumed the rest.
The Antonia fortress overlooked the temple courts from the northwest corner, with stairs running down into them, so the garrison could be inside a disturbance within moments. The tribune's guess that Paul was "the Egyptian" refers to a real messianic agitator who had led thousands into the desert a few years earlier and escaped when Roman troops broke up the movement; Josephus tells the story.
Significance
The first readers had already been warned, chapter by chapter, that this was coming, prophets at Tyre, Agabus with the belt at Caesarea, friends begging him not to go. Paul's answer, that he was ready to die at Jerusalem for the name, is the settled centre of the chapter.
Show the rest of the significance, 1 more paragraph
It also showed the church trying hard to hold together. Paul the apostle to the Gentiles submits to a Jewish rite to reassure thousands of Jewish believers who had heard he was teaching against Moses. The attempt fails, and he is nearly torn apart in the court, but the attempt is recorded as right.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Warnings at Every Port: The Will of the Lord Be Done
Acts 21:1-3
sailed directly to Cos: The company sailed directly to Cos, then Rhodes and Patara, where they boarded a ship crossing over to Phoenicia. Luke’s itinerary reads as a sailor’s log, exact enough that historians have traced the route port by port.
Acts 21:1
“After we were gotten from them - After we had left the elders at Miletus, Act 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 southwestern 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. It was about 40 miles south of Miletus. Unto Rhodes - This was also an island in the Grecian Archipelago.”
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Acts 21:1
“Whereas he saith that they were drawn and pulled away, it is not simply referred unto the distance of places; but because the brethren stood on the shore, so long as they could see the ship wherein Paul and his companions were carried.”
John Calvin · Commentaries (1554)reformed
Finding a ship crossing over to Phoenicia: At Patara the company changed ships. Gill and Chrysostom both reason that the vessel they had boarded at Assos went no farther on Paul's course.
Acts 21:2
“And finding a ship sailing over unto Phoenicia,.... For it seems that the ship they went aboard at Assos, Act 20:13 went no further, at least in the way the apostle was going, than Patara; but lighting on another ship, which was bound for Phoenicia, for the city of Tyre, which bordered on the land of Israel, and indeed originally belonged to Canaan; see Act 11:19. we went aboard; the said ship: and set forth; on the voyage.”
landed at Tyre: Jamieson, Fausset and Brown explain that leaving Cyprus on the left meant steering south and east of the island to the Syrian coast. The unloading of the cargo at Tyre set the length of the stop.
Acts 21:3
“Had discovered Cyprus - See the notes on Act 4:36. Into Syria - See the notes on Mat 4:24. And landed at Tyre - See the notes on Mat 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.”
not to go up to Jerusalem: The company sought out the disciples in Tyre and stayed with them seven days. Through the Spirit they kept telling Paul not to go up to Jerusalem, as Agabus foretells later in the chapter. Paul, moved by the same Spirit, went on.
Acts 21:4
“Who said to Paul through the Spirit - We cannot understand this as a command from the Holy Spirit not to go up to Jerusalem, else Paul must have been highly criminal to have disobeyed it. Through the Spirit, must either refer to their own great earnestness to dissuade him from taking a journey which they plainly saw would be injurious to him - and so Bp. Pearce understands this place; or, if it refer to the Holy Spirit, it must mean that if he regarded his personal safety he must not, at this time, go up to Jerusalem.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 21:4
“And here, as in other places going before, Luke calleth Christians disciples, that we may know that those alone are numbered in the flock of Christ who have embraced his doctrine by faith. For that is a vain and false profession for a man to give his name to Christ, and not to understand what he teacheth or speaketh.”
John Calvin · Commentaries (1554)reformed
Acts 21:5-6
knelt down on the beach: All the disciples, with their wives and children, walked the company out of Tyre and knelt down on the beach to pray. The public farewell repeats the prayer at Miletus, and the same pattern of parting closes both scenes.
Acts 21:5
“We kneeled down on the shore and prayed. Paul prayed for himself, prayed for them, prayed for all the churches; as he was much in prayer so he was mighty in prayer. They prayed upon the shore, that their last farewell might be sanctified and sweetened with prayer.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
said our farewells: Adam Clarke takes the farewell as the kiss of peace, the greeting Jews and the first Christians gave one another. John Gill notes that the Alexandrian manuscript joins the prayer and the greeting together, as at Miletus in Acts 20:37. Then the travelers sailed on.
Acts 21:6
“And when we had taken our leave one of another,.... The Alexandrian copy reads, "having prayed, we saluted one another"; with a kiss, as in Act 20:37 and so parted: we took ship; or went aboard the ship, and they returned home again; to their own houses, as the Syriac version renders it; for by "their own", as it is in the Greek text, cannot be meant their families, their wives, and children, for these were along with them, but their habitations; see Joh 16:32.”
1 more voice on this verse
Acts 21:6
“Taken - leave - Ασπασαμενοι; Having given each other the kiss of peace, as was the constant custom of the Jews and primitive Christians. They returned home - That is, the men, their wives, and their children.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Acts 21:7-8
we landed at Ptolemais: From Ptolemais the company went on to Caesarea, to the home of Philip the evangelist, one of the Seven chosen in chapter 6. The man who first preached to the Ethiopian treasurer in chapter 8 now lodges the apostle bound for Jerusalem.
Acts 21:7
“And when we had finished our course from Tyre,.... Or sailed from thence, we came to Ptolemais: the Syriac version calls it "Aco" or "Acu": and the Arabic version, "Aco"; and Ptolemais, according to Pliny (x) and Harpocratian (y), was called Ace.”
1 more voice on this verse
Acts 21:7
“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 semicircle 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 Jdg 1:31, and was originally called Accho; but was called Ptolemais in honor of one of the Ptolemies, who beautified and adorned it.”
Philip the evangelist: Wesley explains the title. An evangelist carried the gospel to people who had never heard it, as Philip had done in Samaria and on the road to Gaza.
Acts 21:8
“We that were of Paul’s company - Οἱ περι τον Παυλον· This clause is wanting in ABCE, and many others; the Syriac, Coptic, Vulgate, Armenian, etc. Came unto Caesarea - This was Caesarea of Palestine, already sufficiently described, See on Act 8:40 (note). Philip the evangelist - One of the seven deacons, who seems to have settled here after he had baptized the eunuch. See on Act 8:40 (note).”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 21:8
“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, chap. viii, 5, 26, 40.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
four unmarried daughters who prophesied: Philip had four unmarried daughters who prophesied, one household fulfilling the promise of Joel that Peter quoted at Pentecost. That promise named daughters as well as sons. Luke records the fact without describing their message.
Acts 21:9
“That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead.”
Eusebius of Caesarea · written before 339 · Ecclesiastical History 3.39.9patristic
2 more voices on this verse
Acts 21:9
“Here was a further accomplishment of that prophecy, Joel ii. 28 , of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Acts 21:9
“Which did prophesy - See the notes on Act 2:17; Act 11:27. That females sometimes partook of the prophetic influence, and foretold future events, is evident from various places in the New Testament. See the notes on Act 2:17.”
Acts 21:10-11
a prophet named Agabus: Agabus, whose word about the famine in chapter 11 had proved true, bound his own feet and hands with Paul’s belt. The acted prophecy, like Isaiah walking barefoot, came true in both halves, Jewish hands and then Roman.
Acts 21:10
“And as we tarried there many days,.... How many days is not said, it could not be very many, if the apostle got to Jerusalem by Pentecost, as he desired, Act 20:6 there came down from Judea a certain prophet named Agabus; of whom mention is made in Act 11:28 who is there said to come from Jerusalem, to Antioch, and here from Judea to Caesarea; he had been many years going about from place to place prophesying, for between that and this account must be a space of about sixteen or seventeen years.”
2 more voices on this verse
Acts 21:10
“A certain prophet came down from Judea. He says from Judea because Caesarea, where they were staying, belongs to the region of Samaria, situated at the border of Phoenicia and Palestine.”
Bede · written before 735 · Commentary on Actspatristic
Acts 21:10
“To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit--the foretelling of things to come, which came to pass according to the prediction.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
bound his own feet and hands: Agabus speaks in the name of the Holy Spirit where the old prophets spoke in the name of the Lord. Bede reads this as a witness that the Spirit is Lord and God.
Acts 21:11
“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 labored, 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.”
2 more voices on this verse
Acts 21:11
“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, chap. xxiii, 33.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 21:11
“When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain. As for him, having a mind to illustrate what he had always taught, he says, "Why weep ye, and grieve my heart? But for my part, I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ.”
Tertullian · written before 220 · Scorpiacepatristic
Acts 21:12-14
pleaded with Paul not to go: Paul answered that he was ready to be bound and also to die in Jerusalem for the name of the Lord Jesus. When he would not be dissuaded, they prayed that the Lord’s will be done, as Jesus prayed in Gethsemane.
Acts 21:12
“Besought him not to go up to Jerusalem - For they all understood the prophecy to be conditional and contingent; and that it was in Paul’s power to turn the scale.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 21:12
“The others wept, but Paul comforted them: and he who did not fear his own trials grieved on account of their tears.”
Theophylact of Ohrid · written before 1107 · Commentary on Actspatristic
breaking my heart?: Chrysostom observes that the tears grieved Paul more than the chains ahead of him, since love was the one force that could move him. Jamieson, Fausset and Brown see firm resolve and tender feeling held together in one man.
Acts 21:13
“Then Paul answered, What mean ye to weep and to break mine heart--Beautiful union of manly resoluteness and womanly tenderness, alike removed from mawkishness and stoicism! I am ready not to be bound only--"If that is all, let it come." but to die, &c.--It was well he could add this, for he had that also to do.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Acts 21:13
“The battering ram of natural affection, which so often shatters faith, must recoil powerless from the wall of the gospel.”
Jerome · written before 420 · LETTER 14.3patristic
Acts 21:13
“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 love ought not to be allowed to interfere with the convictions of duty in their minds.”
we fell silent: The friends stopped pleading. Matthew Henry reads their silence as a judgment that Paul's firmness came from a willingness to suffer and from God's will for him. Theophylact draws a rule from the scene, that tears should never hold a believer back from a good work God has given him.
Acts 21:14
“The will of the Lord be done - May that which is most for his glory take place! They plainly saw from the prophecy what would take place, if Paul went to Jerusalem; and every one saw that he had power to go, or not to go.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 21:14
“They did not resolve his resolution into his stubbornness, but into his willingness to suffer, and God's will that he should. Father in heaven, thy will be done, as it is a rule to our prayers and to our practice, so it is to our patience. This may refer, (1.) To Paul's present firmness; he is inflexible, and unpersuadable, and in this they see the will of the Lord done.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Jerusalem: Paul Takes a Vow to Answer the Rumors
Acts 21:15-16
packed up and went on: Some disciples from Caesarea took the company to the home of Mnason the Cypriot, an early disciple. He was perhaps converted as early as the scattering after the death of Stephen. His house gave Paul safe lodging in a hostile city.
Acts 21:15
“And after those days we took up our carriages,.... Or prepared themselves, both for their journey, and for whatever trials and exercises they were to meet with; they took up their bundles, which hitherto were brought by sea, and now put them upon beasts, going by land from Caesarea: and went up to Jerusalem; which stood on higher ground, and was, as Josephus (n) says, six hundred furlongs, or seventy five miles distant. (n) De Bello Jud. l. 1. c. 3. sect. 5.”
2 more voices on this verse
Acts 21:15
“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. ἀποσκευασάμενοι aposkeuasamenoi. They prepared for the journey.”
Acts 21:15
“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, chap. xxiv, 17.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Mnason the Cypriot: Clarke and Barnes both argue that the disciples led the company to the house of Mnason, since he already lived in Jerusalem. Wesley calls him probably one of the first converts there.
Acts 21:16
“And brought with them one Mnason, etc. - It is not very likely that they would bring a man with them with whom they were to lodge in Jerusalem; therefore, the text should perhaps be read as Bp. Patrick proposes: There went with us certain of the disciples of Caesarea, bringing us to one Mnason, with whom we were to lodge. This is most likely, as the text will bear this translation.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Acts 21:16
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 21:16
“Hence we find him asking the Roman Christians to wrestle with him in prayer, "for the Lord Jesus Christ's sake, and for the love of the Spirit, that he might be delivered from them that believed not in Judea," as well as "that his service which he had for Jerusalem (the great collection for the poor saints there) might be accepted of the saints" (Ro 15:30, 31).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
the brothers welcomed us joyfully: In Jerusalem the brothers welcomed Paul’s company joyfully, a warm opening to a scene that turns tense within days. The gladness belongs to the wider church. Luke sets it beside the more guarded reception James and the elders give next.
Acts 21:17
“And when we were come to Jerusalem,.... That is, Paul and his companions, attended with the disciples of Caesarea, and Mnason the old disciple with them: the brethren received us gladly; readily, willingly, and cheerfully; they did not treat them with an air of coldness and indifference, or look shy on them, or show any resentment to them, notwithstanding the various reports which had been brought them, concerning the ministry of the apostle among the Gentiles.”
Acts 21:18-19
to see James: Paul went in to see James, the brother of the Lord, with all the elders present. He recounted one by one what God had done among the Gentiles. The body that approved the Gentile mission in chapter 15 now hears how it has gone.
Acts 21:18
“He saluted them, that is, he wished them all health and happiness, and prayed to God to bless them. The proper signification of salutation is, wishing salvation to you: salve, or salus tibi sit; like peace be unto you. And such mutual salutations, or good wishes, very well become Christians, in token of their love to each other and joint regard to God.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
recounted one by one: Paul told the story as the work of God. Henry notes that he gave the credit to the grace of God, and told it in detail so that grace would be seen plainly.
Acts 21:19
“Had saluted them - With the usual tokens of respect and affection. He declared particularly ... - 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.”
1 more voice on this verse
Acts 21:19
“It was not I, but the grace of God which was with me. He planted and watered, but God gave the increase. He declared it particularly, that the grace of God might appear the more illustrious in the circumstances of his success.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Acts 21:20-21
how many thousands of Jews: Thousands of believing Jews were zealous for the law, and word had reached them that Paul taught Jews among the Gentiles to forsake Moses. The charge went beyond anything Paul taught, since he had circumcised Timothy and kept the feasts himself.
Acts 21:20
“How many thousands - Ποσαι μυριαδες; How many myriads, how many times 10,000. This intimates that there had been a most extraordinary and rapid work even among the Jews; but what is here spoken is not to be confined to the Jews of Jerusalem, but to all that had come from different parts of the land to be present at this pentecost. They are all zealous of the law - The Jewish economy was not yet destroyed; nor had God as yet signified that the whole of its observances were done away.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 21:20
“Paul ascribed it all to God, and to God they gave the praise of it. They did not break out into high encomiums of Paul, but left it to his Master to say to him, Well done, good and faithful servant; but they gave glory to the grace of God, which was extended to the Gentiles. Note, The conversion of sinners ought to be the matter of our joy and praise as it is of the angels'.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
forsake Moses: Chrysostom notices the verb, since these believers had been instructed about Paul, which means someone had taught them the charge. Jamieson, Fausset and Brown trace it to unbelieving Jews, whose report found easy belief among Christians zealous for the law.
Acts 21:21
“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.”
1 more voice on this verse
Acts 21:21
“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, chap. xv, 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!”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 21:22-24
They will certainly hear: Four men had taken a vow, likely a Nazirite vow. Paul is to purify himself with them and pay their expenses so they can have their heads shaved. Then everyone will know that there is no truth to these rumors.
Acts 21:22
“The multitude must needs come together - Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the apostle was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an evil that they had too much reason to fear.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
four men with us who have taken a vow: John Chrysostom notes that the elders advise here. Albert Barnes observes that the four men belonged to the church, so believers in Jerusalem still kept vows of this kind. Theophylact places theirs among the vows of abstaining from wine and leaving the hair uncut for a set number of days.
Acts 21:23
“Do therefore this that we say to thee,.... This is said not as commanding, but as advising; and not to what was a duty, and necessary to be done as such, but as a point of prudence: we have four men which have a vow on them; that is, there were four men who were of the church at Jerusalem, believers in Christ, but weak ones, who were zealous of the law, and bigots to it, and who had voluntarily vowed a vow of the Nazarites; see Num 6:2.”
2 more voices on this verse
Acts 21:23
“He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, and the Nazarites introduced into the temple, which incidents are described in the Acts.”
Tertullian · written before 220 · Against Marcion Book Vpatristic
Acts 21:23
“Therefore - To obviate their prejudice against thee: do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men?”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
pay their expenses: The cost was heavy. Clarke counts it from Numbers 6, a male lamb, a ewe lamb and a ram for each man. For the four that meant eight lambs and four rams, with oil and flour.
Acts 21:24
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Acts 21:24
“Be at charges with them - Or, rather, be at charges for them: help them to bear the expense of that vow. Eight lambs, four rams, besides oil, flour, etc., were the expenses on this occasion. See the notes on Numbers 6:1-21 (note). Thou - walkest orderly and keepest the law - Perhaps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses; that thou dost still consider the law to be holy, and the commandment holy, just, and good.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
abstain from food sacrificed to idols: James restates the council’s decision that Gentile believers abstain from food sacrificed to idols, from blood, from strangled animals, and from sexual immorality. Nothing new is asked of the Gentile converts, while something particular is asked of Paul himself.
Acts 21:25
“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.”
purified himself along with them: Paul purified himself along with the men and entered the temple to give notice of when their purification would be complete. The act matches his stated practice in First Corinthians of becoming like a Jew to win Jews.
Acts 21:26
“He had circumcised Timothy, to please the Jews; though he would not constantly observe the ceremonial law, yet, to gain an opportunity of doing good, and to show how far he could comply, he would occasionally go to the temple and join in the sacrifices there. Those that are weak in the faith are to be borne with, when those that undermine the faith must be opposed.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Seized in the Temple, Rescued by Roman Soldiers
Acts 21:27-29
stirred up the whole crowd: Jews from the province of Asia, very likely from Ephesus, seized Paul in the temple and charged that he had brought Greeks in. They had seen Trophimus the Ephesian with him in the city and assumed the rest, as false testimony had convicted Stephen.
Acts 21:27
“And when the seven days were almost ended - Greek: as the seven days were about to be fulfilled - ἔμελλον συντελεῖσθαι emellon sunteleisthai. The seven days which were to complete the observance of the vow, Act 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.”
Bede explains the fear behind the cry. Believers in the new grace were seen to attend the rites of the temple less. The crowd took that as an attack on the holy place.
Acts 21:28
“This is the man that teacheth, etc. - As much as if they had said: This is the man concerning whom we wrote to you; who in every place endeavors to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Trophimus the Ephesian: Trophimus had come with Paul from Asia, as Acts 20:4 records. A Gentile who passed the barrier into the inner courts faced death, so the charge carried a capital penalty.
Acts 21:29
“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, Act 20:4. Whom they supposed ... - 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.”
Acts 21:30-31
at once the gates were shut: The crowd dragged Paul out of the temple, and at once the gates were shut. While they tried to kill him, the Roman commander heard that all Jerusalem was in turmoil. The fortress Antonia adjoined the temple so that its garrison could answer this kind of disturbance.
Acts 21:30
“They took Paul - They tumultuously seized on him; and drew him out of the temple, out of the court of the Israelites, where he was worshipping: and - the doors were shut; the doors of the court of the Gentiles, probably to prevent Paul from getting any succor from his friends in the city; for their whole proceedings show that they purposed to murder him: they brought him out of the court of the Israelites, that court being peculiarly holy, that it might not be defiled by his blood; and they shut the court of the Gentiles, that they…”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 21:30
“They wanted to kill him and dragged him out of the temple, so that they could commit the murder with greater boldness.”
Theophylact of Ohrid · written before 1107 · Commentary on Actspatristic
commander of the Roman regiment: The mob acted outside any law. Barnes compares the attack to the stoning of Stephen, a killing in a popular tumult with no legal right behind it.
Acts 21:31
“And as they went about to kill him - Greek: 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 castle Antonia, on the north of the temple.”
1 more voice on this verse
Acts 21:31
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 21:32-33
they stopped beating Paul: When the people saw the commander and his soldiers, they stopped beating Paul. He had Paul bound with two chains before asking who he was and what he had done, the Roman way of quelling a riot.
Acts 21:32
"Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done." But the tribune having come down delivered him, and "commanded him to be bound with two chains:" hereby appeasing the anger of the people.
John Chrysostom · written before 407 · Homily on Acts 46patristic
1 more voice on this verse
Acts 21:32
“Ran down unto them - Ran down the stairs to the porticoes mentioned above.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
bound with two chains: Clarke explains the two chains as each of Paul's hands chained to a guard, as Peter was held in Acts 12:6. Barnes reads the order as a signal to the crowd that the commander meant to hold Paul for justice.
Acts 21:33
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Acts 21:33
“Nevertheless the torments that lay harshly upon his constricted arms did not tie his mind, because Paul's epistle, full of light, proclaims that the servants can be bound [but] the faith cannot be bound, and the word is not allowed to be restrained by tortures.”
Arator · written before 544 · On the Acts of the Apostles 2patristic
Acts 21:34-36
could not get at the truth: The soldiers carried Paul up the steps into the barracks, and the crowd kept shouting Away with him. The Jerusalem crowd had raised that cry against Jesus before Pilate, and Luke draws Paul as sharing the rejection of his Lord.
When Paul reached the steps: Wesley places the castle of Antonia on a rock where the western and northern porches of the temple met. Stairs went down from it to each porch, and Paul was being lifted from the temple courts into the Roman camp.
Acts 21:35
“Upon the stairs - The stairs which led from the temple to the castle of Antonia. Josephus says (Jewish Wars, book 5, chapter 5, section 8), that the castle of Antonia “was situated at the corner of two cloisters of the temple, of that on the west, and of that on the north; it was erected on a rock of 50 cubits (75 feet) in height, and was on a great precipice.”
1 more voice on this verse
Acts 21:35
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Adam Clarke explains the cry as a demand for death, its usual sense from a Jewish mob. John Gill reads it the same way. The crowd raises the same verb again in Acts 22:22, when Paul names his mission to the Gentiles.
Acts 21:36
“For the multitude of the people followed after,.... The captain and the soldiers, who had taken away Paul from them, and were carrying him to the castle: crying, away with him; or "take him away", that is, by death; or "lift him up", upon the cross, crucify him, crucify him, as they said concerning Christ.”
1 more voice on this verse
Acts 21:36
“Away with him - That is, Kill him; despatch him! for so much this phrase always means in the mouth of a Jewish mob. See on Luk 23:18 (note), and Joh 19:15 (note).”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Acts 21:37-38
Surprised that Paul spoke Greek, the commander asked whether he was the Egyptian who incited a rebellion some time ago. Josephus also records that Egyptian, a false prophet whose movement the Roman garrison had broken up.
Acts 21:37
“May I speak unto thee? - May I have the privilege of making my defense 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 what was then almost universally spoken, and it is not improbable that it was the native tongue of the chief captain.”
the Egyptian who incited a rebellion: Oecumenius explains the name Assassins. They were robbers who carried small curved daggers, called sicae by the Romans.
Acts 21:38
“Art not thou that Egyptian, etc. - The history to which Claudius Lysias refers is taken from Josephus, Ant. lib. xx. cap. 7, sec. 6, and War, lib. ii. cap. 13, sec. 5, and is in substance as follows: An Egyptian, whose name is not known, pretended to be a prophet, and told his followers that the walls of Jerusalem would fall down before them, if they would assist him in making an attack on the city.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Acts 21:39-40
a citizen of no ordinary city: Paul stood on the steps and addressed the crowd in Hebrew, meaning Aramaic, the language of the street. The choice calmed a crowd primed to hear a traitor, and the first of the five defense speeches in the book follows.
Acts 21:39
“A Jew of Tarsus - A Jew by birth. Of no mean city - Not obscure, or undistinguished. He could claim an honorable birth, so far as the place of his nativity was concerned. See the notes on Act 9:11. Tarsus was much celebrated for its learning, and was at one time the rival of Alexandria and Athens. Xenophon calls it a great and flourishing city. Josephus (Antiq., book 2, chapter 6, section 6) says that it was the metropolis, and most renowned city among them (the Cilicians).”
stood on the steps: Adam Clarke notes that the steps put Paul above the reach of the mob, with Roman soldiers around him. Theophylact sees a chained man speaking without fear. Jamieson, Fausset and Brown suggest the crowd fell quiet partly in awe that the commander had let him speak.
Acts 21:40
“Paul stood on the stairs - Where he was out of the reach of the mob, and was surrounded by the Roman soldiers. Beckoned with the hand - Waving the hand, which was the sign that he was about to address the people. So Virgil says of Turnus, when he wished, by single combat between himself and Aeneas, to put an end to the war: - Significatque manu, et magno simul incipit ore: Parcite jam, Rutuli; et vos tela inhibete, Latini.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 21:40
“In the Hebrew tongue - That dialect of it, which was then commonly spoken at Jerusalem.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
How this psalm is built
The form: A travel narrative told in the first person plural at 21:1 to 18, the meeting with James and the elders at 21:18 to 26, and the arrest in the temple and rescue by the garrison at 21:27 to 40, as the text of Acts 21, counted classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| The servant goes up to Jerusalem as his Lord did | Paul sets out for Jerusalem knowing that suffering waits there, as Jesus had set His face to go there in Luke 9:51. A prophet foretells that he will be handed over to the Gentiles, the words Jesus used of Himself in Luke 18:32. The crowd's cry at the end of the chapter is the cry raised against Jesus in Luke 23:18.the text of Luke and Acts, compared, Luke 9:51, 18:32 and 23:18 set beside Acts 21:11, 21:13 and 21:36. | Acts 21:11, Acts 21:13, Acts 21:36 |
The structure
3 more paragraphs on the patterns
Chapter 20 closed with Paul telling the elders of Ephesus that he was going to Jerusalem bound in the Spirit, without knowing what would happen there. This chapter answers that open question. The first half is a sea and road journey told in the first person plural, with a stop at each port where believers warn him. The second half moves inside the city, first to the church and its elders, then to the temple and the riot. The chapter hands to the next one a prisoner standing on the fortress stairs with permission to speak, and the unit of Paul's arrest and defence runs from 21:27 to 22:29.
The debate
The disciples at Tyre spoke through the Spirit and told Paul not to go up, yet he went. John Wesley reads the revelation as the troubles that awaited him and the advice as the disciples' own conclusion from it. Tertullian reads Paul's refusal to be held back as the apostle doing at the end of his ministry what he had always taught about suffering for Christ. A second question is whether Paul was right to take on the costs of the vow at James's request, and the text records the counsel of the elders and Paul's consent without comment.
Keep studying
Studies10
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The form and classifications
the text of Acts 21, counted, Acts 21:1, 21:17 to 18 and 21:27, where the first person plural begins, closes and gives way to the arrest.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Arator, ON THE ACTS OF THE APOSTLES 2; Bede; J. A. Alexander, Acts of the Apostles Explained; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary upon the Acts of the Apostles; John Chrysostom; John Gill; John Lightfoot, Horae Hebraicae et Talmudicae; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Oecumenius, Commentary on Acts; Theophylact of Ohrid, Commentary on Acts and William Ramsay, St. Paul the Traveller and the Roman Citizen.