返回Chapter 21
Chapter 21
Chapter Twenty-One
Acts 21:1–3. When we had parted from them and set sail, we came by a straight course to Cos, the next day to Rhodes, and from there to Patara. And finding a ship crossing over to Phoenicia, we went aboard and set sail. When we had come in sight of Cyprus, leaving it on the left, we sailed to Syria and landed at Tyre; for there the ship was to unload its cargo.
Luke uses a strong expression, saying "having parted from them" ("torn away from them"). And this is quite expressive, because after the tearing away they could not put out to sea. What does "we came with a straight course" mean? It means that they passed by all the other places without stopping at them.
"Having found a ship crossing over to Phoenicia." Perhaps this ship had its anchorage here, in Patara; and they, not finding a ship departing for Caesarea, but finding a ship sailing to Phoenicia, set out on it and left Cyprus and Syria to the side, since the expression "leaving on the left" was not added without purpose, but to show that they did not even think of approaching Syria.
Acts 21:4–7. And finding disciples, we stayed there seven days. They, by the prompting of the Spirit, told Paul not to go to Jerusalem. And when we had completed those days, we departed and went on our way, and they all accompanied us with wives and children even outside the city; and kneeling down on the shore, we prayed. And having bid farewell to one another, we boarded the ship, and they returned home. And we, having completed the voyage, arrived from Tyre at Ptolemais, where we greeted the brethren and stayed with them one day.
If the Spirit commanded Paul, then why did he resist? For the disciples spoke, knowing from the Spirit about the dangers threatening him. Yes, they did not persuade him "by the prompting of the Spirit," they did not directly predict the dangers awaiting him, but, sparing him, they simply said "that he should not go to Jerusalem." <…>
Acts 21:8–9. And the next day Paul and we who were with him, having departed, came to Caesarea and, entering the house of Philip the evangelist, one of the seven deacons, stayed with him. He had four virgin daughters who prophesied.
The deacon Philip had daughters. But notice that his daughters were virgins and prophetesses, and that they attained through piety above all else to the point that they were even deemed worthy of the gift of prophecy. The writer would not have added that they were virgins if this were not worthy of attention.
Acts 21:10–11. While we were staying with them for many days, a certain prophet named Agabus came down from Judea; and coming to us, he took Paul's belt and bound his own hands and feet, and said: "Thus says the Holy Spirit: the man whose belt this is, the Jews will bind in this way in Jerusalem and deliver into the hands of the Gentiles."
This is that Agabus who earlier predicted the famine. But bitter is the fact that "they will deliver him into the hands of the Gentiles." Notice: as soon as he heard that he was about to endure many sufferings, he begins to hasten. Agabus did not say that they would bind Paul, lest they think he was speaking by prior arrangement; no, he said: "the man whose belt this is."
Acts 21:12–14. When we heard this, both we and those of that place besought him not to go up to Jerusalem. Then Paul answered: What do you do? Why do you weep and break my heart? For I am not only willing to be bound, but am also ready to die in Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying: The will of the Lord be done!
The others wept, but Paul comforted them: and he who did not fear his own trials grieved on account of their tears. I weep for you, he says, and not for the sufferings that await me, because for the sake of the Lord Jesus I am ready even to die. When they could not persuade him, they fell silent, because they recognized that this was the will of God. It should be noted that one ought to restrain those who hinder someone from doing a noble deed, even if they weep. And these tears moved even Paul himself and weakened his resolve. Therefore he also rebukes them.
Acts 21:15–19. After these days, having prepared ourselves, we went up to Jerusalem. And some of the disciples from Caesarea also went with us, bringing us to a certain long-time disciple, Mnason of Cyprus, with whom we could stay. When we arrived in Jerusalem, the brethren received us gladly. On the following day Paul went in with us to James; and all the elders came. And when he had greeted them, he related in detail what God had done among the Gentiles through his ministry.
The word "having prepared" means "having taken everything necessary for the journey."
"On the next day Paul came with us to James." James was the bishop of Jerusalem; this is the brother of the Lord, a great man and worthy of admiration. Paul tells them what happened among the Gentiles, not out of vainglory, but wishing to show God's love for mankind.
"By his ministry," that is, by the preaching of the evangelical teaching.
Acts 21:20–23. And when they heard it, they glorified God and said to him: You see, brother, how many thousands of Jews have believed, and they are all zealots for the law. And they have been informed about you, that you teach all the Jews who live among the Gentiles to forsake Moses, telling them not to circumcise their children and not to follow the customs. So what is to be done? The multitude will certainly gather; for they will hear that you have come. Therefore do what we tell you.
These thousands of Jews who believed were from those who cried out: "His blood be on us and on our children" (Matt. 27:25). Yet the Lover of mankind accepted many both from them and from their children and granted them innumerable blessings.
Acts 21:23–24. We have four men who have a vow on themselves. Take them, purify yourself with them, and take upon yourself the expenses for the sacrifice on their behalf, so that they may shave their heads, and all will know that what they have heard about you is untrue, but that you yourself also continue to observe the law.
Many kinds of vows existed: some promised sacrifices, others – money, still others – themselves, and a fourth group – not to drink wine and not to cut their hair for a certain number of days. To this last category these men belonged. The hair was a symbol of mortification, because it, like the dead, does not feel pain.
"Taking them, purify yourself with them, and take upon yourself the expenses for the sacrifice for them." That is, he says, the sacrifices which, according to the law, must be offered for them, provide yourself, in order to destroy every suspicion. Defend yourself, it is said, by deed, not by word.
"That they may shave their heads, and all will know that what they have heard about you is untrue." It was customary that those who had taken a vow, after purification, would shear their heads and in this manner for seven days make offerings for themselves. Something similar was done by Aquila and Priscilla, so that it would be evident that they sheared their heads as worshippers of God.
Acts 21:25. But concerning the Gentiles who have believed, we wrote, having determined that they should observe no such thing, but only keep themselves from what is offered to idols, from blood, from what is strangled, and from fornication.
As we give instructions to the Gentiles, although we preach to the Jews, so also you cooperate with us, although you preach to the Gentiles. Do not be afraid, it is a matter of condescension.
Acts 21:26. Then Paul, having taken those men and having purified himself with them, on the following day entered the temple and announced the completion of the days of purification, when the offering was to be brought for each of them.
Paul had his hair cut and fulfilled all the Jewish rites, but not because he changed his opinion (for that would have been a thing impure from vice), but because love is condescending.
"He declared the completion of the days of purification," that is, he himself declared about himself that the purification was completed.
Acts 21:27–29. 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, 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. For they had seen before with him in the city Trophimus an Ephesian, and supposed that Paul had brought him into the temple.
Notice God's arrangement: after some were dissuaded, others, out of fear that the rest might also be dissuaded, attack Paul. Their restless character is visible everywhere.
Acts 21:30–34. The whole city was set in motion, and a concourse of the people took place; and having seized Paul, they dragged him out of the temple, and immediately the doors were shut. And when they were seeking to kill him, word came up to the commander of the cohort that all Jerusalem was in an uproar. He, immediately taking soldiers and centurions, rushed down upon them; and when they saw the commander and the soldiers, they stopped beating Paul. Then the commander, having come near, took hold of him and commanded him to be bound with two chains, and inquired who he was and what he had done. Among the crowd some were shouting one thing and some another. And when he could learn nothing certain because of the tumult, he commanded him to be brought into the barracks.
They wanted to kill him and dragged him out of the temple, so that they could commit the murder with greater boldness.
Acts 21:35–38. And when he was on the stairs, it happened that he had to be carried by the soldiers because of the violence of the crowd, for the multitude of the people followed and cried out: Away with him! As they were about to enter the barracks, Paul said to the commander: May I say something to you? And he said: Do you know Greek? Are you not then that Egyptian who before these days stirred up a revolt and led four thousand men of assassins out into the wilderness?
They say "Away with him!" in accordance with Roman custom, since it was customary among the Jews to shout this phrase against the righteous, as they also shouted against the Lord: "Away with Him" (Luke 23:18).
"Are you not that Egyptian?" There appeared a certain Egyptian, an innovator, a rebel, a deceiver, and a sorcerer. The devil flattered himself with the hope of using this man and presenting both Christ and the apostles as participants in those crimes which were committed by the followers of this Egyptian.
Acts 21:39. And Paul said: I am a Jew, a Tarsian, a citizen of no obscure city of Cilicia; I beg you, permit me to speak to the people.
We, Christians, are the true Jews, as those who profess the true faith, because the name "Judah" means "confession." Since the commander asked whether he was that Egyptian, Paul first of all deflects him from this suspicion. And so that he would not think that he was a Jew by origin, he then declares his faith. So what then? Did he deny it? By no means! He was both a Jew and a Christian.
"Allow me to speak to the people." This is the strongest proof that he was not guilty of anything—so ready was he to defend himself and so eager was he to address a word to the Jewish people.
Acts 21:40. And when he had given him permission, Paul, standing on the stairs, motioned with his hand to the people; and when there was a deep silence, he began to speak in the Hebrew language as follows.
Much contributed to him the very place — the stairs — namely, that he spoke while standing high up and being bound. To see Paul, bound with two chains, speaking to the people — what spectacle could equal this? How he was not frightened, looking upon such a multitude of agitated people!
Acts 21:1–3. When we had parted from them and set sail, we came by a straight course to Cos, the next day to Rhodes, and from there to Patara. And finding a ship crossing over to Phoenicia, we went aboard and set sail. When we had come in sight of Cyprus, leaving it on the left, we sailed to Syria and landed at Tyre; for there the ship was to unload its cargo.
Luke uses a strong expression, saying "having parted from them" ("torn away from them"). And this is quite expressive, because after the tearing away they could not put out to sea. What does "we came with a straight course" mean? It means that they passed by all the other places without stopping at them.
"Having found a ship crossing over to Phoenicia." Perhaps this ship had its anchorage here, in Patara; and they, not finding a ship departing for Caesarea, but finding a ship sailing to Phoenicia, set out on it and left Cyprus and Syria to the side, since the expression "leaving on the left" was not added without purpose, but to show that they did not even think of approaching Syria.
Acts 21:4–7. And finding disciples, we stayed there seven days. They, by the prompting of the Spirit, told Paul not to go to Jerusalem. And when we had completed those days, we departed and went on our way, and they all accompanied us with wives and children even outside the city; and kneeling down on the shore, we prayed. And having bid farewell to one another, we boarded the ship, and they returned home. And we, having completed the voyage, arrived from Tyre at Ptolemais, where we greeted the brethren and stayed with them one day.
If the Spirit commanded Paul, then why did he resist? For the disciples spoke, knowing from the Spirit about the dangers threatening him. Yes, they did not persuade him "by the prompting of the Spirit," they did not directly predict the dangers awaiting him, but, sparing him, they simply said "that he should not go to Jerusalem." <…>
Acts 21:8–9. And the next day Paul and we who were with him, having departed, came to Caesarea and, entering the house of Philip the evangelist, one of the seven deacons, stayed with him. He had four virgin daughters who prophesied.
The deacon Philip had daughters. But notice that his daughters were virgins and prophetesses, and that they attained through piety above all else to the point that they were even deemed worthy of the gift of prophecy. The writer would not have added that they were virgins if this were not worthy of attention.
Acts 21:10–11. While we were staying with them for many days, a certain prophet named Agabus came down from Judea; and coming to us, he took Paul's belt and bound his own hands and feet, and said: "Thus says the Holy Spirit: the man whose belt this is, the Jews will bind in this way in Jerusalem and deliver into the hands of the Gentiles."
This is that Agabus who earlier predicted the famine. But bitter is the fact that "they will deliver him into the hands of the Gentiles." Notice: as soon as he heard that he was about to endure many sufferings, he begins to hasten. Agabus did not say that they would bind Paul, lest they think he was speaking by prior arrangement; no, he said: "the man whose belt this is."
Acts 21:12–14. When we heard this, both we and those of that place besought him not to go up to Jerusalem. Then Paul answered: What do you do? Why do you weep and break my heart? For I am not only willing to be bound, but am also ready to die in Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying: The will of the Lord be done!
The others wept, but Paul comforted them: and he who did not fear his own trials grieved on account of their tears. I weep for you, he says, and not for the sufferings that await me, because for the sake of the Lord Jesus I am ready even to die. When they could not persuade him, they fell silent, because they recognized that this was the will of God. It should be noted that one ought to restrain those who hinder someone from doing a noble deed, even if they weep. And these tears moved even Paul himself and weakened his resolve. Therefore he also rebukes them.
Acts 21:15–19. After these days, having prepared ourselves, we went up to Jerusalem. And some of the disciples from Caesarea also went with us, bringing us to a certain long-time disciple, Mnason of Cyprus, with whom we could stay. When we arrived in Jerusalem, the brethren received us gladly. On the following day Paul went in with us to James; and all the elders came. And when he had greeted them, he related in detail what God had done among the Gentiles through his ministry.
The word "having prepared" means "having taken everything necessary for the journey."
"On the next day Paul came with us to James." James was the bishop of Jerusalem; this is the brother of the Lord, a great man and worthy of admiration. Paul tells them what happened among the Gentiles, not out of vainglory, but wishing to show God's love for mankind.
"By his ministry," that is, by the preaching of the evangelical teaching.
Acts 21:20–23. And when they heard it, they glorified God and said to him: You see, brother, how many thousands of Jews have believed, and they are all zealots for the law. And they have been informed about you, that you teach all the Jews who live among the Gentiles to forsake Moses, telling them not to circumcise their children and not to follow the customs. So what is to be done? The multitude will certainly gather; for they will hear that you have come. Therefore do what we tell you.
These thousands of Jews who believed were from those who cried out: "His blood be on us and on our children" (Matt. 27:25). Yet the Lover of mankind accepted many both from them and from their children and granted them innumerable blessings.
Acts 21:23–24. We have four men who have a vow on themselves. Take them, purify yourself with them, and take upon yourself the expenses for the sacrifice on their behalf, so that they may shave their heads, and all will know that what they have heard about you is untrue, but that you yourself also continue to observe the law.
Many kinds of vows existed: some promised sacrifices, others – money, still others – themselves, and a fourth group – not to drink wine and not to cut their hair for a certain number of days. To this last category these men belonged. The hair was a symbol of mortification, because it, like the dead, does not feel pain.
"Taking them, purify yourself with them, and take upon yourself the expenses for the sacrifice for them." That is, he says, the sacrifices which, according to the law, must be offered for them, provide yourself, in order to destroy every suspicion. Defend yourself, it is said, by deed, not by word.
"That they may shave their heads, and all will know that what they have heard about you is untrue." It was customary that those who had taken a vow, after purification, would shear their heads and in this manner for seven days make offerings for themselves. Something similar was done by Aquila and Priscilla, so that it would be evident that they sheared their heads as worshippers of God.
Acts 21:25. But concerning the Gentiles who have believed, we wrote, having determined that they should observe no such thing, but only keep themselves from what is offered to idols, from blood, from what is strangled, and from fornication.
As we give instructions to the Gentiles, although we preach to the Jews, so also you cooperate with us, although you preach to the Gentiles. Do not be afraid, it is a matter of condescension.
Acts 21:26. Then Paul, having taken those men and having purified himself with them, on the following day entered the temple and announced the completion of the days of purification, when the offering was to be brought for each of them.
Paul had his hair cut and fulfilled all the Jewish rites, but not because he changed his opinion (for that would have been a thing impure from vice), but because love is condescending.
"He declared the completion of the days of purification," that is, he himself declared about himself that the purification was completed.
Acts 21:27–29. 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, 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. For they had seen before with him in the city Trophimus an Ephesian, and supposed that Paul had brought him into the temple.
Notice God's arrangement: after some were dissuaded, others, out of fear that the rest might also be dissuaded, attack Paul. Their restless character is visible everywhere.
Acts 21:30–34. The whole city was set in motion, and a concourse of the people took place; and having seized Paul, they dragged him out of the temple, and immediately the doors were shut. And when they were seeking to kill him, word came up to the commander of the cohort that all Jerusalem was in an uproar. He, immediately taking soldiers and centurions, rushed down upon them; and when they saw the commander and the soldiers, they stopped beating Paul. Then the commander, having come near, took hold of him and commanded him to be bound with two chains, and inquired who he was and what he had done. Among the crowd some were shouting one thing and some another. And when he could learn nothing certain because of the tumult, he commanded him to be brought into the barracks.
They wanted to kill him and dragged him out of the temple, so that they could commit the murder with greater boldness.
Acts 21:35–38. And when he was on the stairs, it happened that he had to be carried by the soldiers because of the violence of the crowd, for the multitude of the people followed and cried out: Away with him! As they were about to enter the barracks, Paul said to the commander: May I say something to you? And he said: Do you know Greek? Are you not then that Egyptian who before these days stirred up a revolt and led four thousand men of assassins out into the wilderness?
They say "Away with him!" in accordance with Roman custom, since it was customary among the Jews to shout this phrase against the righteous, as they also shouted against the Lord: "Away with Him" (Luke 23:18).
"Are you not that Egyptian?" There appeared a certain Egyptian, an innovator, a rebel, a deceiver, and a sorcerer. The devil flattered himself with the hope of using this man and presenting both Christ and the apostles as participants in those crimes which were committed by the followers of this Egyptian.
Acts 21:39. And Paul said: I am a Jew, a Tarsian, a citizen of no obscure city of Cilicia; I beg you, permit me to speak to the people.
We, Christians, are the true Jews, as those who profess the true faith, because the name "Judah" means "confession." Since the commander asked whether he was that Egyptian, Paul first of all deflects him from this suspicion. And so that he would not think that he was a Jew by origin, he then declares his faith. So what then? Did he deny it? By no means! He was both a Jew and a Christian.
"Allow me to speak to the people." This is the strongest proof that he was not guilty of anything—so ready was he to defend himself and so eager was he to address a word to the Jewish people.
Acts 21:40. And when he had given him permission, Paul, standing on the stairs, motioned with his hand to the people; and when there was a deep silence, he began to speak in the Hebrew language as follows.
Much contributed to him the very place — the stairs — namely, that he spoke while standing high up and being bound. To see Paul, bound with two chains, speaking to the people — what spectacle could equal this? How he was not frightened, looking upon such a multitude of agitated people!