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A.T. Robertson · Citado em PreceptAustin
Atos 21
Robertson observes three successive participles - Coming (elthōn, second aorist active participle of erchomai), taking (aras, first aorist active participle of airō, to take up), binding (dēsas, first aorist active participle of deō, to bind). Vivid use of three successive participles describing the dramatic action of Agabus. And said, "This is what the Holy Spirit says - Agabus is speaking for God. The Holy Spirit did not forbid Paul to go to Jerusalem, but warned him of what it would cost him. But Paul had already counted the cost declaring "that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God." (Acts 20:23-24+) Paul could have hardly been more eloquently definitive! In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles - While the Jews did not themselves bind Paul, their actions resulted in Paul being arrested by the Gentiles (the Romans). In Acts 9 Jesus had given a specific prophecy about Paul commanding Ananias to "Go, for he (PAUL) is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel." (Acts 9:15+). Polhill - Paul would be bound by the Jews of Jerusalem and handed over to the Gentiles. The parallel to the fate of Jesus could hardly be more explicit (cf. Matt 20:18f.; Luke 18:32+)....Unlike the Christians of Tyre, he (Agabus) did not urge Paul not to go. (New American Commentary – Volume 26: Acts) Arnold makes the point - Notice carefully that Agabus does not say, “It is against God’s will for you to go,” but “If you go, this is what will happen to you.” This was just another warning given to Paul to cause him to think through his own commitment to do God's revealed will in his life, even when it meant imprisonment and death. (Acts 21:1-14 The Will of God) Deliver (hand over) (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another as in the present context. This verb was used of the betrayal of our Lord, Jesus Himself predicting they "will hand Him over (paradidomi) to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.” (Mt 20:19) Jesus had in fact prophesied regarding Paul's fate warning His disciples "be on your guard; for they will deliver (paradidomi) you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them." (Mk. 13:9) Jack Andrews makes a good point especially in our day when we occasionally hear someone say "I had a word from the Lord" - Just because someone says they are speaking for God does not mean they are speaking for God. In retrospect we look back and know that Agabus was a man of God and he did indeed have a word from God. Paul and the congregation at Caesarea knew that Agabus was a prophet and they heard his message....There is so much that passes off for being from the Lord when it is not by the Lord. Thank God for those who truly get a word from God! (ED: Any "word from the Lord" should be compatible with the Word of the Lord and if it is not, it is certainly not from the Lord. We must always be a Berean - Acts 17:11+!) Agabus’ message was clear—Paul would be arrested in Jerusalem and then delivered over to the Gentiles. There would be no mercy shown to Paul by his fellow Jews. There would be no way out for Paul from the Jews. Paul would not be delivered from their hands this time. Acts 21:12 When we had heard this, we as well as the local residents began begging him not to go up to Jerusalem. KJV Acts 21:12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. began begging him not to go up to Jerusalem Acts 21:4; 20:22; Mt 16:21-23 Acts 21 Resources - Multiple Sermons and Commentaries AIN'T TOO PROUD TO BEG There was an old Motown song entitled "Ain't Too Proud to Beg," which could well have been the "theme song" for these saints seeking to deter Paul's resolve. When we had heard this - Now Luke is speaking in first person plural. We as well as the local residents began begging him not to go up to Jerusalem - Now even Luke joins in the chorus in an attempt to dissuade Paul from going to Jerusalem. Luke uses the imperfect tense to emphasize their repeated attempts to talk Paul out of going. One would implore, then another and another! THOUGHT - Unlike Agabus who was guided by the Spirit, these men were not guided by the Spirit for He would never contradict Himself. It shows that even the most spiritual of men can appear quite sincere and "spiritual" (even "Spirit filled") when in fact they are not being led by the Spirit. It therefore behooves all believers when making major life decisions never to trust on the single counsel of one man (or woman) no matter how "spiritual" they are! To discern God's will it is best to use as many "counselors" as possible (pre-eminently the counsel of God's Word prayerfully relying on God's Spirit to illuminate it and to guide us - Ro 8:14, Gal 5:18). Have you ever made a major decision in reliance on only one "spiritual" person's advice and had it go "south" or "sour?" Just a thought to ponder next time you come to a major "Y" in the road of life! Be especially careful and discerning when someone comes to you (perhaps even "out of the blue") and says I need to tell you something - "I heard a word from the Lord I am to speak to you." BE CAREFUL!!! David Guzik makes a cogent point that "Paul had received several prophetic words on this very topic. This is God’s custom with such a remarkable prophecy, that there should be great deal of confirmation, as there was in Macedonia (Acts 20:22-23), in Tyre (Acts 21:4) and now in Caesarea....The warnings from the Holy Spirit were intended to prepare Paul, not to stop him." (Enduring Word Bible Commentary – Acts) Robertson - This dramatic warning of Agabus came on top of that in Tyre (Acts 21:4) and Paul's own confession in Miletus (Acts 20:23). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.
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Robertson adds "So to enervate and unman one, weakening Paul's determination to go on with his duty." "The verb (sunthrupto) was often used of washing clothes and referred to pounding them with stones in order to whiten them." (Polhill) Jack Arnold writes of Luther's experience with his friends which was similar to Paul's experience - "Expressions of love, even tears, are proper and inevitable when we must depart from a loved one, but emotional pleading must never be allowed to keep one from doing the will of God as God has directed him to do. When Martin Luther was on his way to face the Diet of Worms where he was sure to conflict with religious authorities and possibly be imprisoned or put to death, his dear friend tried to dissuade him. He answered, “If there were more devils in Worms than tiles on the roofs, still, I would go.” Andrews - They were not trying to get Paul to disobey the Lord. Sometimes men and women will give us advice and they will be well intentioned, but the advice they offer will not be in line with the will of God for us. (Ibid) For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus." - I am ready = Compare Peter's words in Lk 22:33+ (but Peter was at least initially not quite ready to follow through as Paul was! Later tradition says he was crucified upside down! I would call that follow through!) There is a slight touch of irony in Paul's statement he is willing to be bound. Why? Because bound (deo) was used first in Acts to describe Paul's attitude and actions against the believers "to bind all who call on Your name.”(Acts 9:14+, cf Acts 9:21+)! The brethren including Dr Luke had misunderstood the application of Agabus’ prophecy and thus tried to prohibit Paul’s journey to Jerusalem. Paul was moved by their love, but he would not be deterred from going, for he had already discerned that it was the Lord’s will for him to go to Jerusalem as Luke had recorded in Acts 20. “And now, behold, bound (same verb "deo" used in present passage "to be bound") by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. (Acts 20:22, 23+) Paul clearly had the mindset he later described in Galatians “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.(Gal 2:20+) And to the Philippians he wrote For to me, to live is Christ and to die is gain. (Phil 1:21+) And remember Paul's charge to all of us... Be (present imperative = Command to Make this your lifestyle - only possible as we depend on the Holy Spirit to obey) imitators (mimetes) of me, just as I also am of Christ (See Walking Like Jesus Walked!). (1 Cor 11:1+) Paul's attitude regarding our short, temporal life begs the question of all of us - Simply put, how are you doing? Are you living for this life or the next? See Francis Chan's dramatic illustration of eternity compared to this present life if you need some motivation to imitate Paul! Jack Andrews comments that "Paul had effectively denied himself, took up his cross daily, and followed Jesus! Paul wasn’t ready to die for just any cause, but he was ready to die for Christ. He didn’t waste his life on the temporary things of this world, but he gave his life for the eternal things of God. Oswald Chambers wrote, “To choose to suffer means that there is something wrong; to choose God’s will even if it means suffering is a very different thing. No healthy saint ever chooses suffering; he chooses God’s will, as Jesus did, whether it means suffering or not.” (Read full devotional - The Sacrament of the Saint) (Jack Andrews Expository Studies – Understanding Acts) Robertson - Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (Luke 9:51+) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (John 11:8). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" ILLUSTRATION - Stonewall Jackson - The courage of Civil War leader Stonewall Jackson in the midst of conflict can be a lesson for the believer. Historian Mark Brimsley wrote, “A battlefield is a deadly place, even for generals; and it would be naive to suppose Jackson never felt the animal fear of all beings exposed to wounds and death. but invariably he displayed extraordinary calm under fire, a calm too deep and masterful to be mere pretense. His apparent obliviousness to danger attracted notice, and after the First Manassas battle someone asked him how he managed it. “My religious belief teaches me to feel as safe in battle as in bed,” Jackson explained. ‘God knows the time for my death. I do not concern myself about that, but to be always ready, no matter where it may overtake me.’ He added pointedly, ‘That is the way all men should live, and than all would be equally brave.’“ - Daily Bread People Of Courage God has not given us a spirit of fear, but of power and of love and of a sound mind. —2 Timothy 1:7 Police found it hard to believe, but an unarmed housewife captured three burglars singlehandedly. The woman had come home and found three men loading household items into their car parked in her driveway. She pulled her van behind their car and then ordered the men to carry her belongings back into the house and sit on the couch until the police arrived. Later, when asked why they didn’t escape, she replied, “The Lord was with me. . . . I wasn’t going to move my van so they could get away. What was I to do? Run away?” The apostle Paul also showed unusual courage. His friends probably thought he was being reckless when he insisted on going to Jerusalem after he had been warned of the danger that awaited him (Acts 21:11-13). A strong argument could be made for him to delay his trip. After all, on another occasion he had escaped from danger (9:23-25). Yet Paul knew what he had to do. With unwavering determination he courageously headed for Jerusalem. Ask God for good judgment and courage To face unexpected events; To follow the teachings of Scripture Is the best, most effective defense. —Hess Courage is fear that has said its prayers. For The Name Of The Lord I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. —Acts 21:13 Matthew Henry, the famous Bible scholar, was once accosted by thieves and robbed. In his diary, he wrote: “Let me be thankful first, because I was never robbed before; second, because they took my purse and not my life; third, because although they took my all, it was not much; and fourth, because it was I who was robbed, not I who robbed.” For Matthew Henry, doing God’s will was far more important than what had happened to him. The apostle Paul also demonstrated this attitude as he was told about his future. Though the prophet Agabus had foretold his imprisonment in Jerusalem (Acts 21:10-11), Paul was undeterred. His desire was to do God’s will and fulfill His purpose for his life, no matter what might happen to him. Paul desired to obey the Lord for His name’s sake. None of us knows what tomorrow holds. Sometimes God’s will involves walking through “the valley of the shadow of death” (Psalm 23:4). At other times we may have to choose the path of hardship because we wish to do what is right, rather than what is easy. We go in faith, our own great weakness feeling, And needing more each day Thy grace to know; Yet from our hearts a song of triumph pealing: We rest on Thee, and in Thy name we go. —Cherry What we call adversity, God calls opportunity. Martin Luther - Doing God's Will - On April 14, 1521 Martin Luther was on his way to the Diet of Worms. The emperor had forbidden the sale of all the reformer's books and ordered them to be seized. Luther's life was in great danger. Luther's devoted friend and confidant, George Spalatin, had sent word through a special messenger not to come to Worms lest he suffer the same fate as John Hus. Luther comforted his fearful friends, saying, "Though Hus was burned, the truth was not burned, and Christ still lives." Then he sent Spalatin the now famous message, "I shall go to Worms, though there were as many devils as tiles on the roofs." On April 16 Luther entered Worms in a Saxon two-wheeled cart preceded by an imperial herald. Although it was the dinner hour, 2,000 people were present to observe his entrance. On the following day at four o'clock Luther stood before "Charles, heir of a long line of Catholic sovereigns—of Maximillian the romantic, of Ferdinand the Catholic, of Isabella the orthodox—scion of the house of Hapsburg, lord of Austria, Burgundy, the Low Countries, Spain, and Naples, Holy Roman Emperor, ruling over a vaster domain than any save Charlemagne, symbol of the medieval unities, incarnation of a glorious if vanishing heritage." Most men of God would have been intimidated. After an exchange between the Archbishop of Trier, Johann Eck, and Martin Luther, the Augustinian monk, overwhelmed by the immensity of what he was doing, requested and received the night for prayer and consideration. We can be sure Luther really prayed that night. How frail and sensitive is the flesh of men, and the devil so powerful and active through his apostles and the wise of the world!... O Thou, my God, my God, help me against the reason and wisdom of all the world! Do this! Thou must do it, Thou alone! For this cause is not mine but Thine. For myself I have no business here with these great lords of the world. Indeed, I too, desire to enjoy days of peace and quiet and to be undisturbed. But Thine, O Lord, is this cause. And it is righteous and of eternal importance. Stand by me, Thou faithful, eternal God! I rely on no man... O God, stand by me in the name of Thy dear Son, Jesus Christ, who shall be my Protector and Defender, yea, my mighty Fortress, through the might and strengthening of Thy Holy Spirit. On April 18 a larger hall was chosen but was so crowded that scarcely any save the emperor could sit down. Finally came this famous dialogue: ECK: Martin, how can you assume that you are the only one to understand the sense of Scripture? Would you put your judgment above that of so many famous men and claim that you know more than they all? You have no right to call into question the most holy orthodox faith, instituted by Christ the perfect lawgiver, proclaimed throughout the world by the apostles, sealed by the red blood of the martyrs, confirmed by the sacred councils, defined by the Church in which all our fathers believed until death and gave to us as an inheritance, and which now we are forbidden by the pope and emperor to discuss lest there be no end of debate. I ask you, Martin—answer candidly and without horns—do you or do you not repudiate your books and the errors which they contain? LUTHER: Since then Your Majesty and your lordships desire a simple reply, I will answer without horns and without teeth. Unless I am convicted by Scripture and plain reason—I do not accept the authority of popes and councils, for they have contradicted each other—my conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen. It was the greatest moment in the modern history of the world! How did Martin Luther come to such heroics—standing alone before the world, risking his life for the sake of God's truth? He knew God's will. He knew through the examination of God's Word while a monk in Wittenberg and through his subsequent encounter with God in Bologna and on his knees in Pilate's staircase in Rome that "The just shall live by faith." He knew that it was God's will for him to go to Worms and declare the truth to the world regardless of the consequences. Furthermore, Martin Luther did God's will, and this is what set him apart from ordinary men. (From Preaching the Word – Acts: The Church Afire) Henry Trumbull - If a man is not ready to die, he is not ready to live. He who is unready to lay down his life at the call of duty, will not use his life to advantage while it is spared to him. It is a great mistake to suppose that it is a man's first duty to take care of his life, or to preserve his health, or to look out for his own interests, or to protect or support his family. His first duty is to do right. His second duty is to do right. His last duty is to do right. If the responsibility is upon him for the hour to risk his health, or his life, in behalf of his family, or of a stranger or of any trust committed to him, he ought to take the risk, and push ahead at any cost. Living is a good business for a man only when a man is as ready to die as to live. But it was "for the name of the Lord Jesus" that Paul was ready to be bound or to die. There is no true discipleship of Jesus which does not reach thus far. He who would not die for his Saviour does not live for his Saviour. Unless the disciple gives his Saviour the first place in his affections, his discipleship is only an empty name. Acts 21:14 And since he would not be persuaded, we fell silent, remarking, "The will of the Lord be done!" KJV Acts 21:14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done. The will of the Lord be done Genesis 43:14; 1 Sa 3:18; 2 Sa 15:25,26; 2 Kings 20:19; Mt 6:10; 26:39,42; Luke 11:2; 22:42 ACQUIESCENCE TO GOD'S WILL Their response to Paul was a perfect description of acquiescence which means the reluctant acceptance of something without protest. And since he would not be persuaded - Paul's resolve was clear and fixed. Persuaded (3982)(peitho) means Paul could not be induced by words to accept their warnings. Literally, "he not being persuaded." That was all. Paul's will (kardia) was not broken, not even bent. (Robertson) Jack Arnold writes that in regard to their remark about the will of the Lord "they were referring to the secret, sovereign will of God (See Arnold's preceding note on secret will). They were now ready to submit to God's secret will for Paul's life no matter what the personal loss to them. They commended their dear friend Paul to the secret will of God, confident that whatever might occur was right for Paul. “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). Paul had already accepted the will of God for his life even if it meant death. “Be faithful unto death, and I will give you the crown of life” (Rev. 2:10). Suppose you have a son (or daughter) who says to you that he feels God's will for him is to be a missionary. The thought strikes you that you may be separated from your child and grandchildren for much of life. As a wise parent, you should seek to reason with your child about this matter, giving the pros and cons, but once that child has a fixed conviction that God wants him in the ministry, do not discourage the child but encourage him, for nothing can be more wonderful for that child than to be in the center of God’s directive will. As a good parent, you should cheerfully and confidently commit the child to God whom he serves, remembering that the parting of Christians, perhaps for life, will be short. Soon, son or daughter and parents will be united in heaven and be with one another for all eternity. (ILLUSTRATION) A missionary was about to leave London for the continent of Africa to preach the gospel. His family and friends said to him, “Don't go there, you will die,” to which he replied, “I have already died in Christ in London and now I am ready to die for Christ in Africa.” (Acts 21:1-14 The Will of God) Robertson has a somewhat pithy comment - There is a quaint naivete in this confession by the friends of Paul. Since Paul would not let them have their way, they were willing for the Lord to have his way, acquiescence after failure to have theirs. We fell silent, remarking, "The will of the Lord be done!" - Silent in regard to trying to persuade Paul, but now vocal for they were convinced it was God's will for Paul. In fact they are now so convinced that they make the statement as a present imperative which in this context is virtually like their prayer that God's will for Paul would continually be done. There is no vacillation now. Polhill has an interesting comment that "It was much like Jesus’ prayer in Gethsemane. He too did not relish facing the human agony of the cross but nonetheless committed himself wholly to God’s purpose for him—“not my will, but yours be done” (Luke 22:42+). It is not without reason that many refer to this scene as “Paul's Gethsemane.” (Ibid) Will (2307)(thelema rom thelo = to will with the "-ma" suffix indicating the result of the will = "a thing willed") generally speaks of the result of what one has decided. In its most basic form, thelema refers to a wish, a strong desire, and the willing of some event. We fell silent (2270) (hesuchazo from hesuchos = quiet, still) means to be still, to hold one's peace or to be silent and refrain from saying anything (used this way in Lk 14:4) They terminated their attempts to persuade Paul. Henry Trumbull - Driven by an instinct which neither we nor they can comprehend, the swallows pass with the changing seasons from clime to clime. Over miles of weary plain, over lofty mountain walls, across leagues of sea, into lands unknown before, they follow with gladness and trust the Hand that guides them. We, too, have a journey to make into lands unknown to us: we, too, have a Hand to guide us in that long journey. Shame is it for us if we follow the leadings of that Hand with less of gladness and of trust than the unreasoning birds of heaven. Biblical Illustrator - When Richard Cameron, a noble Scotch martyr, had fallen mortally wounded on Airdsmoss, he said, "I am dying, happy — happy; and if I had a thousand lives, I would willingly lay them all down one after another for Christ. Oh! He is near me; I think I see Him! I am just coming, Lord Jesus." And he added, "Tell my parents not to weep, but continue steadfast in the faith, and not to fear a suffering lot for Christ." A Hindoo woman applied to the Rev. Mr. Sutton (Baptist missionary) for Christian baptism. He set before her the sufferings which must necessarily follow a renunciation of her heathenish creed; but she replied, "I am willing to bear it all; I am ready to sacrifice all to my Lord. Surely, sir, I cannot endure anything in comparison to what He suffered for me." Surrender Read: Acts 21:1-14 When he would not be persuaded, we ceased, saying, "The will of the Lord be done.. —Acts 21:14 In the early 1940s, the president of Dallas Seminary, Lewis Sperry Chafer, gave a very brief banquet speech. Introduced after a long program, he announced his subject: “The Reasonableness Of Fully Surrendering Our Lives To God.” Then, because of the lateness of the hour, he gave only the three points of his message. Reason 1: God is all-wise and knows better than anyone else what is best for my life. Reason 2: He is almighty and has the power to accomplish what is best for me. Reason 3: God loves me more than anyone else does. Chafer concluded, “Therefore the most logical thing I can do is surrender my life to God. What more can I say? What more need I say?” The apostle Paul had the same conviction. He knew that prison and hardship awaited him in Jerusalem, but he also knew that God wanted him to go (Acts 20:22-23). Even his sorrowing friends wisely concluded, “The will of the Lord be done” (21:14). They knew that Paul was right. All to Jesus I surrender, All to Him I freely give; I will ever love and trust Him, In His presence daily live. —Van de Venter Surrender means victory when we surrender to God. Acts 21:15 After these days we got ready and started on our way up to Jerusalem. KJV Acts 21:15 And after those days we took up our carriages, and went up to Jerusalem. started on our way up to Jerusalem Acts 18:22; 25:1,6,9 Acts 21 Resources - Multiple Sermons and Commentaries Caesarea > Jerusalem After these days - The days in Caesarea (we were staying there for some days) in which Agabus warned of danger in Jerusalem and his friends appealed to no avail for Paul not to go. Notice the fact that Luke says we got ready - Although they had been told repeatedly that Paul would be beaten and arrested in Jerusalem, Paul’s traveling companions continued to travel with him. They would not leave Paul in his moment of crisis. During times of suffering, true friends stick close to provide comfort and assistance (see Pr 17:17). (Nelson Study Bible) THOUGHT - Do you know a believer who is being persecuted for his or her faith? Are you sticking closer than a brother or sister (Pr 18:24)? We got ready (1980)(episkeuazo from epi = upon + skeuazo = to prepare from skeuos = a vessel) means to make preparations, get fitted out or equip as for a journey. Robertson adds it is an "old verb to furnish with things necessary, to pack up, saddle horses here Ramsay holds." Only used here in the NT. The Textus Receptus has aposkeuazo which literally means to divest oneself of baggage. Liddell-Scott - to get ready, to equip, fit out, Thuc., Xen.:-Med., to have a ship equipped, Thuc. 2. to pack them upon wagons, Xen. II. to make afresh, to repair, Lat. reficere, Thuc., Xen. And started on our way up to Jerusalem - A journey of 69-65 miles south. As noted before, when one went to Jerusalem the direction was designated "up" because of its elevation. The imperfect tense indicates we started to go up (continually began starting to go up). Started on our way up (305)(anabaino from ana = upwards, up, as a pref. denotes up, again, back + basis = a foot) means to go up, to ascend, cause to ascend from a lower to a higher place. Used in phrase "it was not David who ascended to Heaven" (Acts 2:34) In a sense ascending the hill to Jerusalem something all believers will be able to do some day in the Millennium (cf Ps 24:3-4), for as the psalmist says of Jerusalem "Beautiful in elevation, the joy of the whole earth, Is Mount Zion in the far north, The city of the great King." (Ps 48:2, Mt 5:35b). Marshall observes that "A certain parallelism between the careers of Jesus and Paul is to be seen. Jesus too journeyed to Jerusalem, and during his journey prophesied concerning his impending sufferings; he was arrested and tried, appearing before the Jews and the Romans." (TNTC - Acts) Acts 21:16 Some of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, a disciple of long standing with whom we were to lodge. KJV Acts 21:16 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. Some of the disciples from Caesarea also came with us Acts 21:8; 10:24,48 taking us to Mnason of Cyprus Acts 21:3; 11:19; 15:39 a disciple of long standing Ps 71:17,18; 92:14; Proverbs 16:31; Ro 16:7; Philemon 1:9; 1 John 2:13,14 Acts 21 Resources - Multiple Sermons and Commentaries Some of the disciples (mathetes) from Caesarea also came with us - Recall that they were taking the collection from Macedonia and travel in those days was not safe, but a group of travelers would be far safer than just a few traveling along these dusty, bandit infested roadways. Taking us to Mnason of Cyprus, a disciple of long standing - And being from Cyprus (like Barnabas) he may have been able to give Paul a report on the church in Cyprus. This is the only mention of this disciple. While it is only conjecture, one wonders Paul had contact with Mnason on the first missionary journey as Cyprus was the first stop for Paul and Barnabas (and Mark) (Acts 13:5-12+) about 10 years earlier. With whom we were to lodge - The journey of 60-65 miles would have been too long to complete in one day, so presumably Mnason lived about halfway. Jack Arnold has an interesting word about Mnason which the KJV calls "an old disciple" - He was a man still true to the Lord and had accepted growing old graciously. Apparently he had not grown inflexible and critical as so many do in their latter years, for he was willing to accept Paul who many of the Jews called a libertine and a destroyer of the Law. Apparently Mnason was not afraid of change for he knew Paul's theology was radical. This man had enough graciousness and flexibility to be in the center of the Christian movement even in his latter days. He was able to adjust and to be where the spiritual action was. For those of us who are growing older, let us pray that we can be flexible, make adjustments, be willing to change and identify with what God is doing today. Let us pray that God will keep us from a critical and cynical attitude about life. Even as we grow older we must seek the will of God for our lives. God has a great need for older people. Their wisdom, prayer, hospitality, encouragement and often their finances are needed in the body of Christ. At every age a person must seek the will of God, submit to the will of God and do the will of God. We must be careful that we are not like King Solomon whose devotion for the Lord waned in his older years. “For it came about when Solomon was old, his wives turned his heart away after other gods; and his heart was not wholly devoted to the LORD his God, as the heart of David his father had been” (1 Kings 11:4). God used 1 Kings 11:4 in a mighty way in my own life some time ago. I was sitting in an apartment in Weisbaden, Germany reading my Bible. My eyes fell on this verse, and God spoke to me about my devotion to Christ as I had passed the forty mark. I found myself crying out, “Lord, don't let me grow cold to You as I grow old.” Tears streaming down my face, I cried out, “Lord, let me have true devotion to you in my latter years, and don't let me be negative, bitter, critical and hard as I move on in years.” (Acts 21:15-26 The Will of God in Concession) Acts 21:17 After we arrived in Jerusalem, the brethren received us gladly. KJV Acts 21:17 And when we were come to Jerusalem, the brethren received us gladly. the brethren received us gladly Acts 15:4; Ro 15:7; Heb 13:1,2; 3 John 1:7,8 Acts 21 Resources - Multiple Sermons and Commentaries THEY PUT OUT THE WELCOME MAT FOR PAUL After we arrived in Jerusalem the brethren received us gladly - What a difference 20 years can make! Paul's first visit to Jerusalem after his conversion was not so peaceful for Luke records that "When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple." (Acts 9:26+) And even after being accepted by the believers, he was rejected by the Hellenistic Jews who "were attempting to put him to death." (Acts 9:29+) As the present scene unfolds, we see that even after 20 years, the Jews still desire Paul's death! Received (588)(apodechomai from apo = from or intensifier + dechomai = to receive or welcome) means to receive kindly or hospitably (Luke 8:40+; Acts 15:4+; Acts 18:27+); of God's Word, to receive or embrace heartily, put out the "welcome mat" for it ("those who had received his word" = Acts 2:41+); of benefits, to receive or accept gratefully (Acts 24:3+). Robertson says "Peculiar to Luke. To receive with pleasure." In the present passage this verb pictures them warmly welcoming Paul and his fellow travelers. The middle voice of apodechomai speaks of their personal involvement in the reception of the brethren. Apodechomai - used only by Luke - Lk. 8:40; Lk. 9:11; Acts 2:41; Acts 18:27; Acts 21:17; Acts 24:3; Acts 28:30 Gladly (780)(asmenos from perfect participle of hedomai = to be pleased, to delight) is an adverb which means well-pleased, readily, gladly. Louw-Nida - pertaining to experiencing happiness, implying ready and willing acceptance. Only NT use. Bob Utley gives us a brief overview of coming attractions... Riot and arrest at the Temple Acts 21:17–40 Paul’s defense before the mob Acts 22:1–22 The Roman Interrogation Acts 22:23–30 The Sanhedrin Interrogation Acts 23:1–10 The conspiracy to murder Paul Acts 23:11–35 Paul before Felix Acts 23:1–23 Paul before Felix and Drusilla privately Acts 24:24–27 Paul before Festus Acts 25:1–12 Paul before Agrippa II and Bernice Acts 25:13–26:32 Acts 21:18 And the following day Paul went in with us to James, and all the elders were present. KJV Acts 21:18 And the day following Paul went in with us unto James; and all the elders were present. went in with us to James Acts 15:13; Mt 10:2; Gal 1:19; 2:9; James 1:1 and all the elders were present. Acts 15:2,6,23; 20:17 Acts 21 Resources - Multiple Sermons and Commentaries JERUSALEM CHURCH ELDERS CONVENE And the following day Paul went in with us to James, and all the elders were present - "Us" signifies Luke was with them. Clearly James is the chief elder in this formal reception of Paul. It is interesting that no apostles are mentioned as being present, given that both elders and apostles were present at the Jerusalem Council in Acts 15. The most natural explanation is that the apostles were away preaching the Gospel, carrying out Jesus’ commission to be His witnesses to the “ even to the remotest part of the earth.” (Acts 1:8+, e.g., tradition says the apostle Thomas traveled as far as India). Also note that this is not a meeting of the entire church which Robertson says is "probably because of the known prejudice against Paul created by the Judaizers." In the context of what comes to light in Acts 21:20-21 Robertson is probably correct. This James is James the less, the half-brother of Christ. Elders (4245)(presbuteros the comparative form of présbus = an old man or an ambassador) referred to men who were older or more senior with no negative connotations but rather a sense of venerability. Presbuteros is transliterated into English as “presbyter”, a leader in one of the Jewish communities--especially a member of the Sanhedrin or as in the present passage of the early Christian church. Related Resource: Who was James, the brother of Jesus, in the Bible? Acts 21:19 After he had greeted them, he began to relate one by one the things which God had done among the Gentiles through his ministry. KJV Acts 21:19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. he began to relate one by one the things which God had done among the Gentiles Acts 11:4-18; 14:27; 15:4,12; Ro 15:18,19; 1 Cor 3:5-9; 15:10; 2 Cor 6:1; Col 1:29 through his ministry Acts 1:17; 20:24; 2 Cor 12:12 Acts 21 Resources - Multiple Sermons and Commentaries A HEARTY GREETING A HEARTENING REPORT Paul presents a perfect pattern for all saints to emulate - when we experience "success" of any sort in ministry, we should talk not about what we did but about what God has accomplished. It's an easy trap to fall into because the middle letter of prIde is "I"! Note that Paul's humble attribution of the glory to God was his usual pattern Acts 14:27 When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. Acts 15:4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. Acts 15:12 All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. Paul saw himself as an instrument in the hands of God or like a "conduit" through whom God's Spirit rushed like a might rushing river... For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, (Ro 15:18+) In the letter to the saints at Corinth Paul explained his "success" (which is the key to our "success")... For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.(1 Cor 15:9+ 1 Cor 15:10+) Finally in 2 Cor 10:17 Paul wrote "HE WHO BOASTS IS TO BOAST IN THE LORD." After he had greeted them - Greeted is aspazomai which means to enfold in one's arms, to welcome or to embrace. In classical literature aspazomai was used of physical expressions of welcome, such as “embracing” and bestowing a friendly “kiss.” REVIEWING WHAT GOD HATH WROUGHT He began to relate one by one the things which God had done among the Gentiles - Relate is in the imperfect tense which pictures Paul describing the triumph of the Gospel in one city and then moving on to the next city -- see the lengthy "Itinerary" which Paul may have used to "relate one by one." indicating that Paul recount his spiritual journeys, this word picturing Paul as narrating this is detail explaining what God had done, an exercise we would all do well to emulate, for we all need to hear and be encouraged about what God is doing supernaturally in our strongly anti-supernaturalistic world! (Compare Peter's presentation in Jerusalem - Acts 11:4+). Of course some of the most dramatic evidence would have been the Gentile believers who had accompanied Paul to Jerusalem. Changed lives are always the best evidence of the supernatural activity of God! In addition, at this time (Luke never specifically tells us) Paul may have given the elders the contribution from Macedonia and other churches (cf 1 Cor 16:1) which would have also been clear evidence of God at work among the Gentiles. As John later wrote "whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?" (1 Jn 3:17+). The Gentile believers were clearly giving evidence that the love of God was abiding with them! THOUGHT - Through his ministry - I have to confess I am not big on tattoos but this is a phrase that if possible I would like to have tattooed across my heart as a constant reminder that anything and everything of eternal value in ministry is the result of His ministry to and through us. This is the essence of Jesus' words in John 15:5 "“I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing." And also in John 6:63 “It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life." Notice that in both of those clear declarations from the lips of our Lord Jesus, there is a key word - NOTHING. John Phillips used his sanctified imagination in declaring, “Paul began, surely, with his first visit to Galatia and told the thrilling story of his three missionary journeys. The names rolled off his tongue like a roll call of the nations—Salamis, Paphos, Perga, Antioch, Iconium, Lystra, Derbe, Philippi, Thessalonica, Berea, Athens, Corinth, Ephesus, Illyricum, and not just places, but people. Thousands upon thousands of people saved by faith, washed in the blood of the Lamb, baptized by the Holy Spirit into the church of Christ. And not only places and people, but pithy anecdotes—stories of prison and persecution, stories of Mars’ Hill, and stories of miracles and magicians and of mighty movements of the Spirit. Never had these Jerusalem Christians, with their narrow, parochial interests, heard the like.” (Jack Andrews Expository Studies – Understanding Acts) Began to relate (1834)(exegeomai from ek = out or as an intensifier + hegeomai = tell, lead means literally to lead out, then to unfold, declare by making plain, or tell the meaning of something, especially to tell it fully. To make known or thoroughly explain. Figuratively the idea is to "bring out" the meaning. To "draw out" in narrative form and so to relate (Luke 24:35; Acts 10:8; 15:12, 14; 21:19). In English relate means to give an account of. Exegeomai means to "lead completely out" which means more than simple "telling" for it also unfolds something to reach a proper understanding, e.g., the "leading out" (expounding) of the facts proceeds to its necessary objective. Acts 21:20 And when they heard it they began glorifying God; and they said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law; KJV Acts 21:20 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 began glorifying God Acts 4:21; 11:18; Ps 22:23,27; 72:17-19; 98:1-3; Isaiah 55:10-13; 66:9-14; Luke 15:3-10,32; Ro 15:6,7,9-13; Gal 1:24; 2 Th 1:10; Rev 19:6,7 how Acts 2:41; 4:4; 6:7; Mt 13:31-33; John 12:24 many thousands there are among the Jews of those who have believed Luke 12:1; *Gr: and they are all zealous for the Law Acts 15:1,5,24; 22:3; Ro 10:2; Gal 1:14 Acts 21 Resources - Multiple Sermons and Commentaries PRAISING GOD FOR THE NEW CONVERTS And when they heard it they began glorifying God - Note not Paul, but God. They had a proper understanding of all ministry that is truly supernatural. By definitions (i.e., "supernatural"), it has to have a supernatural Source, God Himself. Began glorifying is in the imperfect tense indicating there was ongoing praise, God being glorified by one, then another and another - what a wonderful time of worship. THOUGHT - The response of the Jerusalem elders is another perfect pattern to practice - when others experience spiritual fruit in their ministry, we are not to become jealous or envious, but instead should give all the glory to God (Read a similar thought on jealousy in 1 Cor 3:3-11). You can't be jealous and give God glory! That's a divided heart. Jealousy is sin and sin quenches the Spirit Who enables us to give glory to God from a whole heart. This recalls Paul's instruction to the gifted but a bit jaded Corinthian church declaring that "if one member is honored, all the members rejoice with it." (1 Cor 12 26) This begs the question - How do you handle the spiritual success of other saints? Began glorifying (1392)(doxazo from doxa = glory) literally means to properly, ascribe weight by recognizing real substance (value). In this context glorifying God meant they were in essence valuing Him for Who He really is. As they were ascribing glory to God they were personally acknowledging God in His true character or essence. We need to keep in mind the truth that no one actually gives glory to God, because He alone possesses glory! However, in this magnanimous character He graciously condescends to share His glory. Thus we really only give back to Him what He gives to us. As A. W. Tozer said "God gives, but doesn't give away!"
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Robertson on Cos - island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. (Ed: The fact that they apparently stayed overnight would have given Paul an opportunity to speak the Gospel to the Jews -- there is no mention however of a synagogue or of Paul entering into a synagogue as was his usual practice - anything further would be speculation. We need to remember to ask Paul about Cos when we speak with him in Heaven! See article in Jewish Encyclopedia on Cos/Kos)
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Robertson on Rhodes - Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. (See also article in Jewish Encyclopedia) Robertson on Patara - A seaport on the Lycian coast (Ed: Not an island but on the mainland) on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.
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Robertson adds that "Paul went also through Phoenicia on the way to the Jerusalem Conference (Acts 15:3+). As at Troas and Miletus, so here Paul's indefatigable energy shows itself with characteristic zeal." (ED: Don't we all wish we were like Paul and incapable of being fatigued! Do I hear an "Amen" or an "O my" from you dear reader?) Looking up (429)(aneurisko from ana = intensifies + heurisko = to find) implies that they found after diligent searching. In other words there were no disciples waiting on the dock to welcome them on their arrival. The only other use is Lk 2:16+ describing the shepherds (Lk 2:8-15) who "came in a hurry and found their way to Mary and Joseph and the baby as He lay in the manger." In short, the translation "Looking up" leaves something to be desired, because aneurisko stresses an intense search. In other words, they could not just look around the city to spot a building with a steeple nor check the yellow pages. And they did not even have a GPS to guide them. They simply had to made a diligent search for any disciples that might be residents of Tyre. And remember that in Paul's time, you could not check into a Motel 6 in Tyre but had to depend on the hospitality of the residents. As we discover, God had already made "reservations" at "Christian comfort inn." Let me ask you a question -- have you searched the block to see if there are any other disciples of Jesus? Just a thought to ponder. Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. This was the primary term used in Acts to identify genuine believers in Jesus Christ - as His disciples. Sadly, some have taught an artificial distinction exists between believers and disciples, the latter being "believers on spiritual steroids" so to speak. Nothing could be further from the truth. All believers are to be followers and learners of Jesus from the day of their regeneration to the day of their falling asleep in Jesus. The sad fruit of teaching a distinction has result in a church in America that has failed to count the cost of following Jesus, with many who profess Christ but do not live like genuine followers of Christ. And remember what Jesus commanded "Go and make disciples (matheteuo in aorist imperative = "Just do it!" - Mt 28:19+)!" That alone should put to rest any suggestion that disciples are a "different (more elite) category" of believers. In short all genuine believers are disciples of Jesus. Mathetes in Acts - Acts 6:1; Acts 6:2; Acts 6:7; Acts 9:1; Acts 9:10; Acts 9:19; Acts 9:25; Acts 9:26; Acts 9:38; Acts 11:26; Acts 11:29; Acts 13:52; Acts 14:20; Acts 14:22; Acts 14:28; Acts 15:10; Acts 16:1; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:9; Acts 19:30; Acts 20:1; Acts 20:30; Acts 21:4; Acts 21:16 Related Resource: What is the difference between a Christian and a disciple? David Platt Warns Unconverted Believers: ‘Slay Yourself’ We stayed there seven days - The ship must have had a large cargo to unload to give Paul seven days with the disciples. God is always in charge of details like this! A "mini" Pauline seminar undoubtedly took place. Larkin - The fellowship Paul enjoys at many stops on his journey illustrates Barclay's maxim "The man who is in the family of the Church has friends all over the world." For Paul "the church has become a countercultural, global network of communities caring for their own subversive missionaries who are now traveling to and fro throughout the Empire" (Willimon 1988:159). (Ibid) Jack Andrews comments "They stayed for seven days—one week may not be long to some people—but friendships can be made in seven days; bonds can be forged in seven days; saints can be encouraged and equipped in seven days; ministry can be done in seven days; fellowship can thrive in seven days. The Lord created the heavens and the earth in one week. Paul built some close ties in seven days and the Lord blessed His servants and His saints in seven days! (Jack Andrews Expository Studies – Understanding Acts) Keener - Jewish people and Christians could expect hospitality from their own wherever they went; it was a required part of their culture, honored their host and was an incomparably superior alternative to spending the night in inns, which usually doubled as brothels. (The IVP Bible Background Commentary) Jack Arnold has some interesting thoughts on the saints warning Paul - These disciples warned Paul, but he was not to be diverted from his intention to go to Jerusalem because God had spoken to him that he was to go. “And now, behold, bound in spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me” (Acts 20:22, 23+). Paul was obedient to the revealed will of God for him (See Arnold's discussion of will of God). In every city where Paul stopped on the way to Jerusalem, there were prophets who foretold of Paul's dangers in Jerusalem. God gave these predictions to Paul over and over that Paul might clearly think through the issues of true discipleship and persevere unto the end, calling upon God for strength to endure whatever was before him.... The claim that Paul was out of the will of God is faulty because: 1) Paul was carrying a love offering from the Gentile Christians to the needy saints in Jerusalem, and he had promised to deliver it himself. (2) Later in Paul's writing to the Philippians from a Roman prison he expresses that all the things that had happened to him had not hindered the gospel but furthered it. “Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel” (Phil. 1:12+). (3) According to the Bible, Paul was to preach before kings and rulers, and he had not done so up to this point. “But the Lord said to him, ‘Go, for he is a chosen instrument of Mine, to bear My name before Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name's sake’” (Acts 9:15, 16+). Imprisonment was God's way of getting Paul before the Roman authorities. The Holy Spirit had prepared Paul for what he was to face in Jerusalem and he was following the conviction of the Holy Spirit to his own conscience. (Acts 21:1-14 The Will of God) And they kept telling Paul through the Spirit not to set foot in Jerusalem - Kept telling is in the vivid imperfect tense indicating that one after another, again and again they were warning Paul not to venture to the Holy City implying there would be unholy danger awaiting him! As he had written to the Romans (written earlier from Corinth as he was completing the collection for the poor in Palestine and before he went to Jerusalem to deliver the money) clearly Paul had already suspected friction in Jerusalem... Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me, that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints (Ro 15:30-31+) And so their warning would not come as a surprise to Paul, for in Acts 20 he had stated "that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me." (Acts 20:23+) William
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Robertson - This scene is in public as at Miletus, but they did not care. After kneeling down on the beach and praying (proseuchomai), we said farewell to one another - It is notable that Tyre was known for its smooth sand beaches. Ponder this a moment. Paul had never met these disciples as far as we know and yet here we see clear evidence of a bond. Were they all Jewish believers? Or were there some Gentile believers? Luke does not tell us, but regardless we know from Paul's other writings that Christ reconciled both groups in "one body to God through the Cross, by it having put to death the enmity." (Eph 2:16), so that we all "are members of His body" (Eph 5:30), "called in one body" (Col 3:15), "one body and one Spirit." (Eph 4:4). Believers are all in the same family (Jn 1:12, 1 Jn 3:1) and so it is not surprising that in only seven days the Spirit had grown a mutual love between Paul (and Luke, et al) and the disciples at Tyre. The scene in Tyre is much like Acts 20:38+ where the Ephesian elders were "grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him (PAUL) to the ship." And in kneeling down on the beach and praying, we see an example of Col 4:2 where Paul wrote "Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving," and also his exhortation in 1 Th 5:17 to "pray without ceasing." They kneeled on the sand, not the most comfortable situation, but this depicts the fact that they interpreted prayer as vital to the spiritual health of the body. How is your church doing? Are all the men, women and children attending the weekly prayer meetings? Or do you even have a weekly prayer meeting? Kneeling is actually two words - gonu (knee) and tithemi (place, set). Related Resource: What does the Bible say about bowing or kneeling in prayer? Andrews has a cogent comment - We cannot overemphasize the importance of prayer. Through the book of Acts we have reiterated the practice and the power of prayer. The church is often seen in prayer—they engaged in ministry by prayer. They preached sermons by prayer—they ministered to the needy by prayer. The church at Tyre—the men, their wives, and the children, along with the missionaries came to the shore, knelt down and prayed together. Kneeling down is a picture and posture of surrender and submissiveness. The church sent the missionaries off on the right note! When we part with brothers and sisters may we learn to send them off with prayer! (Ibid) Larkin offers a good word - The bonds of Christian fellowship forged in this short week are strong, and they cannot but help give strength to the apostle as he continues down the road to certain suffering. We too should never miss an opportunity, by fellowship and prayer, to strengthen the determination of fellow Christians as they face hard tests. (Ibid)
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Robertson explains that "It (THE ISSUE OF THE GENTILE'S RELATIONSHIP TO THE LAW OF MOSES)was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6+ Unleavened Bread ~ Passover) and planning to reach Jerusalem for Pentecost (Acts 20:16+). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25+) when he asked for the prayers of the Roman Christians (Acts 21:30-32+). The repeated warnings along the way were amply justified. (Word Pictures in the New Testament) Jack Arnold - This is a section of Scripture which just baffles the minds of Gentile Christians. It appears in this passage that Paul went back under the Mosaic Law for sanctification, and he does this with such ease that it seems as though deliverance from the Mosaic Law, for justification and sanctification, is irrelevant. However, this is only as it appears on the surface. Paul had a definite reason for going back under the Mosaic Law. This section of Scripture should help us as Christians to understand why there are some Christians who believe that Christians are still under most, or at least some, aspects of the Mosaic Law, and others who believe that Christians are under no aspects of the Mosaic Law. Some Christians believe we are Saturday Sabbath keepers, others think we are Sunday Sabbath keepers and others think the Sabbath is not for today but Christians are Lord's Day keepers. Hopefully, this message will help us in our attitudes towards Christians who do not agree over the extent of Christian obligation to the Mosaic Law. Paul is on the last lap of his third missionary journey and has moved out in obedience to go to Jerusalem. Friends and prophets, even Dr. Luke, tried to persuade Paul not to go to Jerusalem because there he would face suffering and imprisonment. Yet Paul would not budge for he knew this was the will of God for his life. He went ready to accept whatever God had for him in that great city of the Jews. (Acts 21:15-26 The Will of God in Concession) Acts 21:21 and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs. KJV Acts 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. that you are teaching all the Jews Acts 6:13,14; 16:3; 28:17; Ro 14:1-6; 1 Cor 9:19-21; Gal 5:1-6; 6:12-15 Acts 21 Resources - Multiple Sermons and Commentaries FALSE REPORTS ABOUT PAUL WERE IN THE AIR If something is in the air, you feel that it is happening or about to happen. And they have been told about (peri - concerning) you - Told is the first word in the Greek sentence for emphasis. The elders continue to explain the implication of thousands of believing Jews zealous for the Law, now stating they have had reports about Paul. The question is "Who told them?" Clearly these are Jews who still hold to the false belief that by keeping the Law they can merit righteousness before God, i.e., Judaizers. The evil, misguided men detested anything that smacked of grace, for legalism and grace are diametrically, eternally opposed! They do not mix! As an aside, this is the reason Christians need to be so careful about falling into the often very subtle trap of legalism - e.g., doing things like keeping little list of things they should or should not do to merit favor with God. Remember that "favor with God" is a definition of grace, and as such is totally unmerited but only gratefully received. They have been told (2727)(katecheo from katá = down or intensive + echeo = sound, our English "echo"; English - catechism) (related word sounded forth = execheo) means literally to sound down on or into the ears. From this the derived meaning is “to inform” or “to instruct orally.” The idea is to re-sound, to re-echo, to teach by by insistent repetition into the ears as the Arabs do when learning the Koran (learning aloud). In this case it was legalistic Jews who were insistently repeating the lies and and falsehoods about Paul. This verb paints the picture that these malicious adversaries of Paul were repeating a detailed false report! MacArthur helps us understand the dynamic at play which made the false accusations would have had considerable potential to cause trouble among the believing Jews - The charges against Paul were unsettling for the Jerusalem church, since they dealt with issues that went to the heart of what set the Jews apart as God's people. Further, this was "a time of intense Jewish nationalism and political unrest. One insurrection after another rose to challenge the Roman overlords, and Felix brutally suppressed them all. This only increased the Jewish hatred for Rome and inflamed anti-Gentile sentiments. It was a time when pro-Jewish sentiment was at its height, and friendliness with outsiders was viewed askance." (Polhill, New American Commentary) Thus, the allegations against Paul posed a serious threat to the Jerusalem church's efforts to evangelize unbelieving Jews. (MacArthur New Testament Commentary – Acts) That you are teaching all the Jews who are among the Gentiles to forsake (commit apostasy from) Moses - Forsake Moses = Forsake the Law of Moses. The phrase Jews who are among the Gentiles refers primarily to the Jews outside of Palestine who were scattered throughout the Roman Empire (Jews of the Diaspora, cf Acts 2:9+). In particular this would be those Gentile regions where Paul had ministered during his first 3 missionary journeys. Furneaux suggests that ""In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts." (Acts 21 Commentary) This would represent either misunderstanding of what Paul was teaching or overt lies and falsehoods about what he was teaching. The fact that these believing Jews have been told about you would support the idea that Judaizers (or men of their ilk) were going around spreading lies about Paul in order to malign His Name, his Gospel and his Lord and thereby disrupt the spread of the Gospel among the Jews. Satan is a liar and a deceiver and his fingerprints are all over these statements about Paul which were being propagated among the believing Jews. Did Paul speak about the Law of Moses? Of course he did, but not to denigrate it. In Romans we see Paul's positive assessment of the Law So then, the Law is holy, and the commandment is holy and righteous and good. (Ro 7:12+) For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. (Ro 7:14+) Paul's opponents had purposely misquoted him regarding his teaching about the Law. Paul had made it crystal clear in his teaching that " by the works of (BY TRYING TO KEEP IT IN AN ATTEMPT TO MERIT GOD'S FAVOR AND BLESSING) the Law (absolutely) no flesh will be justified (DECLARED IN RIGHT STANDING) in His sight; (THEN PAUL EXPLAINED THE PURPOSE OF THE LAW) for through the Law comes the knowledge of sin." (Ro 3:20+) And then he added his own personal example declaring "I would not have known about coveting if the Law had not said, "YOU SHALL NOT COVET." (Ro 7:7+). This is the essence of what Paul taught about the Law. But lies were being spread that he had told the Jews to totally abandon the Law. At the Jerusalem Council in Acts 15 Peter had refuted the false teaching that Gentiles needed to obey the Law of Moses (as advocated by some of the sect of the Pharisees who had believed - read Acts 15:5+) asking those who advocated keeping the Law "Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke (KEEPING THE LAW OF MOSES) which neither our fathers nor we (JEWS) have been able to bear? (THAT IS THAT THEY MUST OBSERVE THE LAW OF MOSES) 11 “But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.” (Acts 15:10-11+) And even though keeping the Law had been refuted (and accepted by the Jerusalem council) now it re-surfaces as an allegation that Paul was against the Law of Moses. Even as the council had not said they were against the Law of Moses, but what they did affirm was the pristine presentation of Peter that both Jews and Gentiles were saved the same way "through the grace of the Lord Jesus." But now these Jewish opponents pervert and twist Paul's teaching which is actually the very truth that had been accepted by the Jerusalem council. Whether some of his opponents had attended the Jerusalem council is not stated, but if they had, they had a case of selective memory loss. Robertson writes that the elders of the Jerusalem church "do not believe this false charge, but they wish Paul to set it straight." Teaching (present tense - continually)(1321)(didasko) meaning that Paul was continually instructing the believing Jews with his goal being to shape their will so that they would forsake the Law and their customs. Forsake (apostasize)(646)(apostasia from aphistemi = depart derived from apo = separation + histemi = to stand) is a noun which literally describes a "stand off" (or "a standing off") and thus is a departure, a defection or falling away. In English apostasy means the abandonment or renunciation of a religious or political belief. These evil men were accusing Paul of teaching the believing Jews to in essence "apostasize" from Judaism. That was a patent lie. He was telling them to "forsake" the false teaching that one could attain righteous standing before a holy God by keeping the Law! So in fact, the very ones accusing Paul were themselves guilty of false teaching. Though Paul was not referring necessarily to these Jewish false teachers the picture he paints in his Second Letter to the Corinthians is certainly applicable - "For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. 14 No wonder, for even Satan disguises himself as an angel of light. 15 Therefore it is not surprising if his servants also disguise themselves as servants of righteousness (AN APT DESCRIPTION OF THESE JEWISH FALSE TEACHERS), whose end will be according to their deeds." (2 Cor 11:13-15) Related Resource: The Jewish Encyclopedia Apostasy and Apostates from Judaism Telling them not to circumcise their children - Paul never taught the Jews not to circumcise their children. Clearly this was a lie for Luke had earlier recorded that "Paul wanted this man (TIMOTHY) to go with him; and he took him and circumcised him (WHY) because of the Jews who were in those parts, for they all knew that his father was a Greek." (Acts 16:3+) And so even back in Acts 16 Paul recognized that Timothy (half Jewish) would be a stumbling block to the Jews they would be ministering to if he was not circumcised. In circumcising Timothy Paul was in effect illustrating what he declared in his letter to the saints at Corinth... For though I am free (eleutheros) from all men, I have made myself a slave to all, so that (PURPOSE CLAUSE) I may win more. 20 To the Jews I became as a Jew (e.g., CIRCUMCISING TIMOTHY, CELEBRATING PENTECOST), so that (PURPOSE CLAUSE) I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law (IN OTHER WORDS HE DID NOT PRACTICE KEEPING THE LAW TO PLEASE GOD OR MERIT HIS FAVOR), so that (PURPOSE CLAUSE) I might win (kerdaino) those who are under (SUBJECTING THEMSELVES TO, KEEPING LEGALISTICALLY) the Law; 21 to those who are without law (GENTILES), as without law, though not being without the law of God (IN OTHER WORDS NOT "LAWLESS" OR LICENTIOUS) but under the law of Christ (ESPECIALLY TO LOVE ONE ANOTHER - Jn 13:34, cf Gal 6:2), so that (PURPOSE CLAUSE) I might win (kerdaino - gain as converts - not "notches on his belt" but to the glory of God) those who are without law. (1 Cor 9:19-21) Robertson - The They were accusing Paul of saying that the Jewish believers are not to go on circumcising their children, but as we learn elsewhere taught the exact opposite Was any man called when he was already circumcised? He is not to become uncircumcised. Has anyone been called in uncircumcision? He is not to be circumcised.(1 Cor. 7:18) Circumcise (4059)(peritemno from perí = around + témno = cut off - see study of peritome) means literally to cut something off or away ("to cut off around"), signifying a removal of that which has been cut away. Peritemno - 15x - circumcise(4), circumcised(10), circumcision(1), receive circumcision(1), receives circumcision(1). Lk. 1:59; Lk. 2:21; Jn. 7:22; Acts 7:8; Acts 15:1; Acts 15:5; Acts 16:3; Acts 21:21; 1 Co. 7:18; Gal. 2:3; Gal. 5:2; Gal. 5:3; Gal. 6:12; Gal. 6:13; Col. 2:11 Nor to walk (peripateo) according to the customs - To walk = To live, to conduct one's life in such a manner. Likewise Paul never taught them to abandon all Jewish customs. Paul's desire to celebrate the Pentecost is a crystal clear example from his own life that he had not encouraged believing Jews to abandon their Jewish customs. It was a blatant lie by his Jewish (non-believing) adversaries who wanted to damage his testimony and denigrate his teaching of the gospel of grace. So by adding this detail (the customs) the adversaries are seeking to cover everything and leave no doubt that Paul was an enemy of Jewish life and customs.
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Robertson adds "The rule (by which to walk) is the law and Paul was not a sidestepper!" Keeping the Law - Keeping is the verb phulasso (related to phulax = a guard) also in the present tense meaning that Paul continually observed the Law like a sentry watching over his guard post. Some say that Paul following the elder's advice and then getting arrested was indicative that he was out of the will of God. Clearly that is not a valid conclusion because this "negative result" had been repeatedly prophesied (Acts 21:4, 11, Acts 20:22-23). William
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Robertson adds "To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice." Until the sacrifice was offered for each one of them - Until means that when the vow had ended. Then the sacrifice was offered. And remember Paul incurred the cost to pay for the sacrificial animals. NET Note on until - The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days. Acts 21:27 When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him, KJV Acts 21:27 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, the Jews from Asia, upon seeing him in the temple Acts 24:18 began to stir up all the crowd Acts 6:12; 13:50; 14:2,5,19; 17:5,6,13; 18:12; 1 Kings 21:25 and laid hands on him Acts 4:3; 5:18; 26:21; Luke 21:12 Acts 21 Resources - Multiple Sermons and Commentaries Paul Was in the Outer Courts Large Area On Either side of the Inner Courts ANTAGONISM AROUSED BY JEWS AGAINST PAUL When the seven days were almost over - This time phrase presumably refers to the completion of the vow Paul had previously made for in the immediately preceding context Luke says "the sacrifice was offered" which would occur normally at the end of the vow. We see allusion to a seven day period in Lev 15:13-15. MacArthur interprets it slightly different - The process of purification (Acts 21:26) required Paul to visit the temple on the third and seventh days. On the latter visit, when the seven days were almost over, the apostle encountered some old enemies: Jews from the Roman province of Asia, in Jerusalem to celebrate the Feast of Pentecost. They were likely from Ephesus, since they recognized Trophimus, who was a resident of that city (v. 29). Since Paul had ministered in Ephesus for three years (Acts 20:31), they had no trouble recognizing him. (Ibid) The Jews from Asia, upon seeing him in the temple - Remember Asia in Acts is not the continent but the Roman province that occupies roughly the eastern part of modern day Turkey (pix) and had Ephesus as its capital. As described below the verb seeing means they took a long searching glance and said "That's him. That's Paul!" Paul would have returned to the Temple to complete the ritual associated with his vow. Where in Asia were these Jews from? The fact they recognized Trophimus the Ephesian (Acts 21:29+) and the fact that they recognized him (he had been in Ephesus some 3 years) supports the premise that these Jews were from Ephesus. The more critical point is not where they were from but what they up to! Seeing (2300)(theaomai from tháomai = to wonder) means take an attentive look, implying an intent contemplative gaze (as a spectator observes something intently). Theaomai is a gazing with personal concentration to appreciate the relevance or significance of a sight. The point is that it is these Asiatic Jews did not merely casually glance or take a quick look, but a took a long, searching look, giving attentive regard to what (WHO) they were seeing. Whether these Jews had come specifically searching for Paul is not stated, but clearly they were enemies of the Gospel and quickly showed their true devilish colors! A T Robertson - In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Step hen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the Pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Acts 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Acts 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2 Ti 4:14). Paul was not in the inner sanctuary (ho naos), but only in the outer courts (to hieron). Word Pictures in the New Testament. Began to stir up all the crowd ("threw the whole crowd into consternation") - These Jews from Asia wasted no time in inciting the crowd. Stir up is in the imperfect tense which vividly pictures these Asiatic Jews going through the Temple crowd, stirring up one group, then moving on to stir up another group. It is not difficult to see how it would not take long to foment considerable consternation among the Jews in the outer courtyard. These rabble rousers were good at their evil endeavor, for these propagators of falsehood had a good instructor (Jn 8:44)! "They attacked and seized Paul before the charge was made." (Robertson) These Jews "stirred up as an irrational (violent) mob," i.e. into a "mixed-up" situation where volatile (unstable) elements come together and result in confusion. (Hill) Began to stir up (roused up, troubled, instigated confusion)(4797)(sugcheo/sugchunno from sun = with, together + cheo = to pour) literally means to pour together "precisely like the Latin confundo, to confound" (Robertson), not a meaning found in the NT. Figuratively, it means to cause dismay, confound, be thrown into confusion, be amazed, be stirred up (Acts 2:6). In the present context these Jews from Asia were actively, willfully stirring up trouble in the Temple - a veritable "Tempest in a Temple" (analogous to a "Temple in a Teapot")! Sugcheo is the same verb used in Acts 19 where Demetrius and his cohorts stirred up the Ephesians and soon "the assembly was in confusion (sugcheo)." (Acts 19:32+). Robertson suggests (and may be spot on) that "The Jews from Ephesus had learned it from Demetrius the silversmith." It is interesting that sugcheo is used to describe the confusion of languages at the Tower of Babel so that men could not understand one another (Ge 11:7). Here in Acts 2 we see a "reversal" in a sense of what God did at Babel, Moses recording "its name was called Babel, because there the LORD confused the language of the whole earth." (Ge 11:9) And laid hands on him - Having undoubtedly seen that they were successful in arousing the Jews in the Temple area, the Jews from Asia were emboldened to seize Paul. Laid...upon (seized)(1911)(epiballo from epi = upon + ballo = throw) means to cast over or throw upon (coats on donkey Mk 11:7). In the active sense (transitive), of a violent movement meaning to throw something over someone (Rev 18:19), and in the present passage to lay hands on the apostle Paul. It is notable that the first 3 uses of epiballo describe laying hands on Jewish believers or leaders (Acts 4:3; Acts 5:18; Acts 12:1) Jesus had used this same verb (epiballo) to prophesy regarding the persecutions Luke describes in Acts and in the present passage of Paul. Jesus had declared "they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name’s sake." (Lk. 21:12) Epiballo - 18v NT - Mt. 9:16; Mt. 26:50; Mk. 4:37; Mk. 11:7; Mk. 14:46; Mk. 14:72; Lk. 5:36; Lk. 9:62; Lk. 15:12; Lk. 20:19; Lk. 21:12; Jn. 7:30; Jn. 7:44; Acts 4:3; Acts 5:18; Acts 12:1; Acts 21:27; 1 Co. 7:35
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Robertson - Worse than his teaching (didaskōn) is his dreadful deed: he actually brought. This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. Nelson Study Bible - The temple in New Testament times was surrounded by three courts. The innermost court was the Court of Israel where Jewish men could offer their sacrifices. Only consecrated priests actually entered the temple building itself, and only the high priest could enter the inner sanctuary of the Most Holy Place—once a year on the Day of Atonement (see Heb. 9:7). The second court was the Court of the Women where Jewish families could gather for prayer and worship. The outer court was the Court of the Gentiles, open to all who would worship God. If any Gentile went beyond the barrier into the second court, he or she would be liable to the death penalty. The Roman authorities, out of respect for the Jewish religion, authorized the death sentence for this trespass even for their own Roman citizens. Robertson has some interesting comments - Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. Temple (2413) (hieros) in this context refers to the whole sacred area of the Temple with its buildings, courts, walls, and gates (cf Mt 21.12). Defiled (2840)(koinoo from koinos = common, unclean, profane, that which lies common or open to all) means to make koinos or common. And so the essence of this accusation using koinoo was that Paul had profaned or treated the Temple with irreverence and contempt, desecrating it, polluting it and causing it to become ritually unacceptable. The perfect tense signifies that the defilement occurred at a point in time (explained in v29) and this defilement was enduring or lasting. Robertson observers that "These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (Acts 24:19+). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion." Acts 21:29 For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple. KJV Acts 21:29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) Trophimus Acts 20:4; 2 Ti 4:20 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries ACCUSERS ATTEMPT TO SUBSTANTIATE FALSE CHARGES For (gar) is a term of explanation - These lying Jews back up their false charges by saying Paul defiled the holy place by allowing it to be contaminated by a Gentile! They had previously seen Trophimus the Ephesian in the city with him - This may have been true, but does not substantiate their allegation that he had entered the area of the Temple grounds forbidden to Gentiles. Warren
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Robertson - This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party. Frank Allen - The Jewish rule was written and printed before the temple that “No man of alien race is to enter within the balustrade and fence that goes round the temple. If anyone is taken in the act, let him know that he has himself to blame for the penalty of death that follows.” Some of the envious Jews, who had followed Paul from Asia, saw Trophimus of Ephesus with Paul and they imagined that he had taken him, though a Greek, into the temple.
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Robertson adds "Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota." Wikipedia - A cohort (from the Latin cohors, plural cohortes) was a standard tactical military unit of a Roman legion, though the standard changed with time and situation, and was composed of between 360-800 soldiers. A cohort is considered to be the equivalent of a modern military battalion. Speira - Matt. 27:27; Mk. 15:16; Jn. 18:3; Jn. 18:12; Acts 10:1+; Acts 21:31; Acts 27:1+ = "the Augustan cohort named Julius" That all Jerusalem was in confusion (see above on sugcheo and present tense = continually in confusion) - Again don't miss the effect Paul's presence hand on the city - all Jerusalem! Paul is an amazing man! One Jewish man filled with the Spirit and the Word was empowered to stir up an entire city! Acts 21:32 At once he took along some soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul. KJV Acts 21:32 Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. At once he took along some soldiers and centurions Acts 23:23,24 and ran down to them Acts 23:27; 24:7 they stopped beating Paul Acts 5:40; 18:17; 22:19; Isaiah 3:15 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries ATTACKED RESTRAINED Restrain means to limit, restrict, or keep under control, to limit the force, effect, development, or full exercise of in this case the brutal attack on Paul. Andrews quips "the attack on Paul came to a screeching halt! It had started with an out of control mob and it had stopped with an in control army!" (Ibid) At once (1824)(exautes from ek = from + autos = it, this) means at the very time, soon thereafter, instantly, from this time, forthwith, presently, immediately. Louw-Nida - "pertaining to an extremely short period of time between a previous state or event and a subsequent state or event - 'suddenly, at once, immediately'." Exautes - 6v - immediately(2), moment(1), once(3). - Mk. 6:25; Acts 10:33; Acts 11:11; Acts 21:32; Acts 23:30; Phil. 2:23. Not in the Septuagint. He took along some soldiers and centurions and ran down to them - "From the tower of Antonia, vivid scene." (Robertson) It was heavily garrisoned during feast days. This had the potential for a riot, something any Roman officer would not want to occur on his watch and get that black mark on his record. So he was motivated and did not just briskly walk down to confusion but ran down. John MacArthur said, “Luke’s use of the plural centurions suggests Lysias took two hundred soldiers or more, since a centurion commanded one hundred men.” Centurions (1543)(Hekatontarches from hekaton = one hundred + archo = to command) means a commander of a hundred soldiers, a centurion, and would be our equivalent of an army captain or company commander. Robertson adds that the "Plural shows that Lysias the chiliarch (Acts 23:26+) took several hundred soldiers along (a centurion with each hundred. (Centurion - Latin word centurio, commander of a century or hundred). The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position." Took along (3880)(paralambano) means he took them to himself, taking the other soldiers along with him as he ran down. And when they saw the commander and the soldiers they stopped beating Paul - The moment the Jewish mob saw the Roman authorities they stopped beating Paul less they themselves incur charges from the Romans. Beating is in the present tense indicating this beating was continual. Recall that in Philippi Paul along with Silas had been struck "with many blows, they threw them into prison, commanding the jailer to guard them securely." (Acts 16:23+) I am personally convicted -- how many times I am not willing to speak up for Jesus honor for fear that others might think contemptuously of me! Oh, that God would give each of us the Spirit empowered boldness of the apostle Paul to speak up for the Name above all names. Amen. They stopped (3973)(pauo) means to cease (middle voice = oneself speaks of personal involvement) from an activity in which one is engaged. The beating come to an abrupt end. Paul's life was spared for they would have eventually beaten him to death. Notice how God's sovereignty manifest itself in manifold ways - in this case His provision of pagan protectors assured that Paul would witness at Rome. The Lord Jesus Himself gave Paul this promise in Acts 23:11+ "But on the night immediately following, the Lord stood at his side and said, “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.” Beat (strike, hit) (5180)(tupto/typto from root "tup--" = a blow, cf tupos = a figure or print and English "type") means literally to smite, strike, beat or otherwise inflict a blow as when Paul was beaten in Acts (Acts 21:32, 23:2+). In Lk 18:13 the tax collected was beating his chest mourning over his sinful state, in stark contrast to the self-righteous Pharisee (Lk 18:10-12). Figuratively of wounding one's conscience (1 Cor 8:12). Robertson - They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death. Frank Allen: Paul was not only rescued from the mob but he was protected and finally transported by the Roman government to the very place where he had longed to go, to Rome. The people thought that Paul’s plans were being defeated, and Paul was likely tempted to so believe at that time. But Paul left all his plans with God, was ready to submit to His will, and in the end he found that in this, as in other things, God’s plan was best Acts 21:33 Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done. KJV Acts 21:33 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. ordered him to be bound with two chains Acts 21:11; 12:6; 20:23; 22:25,29; 28:20; Judges 15:13; 16:8,12,21; Eph 6:20 he began asking who he was and what he had done Acts 22:24; 25:16; John 18:29,30 Acts 21 Resources - Multiple Sermons and Commentaries PAUL'S INTERROGATION Interrogation involves interviewing as commonly employed by law enforcement officers, military personnel, and intelligence agencies with the goal of eliciting useful information. Interrogation may involve a diverse array of techniques, ranging from developing a rapport with the subject to outright torture. Then the commander came up (eggus - near) and took hold of him - Took hold is same verb used above in Acts 21:30 (see epilambano) Commander (5506) see above on chiliarchos Came up (drew near) (1448)(eggizo) means to approach, draw closer to, draw near, be near, come near. Used of the time drawing near in Acts 7:17; approaching Damascus in Acts 9:3; approaching the city in Acts 10:9; approaching Damascus in Acts 22:6; "we for our part are ready to slay him before he comes near the place.” in Acts 23:15 And ordered him to be bound with two chains (like Peter when he was jailed by Herod - Acts 12:6+) - This could mean either hands and feet or between two Roman soldiers because as explained below they apparently thought Paul was an insurrectionist (Acts 21:38+). But why bind this little Jewish man with two chains? As we learn in Acts 21:38+, the commander, Claudius Lysias (Acts 23:26+) thought that Paul was an an Egyptian rebel who was sought by the Romans for inciting revolt, which probably explains why he was bound. Recall Agabus' prophecy in Acts 21:11 "In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles." Of course it was not the Jews per se who bound him, but the Romans, but the gist of the prophecy was fulfilled. Ordered (Commanded) (2753)(keleuo) means to set in motion, urge on. In the NT, used generally with the meaning of to command, order something to be done. And he began asking who he was and what he had done - Began asking is in the imperfect tense indicating Claudius Lysias repeatedly asked "Who and what?" and was probably asking the crowd rather than Paul (cf next phrase in verse 35 "but among the crowd some were shouting one thing...") As noted below this verb asking implies a searching for facts or for truth specifically by asking questions. In short Lysias was not making a polite request but was carrying out a military interrogation! Asking (ask)(4441)(punthanomai) means to inquire, ask, seek to learn usually from someone (Acts 4:7; Acts 10:18, 29; Acts 21:33; Acts 23:19-20). The word carries the sense of asking by inquiry, rather than asking by making a request to receive something. Acts 21:34 But among the crowd some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks. KJV Acts 21:34 And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. some were shouting one thing and some another Acts 19:32 when he could not find out the facts because of the uproar Acts 22:30; 25:26 he ordered him to be brought into the barracks Acts 21:37; 22:24; 23:10,16 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries CROWD CLAMORING To clamor means to utter or proclaim insistently and noisily, often harshly or stridently. Clamor pictures insistent public expression as of support or protest, clearly protest in this case! The commander was attempting to get the facts from the crowd, but they were in a state of confusion and unable to tell him. An interesting observation is this - Where are the original trouble makers? They are certainly not making themselves obvious, perhaps because they knew they could not substantiate their accusations. In the diagram the Antonia Fortress is circled in red and is to the Temple Complex positioned to allow the Roman soldiers to watch over the Temple area. The Fortress was originally called Baris by the Hasmoneans but renamed for Mark Antony by his friend Herod the Great. Andrews comments "The crowd was united in their persecution of Paul, but they were divided in their purpose against Paul. The commander could not get to the truth. Some of the multitude said one thing while some said a totally different thing. Confusion reigned among the people." (Ibid) But among the crowd some were shouting one thing and some another - Clearly this was another mob scene like we encountered in Ephesus in Acts 19:32 where "some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together." This account parallels that in the riot in Ephesus in Acts 19 - "So then, some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together." (Act 19:32+) Were shouting (2019)(epiphoneo from epi - intensifies + phoneo = to cry) means they were crying out loudly. To shout or clamor (loud and persistent outcry from many people). Luke used this same verb of the Jewish crowd that "kept on calling out, saying, “Crucify, crucify Him!” (Lk 23:21+). And when he could not (dunamai) find out the facts because of the uproar - "he could not know the certainty" (KJV) The mob was in a state of frenzy! Find out is ginosko meaning to come to know by experience. The crowd was so noisy, he was unable to get the facts. The facts (804)(aphales from a = w/o + sphallo = throw down, trip up, totter, bring to the ground, make someone fall) literally means that which cannot be thrown down, tripped up, tottered or overthrown. Aphales is used figuratively in the present passage meaning that Lysias could not discover with certainty the facts of Paul's case and thus did not comprehend the reason for the tumult. Uproar (2351)(thorubos from throeo - to be troubled, disturbed) describes a noise, uproar, clamor, disturbance. It is a noisy tumult, a state of commotion and noise and confusion, with potential for a riot. Louw-Nida adds thorubos is "disorderly behavior of people in violent opposition to authority." In Mark 5:38 thorubos describes the noise produced by people wailing and mourning. The related verb turbazo is used in Lk 10:41+ of Jesus' description of Martha's mind as "bothered" - she had both inward anxiety and outward agitation. Matthew used thorubus to describe the disturbance that took place during Pilate’s trial of Jesus (Matt. 27:24). Luke used it in Acts 20:1+ to describe the end of the Ephesian mob - "After the uproar had ceased." In all three instances the word describes an uncontrollable, hysterical mob. Luke's last use is Acts 24:18+ where Paul alludes to the event here in Acts 21. He ordered him to be brought into the barracks - So were about to take Paul into the Antonia Fortress on Lysias' orders, where he would be able to hear. Ordered (2753) see keleuo Barracks (2925a)(parembole from from para = from beside, by the side of + emballo = throw) means something thrown beside something else and as a military technical term expressing a method of drawing up the troops as in preparation for battle (Heb 11:34). It came to mean a military encampment and as a standing camp took on the idea of military quarters or barracks. The KJV translates it in the present passage as "castle" and in this context parembole referred to the Antonia Fortress next to the Temple as shown in the picture above. Parembole was also used to refer to the encampments of the Israelites in the desert (Heb. 13:11, 13 [cf. Lev. 4:12, 21; 16:27]; 1Sa 4:5, 6; 2 Ki 7:5, 7). In Rev 20:9 parembole pictures the saints of every age encamped around "the beloved city" of Jerusalem, the location of Messiah's throne and center of His millennial reign (cf. Isa. 24:23; Zech. 14:9-11). Gilbrant - Classical Greek uses parembolē in varied ways. Primarily it denotes something enclosed, encircled, or fortified. In military contexts it is used of a fortified camp (Liddell-Scott). In grammar it refers to an insertion or a matter enclosed in parentheses, something enclosed by, but not native to, the current argument (ibid.). The Septuagint translates machăneh with parembolē, where it often refers to the structured camp of Israel during the Exodus and the years in the wilderness. The word is also used of organized battle arrays, as Sisera’s army in Judges 4:16 and of the Philistines in 1 Samuel 14:16. The New Testament uses parembolē literally to refer to the Roman fortress of Antonia in Jerusalem that was attached to the temple (Acts 21:34). Other Roman outposts are also noted in Acts. The word is used negatively in a figurative sense of Jerusalem in Heb 13:11,13 as the camp outside which Jesus was crucified. Hence, the city is not viewed as an eternal city but as a temporary camp walled against Him and outside of which Christians must stand. Positively, it is used of the saints and the beloved city who are walled up and under a final but futile attack by Satan (Rev 20:9). (Complete Biblical Library Greek-English Dictionary) Parembole - 10x - armies(1), barracks(6), camp(3). Acts 21:34; Acts 21:37; Acts 22:24; Acts 23:10; Acts 23:16; Acts 23:32; Heb. 11:34; Heb. 13:11; Heb. 13:13; Rev. 20:9 Parembole is common in the Septuagint - Ge 32:1-2,7-8,10,21; 33:8; 50:9; Exod. 14:19-20,24; 16:13; 17:1; 19:16-17; 29:14; 32:17,19,26-27; 33:7-8,11; 36:6; Lev. 4:12,21; 6:11; 8:17; 9:11; 10:4-5; 13:46; 14:3,8; 16:26-28; 17:3; 24:10,14,23; Num. 2:3,9-10,16-18,24-25,31-32; 4:5,15; 5:2-4; 10:2,5-6,14,18,22,25,34; 11:1,9,26-27,30-32; 12:14-15; 14:44-45; 15:36; 16:46; 19:3,7,9; 31:12-13,19,24; Deut. 2:14-15; 23:10-12,14; 29:11; Jos. 1:11; 3:2; 4:8; 5:8; 6:11,14,18,23; 7:22; 8:22; 9:6; 10:6; Jdg. 4:15-16; 7:1,8-11,13-15,17-19,21-22; 8:10-12; 13:25; 18:12; 21:8,12; 1 Sam. 4:3,5-7,16; 11:11; 14:15-16,19,21; 17:1,46,53; 26:6; 28:1,5,19; 29:1,4,6; 2 Sam. 1:2-3; 2:8,29; 23:16; 1 Ki. 2:8,35; 16:15-16; 2 Ki. 3:9,24; 5:15; 6:24; 7:4ff,10,12,16; 19:35; 1 Chr. 9:18-19; 11:15,18; 14:15-16; 2 Chr. 32:21; Ps. 27:3; 78:28; 106:16; Song. 6:13; Isa. 8:8; 21:8; 37:36; Ezek. 4:2; 43:2; Joel 2:11; Amos 4:10; Zech. 14:15 Acts 21:35 When he got to the stairs, he was carried by the soldiers because of the violence of the mob; KJV Acts 21:35 And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. because of the violence of the mob Genesis 6:11,12; Ps 55:9; 58:2; Jer 23:10; Habakkuk 1:2,3 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries MOB CONTROL When he got to the stairs - Observe the stairs leading up to the Antonia Fortress in the picture above and alluded to in Acts 21:32. This may not be exactly as it was in Paul's day for some say there were 2 sets of stairs and one set from the fortress led directly down to the outer (Gentile) court. He was carried by the soldiers because of the violence of the mob - After a football victory, the one who kicked the winning field goal is carried on the shoulders of all the players. That is not exactly the picture but it is possible the soldiers lifted him up and transported him above the mob that wanted to kill him. Carried (941)(bastazo from basis = foot) generally means to take up and hold (Jn 10:31, 20:15, Acts 21:35) or to bear (Mt 3:11, Mk 14:13, Lk 22:10). The meaning common in classic Greek of “to pick up” (Jn 10:31), carry (Jn 19:17), Violence (970)(bia) means strength, force (of waves Acts 27:41), impetus, violence, violent force. Louw-Nida = "strong, destructive force." BDAG - "strength or energy brought to bear in varying degrees on things or persons." The word biyya as employed in midrashic literature generally denotes an act of violence, force, or grave injustice, according to the connotation of the Greek word Bia. Gilbrant - Bia is associated with action that is of a violent nature. The Septuagint uses it in describing how the Egyptians “compelled the sons of Israel to labor rigorously...all their labors which they rigorously imposed on them.” (Exodus 1:13,14). It is used in the New Testament to describe the “violence of the waves” breaking up the ship on which Paul was a passenger (Acts 27:41), as well as the force used against the disciples (Acts 5:26; 21:35; 24:7). (Complete Biblical Library Greek-English Dictionary) NIDNTT - The noun βία is common already in Homer, where it occurs (in the form βίη) over 100×, primarily with the meaning “(physical) strength” (esp. in personified expressions such as βίη Ἡρακληείη, “the strength of Hercules” = “mighty Hercules,” e.g., Il. 11.690). Also freq. in Homer, however, is the extended sense “force, violent act, violence” (esp. pl., e.g., 16.213 [βίας ἀνέμων, “force of the winds”]; Od. 16.189 [πάσχεις ἄλγεα πολλά, βίας ὑποδέγμενος ἀνδρῶν, “you suffer many painful things, bearing the violence of men”]). This second meaning becomes standard in the class. period; e.g., Plato uses the phrase πρὸς βίαν, “under compulsion,” opp. ἑκών, “voluntarily” (Phaedr. 236d). The derived vbs. βιάω and βιάζω, both meaning “to constrain,” also are found in Homer; the latter becomes much more common, esp. in the mid. voice, with such nuances as “overpower, force (someone to do something), do violence to,” etc. The adj. βίαιος (rarely βιαστικός) means “forcible, violent.” Many other derivatives are attested, such as ἀβίαστος (“unforced”), ἀποβιάζομαι (“to force away”), παμβίας (“all-subduing”), ὑπερβιάζομαι (“to press exceedingly”), etc. Bia - 4x - force(1), violence(3). - Acts 5:26; Acts 21:35; Acts 24:7; Acts 27:41 Acts 5:26 (Then the captain went along with the officers and proceeded to bring them back without violence (for they were afraid of the people, that they might be stoned). Acts 24:7 “But Lysias the commander came along, and with much violence took him out of our hands, Acts 27:41 But striking a reef where two seas met, they ran the vessel aground; and the prow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves. Bia in the Septuagint - Exod. 1:13; Exod. 1:14; Exod. 14:25; Neh. 5:14; Neh. 5:15; Neh. 5:18; Isa. 17:13; Isa. 28:2; Isa. 30:30; Isa. 52:4; Isa. 63:1; Ezek. 44:18; Dan. 11:17; Hab. 3:6; Acts 21:36 for the multitude of the people kept following them, shouting, "Away with him!" KJV Acts 21:36 For the multitude of the people followed after, crying, Away with him. Acts 7:54; 22:22; Luke 23:18; John 19:15; 1 Cor 4:13 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries DEJA VU "AWAY WITH THIS MAN" Deja vu is a French term describing the feeling that one has lived through the present situation before. The phrase translates literally as "already seen." Luke described a similar cry from the Jewish crowd in Lk 23:18+ "But they cried out all together, saying, “Away with this man, and release for us Barabbas!”" MacArthur paints the picture - In mindless, faceless fury, losing all sense of fear for Roman soldiers, the crowd pushed and shoved, trying desperately to get at him. For the multitude of the people kept following (akoloutheo) them, shouting, "Away with him!" - Following is in the imperfect tense, which pictures this mob "hot on their heels" following closely because they wanted to get their hands on Paul again (cf "he should not be allowed to live" in Acts 22:22). Shouting is in the present tense indicating this was a continual din, or loud discordant noise, which made it difficult to hear anything. One can picture this rabid mob yelling and screaming. Shouting (2896)(krazo) refers to a loud cry or vociferation, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. Abbott-Smith says "generally used of inarticulate cries, to scream, cry out (Aesch., etc.)" It is used of the cry of an animal, the barking of a dog and two men in a quarrel, trying to bawl each other down (Aristophanes, Knights, 1017)" Away with him - The present imperative indicates they were continually shouting commands at the commander! In Acts 22:22 after Paul finished his "sermon" - "They listened to him up to this statement, and then they raised their voices and said, “Away with such a fellow from the earth, for he should not be allowed to live!”
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Robertson adds "Cheated of their purpose to lynch Paul, they were determined to have his blood....He (Paul) was learning what it was to share the sufferings of Christ as the sullen roar of the mob’s yells rolled on and on in his ears." Jack Andrews - Paul had gotten in a mess, but the Lord had not forsaken him and the Lord would use him. He stayed faithful to the Lord when things went from bad to worse! You may be here today and think that things cannot possibly get any worse! You may feel like your world is caving in—that you are being maligned and falsely accused. You make be persecuted for your faith and turn on by your friends—trust the Lord and use these opportunities to testify of the Lord Jesus and His work in your life. Call upon the Lord today and turn to Him today! Turn to the Lord in the midst of difficult circumstances! Trust in the Lord before, in, and through every tough time. Pray to the Lord today and seek the Lord for deliverance. God has called us to serve Him in good times and bad times. God has called us to honor Him when we are on the mountain top or when we are in the valley. God has called us to love Him when things go from bad to worse! Look up to the Lord today and wait on the Lord! (Jack Andrews Expository Studies – Understanding Acts) Acts 21:37 As Paul was about to be brought into the barracks, he said to the commander, "May I say something to you?" And he said, "Do you know Greek? KJV Acts 21:37 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? Acts 21:19; 19:30; Mt 10:18-20; Luke 21:15 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries PAUL'S ABILITY TO SPEAK GREEK ARRESTS HIS ARRESTOR'S ATTENTION As Paul was about to be brought into the barracks, he said to the commander - The verb for was about is mello which means to be about to or to be at the point of happening, in this case Paul's entrance into the fortress. But Paul, surely filled with the Spirit (boldness - cf Acts 4:31+) and a "carpe diem" mentality grabbed this golden opportunity to speak. Given the fact that this was in the middle of the Pentecost festival with Jews from all over the land and now the fact taht Paul even had an elevated "podium" from which he might deliver his message, we can better understand his charge to the Ephesians to redeem the time or make the most of the time (kairos) (Eph 5:16+). Paul was going to make the most of this opportunity! Beloved, are you imitating Paul (a command - 1 Cor 11:1+), redeeming the precious moments? As Jesus said we must work while it is day, for night cometh when no man can work. (John 9:4) Pulpit Commentary - The heathen, notwithstanding his ignorance, was more open to reason than the Jew, blinded by fanaticism and bigotry. Religion corrupted by priestcraft is worse than skepticism. Courtesy and chivalry may be made to serve higher purposes. The providential appointment of the history of Judaism opened the way for a free gospel. Jews were filling up their cup. Robertson adds that "The calm self-control (ED: cf Source of self-control in Gal 5:22-23+) of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch’s amazement. May I say something to you? - Luke uses an idiom here which literally reads "Is it permitted for me to say." May (permitted)(1832)(exesti from from ek = out + eimí = to be) is an impersonal verb, signifying "it is permitted, it is lawful" (or interrogatively, "is it lawful?"). And he said, "Do you know Greek? - In other words, "Do you understand the Greek language?" His question expects a positive response. The commander was surprised to hear Paul speak excellent Greek for he had thought him to be an Egyptian insurrectionist Jew. Bible Background Commentary - In the eastern part of the empire, Latin was confined to use in the military and in documents concerning Roman citizens. The public administration of Syria-Palestine used Greek, which was also the first language of the Jerusalem aristocracy, and most Jewish people in Palestine knew at least some Greek. The “tribune” (NRSV) or “commander” assumes that Paul is a particular troublemaker (Acts 21:38); most rabble-rousers he would know would have spoken Aramaic by choice. But most Egyptian business documents of this period were in Greek, which seems to have been the main language there; he thus should not be surprised that one he supposes to be an Egyptian speaks Greek. The point is not that Paul speaks Greek; it is that he speaks it without an accent, like someone educated and fluent in the language, which the tribune assumes the Egyptian Jew who had caused problems would not be. (The IVP Bible Background Commentary – New Testament)
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Robertson quips that "It was a strange request and a daring one, to wish to speak to this mob howling for Paul’s blood." While that is certainly true, we need to remember that Paul is undoubtedly being guided by the Holy Spirit (Gal 5:18+, cf Ro 8:14+). Alexander