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Bob Utley · Citado em PreceptAustin
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Utley writes "We need to rethink our position on women in leadership positions (cf. Joel 2:28–32; Acts 2:16–21) in the church based on all of NT evidence. See Special Topic: Women in the Bible. The issue is ambiguous." F F Bruce has an anecdotal extra-Biblical note - According to ancient records, “The daughters, or at least some of them, lived to a great age, and were highly esteemed as informants on persons and events belonging to the early years of Judean Christianity.”
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Utley adds "The name means “summit.” It is the name of both an island and its largest city. This island was the home of Hippocrates (fifth century B.C.). It was the site of a large medical school. It was a free state considered to be part of the Roman province of Asia."
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Utley adds it was "was the chief port for ships to Syria. Patara was a coastal city in Lycia." Swindoll on Patara - This seaport in the Roman province of Lycia (on the southern coast of the Turkish mainland) was one of the largest and most prosperous in the region. (Swindoll's Living Insights New Testament Commentary – Acts) We ran a straight course (2113)(euthudromeo from euthus = straight + dromos = road) means to run straight course to one's destination or goal and here in Acts 21:1 and the only other use in Acts 16:11+ (voyage from Troas > Samothrace > Neapolis) it means to sail a straight course. See map for Cos to Rhodes. Recall that one reason they decided to take the straight course (shown in the map above - see blue line from Patara in Lycia to Tyre) is that it would be shorter and therefore faster, which would have been significant to Paul because Luke had recorded in the previous chapter that "he was hurrying to be in Jerusalem, if possible, on the day of Pentecost." (Acts 20:16+) Travel on the open sea was higher risk but Paul was willing to take that risk. MacArthur on the size of the ship from Patara to Tyre - The ship that would bear Paul across the Mediterranean on his eventful voyage to Rome carried 276 people (Acts 27:37), and this one may have been similar in size. (MacArthur New Testament Commentary – Acts) Utley has an interesting observation - Luke was very familiar with sailing terms (like euthudromeo cf. Acts 21:3). Most of the “we” sections of Acts involve sailing. Acts 21:2 and having found a ship crossing over to Phoenicia, we went aboard and set sail. KJV Acts 21:2 And finding a ship sailing over unto Phenicia, we went aboard, and set forth. finding Acts 27:6; Jonah 1:3 Acts 21 Resources - Multiple Sermons and Commentaries And having found a ship crossing over to Phoenicia (see map) we went aboard and set sail - Found (heurisko) indicates they found one after searching. This would have been a larger vessel to run a straight course from Patara to Phoenicia (of which Tyre is the capital). The small ships would generally hug the coastline. Recall that Paul had originally intended to visit Syria, specifically his adopted hometown of Antioch (Acts 20:3+), but time was running short. Larkin - Paul and his party change ships at this point because (1) their sailors know only the Aegean, (2) the ship is a small coastal vessel unsuited for the four-hundred-mile trans-Mediterranean route to Phoenicia or (3) it is committed to taking the slower coastal route east (Acts 21:1-16 To Jerusalem--By Sea to Palestine) Nelson Study Bible has an interesting note - Paul wasted no time because he wanted to get to Jerusalem by Pentecost, which occurs just 50 days after Passover. Paul had celebrated Passover with his friends in Philippi more than three weeks earlier, so he had less than 30 days to reach Jerusalem in time for the festival. Crossing over (1276)(diaperao from dia = through + perao = to pass) meant to cross over entirely. BDAG - movement across the area between two sides of a geographical object. Gilbrant - The basic meaning of this term is “cross.” Often the point of departure, the destination, or both are included. Related to peran, “across, on the other side,” and peras, “boundary,” it is the source of the English words portal or port. Most New Testament references are to Jesus and His disciples’ activity of crossing the Sea of Galilee' Diaperao - 6v - cross over(1), crossed over(4), crossing over(1). Matt. 9:1; Matt. 14:34; Mk. 5:21; Mk. 6:53; Lk. 16:26; Acts 21:2. Twice in the Septuagint - Dt 30:13, Isa 23:2. Acts 21:3 When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo. KJV Acts 21:3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden. When we came in sight of Cyprus Acts 21:16; 4:36; 11:19; 13:4; 15:39; 27:4 we kept sailing to Syria Acts 15:23,41; 18:18; Judges 10:6; 2 Sa 8:6; Isaiah 7:2; Mt 4:24; Luke 2:2 and landed at TyreActs 12:20; Ps 45:12; 87:4; Isaiah 23:17,18; Mt 11:21; Luke 10:13 Acts 21 Resources - Multiple Sermons and Commentaries When we came in sight of Cyprus, leaving it on the left (see map or click the one above) - Leave it literally "on the port side." Apparently they did not stop at Cyprus but ran a straight course. The southern shore of Cyprus, was shallow and had no harbors, so the ship did not try to put in there. In any event, this surely would have aroused memories of Paul's first missionary journey about fourteen years before (Acts 13:4-13+). Cyprus is the Kittim and Chittim in the Old Testament (Nu 24:24; Isa 23:1,12; Jer 2:10; Ezek 27:6; Da 11:30). Came in sight (398)(anaphaino from ana = again + phaino = appear) means to be made manifest, cause to appear, bring to the light. Used only here in the active voice as a nautical technical term (Luke uses many nautical terms) meaning to come in sight of land. The only other use is Lk 19:11+ "they supposed that the kingdom of God was going to appear immediately." Vincent on came in sight - A nautical phrase. The verb literally means to bring to light: and its use here is analogous to the English marine phrase, to raise the land. KJV says they "discovered Cyprus" about which J
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Utley on Ptolemais - This city was named after Alexander the Great’s general who ruled in Egypt and was an ancestor of Ptolemy II who built this city in 26 B.C. This is the only natural port on the Palestinian coast. In the OT it was called Acco (cf. Judges 1:31). Today it is called by its Crusader name, Acre. And after greeting the brethren, we stayed with them for a day - The brethren presumably refers to the disciples in Ptolemais and like the disciples in Tyre (Acts 21:4, cf Acts 21:16) were likely the fruit of the Jerusalem persecution (Acts 11:19+). What a joy to find disciples in every city, even ones he had never evangelized, living testimony to Luke's description in Acts 19:20+ that "the Word of the Lord was growing mightily and prevailing." You've got to love Paul. He knows his time on earth is short (that's true of all of us beloved) and he was not one to waste an opportunity to meet with other believers. He practiced what he preached in Eph 5:15-16+ "Therefore be careful (present imperative - make this your habitual practice - See Need for the Holy Spirit to obey commands) how you walk (present tense), not as unwise men but as wise, making the most (exagorazo - present tense - also calls for dependence on the Spirit) of your time (kairos = opportunity - remember it may only knock once!!!), (WHY DO WE NEED TO USE THE PRECIOUS MOMENTS) because the days are evil." Jim Elliot was an imitating the pattern of Paul when he declared "Wherever you are, be all there. Live to the hilt every situation you believe to be the will of God." Wherever Paul was, Paul was all there! Does that describe your spiritual walk and ministry? It should. It can. Learn to quit trying and start daily dying, relying not on self but on the Spirit and He will guide you (Gal 5:18+, cf Gal 5:16+) and empower you (Acts 1:8+) to "be all there" where "there" is in God's providence. Related Resources: Redeem the Time Listen and watch this poignant video as you consider the brevity of the days of your life - Redeem the Time - David Smallwood Ephesians 5:15-16 Commentary Acts 21:8 On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. KJV Acts 21:8 And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. we left Acts 16:10,13,16; 20:6,13; 27:1; 28:11,16 Caesarea Acts 8:40; 9:30; 10:1; 18:22; 23:23 Philip Acts 6:5; 8:5-13,26-40 the evangelist Eph 4:11; 2 Ti 4:5 Acts 21 Resources - Multiple Sermons and Commentaries PHILIP THE "GOOD NEWS GIVER" Wouldn't you like a nickname like that? To be sure all believers are called to "shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE." (Eph 6:15+). Dear fellow laborer in Christ, what "brand" shoes are you wearing - Gucci or Good News? On the next day we left and came to Caesarea, (see map, another map - see Akre = Ptolemais on left side) - This was a journey of about 40 miles to Caesarea which was the designated port of the city of Jerusalem built by Herod which was about 60 miles southeast and was the seat of the Roman rule in Judea. Archaeologists have found remains of the harbor, seaside vaulted wharfs, important administrative buildings, a theater, and a second-century ad aqueduct. It was named after Emperor Caesar Augustus, and the Roman procurators used it as their headquarters (cf. Acts 24:1; 25:6). It would have been the official residence of the Roman governor (e.g., Pontius Pilate). This is the third time that we have seen Paul in Caesarea, first on his journey from Jerusalem to Tarsus (Acts 9:30), second on his return from Antioch at the close of the second missionary journey (Acts 18:22) and now in Acts 21:8. Caesarea in Acts - Acts 8:40; Acts 9:30; Acts 10:1; Acts 10:24; Acts 11:11; Acts 12:19; Acts 18:22; Acts 21:8; Acts 21:16; Acts 23:23; Acts 23:33; Acts 25:1; Acts 25:4; Acts 25:6; Acts 25:13 And entering the house of Philip the evangelist, who was one of the seven, we stayed with him - Philip the evangelist is not to be confused with the apostle by that name. Philip had lived in Caesarea for about 20 years prior to Paul's arrival. Philip would have been one of the believers Saul would have tried to have jailed or even worse, and yet now, the transformative power of the Gospel has brought them together in the bond of peace (Eph 4:3+). And don't forget that Philip had been an associate of Stephen, in whose martyrdom Paul had played a role (Acts 8:1+), which would make this a most interesting meeting! Philip was supernaturally enabled to forgive because "God in Christ" had forgiven him (Eph 4:32+) illustrating the truth of Col 3:13+ that "just as the Lord forgave you, so also should you." THOUGHT - Is this not a manifestation of how amazing God's grace can be regarding a believer being enabled to grant forgiveness! Beloved, if Philip could receive Paul into his home, this begs the question -- are you wrestling with forgiving anyone? Then take a lesson from Philip, a man surely filled with (controlled by) the Holy Spirit (cf Acts 6:3+) and grant forgiveness to the one who has offended you! Remember that of all the prayer points in the Lord's (really "Disciple's) prayer forgiveness garnered the most attention! And forgive us our debts, as we also have forgiven (aphiemi) our debtors....For if you forgive (aphiemi) others for their transgressions, your heavenly Father will also forgive (aphiemi) you. But if you do not forgive (aphiemi) others, then your Father will not forgive (aphiemi) your transgressions. (cf Mt 6:12+, Mt 6:14-15+) As Paul explained in his letter to the Galatians... I was still unknown by sight to the churches of Judea which were in Christ; but only, they kept hearing, “He who once persecuted us is now preaching the faith which he once tried to destroy.” And they were glorifying God because of me. (Gal 1:22-24+). Amazing grace indeed! Evangelist (2099)(euaggelistes from euaggelizo/euangelizo = to evangelize) (euaggelion = gospel) (Evangelist) are those possessed a special gift of communicating the Gospel in relevant terms to those who are not yet Christians. The evangelist was (and is) primarily responsible for the numerical growth of the body of Christ (the "obstetrician" who birthed saints through the gospel). He was the bringer of good tidings. Only 3 NT uses - Acts 21:8; Eph. 4:11+; 2 Ti 4:5+. No other person in the NT is specifically called an "Evangelist" although Paul did command Timothy to "do (aorist imperative = "Just do it!") the work of an evangelist" (2 Ti 4:5+). In Acts 8:40 the verb euaggelizo was used An evangelist knew the gospel narrative thoroughly and was capable of explaining it. They were traveling or itinerant missionaries preaching the gospel to the unconverted and calling them to repentance. It is important to note that the purpose of evangelization is to carefully but simply help unbelievers become aware of their sinfulness and lostness and through the proclamation of the Gospel to proclaim Jesus Christ as the only Savior and Lord. Any human manipulation in that process, no matter how well intentioned, always becomes a barrier to genuine belief. Philip had preached the Gospel to the "half breed Samaritans" (Acts 8:5-8+; Who were the Samaritans?), to the Ethiopian eunuch (Acts 8:26-38+) and from Azotus as he passed through "he kept preaching the Gospel (euaggelizo - imperfect tense = over and over) to all the cities until he came to Caesarea." (Acts 8:40+) The phrase who was one of the seven refers to Acts 6 when the first church selected Spirit filled deacons to carry out service so the apostle could focus on the Word. Luke recorded that the congregation's choice of seven men "Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch." (Acts 6:5+). Acts 21:9 Now this man had four virgin daughters who were prophetesses. KJV Acts 21:9 And the same man had four daughters, virgins, which did prophesy. NET Acts 21:9 He had four unmarried daughters who prophesied. had four virgin daughters 1 Cor 7:25-34,38 who were prophetesses Acts 2:17; Exodus 15:20; Judges 4:4; 2 Kings 22:14; Neh 6:14; Joel 2:28; 1 Cor 11:4,5; Rev 2:20 Acts 21 Resources - Multiple Sermons and Commentaries Now this man had four virgin daughters - Philip's daughters had never been married. Apparently they had been set apart by God as prophetesses. Virgin (3933)(parthenos) generally is used of a female who is beyond puberty but not married and still a virgin. In 2 Cor 11:2 parthenos is used figuratively of the church, the bride pledged to Christ.. Some contexts do not focus on the meaning virginity. The clear sense of parthenos in Mt 1:23 quoted from Isa 7:14+ (Lxx uses parthenos for Hebrew - 'almah) is of a woman who has not been intimate with a man (cp Lk 1:27). Paul uses parthenos in First Corinthians to refer to a woman of marriageable age. In Mt 25:1, 7, 11 parthenos refers to young women of marriageable age. Parthenos 15x in 14v in the NT - NAS = chaste(1), virgin(9), virgin's(1), virgins(4). Matt. 1:23; Matt. 25:1; Matt. 25:7; Matt. 25:11; Lk. 1:27; Acts 21:9; 1 Co. 7:25; 1 Co. 7:28; 1 Co. 7:34; 1 Co. 7:36; 1 Co. 7:37; 1 Co. 7:38; 2 Co. 11:2; Rev. 14:4 Luke makes no record that they prophesied regarding Paul and since he mentions a specific prophecy by Agabus it would be futile to speculate further on how they were involved in ministry. They are intriguing but unfortunately will remain somewhat mysterious until we get to Heaven! Who were prophetesses (4395)(propheteuo from pró = before or forth + phemí = tell) means literally to tell forth and can mean to speak forth God's message, not necessarily referring to speaking of future events. In other contexts to prophesy means to speak under inspiration and foretell future events. In this context the meaning could be either sense, although if the latter, it would imply that they were prophesying falsely in His name, because the canon of revelation is complete. The only legitimate prophesying in this age is to speak forth God's Word. Prophetess in Scripture - Ex 15:20; Jdg. 4:4; 2 Ki 22:14; 2 Chr 34:22; Neh. 6:14; Isa. 8:3; Lk. 2:36; Acts 21:9; Rev. 2:20 Related Resource: What is a prophetess? Does the Bible mention any prophetesses?
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Utley comments that "These Jews from Asia (Ephesus) knew both Paul and Trophimus and had earlier planned Paul’s death (cf. 20:3). Now they saw their opportunity to play on Jewish racial biases and have Paul killed (cf. vv. 31, 36)." Acts 21:30 Then all the city was provoked, and the people rushed together, and taking hold of Paul they dragged him out of the temple, and immediately the doors were shut. KJV Acts 21:30 And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. NLT Acts 21:30 The whole city was rocked by these accusations, and a great riot followed. Paul was grabbed and dragged out of the Temple, and immediately the gates were closed behind him. Then all the city was provoked Acts 16:20-22; 19:29; 26:21; Mt 2:3; 21:10 taking hold of Paul they dragged him out of the temple Acts 7:57,58; 16:19; Luke 4:29; 2 Cor 11:26 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries THE MOB "COAGULATES" Coagulation describes flowing blood which coagulates into a unified mass, and so is an apt description of Jews flowing in from all areas of Jerusalem, gathering together in a mass. So figuratively they are "coagulating." Apologies for the metaphor, but sometimes my medical background comes back to haunt me when I am writing comments. Then all the city was provoked - Provoked is the first word in the sentence emphasizing this fact! Recall it is the time of the Feast of Pentecost, one of the feasts Jewish males were required to attend each year, so Jerusalem would have been bustling. Note the phrase all the city indicates that the false charges against Paul had spread like wildfire. Remember that this was the time of the Jewish Feast of Pentecost and the population of Jerusalem swelled from 200,000 to over two million and the Romans did not want a riot. Alexander
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Utley - apparently the gate between the Court of Israel and the Court of the Women. The Temple had its own police force of Levites who kept order. This action was to (1) keep the Temple from being defiled or (2) to keep Paul from trying to return to the Temple for safety. These Jews acted in exactly the same manner as did the mob at Ephesus (cf. Acts 19). MacArthur paints the picture of this sadistic scene - The temple guards shoved the frenzied mob outside (so Paul's death would not defile the temple; cf. 2 Kings 11:15) and then closed the doors (between the Court of the Women and the Court of the Gentiles). Their religious zeal inflamed by the false accusations of the Asian Jews, the infuriated and irrational crowd began savagely beating Paul. Too impatient to drag him out of the city and stone him (as had been done with Stephen), they intended to beat the apostle to death on the spot. They would have succeeded, but God providentially intervened to protect His servant. Help arrived in the form of Roman soldiers. (MacArthur New Testament Commentary – Acts) Dragged (1670)(helko ) means to drag or draw toward without necessarily the notion of force as in súrō. Of course that distinction seems to break down in the current passage (Acts 21:30) where undoubtedly there is force exert on dragging Paul's body. This is Luke's second use to describe Paul being dragged - " But when her masters saw that their hope of profit was gone, they seized (epilambano as here in Acts 21:30) Paul and Silas and dragged them into the market place before the authorities," (Acts 16:19+). W E Vine on helko - to draw," differs from syrō, as "drawing" does from violent "dragging." It is used of "drawing" a net, John 21:6, 11 (cp. suro in Jn 21: 8); Trench remarks (see below) "At Jn 21:6 and Jn 21:11 helkō (or helkyō) is used; for there a drawing of the net to a certain point is intended; by the disciples to themselves in the ship, by Peter to himself upon the shore. But at Jn 21:8 helkō gives place to syrō: for nothing is there intended but the dragging of the net, which had been fastened to the ship, after it through the water" (Trench's Syn). This less violent significance, usually present in helkō, but always absent from syrō, is seen in the metaphorical use of helkō, to signify "drawing" by inward power, by Divine impulse, John 6:44; John 12:32. So in the Sept., e.g., Song of Sol. Song 1:4; Jer. 31:3, "with lovingkindness have I drawn thee." It is used of a more vigorous action, in John 18:10, of "drawing" a sword; in Acts 16:19; Acts 21:30, of forcibly "drawing" men to or from a place; so in Jas. 2:6. Helko - 8v - drag(1), dragged(2), draw(1), draws(1), drew(2), haul(1). - Jn. 6:44; Jn. 12:32; Jn. 18:10; Jn. 21:6; Jn. 21:11; Acts 16:19; Acts 21:30; Jas. 2:6 Trench on drag - suro/syro(4951) Drag helkyo (Strong's 1670) Draw The difference between syro and helkyo is theologically important and is best expressed in English by translating syrein as "to drag" and helkyein as "to draw." The notion of force is always present in syrein. Thus Plutarch spoke of the headlong course of a river "as dragging [syron] and carrying along everything." Consequently, where persons and not things are in question, syrein involves the notion of violence. Although the notion of force or violence may be present in helkyein, it is not necessarily so, any more than the English draw, when used to refer to mental and moral attraction, necessarily implies the use of force. Only by keeping these differences in mind can we correct the erroneous interpretation of two doctrinally important passages in the Gospel of John. The first is John 12:32 : "I, if I am lifted up from the earth, will draw all peoples [pantas helkyso] to myself." But how does a crucified and exalted Savior draw all people to himself? Certainly not by force, for the will is incapable of force, but by the divine attractions of his love. In John 6:44 Jesus said: "No one can come to Me, unless the Father who sent Me draws him [helkyse auton]. "Those who deny theories of "irresistible grace" that portray men as machines that are dragged to God must assert that helkyse refers only to the drawing power of love, to the Father's attracting men to the Son. Had syrein been used in either of these Johannine texts, then those who believe that "irresistible grace" means forcing someone to believe against his or her will might argue that Jesus' declarations leave no room for any other interpretation than theirs. But syrein was not used in these passages. More specifically, helkyein predominantly refers to drawing someone or something to a certain point; syrein refers to dragging something after oneself. Thus Lucian, in comparing a man to a fish that has been hooked and dragged through the water, described him as "being dragged [syromenon] and led by necessity." Frequently, syrein refers to something that is dragged or trailed on the ground, quite apart from its own will, such as a dead body. To confirm this, compare John 21:6; John 21:11 with John 21:8 of the same chapter. In John 21:6 and John 21:11, helkyein refers to drawing the net full of fish to a certain point on the ship and to drawing the net to the land. But in John 21:8, where the disciples drag the net full of fish behind them through the water, syrein, not helkyein, is used. The Authorized Version maintains this distinction, as does De Wette's German translation. Neither the Vulgate nor Beza, however, distinguish the two words, which they translate by traho (draw) Acts 21:31 While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion. KJV Acts 21:31 And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. While they were seeking to kill him Acts 22:22; 26:9,10; John 16:2; 2 Cor 11:23-33 a report came up to the commander of the Roman cohort Acts 23:17; 24:7,22; 25:23; Jn 18:12 that all Jerusalem was in confusion Acts 21:38; 17:5; 19:40; 1 Ki 1:41; Mt 26:5; Mark 14:2 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries ROMAN RESCUE IN THE NICK OF TIME In the nick of time is an idiom which means at the last possible moment before a deadline or before something begins or ends (in this case Paul's life!). It means just in time; just before it's too late. If something happens in the nick of time, it happens at the last possible moment, when it is almost too late. But remember that Jesus had promised that Paul would "bear My name before the Gentiles and kings and the sons of Israel." (Acts 9:15). And as far as I can discern, he had not yet appeared before any kings. The protective sovereign hand of the Lord was upon His servant and in His perfect providence, the Roman rescue was just in the nick of time! While they were seeking to kill him - Luke does not say but the mob very likely had already begun pummeling him outside the Temple (cf Acts 21:32). Paul's death was their desire. Seeking (2212)(zeteo) implies giving attention and priority to and deliberately pursuing after -- certainly a good description of this ravenous, confused crowd! To kill(615) (apokteino from apó = intensifies meaning + kteíno = slay) means to kill outright or to put to death in any manner. To kill someone results in a state of separation. To kill physically (Mt. 10:28; Mt. 14:5, Jn 18:31; often of Christ's death; in Rev. 2:13, Rev. 9:15, Rev. 11:13). Vine writes "metaphorically, Ro 7:11, of the power of Sin, which is personified (Sin "personified" as a principle), as "finding occasion, through the commandment," and inflicting deception and spiritual death, i.e., separation from God, realized through the presentation of the commandment to conscience, breaking in upon the fancied state of freedom; the argument shows the power of the Law, not to deliver from sin, but to enhance its sinfulness; in 2 Cor. 3:6, "the letter kills," signifies not the literal meaning of Scripture as contrasted with the spiritual, but the power of the Law to bring home the knowledge of guilt and its punishment; in Eph. 2:16 "having put to death the enmity" describes the work of Christ through His death in annulling the enmity, "the Law" (Eph. 2:15), between Jew and Gentile, reconciling regenerate Jew and Gentile to God in spiritual unity "in one body." Revelation uses apokteinō in an exclusively literal sense; Zodhiates - (I) Particularly, to put to death in any manner (Matt. 14:5; 16:21; 21:35, 38, 39; Mark 6:19; John 18:31; Rev. 6:8; Sept.: Ge 4:8; Ge 18:25; Ex. 4:24; Josh. 11:10; Jdg. 9:5; 1 Sa 17:46). With the reflexive heautón, himself, to kill oneself (Jn 8:22); passive to be slain, meaning to die, perish (Rev. 9:18, 20). (II) Metaphorically, to kill eternally, to bring under eternal condemnation of death, to kill the soul, equivalent to causing the soul to perish in Gehenna (Mt. 10:28; Lk 12:5 [cf. Ro 7:11; 2 Cor. 3:6]). (III) Metaphorically, to destroy or abolish the enmity (Eph 2:16; Sept.: Ps. 78:47). (Ibid) Apokteino - 74x in 70v - kill(33), killed(29), killing(1), kills(5), put… to death(2), put to death(4). Matt. 10:28; Matt. 14:5; Matt. 16:21; Matt. 17:23; Matt. 21:35; Matt. 21:38; Matt. 21:39; Matt. 22:6; Matt. 23:34; Matt. 23:37; Matt. 24:9; Matt. 26:4; Mk. 3:4; Mk. 6:19; Mk. 8:31; Mk. 9:31; Mk. 10:34; Mk. 12:5; Mk. 12:7; Mk. 12:8; Mk. 14:1; Lk. 9:22; Lk. 11:47; Lk. 11:48; Lk. 11:49; Lk. 12:4; Lk. 12:5; Lk. 13:4; Lk. 13:31; Lk. 13:34; Lk. 18:33; Lk. 20:14; Lk. 20:15; Jn. 5:18; Jn. 7:1; Jn. 7:19; Jn. 7:20; Jn. 7:25; Jn. 8:22; Jn. 8:37; Jn. 8:40; Jn. 11:53; Jn. 12:10; Jn. 16:2; Jn. 18:31; Acts 3:15; Acts 7:52; Acts 21:31; Acts 23:12; Acts 23:14; Acts 27:42; Rom. 7:11; Rom. 11:3; 2 Co. 3:6; Eph. 2:16; 1 Thess. 2:15; Rev. 2:13; Rev. 2:23; Rev. 6:8; Rev. 6:11; Rev. 9:5; Rev. 9:15; Rev. 9:18; Rev. 9:20; Rev. 11:5; Rev. 11:7; Rev. 11:13; Rev. 13:10; Rev. 13:15; Rev. 19:21 Apokteino in the Septuagint Gen. 4:8 = Cain rose up against Abel his brother and killed him., Ge 4:14-15,23,25; 12:12; 18:25; 20:2,11; 26:7; 27:41-42; 34:25-26; 37:18,20,26; 38:7; 42:37; 49:6; Exod. 1:16; 4:23-24; 5:21; 13:15; 16:3; 17:3; 21:14; 22:19,24; 23:7; 32:12,27; Lev. 20:4,15-16; Num. 11:15; 16:13,41; 20:4; 21:5; 22:33; 25:5; 31:7-8,17; 35:19,21; Deut. 9:28; 13:9; 22:22,25; 32:39; Jos. 7:5; 8:24; 10:11,26; 11:11,17; 13:22; Jdg. 7:25; 8:17ff; 9:5,18,24,45,54,56; 15:12; 16:2; 20:5; 1 Sam. 15:3,8; 16:2; 17:46; 24:10-11,18; 2 Sam. 4:10-12; 12:9; 14:7; 23:21; 1 Ki. 2:5,32; 12:27; 18:12-14; 19:1,10,14; 2 Ki. 8:12; 10:9; 11:18; 17:25; 1 Chr. 2:3; 7:21; 10:14; 11:23; 19:18; 2 Chr. 21:4,13; 22:1,8-9,11; 25:4; 28:6-7,9; 36:17; Neh. 9:26; Est. 2:21; 9:6,15; Job 1:15,17; Ps. 10:8; 59:11; 78:31,34,47; 94:6; 101:8; 105:29; 135:10; 136:18; 139:19; Prov. 21:25; Eccl. 3:3; Isa. 14:20; 66:3; Jer. 20:17; 26:21; 38:9,16; Lam. 2:4,20-21; 3:43; Ezek. 7:16; 9:6; 13:19; 23:10,47; 33:27; Dan. 2:13,24; 3:22; 4:1; 6:24; 11:44; Hos. 2:3; 6:5; 9:16; Amos 2:3; 4:10; 9:1,4; Hab. 1:17; A report came up to the commander of the Roman cohort - The word report (phasis from phemi = to speak) is used only here and means information. It was used as a legal term describing private information on crimes in progress -- there was definitely a work/crime in progress! Commander (5506)(chiliarchos from chikioi = a thousand + archo = to rule) is transliterated as chiliarch, literally a commander of a thousand. is used to indicate the commander of the Roman garrison in Jerusalem (Acts 21:33), the captain of the temple guard (John 18:12), and in general any military commander or captain in command of a large number of troops (cf. Mk 6:21; Acts 21:31,37; Rev 6:15; 19:18). Utley adds that This would be the highest-ranking official in the Roman army (equestrian) who was stationed in Jerusalem during feast days when the population swelled to three times its normal number. His job was to keep order. Friberg - in Roman military organization tribune, commander of a Roman cohort of about 600 soldiers; generally high-ranking officer, chief captain, equivalent to a major or colonel today. Chiliarchos - commander(18), commanders(3), military commanders(1). Mk. 6:21; Jn. 18:12; Acts 21:31; Acts 21:32; Acts 21:33; Acts 21:37; Acts 22:24; Acts 22:26; Acts 22:27; Acts 22:28; Acts 22:29; Acts 23:10; Acts 23:15; Acts 23:17; Acts 23:18; Acts 23:19; Acts 23:22; Acts 24:7; Acts 24:22; Acts 25:23; Rev. 6:15; Rev. 19:18 Chiliarchos in the Septuagint - Exod. 18:21; Exod. 18:25; Num. 1:16; Num. 31:14; Num. 31:48; Num. 31:52; Num. 31:54; Deut. 1:15; Jos. 22:14; Jos. 22:21; 1 Sam. 8:12; 1 Sam. 18:13; 1 Sam. 22:7; 2 Sam. 18:1; 1 Chr. 13:1; 1 Chr. 15:25; 1 Chr. 26:26; 1 Chr. 27:1; 1 Chr. 29:6; 2 Chr. 1:2; 2 Chr. 17:14; 2 Chr. 25:5; Zech. 9:7; Zech. 12:5; Zech. 12:6; Robertson on the commander - Commander of a thousand men or cohort (Mark 15:16). His name was Claudius Lysias. Came up (305)(anabaino from ana = up, again, back + basis = a foot) means to go up, to ascend, cause to ascend from a lower to a higher place. It is used figuratively of information reaching or coming to the commander. However it also has a literal sense for the report would have likely been brought by someone coming up the stairs into the barracks or fortress. Anabaino may also have a literal meaning because during Jewish festivals the Roman guard was stationed in the Antonia Fortress which was located to allow one to see the Temple area. This area was approached by stairs (See picture of the stairs) which would have to be ascended. (Acts 21:35). The Roman soldiers lived in Antonia Fortress, which overlooked the Temple Court. It was built by Herod the Great as a palace, but was used by the Romans as a military headquarters. Josephus on Tower of Antonia - Now as to the tower of Antonia, it was situate at the corner of two cloisters of the court of the temple:21 of that on the west, and that on the north. It was erected upon a rock of fifty cubits in height: and was on a great precipice. It was the work of King Herod.22Wherein he demonstrated his natural magnanimity. In the first place the rock itself was covered over with smooth pieces of stone, from its foundation; both for ornament; and that any one who would either try to get up, or to go down it, might not be able to hold his feet upon it. Next to this, and before you come to the edifice it self of the tower, there was a wall, three cubits high; but within that wall all the space of the tower of Antonia it self was built upon, to the height of forty cubits. The inward parts had the largeness and form of a palace. It being parted into all kinds of rooms, and other conveniencies; such as courts, and places for bathing, and broad spaces for camps: insomuch that by having all conveniencies that cities wanted, it might seem to be composed of several cities; but by its magnificence it seemed a palace. And as the intire structure resembled that of a tower, it contained also four other distinct towers, at its four corners. Whereof the others were but fifty cubits high: whereas that which lay upon the south east corner was seventy cubits high: that from thence the whole temple might be viewed. But on the corner, where it joined to the two cloisters of the temple, it had passages down to them both: through which the guards (for there always lay in this tower a Roman legion) went several ways among the cloisters, with their arms, on the Jewish festivals; in order to watch the people, that they might not there attempt to make any innovations. For the temple was a fortress, that guarded the city; as was the tower of Antonia a guard to the temple. And in that tower were the guards of those three (14). There was also a peculiar fortress belonging to the upper city, which was Herod’s palace. But for the hill Bezetha, it was divided from the tower of Antonia, as we have already told you.23 And as that hill on which the tower of Antonia stood, was the highest of these three, so did it adjoin to the new city:24 and was the only place that hindred the sight of the temple on the north. And this shall suffice at present to have spoken about the city, and the walls about it: because I have proposed to my self to make a more accurate description of it elsewhere.25 (Josephus Wars 5.5.8) Cohort (4686)(speira related to Latin spira = anything rolled up) was a Roman military technical term for the tenth part of a legion, normally containing 600 troops (Acts 10.1). Speira also could refer to a detachment of soldiers as in a troop, band or company (Jn 18.3)
Atos 21
Utley point out that "There are many parallels between the treatment of Paul and Jesus by the Jews and Romans." In John 19:15 the Jews "cried out, “Away with Him, away with Him, crucify Him!” Pilate *said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.”" Away (142)(airo) literally means to lift up something and to carry it. In the present context, the Jews were not simply asking for Paul to be taken away from the Temple but ultimately to be deprived of his life (just as the parallel use with Jesus where the context clearly indicates their desire for his death - read Lk 23:18+ and Jn 19:15 which both use this same verb airo -- in John 19:15 the verb is not present imperative but aorist imperative calling for immediate, urgent response).
Atos 21
Utley - The Colonel was surprised that Paul spoke Koine Greek because he apparently thought that Paul was an Egyptian insurrectionist that he had heard about (cf. v. 38 and Josephus’ Antiquities 20:8:6, 10). This Egyptian rebellion occurred between A.D. 52–57. Acts 21:38 "Then you are not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?" KJV Acts 21:38 Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? Then you are not the Egyptian Acts 5:36,37; Mt 5:11; 1 Cor 4:13 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries STIRRING UP SEDITION Sedition describes an illegal action inciting resistance to lawful authority and tending to cause the disruption or overthrow of the government. Then you are not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?" - This question expects a positive answer. The Egyptian mentioned was a Jew who proclaimed himself a prophet and gathered a large following with the intent to lead them to the Mount of Olives, where, at his command, the walls of Jerusalem would collapse. His force was attacked by Felix but the Egyptian himself escaped. Josephus Antiquities of the Jews, 20.167-172 records - These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, 169 Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 170 He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. 171 Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 172 But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them. Stirred up a revolt (387)(anastatoo from anistemi = to stand up) means to disturb, disquiet, upset, trouble, cause a revolt, instigate an uprising, to stir up sedition. Used in a letter of a bad little boy whose mother said, “He drives me mad." The picture is of agitating or stirring up, provoking one to rise up in excitement. The action is most commonly applied to a state of mind as is the case in the papyri of the Koine Greek period. Keener has an interesting note that "Most of the messianic-prophetic figures reported in this period gained followings in the “wilderness” (“desert”—NIV), perhaps expecting deliverance to come like a new exodus under a new Moses....A few years after this encounter they kidnapped people to secure the release of their own adherents held by the procurator. Josephus’s final reports of them are at the fortress Masada (picture), where they finally perished in a.d. 73." (The IVP Bible Background Commentary – New Testament) Assassins ("dagger men")(4607)(sikarios from Latin - sica = curved dagger, sicarius = dagger carrier) means an assassin or murderer, real cutthroats! The Sicarii were a fanatical group of Jewish nationalists called Zealots who used murder and assassination to achieve their goals (cf Lk 6:15+; Acts 1:13+). They appeared during the Jewish war (A.D. 66–70). Josephus noted that these men committed murders in broad daylight, especially at festivals, especially brutally stabbing to death aristocrats (especially Jews who collaborated with the Romans) in the midst of crowds in the Temple, then slipping away unseen. These radical assassins opposed the Romans and armed with short daggers (sica) under their cloaks, mingled with the crowd, striking down their opponents, and then pretending to call for help. One could not even trust a friend. Josephus Wars of the Jews 2.13.3 on Sicarii - When the country was purged of these, there sprang up another sort of robbers in Jerusalem, which were called Sicarii, who slew men in the day time, and in the midst of the city: this they did chiefly at the festivals, when they mingled themselves among the multitude, and concealed daggers under their garments, with which they stabbed those that were their enemies; and when any fell down dead, the murderers became a part of those that had indignation against them, by which means they appeared persons of such reputation, that they could by no means be discovered. The first man who was slain by them was Jonathan the high priest, after whose death many were slain every day, while the fear men were in of being so served was more afflicting than the calamity itself, and while every body expected death every hour, as men do in war, so men were obliged to look before them, and to take notice of their enemies at a great distance; nor, if their friends were coming to them, durst they trust them any longer; but, in the midst of their suspicions and guarding of themselves, they were slain. Such was the celerity of the plotters against them, and so cunning was their contrivance. Frank Allen on the mistaken identity of Paul as the Egyptian - An Egyptian who had claimed to be the Messiah had led a rough band of about four thousand men out into the wilderness and there had gathered about him about thirty thousand with the aid of whom he had threatened the Roman garrison in Jerusalem. The band was defeated and dispersed but their leader had escaped and it was feared that he might appear again. Moreover, the cruel conduct of Felix, who was the Roman procurator at this time, had driven the Jews almost to the point of insurrection. As a consequence the Roman captain, Lysias, his officers and men, were keeping a vigilant guard, on this occasion, when there were many thousands of Jews in and about Jerusalem, lest trouble should again arise. From the tower of Antonia at the northwest corner of the temple, and overlooking the place of worship, the sentinel could discover any disorder at once and the soldiers could be dispatched to quell a riot in a moment’s time. Acts 21:39 But Paul said, "I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people." KJV Acts 21:39 But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people. I am a Jew Acts 9:11,30; 22:3; 23:34 of Tarsus in Cilicia Acts 6:9; 15:23,41 a citizen of no insignificant city Acts 16:37; 22:25-29; 23:27 I beg you, allow me to speak to the people Acts 21:37; 1 Peter 3:15; 4:15,16 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries PAUL PLAYS TRUMP CARD HIS CITIZENSHIP To "play a trump card" is an idiom that means to use a particular stratagem or resource that gives one an "advantage," often being held until the opportune time. And this was the opportune time for him to give a bold testimony explaining the transforming work that the Messiah had done in his heart. THOUGHT - O to have the sensitivity of Paul, to be able to discern when God is at work around us (He's always at work!) and to have the spiritual eyes to see the "divine opportunities" He places before us! In Jesus' Name. Amen! If you have never studied the course "Experiencing God," (see below to get a "taste" of this classic study) I can personally attest to the impact it had on myself, my wife and another couple that did it with us. None of us have ever been quite the same...and that was about 29 years ago! The "pond is still rippling" some 30 years later! Related Resources: God is Always at Work Around You This resource takes you through the entire first of 7 realities (and then you can watch the video). Watch Henry Blackaby's discussion of this first of 7 realities But Paul said, "I am (ego men eimi) a Jew (Ioudaios) of Tarsus in Cilicia a citizen of no insignificant city - Paul for the moment did not reveal that he was Roman citizen but a citizen of a well-known city. In the phrase no insignificant city we see Luke's use of understatement (and also a double negative) or litotes, a figure of speech in which understatement is used to emphasize a point by stating a negative (no insignificant) to further affirm a positive -- Tarsus is a significant city, in fact one of the great cities of the Roman empire. T. De Witt Talmage - Caesar boasted of his native Rome; Lycurgus of Sparta; Virgil of Andes; Demosthenes of Athens; Archimedes of Syracuse; and Paul of Tarsus. I should suspect a man of base heartedness who had no feeling of complacency in regard to the place of his residence; who gloried not in its arts, behaviour, prosperity, embellishments, and its scientific attainments. Men never like a place where they have not behaved well. Swarthout did not like New York; nor Dr. Webster, Boston. Men who have free rides in prison vans never like the city that furnishes the vehicle. When I see in history Argos, Rhodes, Smyrna, Chios, Colophon, and several other cities claiming Homer, I conclude that Homer behaved well. Citizen (4177)(polites from polis = city) defines an individual who has full status, the rights guaranteed to those who held citizenship and that is especially the sense in Acts 21:39. The uses in the Gospels refer to merely inhabitants of a city (Lk 15:15+) and to fellow citizens in Lk 19:14+. Utley observes that Paul was asserting "his citizenship in a world-class university town. Previously in Roman governmental administration a person could not be a citizen of a non-Roman city and also a Roman city, but by Paul’s time this had changed. The text does not say if the Roman officer was impressed."