Chapter 21

1 Paul will not by any means be dissuaded from going to Jerusalem. 9 Philip’s daughters prophetesses. 17 Paul cometh to Jerusalem: 27 where he is apprehended, and in great danger, 31 but by the chief captain is rescued, and permitted to speak to the people.

1. Were gotten from them. The Greek verb suggests parting with an effort, and the phrase may be translated “having torn ourselves away from them.”

Straight course. Evidently with a favoring wind and tide.

Coos. Rather, Cos, a small island off the coast of Asia Minor, at the entrance to the Greek Archipelago (see Paul’s Third Missionary Tour). Anciently there was on the island a temple to Aesculapius, with a medical school. It was noted too for its wine, silk production, and fabrics.

The day following. Luke, with his evident interest in sea travel, is careful to keep note concerning the days required for the journey (cf. ch. 20:6, 7, 15).

Rhodes. The noted island at the southwest corner of Asia Minor (see Paul’s Third Missionary Tour) which became famous during the Peloponnesian War. An ancient name of the island was Asteria, the place of stars. The name Rhodes was acquired because of the profusion of roses that grew on the island. Its timber, useful for shipbuilding, enabled its citizens to develop a strong navy. A crossroads point, important commercially and for military purposes, it also had a great sun temple, and its coinage bore the head of Apollo as the sun-god. A huge metal statue of Helios, the sun-god, more than 100 ft. high, was known as the Colossus of Rhodes and was called one of the Seven Wonders of the World. Erected by Chares about the year 280 b.c., it was thrown down by an earthquake in 224 b.c., and lay supine for nearly 900 years. In the 7th century a.d. it was sold by the conquering Saracens to a Jew, who is reported to have used 900 camels in hauling it away piecemeal.

Patara. There is slight textual evidence (cf. p. 10) for the addition of “and Myra,” perhaps by transference from Paul’s voyage to Rome (ch. 27:5). Patara was a city on the coast of the province of Lycia (see Paul’s Third Missionary Tour), and was noted for the worship of Apollo. Lying near the mouth of the river Xanthus, it was the port for the city of that name. Here Paul and his company transferred from the coastal vessel to a ship bound for Phoenicia.

2. Phenicia. The Maritime region, north of Palestine (see Palestine During the Ministry of Jesus). Its chief cities were Tyre and Sidon.

3. Had discovered. Preferably, “had sighted.”

Cyprus. See on ch. 13:4–6.

Syria. The ancient land lying north of Palestine, west of the Euphrates river. Luke includes Tyre of Phoenicia in greater Syria.

Tyre. A very ancient seaport of Phoenicia, about five days’ sail from Patara. It is noticed as having been a strongly fortified place in Joshua’s day (Joshua 19:29). It was famous in connection with the building of Solomon’s Temple (1 Kings 7:13–45; 2 Chron. 2:11–16). The city was besieged by the Assyrians and by the Babylonians, and was taken later by Alexander the Great.

To unlade her burden. Or, “unloading its cargo.”

4. Finding disciples. Literally, “having looked up the disciples.” This can scarcely mean disciples who happened to be there, but an aggregation of Tyrian Christians. Hence this is the first specific mention of a church at Tyre, though one had probably existed there for many years (see chs. 11:19; 15:3).

Seven days. Paul was desirous of being at Jerusalem for Pentecost (ch. 20:16), but realizing that he had time, and doubtless under the urging of the church at Tyre, he spent a week there.

Who said. Or, “who kept telling.” Perhaps these prophetic warnings were given on the Sabbath or at other meetings of the church of Tyre, and evidently by men possessing the gifts of the Spirit (see Gal. 6:1; cf. pp. 26, 40).

Through the Spirit. This cannot mean the human “spirit” of the men, but the Holy Spirit of God, so prominent a Personage in the Acts (cf. chs. 2:2–4; 5:3; 8:39; 10:44, 45; 13:2; 15:28; 16:6, 7).

Should not go up. This must evidently not be understood as a prohibition by the Holy Spirit of continuing his journey to Jerusalem, such as prevented him from entering Asia and Bithynia (ch. 16:6, 7), for Paul would not have disobeyed a direct forbidding of the Holy Spirit. Rather, it must be viewed as a warning, more definitely given by Agabus at Caesarea a little later (ch. 21:10, 11).

5. Accomplished those days. The “seven days” of v. 4. The Greek verb here rendered “accomplished,” and translated “furnished” in 2 Tim. 3:17 (RSV, “equipped”), has the primary sense of making ready, equipping, or fitting out, as of a ship. Hence some conclude that the ship required a week of refitting at Tyre. However, in a time expression, as here, it is better translated, “to complete,” “to finish.”

Departed and went our way. Literally, “having departed, we were going on our way.”

They all brought us. The whole church of Tyre, including wives and children, escorted Paul and his companions out of the city to the shore (see on chs. 15:3; 20:38).

Kneeled …, and prayed. See on ch. 20:36.

6. Taken our leave. Literally, “saluted ourselves off,” that is, said our farewells to one another.

Home again. Gr. eis ta idia, “to the own [things],” that is, to their own homes (see on John 1:11).

7. Course. Gr. ploos, “voyage”; here either the voyage from Tyre or the entire voyage from Macedonia. Paul and his company apparently accomplished the remainder of their journey, from Ptolemais to Jerusalem, by land.

Ptolemais. The name given by Greek and Roman rulers to the town anciently known as Accho (Judges 1:31). Later it was named by the crusaders St. Jean d’Acre, or simply Acre. In OT times it was an important town, but was surpassed when Caesarea was built by Herod the Great.

The brethren. There was a church also at Ptolemais. Since the city lay on the great highway connecting the coastal cities, early believers who were dispersed during the persecution following Stephen’s death doubtless visited the city and won converts (see ch. 11:19).

8. Paul’s company. Textual evidence attests (cf. p. 10) the reading, “and leaving the next day, we came to Caesarea.”

Unto Caesarea. See on ch. 10:1. The inference is that the journey was by land (see on v. 7). There was then an excellent highway between Ptolemais and Caesarea. For Paul’s seeming preference for land travel cf. ch. 20:13.

Philip the evangelist. Philip was one of the original “servers of tables,” or deacons, and in the list of deacons his name follows Stephen’s (ch. 6:5). For Philip this work had merged or perhaps disappeared in that of the “evangelist” (see ch. 8:5–13, 26–40). The designation is not to be thought of as a title, but as a description of his current work, the result of his reception from the Holy Spirit of that particular gift (see Eph. 4:11; see on Acts 13:1). The importance of this gift is indicated by Paul’s exhortation to Timothy to “do the work of an evangelist” (2 Tim. 4:5) and to “stir up the gift of God, which is in thee” (2 Tim. 1:6).

Philip’s labors as an evangelist doubtless took him far beyond the limits of Caesarea, where he was last seen (Acts 8:40). He may have preached up and down the coasts of Palestine and Phoenicia, along with others who were scattered abroad during the persecution following Stephen’s death (see ch. 11:19). This is probably the first time Philip and Luke had met, and likewise also the first time Philip and Paul had crossed paths.

One of the seven. The Seven of ch. 6 are still looked upon as a distinct group. Whether Luke meant this in the organizational sense, or commemoratively, the fact is that the church has maintained the order of deacons ever since then.

Abode with him. Philip’s residence was evidently at Caesarea. Luke, the historian of the early church, doubtless made the most of this opportunity to gather valuable information concerning the state of the church from Philip and his family.

9. Four daughters. These women had the gift of prophecy (see on Acts 13:1; cf. 1 Cor. 14:1, 3, 4; Eph. 2:20; 4:11). The verb “prophesy” means to “speak forth,” that is, for God (see on Gen. 20:7; Matt. 11:9). A prophet may, or may not, foretell events. The Bible presents a number of instances where women have been entrusted with this most desirable of the gifts of the Spirit (1 Cor. 14:1). Miriam, the sister of Moses, was a prophetess (Ex. 15:20), as was Deborah, with whose inspired aid Barak conquered the Canaanites (Judges 4:4). Isaiah’s wife was a prophetess (Isa. 8:3), also Huldah, who aided Hilkiah the priest in the reforms of Josiah, king of Judah (2 Kings 22:14; 2 Chron. 34:22). Anna the prophetess greeted her infant Lord (Luke 2:36–38). False prophetesses are also mentioned (Neh. 6:14; Rev. 2:20). Joel foretold the pouring out of the gift of prophecy in the latter times upon the “handmaids” (Joel 2:28, 29).

10. Many days. Or, “more days,” implying a longer stay than first planned.

Judжa. In the restricted sense; the former territory of Judah, not the Roman province of Judea that included Caesarea.

Agabus. Doubtless he is the same man who had prophesied the famine (cf. ch. 11:28). The coincidence of the unusual name and the unusual gift hardly allows recognition of two different persons.

11. Girdle. The girdle was a band or sash of linen, wool, or leather, worn about the waist to draw together the loose folds of the Oriental robe, particularly if work was to be done or a walk taken. It was made ample enough in size to provide pouchlike room for carrying money, writing tablets, stylus, etc.

Bound. Here was a dramatic way to present a prophecy, a method used under divine direction by Isaiah (Isa. 20), Jeremiah (Jer. 13:1–11; 18:1–10; 19:1–3; 27:2, 3; 28), and Ezekiel (Eze. 4:1–13; 5:1–4).

The Holy Ghost. The men of the apostolic church were conscious of the direct, personal, dynamic presence of the Holy Spirit in their thinking, saying, and doing. His presence was as real to them as that of Jesus had been to His disciples. Compare John 16:7; Acts 2:2–4; 5:3; 13:2.

So shall the Jews. This was fulfilled. See v. 33; ch. 24.

The Gentiles. The Romans into whose hands Paul would come when Agabus’ prophecy was fulfilled, had both the military and the civil administration of conquered Palestine. Paul was undaunted by the warning and undeterred by the danger.

12. We, and they. Both Paul and his company, including Luke, and the church of Caesarea, heard the prophecy, which must have been publicly made, perhaps in a Sabbath meeting.

Besought. Or, “kept entreating.”

13. What mean ye? The clause reads, literally, “What are you doing, weeping and breaking my heart?” Here “to break mine heart” means not so much to break Paul’s spirit by sorrow, but to weaken his resolve to fulfill his mission at Jerusalem.

I am ready. In the Greek, the pronoun “I” is emphasized. This indicates Paul’s inflexible determination to do what he deemed right, and to account the cost in suffering worth while (cf. Acts 20:24; also Jesus’ attitude [Luke 9:51]).

To die. This expresses the true spirit of the martyr.

For the name. Compare Phil. 3:7, 8. The apostles and their fellows did exploits in the name. Compare Acts 4:12; 5:41; see on ch. 3:16.

14. Will … be done. The church saw that no appeal would avail and that Paul’s face was set to go to Jerusalem. The divine will was made clear in Paul’s own resolve to proceed to Jerusalem in spite of threatening dangers. Doing the will of God brings inward peace, though it may result in external turmoil and suffering. Compare Luke 22:42.

15. Took up our carriages. Rather, “equipped ourselves,” or “took up our baggage.”

Went up. Or, “began going up,” or “were going up,” that is, were continuing the journey to Jerusalem.

16. Brought with them one Mnason. Rather, “bringing [us] to one Mnason.” This early (rather than “old”) disciple, of whom nothing else is known, had left Cyprus and made his home either at Jerusalem or at a village on the way to Jerusalem. The name was common among the Greeks, and he may have been an early Hellenistic convert.

Should lodge. This verse indicates that some of the Caesarean believers accompanied Paul and his friends all the way to Jerusalem (64 mi.) in order to introduce Paul to their friend Mnason, an early disciple whom Paul had never met, who was to be his host. This was not Paul’s first visit to Jerusalem; he was not unknown to the church there and needed no introduction to a stranger in order to have a lodging place in Jerusalem. This apparent discrepancy in the story may be understood and harmonized by consideration of factors of geography and social custom of the day.

The 64-mi. distance from Caesarea to Jerusalem was too far for one day’s journey, but could be covered in two or three days. Hospitality customs would not have required the Caesarean believers to accompany Paul and his group all the way to Jerusalem in order merely to introduce him to their friend, who was to be his host. It is far more likely that they escorted him one day’s journey, to the home of their friend Mnason in a village on the way, where Paul and his company lodged that one night.

This proposed solution to the problem is supported by a variant textual reading. Instead of “and brought … lodge,” there is some textual evidence (cf. p. 10) for the reading, “and these brought us to the one with whom we should lodge; and being brought to a certain village, we came to a certain Mnason of Cyprus, an early disciple.” Verse 17 logically follows this reading, indicating the progression of the journey and Paul’s reception by the brethren in Jerusalem.

17. Received us gladly. The members of the Jerusalem church, whom Paul had met on his previous visits, were delighted to welcome him.

18. James; and all the elders. As quickly as possible Paul called upon James, apparently the presiding elder, and the other leaders of the church at Jerusalem. These may have been those of the apostles who were still resident there, rather than elected “local” church elders (cf. ch. 14:23). But cf. ch. 15:2, 4, 6, where both apostles and elders are specifically mentioned. This James, doubtless “the Lord’s brother,” had been chairman of the Council of Jerusalem (see on Acts 12:17; see Acts 15:13; Gal. 1:19).

19. He declared particularly. Literally, “he kept relating one by one.” Compare Acts 15:3; Prov. 15:30. Paul’s report would inform the elders of what had occurred in his experience since his Jerusalem visit of Acts 18:22, and would include reference to the gifts the apostle was bringing from the Gentile Christians to the needy Jewish Christians of Palestine.

20. Glorified. Or, “they began glorifying,” apparently by a general expression of thanksgiving as Paul concluded. There is rightly no mention of praise for Paul.

The Lord. Textual evidence favors (cf. p. 10) the reading “God.”

Paul, a Prisoner, Taken to Caesarea, c. A.D. 58–60

Paul’s Arrest and Hearings at Jerusalem c. A.D. 58–60

How many thousands of Jews. Literally, “how many tens of thousands.” This gives an idea of the remarkable progress the gospel had made among the Jews. But these round numbers may include more than the Jewish converts living at Jerusalem, for thousands of Jews could well have come in for Pentecost, as had Paul. For the “multitudes” of believers see chs. 6:1, 7; 9:31; 11:21, 24; 14:1; 17:4.

Zealous of the law. These Christian Jews had not been liberated by the Council of Jerusalem, as had the Gentile Christians, from the ceremonies of the Jewish religion (see on ch. 15:19–21). They were still carrying on, at least in some measure, the OT ritual, and doubtless were following, also, many of the traditional requirements of the Pharisees. Regarding the latter, see Vol. V, pp. 51, 52, 55. Paul describes himself as having lived “after the most straitest sect” of his religion, that is, as a Pharisee (ch. 26:5). It is evident that it was from this class that most of the early converts to Christ had come, but they, unlike Paul, were still legalists.

21. Are informed. Preferably, “were told,” or possibly, “were taught.” Paul’s Judaizing opponents had not only been “zealous of the law” (v. 20), but apparently had also been zealous in spreading exaggerated and damaging reports concerning his theological teachings. No wonder Paul admonishes so earnestly against judging one another concerning performance of ceremonies in religion (Rom. 14:1–10; Col. 2:16). He himself suffered severely at the hands of zealous legalistic critics. Although professing to be Christians, these self-appointed judges had no experience in the gospel of Christ, for they lacked faith. And to do the works of religion without faith, is sin (Rom. 14:23).

Thou teachest … to forsake Moses. Literally, “you are teaching apostasy from Moses.” This was the charge circulated against Paul, and no more serious charge could be laid before Jews, earnest in their religion. It aroused resentment on the grounds of patriotism, partisanship, historical tradition, social relationships, and public law, as well as the deepest religious feelings. The very fact that these multitudes (see v. 20) of Jews had accepted Jesus as the Messiah, who should restore all things, evidently made them the more eager to maintain the requirements and rites of Judaism, and to fear and repudiate Paul the more completely as an apostate from both race and religion.

Ought not to circumcise. This was a specific charge, illustrating the preceding generalization. According to this charge Paul was contravening, not a tradition, but the covenant sign of the Jews, embedded in the law itself.

Walk after the customs. Compare on ch. 6:14. Here Paul was alleged to have attacked the detailed observances growing out of the law, and the traditional practices that had come in as inevitable accretions. These were serious charges, believed earnestly by the multitude. As applied to Paul’s teaching of the Jews themselves, and as regards his personal conduct in religion, the charges were easily refuted (chs. 22:3; 23:1, 6; 24:11–16; 25:10, 11; 26:4–7, 22), though refutation was unsuccessful because of violence growing out of prejudice. Paul’s attitude toward the maintenance of the ceremonial requirements by Jews was that of the Council of Jerusalem (ch. 15); namely, let the Jewish Christians continue to practice whatever rites their conscience demanded of them. But Paul insisted that the Gentile converts be free. The man who was justified by faith would in no way be helped heavenward by legalistic practices (Rom. 2:24–29; Gal. 4:1–11; 5:1–6; Col. 2:16–22).

His own rule of personal adaptation (1 Cor. 9:19–23) led Paul to continue to live like a Jew, particularly among Jews. He allowed the Jew in the Christian church liberty to continue his ceremonial practices until he saw their meaninglessness in the presence of the gospel of faith (Rom. 14:1–10; 1 Cor. 7:17–24). Paul himself had taken the Nazirite vow (Acts 18:18). He had had Timothy circumcised (ch. 16:3). There was no basis for the charge that Paul taught the Jewish Christians “not to circumcise their children.” The charge was a fabrication of his enemies.

However, his teaching of the gospel could not but result eventually in the Jews’ also giving up performances and ceremonies as no longer meaningful. Christ’s teaching was the foundation for that of the apostle. Our Lord instructed His followers to have a righteousness that should “exceed” that of the scribes and Pharisees (Matt. 5:20); He condemned outward practices of religion for their own sake (Matt. 6:1–7); and He insisted that God must be worshiped “in spirit and in truth” (John 4:23). Paul negated a religion of “touch not; taste not; handle not,” as developed and enforced by men (Col. 2:20–22); of rules and scruples concerning things that had no real moral and spiritual significance (Rom. 14:1–10; Gal. 4:9–11; Heb. 9:9, 10), and which in view of the life and sacrifice of Christ had ceased to have meaning (Col. 2:8–17).

Sacrifices and circumcision had been instituted by divine command. The sacrifices ceased to have meaning when He to whom they pointed died as the guilt bearer for men. The Temple as the place of offering, and the priests as the offerers (Dan. 9:24–27; Matt. 27:51; Heb. 8:13; 9:11–15), likewise lost their significance. Circumcision was an outward sign of a covenant relation between a nation, or people, and their God (Rom. 4:11). Although the rite was individually applied, the reception was not by faith on the part of the infant recipient, and circumcision was only a tribal or national sign. Hence it lost its meaning when the worship and service of God, in Christ, was shown to be no longer a matter of tribe or nation (Gal. 3:28, 29; Col. 3:11), but one of individual acceptance, by faith, of Christ Jesus the Saviour (Rom. 3:22–24; Gal 3:26, 27; Eph. 2:8). Again, with the revelation in Christ of the new covenant of salvation, the way of faith (Jer. 31:31–34; 2 Cor. 3:6–9; Heb. 8:6–13), the old covenant sign, circumcision, was no longer significant. The Jew who would “follow on to know the Lord” (Hosea 6:3) by faith must inevitably cease to regard circumcision as having any meaning in the spiritual life.

Hence “circumcision is nothing,” Paul taught, so far as a man’s relationship to God is concerned (1 Cor. 7:19; cf. Rom. 3:31; 8:4; 1 John 2:3). In the presence of the gospel of Christ, circumcision (and, for that matter, any performance for its own sake) has no reason for being (Gal. 5:6; 6:12–17). Jew and Gentile are all one in Christ (Gal. 3:16, 27–29; Col. 2:9–14), who has broken down the “middle wall of partition” between them (Eph. 2:11–17). All must be saved by Christ alone, “by grace … through faith” (Eph. 2:4–10; cf. Rom. 3:26–30). Paul did not tell the Jew not to practice circumcision, but if the Christian Jew of faith and spiritual insight should ask, “Why, being a man of faith, saved by Christ through grace, should I circumcise my child?” the answer would have to be, “For no reason, in Christ, but only for the sake of your brethren who do not yet understand.” So Paul believed and practiced. It can be said, therefore, that the accusations of the Judaizers against Paul were false, but that their fears concerning the future of all Jewish rites were justified.

22. The multitude. Rather, “a multitude.” Textual evidence may be cited (cf. p. 10) for omitting the clause “the multitude must needs come together.” Without this, the context gives no hint of any gathering.

They will hear. Word of Paul’s arrival would go out, not necessarily through a meeting of the saints, but by the news spreading among the numerous Jewish believers (cf. v. 20).

23. Do therefore this. The Jerusalem leaders believed that the advice they were giving was for the best. There was no intent to involve Paul in trouble, but rather to counteract the prejudice against him, for which they seemed to think he was in some way to blame (AA 403). They should rather have recognized that God had worked mightily through Paul, and endeavored, themselves, to counteract the opposition to him.

Four men. These four men were evidently members of the Jewish Christian community, another illustration of the hold that the Jewish ceremonies still had upon the converts in Judea. The four Jewish brethren were already part way through the accomplishment of their vows, but another was permitted to join them under such circumstances, particularly if he bore the expenses of those already performing their vows.

24. Purify thyself with them. This part of the counsel, when carried out, would be a tacit admission by Paul that he stood in need of cleansing before God. This might be a hindrance to him, not a help, in winning acceptance by the Jews. It would mean entering into the Nazirite abstinence and shaving his head at the close of the time (see on ch. 18:18).

Be at charges. Paul was to assume the expenses of the men who were performing their vows. It meant the cost of the ceremonial shaving, for which the Levite barber would make a charge, and of the sacrifices: two doves or pigeons, a lamb, a ewe lamb, a ram, a basket of unleavened bread, a meal offering, and a drink offering (Num. 6:9–21).

Shaves their heads. At the conclusion of the vow the head was shaved, and when the offerings were made, the hair was burned in the fire lighted under the ram of the peace offering.

All may know. This participation of Paul in the ceremonies of the vows was to convince the Jews that Paul was not an “apostate” from Moses (see on v. 21), and that the things said against him were “nothing.”

Keepest the law. The “Law,” or Torah, was the center of Jewish thinking, life, and religion. The Torah, or teaching, compassed all the instruction given in the writings of Moses. Paul was reputed to have gone against the Law. The only way he could win Jewish approval, the leaders at Jerusalem thought, would be to show that he was faithful to it.

25. Touching the Gentiles. James, the Lord’s brother, who was spokesman for the elders in making to Paul the suggestion to purify himself, also had presided at the Council of Jerusalem (ch. 15:13). He assured Paul that there was no question now of the freedom of the Gentiles: they did not need to follow the Jewish observances, and he reminded Paul of the terms of the liberating decision (see on v. 20).

And from strangled. Important textual evidence may be cited (cf. p. 10) for omitting these words.

26. Paul took the men. Paul thought that he was doing a wise thing in being a Jew among Jews (1 Cor. 9:19–23). But actually he was inconsistent here, for he participated, not to reveal his own belief, but to satisfy others who were “zealous of the law” (Acts 21:20). Compare AA 405, 406.

Signify the accomplishment. That is, to declare to the officiating priests of the Temple when the vows would be fulfilled. Seven days were required for the completion of the term of the four men (v. 27). According to Josephus (War ii. 15. 1 [313]) the whole period for such vows was 30 days; there were now only 7 days remaining.

27. Jews … of Asia. Paul’s preaching of the gospel in and around Ephesus had aroused the Jews (as in ch. 19:22, 23). It was some of these who, having come to Jerusalem for the feast, recognized Paul in the Temple and aroused the people against him. They seized him, with the marks of the purification process upon him, while he was quietly waiting for the last day of the seven to come (ch. 24:18).

Stirred up. Or, “began stirring up.”

All the people. Rather, “all the multitude.” Not the “thousands of Jews … which believe” (v. 20), but the crowds, who, as the day of Pentecost approached, filled the precincts of the Temple.

28. Crying out. The cry was raised as though Paul were guilty of some serious crime of disorder.

Against the people, … law, … place. The same charge that had been leveled against Stephen (ch. 6:13, 14), and doubtless against Paul on many previous occasions (see chs. 13:45; 14:2; 17:5, 6; 18:6, 12–15; 19:9). Saul, who had once brought charges against Stephen and consented to his death (ch. 26:10; AA 98, 102, 116), is now Paul, standing courageously in the face of a similar accusation, under threat of a similar death.

Brought Greeks. He was thought to have brought uncircumcised Gentiles into the holy precincts, inside the “middle wall of partition” (Eph. 2:14), which separated the outer court of the Gentiles from the area where only Jews were allowed to enter (Josephus Antiquities xv. 11. 5). Inscriptions in Greek and Hebrew placed on that partition wall warned non-Jews not to proceed farther (see Vol. V, p. 67). See illustration facing p. 449.

29. Trophimus an Ephesian. Trophimus was a companion of Paul, having traveled out of Macedonia with him (ch. 20:4). Some of the accusing Jews probably had known Trophimus in his home city. They had now seen him with Paul in Jerusalem, but there is no reason to believe that Paul had brought the man into the precincts forbidden to Gentiles. His freedom in the gospel never led Paul to ignore the scruples of others (Rom. 14:3–10; 1 Cor. 9:19–23; 10:27–31), nor did his courage degenerate into recklessness. The charge against him was false.

30. City was moved. Luke indicates that this was a tumult of large dimensions, with the reports of Temple desecration spreading like wildfire and the Jews ready to act on what was to them a genuine provocation. The year was about a.d. 58. About eight years later the revolt of the Jews against Rome would begin. The city was already restive.

Took Paul. Or, “seized Paul.”

Drew him. Or, “were dragging him.” Those who seized Paul immediately pulled him out of the sacred area he was supposed to have profaned.

Doors were shut. The Levite gatekeepers shut the gates promptly, not only to guard against further desecration, but to prevent the Temple from becoming the setting of the riot itself, as it sometimes was.

31. To kill him. The men who had seized Paul intended to take his life, even as they had taken the life of Stephen (ch. 7:54–60). In the meantime they beat him (ch. 21:32).

Tidings. Gr. phasis, “a disclosure [of secret crime],” “information by report.”

Chief captain. Gr. chiliarchos, “leader of a thousand men,” the term for the Roman military tribune, commander of a cohort.

Band. Gr. speira, “a cohort” (see on ch. 10:1). This Roman garrison, then considered sufficient, with its armament and strict discipline, to restrain even the turbulent Jews, was lodged in the tower built on a rock at the northwest side of the Temple area. This tower had been built by Herod the Great and named Antonia in honor of the triumvir Mark Antony, notorious for his infatuation with Cleopatra and his defeat at the Battle of Actium. The Tower of Antonia had a turret at each corner and two flights of stairs leading to arcades on the northern and western sides of the Temple. The garrison would be kept on the alert especially at a time like Pentecost, when thousands of strangers were in the city. See Jerusalem in Time of Christ.

An uproar. Although not yet a riot, the tumult was involving the entire city and could easily get out of hand.

32. Soldiers and centurions. The chiliarch, or tribune, took down into the disturbed crowd several hundred soldiers, with a centurion, somewhat like a sergeant, heading each platoon.

Left beating of Paul. Or, “at once stopped beating Paul.” See on v. 31. The presence of the Roman soldiers cowed Paul’s Jewish captors. The incident was not worth a revolt, as even the excited Jews realized.

33. Took him. Or, “arrested him,” “took him into custody.” The idea was not to rescue Paul, but to learn what the trouble was, and to prevent a chief actor in it from being killed before the affair could be properly investigated. But for Paul it was a rescue, as at Corinth (ch. 18:14–17).

Bound. In keeping with Roman practice, a chain was doubtless fastened to each of his arms, with the two ends of the chain held by soldiers guarding Paul (see ch. 12:4, 6). Thus held, Paul was brought before the tribune Lysias (cf. chs. 23:26; 24:7, 22) for a preliminary examination.

Demanded. Rather, “began to inquire,” “began to investigate judicially.”

34. Some cried. Or, “some were crying.” Such a confusion of accounts and accusations was to be expected from an agitated mob, as had previously happened at Ephesus (ch. 19:32).

Castle. Gr. paremboleµ, “that which is cast up,” that is, an encampment (Heb. 13:11, 13; Rev. 20:9) or “the army encamped” (see Heb. 11:34). The transition from these meanings, as military field terms, to the meaning here of “a fortified tower” is similar to the transition from the Latin castra, “camps,” to castellum, “a fortified place,” “castle.” Paul, though a prisoner, was at least safe in the shelter of the tower. The rescue occurred just in time.

35. Upon the stairs. The soldiers took him as far as one of the stairways leading up from the Temple to the Tower of Antonia (see on v. 31).

Borne of the soldiers. The guard actually had to carry Paul in order to take him out of the hands of the furious Jews, now clearly bent on killing him.

Violence of the people. The agitation of the crowd and the eagerness of the ringleaders to kill Paul became intensified as they saw their victim being taken from them.

36. Away with him. Expressing the mob’s own intent concerning Paul, and their hope that the soldiers would kill him. So the Jewish leaders a generation before had demanded the death of Jesus (Luke 23:18; John 19:15).

37. May I speak? Paul wished to establish his identity with Lysias, the chief captain or tribune, and doubtless to make known the fact that he was a Roman citizen (cf. v. 39; ch. 22:26).

Canst thou speak Greek? The tribune thought Paul could speak only Hebrew (Aramaic), and was surprised to hear him talk Greek. On the other hand, the people were apparently surprised to hear him speak their language (see ch. 22:2). Paul’s Greek was the Koine, the common form of the Greek language that was spoken by the whole Mediterranean world. The NT was written in Koine.

38. That Egyptian. As phrased in Greek, this question anticipates “yes” as an answer. The man here mentioned, notorious with the Roman authorities, was an Egyptian Jew, a professed prophet who, shortly after Felix became procurator, had led a crowd of 30,000 men (if the traditional figure is true) to the Mount of Olives to see the walls of Jerusalem fall down, that they might enter triumphantly (Josephus Antiquities xx. 8. 6; War ii. 13. 5 [261–2263]). Felix’ soldiers had routed them with great loss, but the leader had escaped.

Four thousand. Either this number should be substituted for Josephus’ 30,000, or understood to indicate the number of those who, having escaped, rallied again to their leader.

Murderers. Gr. sikarioi, literally “daggermen,” that is, cutthroats, assassins. Compare the Latin sicarii. These were members of an extremist organization of Jews, the assassins among the Zealots (see Vol. V, pp. 54, 55), who decimated small Roman garrisons where they could do so in sneak attacks at night, and assassinated Jews who refused to lend them support (Josephus War ii. 13. 3 [254–258]). Among festival crowds they committed many murders in broad daylight. In the later siege of Jerusalem they greatly aggravated, by their atrocious and bloody deeds, the horrors of that bitter time.

39. A Jew of Tarsus. See on ch. 9:11. For comment on Paul as a Roman citizen see p. 94.

No mean city. Or, “no unmarked city,” “no inconsiderable city.” A legitimate boast, from the cultural as well as the commercial viewpoint. Coins of Tarsus have been found bearing the designation metropolis autonomous, “self-governing city.”

Speak unto the people. Paul still hoped, doubtless more for the sake of the gospel and the church than for himself, to make the Jews understand his true attitudes and activities.

40. Had given … licence. Gr. epitrepoµ, “to permit,” “to allow,” “to give leave.” The word is used in the papyri in this sense.

On the stairs. A position above the crowd and comparatively safe, in case they should again react unfavorably—which they did (ch. 22:22–25).

Beckoned with the hand. A gesture designed to silence the mob, implying that Paul wished to speak.

In the Hebrew tongue. That is, in the Aramaic tongue, literally, “dialect.” Now Paul will make a brief defense, upon which his freedom to preach the gospel, if not his very life, may depend. How calm he is, in contrast with the turbulent mob below See Vol. I, p. 30.

Ellen G. White comments

1–5AA 396

1–40AA 396–408

5 GW 178

8, 10–16AA 397

13 ML 193

17, 18 AA 399

19, 20 AA 402

20–25AA 403

26–28AA 406

29–32AA 407

33–40AA 408