Exegetical and Hermeneutical Commentary of 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,

27. And when the seven days were almost ended ] Rev. Ver. “completed.” This seems to have been the period devoted to the more secluded residence in the Temple.

the Jews which were of Asia ] Lit. (with Rev. Ver.) “the Jews from Asia.” So that it would seem that a portion of the visitors to Jerusalem had known the Apostle in his missionary labours, and may have come after him, in their enmity, to damage his reputation, by calumnious reports of his teaching, reports which had as much ground in truth as the story about Trophimus from which the tumult arose at this time in Jerusalem.

when stirred up all the people, &c.] Rev. Ver. “multitude.” These Asian Jews were coming up to the Temple for their worship, and may even have been of the company in the ship by which the Apostle and his companions came from Patara. They certainly had known, or found out, that Trophimus was an Ephesian and a Gentile. If they had seen the Apostle in familiar converse with him, this would be enough to rouse their indignation, especially as Paul and his companion would be living together in the same house and at the same board (cp. Act 11:3).

Fuente: The Cambridge Bible for Schools and Colleges

And when the seven days were almost ended – Greek: as the seven days were about to be fulfilled – emellon sunteleisthai. The seven days which were to complete the observance of the vow, Act 21:26. Perhaps the whole observance in this case was intended to be but seven days, as the time of such a vow was voluntary. The translation, were almost ended, is not quite correct. The Greek implies no more than that the period of the seven days was about to be accomplished, without implying that it was near the close of them when he was seized. By comparing the following places, Act 21:18, Act 21:26; Act 22:30; Act 23:12, Act 23:32; Act 24:1, Act 24:11, it appears that the time of his seizure must have been near the beginning of those days (Doddridge).

The Jews which were of Asia – Who resided in Asia Minor, but who had come up to Jerusalem for purposes of worship. Compare the notes on Acts 2.

Fuente: Albert Barnes’ Notes on the Bible

Act 21:27-40

And when the seven days were almost ended the Jews which were of Asia stirred up all the people.

Paul in the temple

1. Unholy zeal is more easily occasioned than good works (Act 21:27-30).

2. Religious accusations are frequently the result of excitement, and thus liable to be unjust. Giving a new, spiritual interpretation to old rites, customs, etc., is by many stamped as desecration and unbelief (Act 21:28).

3. Enthusiastic devotion to duty may entail misapprehension and inconvenience (verse 27-30).

4. By their endorsements of the deeds of the past men show themselves the children of their fathers either for good or for evil (Act 21:36).

5. In the best of causes one may be sometimes mistaken for an agent of the worst (Act 21:38; Mat 12:24).

6. Political indifference may be more equitable than ecclesiastical jealousy and rancour (Act 21:31-40).

7. God overrules all events in the lives of His servants for the highest purposes. (A. F. Muir, M. A.)

Paul in the storm at Jerusalem

The apostle, at a later period, had to encounter a great storm on the open sea; but that was hardly more violent than what now arose against him on dry land, within the secure walls of Jerusalem, among his own people. Yet here, as there, the almighty arm of God protects and rescues him.

I. The outbreak of the storm. Suddenly and not to be reckoned on, as often a storm occurs in nature, this storm breaks out among the people. The tempest which Paul had seen from a distance at Miletus, and which was predicted to him on the way in a more and more threatening manner, discharges itself on a sudden, and in a place least to be expected, in the temple, while Paul sought to satisfy the zealots of the law.

II. The raging of the storm. The storm of the passions increases continually, the popular fury heaves and swells as a raging sea, and threatens to swallow up the servant of God.

III. The stilling of the storm. He who formerly rebuked the wind and waves on the Lake of Gennesareth, so that there was a great calm, speaks to the raging sea–Hitherto shalt thou come, but no farther. The Roman tribune has to open the harbour of refuge to the apostle; and he himself with calm composure beckons to the people so that they become still. (K. Gerok.)

Paul accused of the Jews

I. The accusation brought against Paul.

1. Its nature.

2. The agents.

II. Its reasons.

1. The ostensible.

2. The real.

III. Its resemblance to the charge preferred against Christ–polluting the temple.

IV. Its results. Conclusion:–Learn–

1. That there are always persons ready to attack the servants of God.

2. That these attacks are made on any pretext however slight.

3. That we should Hot be dismayed, but rely on God for protection. (J. H. Tasson.)

Paul assailed

Paul again in trouble! What a magnetism he had to draw to himself distresses. Nature felt the strange attraction, and gave him her perils, storms, and shipwrecks. All kinds of men hastened with all kinds of mischief. This trouble presents some new elements. It came not from preaching Christ, but through conciliating Jews. It took place in the temple, not in some foreign synagogue or market place. The events of this passage are the riot, the rescue, the plea. Looking for practical suggestions, we note–

I. The divisions in the Church. As we get a pitiable sort of comfort in finding that even prophets and apostles were men of like passions with ourselves, so with the failures of the early Church. We have no hindrances which they did not overcome. That fair picture of brotherly love and self-forgetfulness which we saw at Pentecost is spoiled by a clique determined to rule or ruin. The Judaising party are chargeable with Pauls captivity in Cesarea, his shipwrecks, his imprisonment at Rome, and ultimately his death. The dangers of heresy and innovations are understood, but less is said of the mischiefs of an unwise conservatism–a dogged obstinacy in clinging to old methods and resisting those who long to bring the work of the Church to the demands of the times. Usually they are a minority who oppose; they alone have feelings to be considered, convictions to be respected; and usually they have their way, to the injury of the Church and the honour of those who sacrifice feeling and judgment to the desire for peace. Yet even peace can be purchased too dearly.

II. An overruling providence. Since God has chosen to conduct His kingdom on earth through men, He must continually be at hand to wrest some advantage out of their inevitable errors. The nations sin had brought it under the Roman power; but had there been only Jewish authority in Jerusalem that day there had been no rescue for Paul. Heathen Rome is under the King of kings. Its power protects His apostle, gets the gospel a hearing before rulers, and gives the preacher his desired opportunity to visit the worlds capital.

III. The strength of believers. They glory in tribulation. This whole scene rebukes the thought that we can judge Gods feelings toward us, by the ease or painfulness of our life. We want an ungodly world to act in the ways of the millennium. What are we, that when disaster comes we sit down and cry despairingly, God has forgotten me? Have we fared like the chief apostle? Have we been smitten like Christ? We are nearest the Saviour in our sorest need, and rest absolutely on the everlasting arms only when all other help has given way. Then come peace and assurance which we have vainly tried to gain in easier times. Then, too, our own resources get a fresh power. The most beset and helpless man of all here is the apostle; but do what they will to him, he is the one calm, masterful soul there. His knowledge, his experience of mobs, a bearing both courteous and dignified, give him control of the stolid and furious alike. (C. M. Southgate.)

Paul assailed

I. Suffering assault.

1. When religion degenerates into a matter of rites and ceremonies, there is manifested very great zeal for forms, and very little zeal for truth.

2. When the Jews planned to convict Paul of false teaching, they indulged in a great deal of falsehood that they might accomplish their object.

3. When the Jews merely supposed that Paul had brought Trophimus into the temple, they accused the apostle before the people without the least hint that they were basing their charge on a mere supposition.

4. When the people heard, they ran together without further invitation. Meetings called for the worst purposes usually need the least advertising.

5. When Paul was dragged out, the doors Were shut. The murderous bloodthirsty Jews were so afraid that some microscopic temple ordinance might be polluted.

6. When the mob had beaten Paul, and attempted to kill him, the tidings speedily reached the police station that something was the matter. The ancient police officer seems not to have slept as serenely as the modern police officer does.

7. When it is only a poor persecuted apostle, or street preacher, or member of the Salvation Army, who is being assaulted, it is unusual for the worlds police forces to be so quick in learning of the disturbance.

II. Suffering arrest.

1. One may wear chains, and still not be a felon or a slave.

2. One may be compelled to wear chains, not to keep him from escaping, but to help him to escape. Thus Paul wore them.

3. One may enter prison walls, and not be a convict. Paul was never convicted of anything worse than of utter fearlessness in duty doing.

4. One may be protected from two classes of enemies by their mutual hatred of one another. Thus was Paul saved from the hostile Jews by the indifferent Romans.

5. One may be hustled into safety by the very violence of the attacks upon him. Thus the mob crowded Paul, borne in the soldiers arms, within the castle.

6. One and the same evil cry meg the ears of the Divine Master and of His great apostle–Away with him.

III. Suffered to speak.

1. After the worlds police forces do learn of a disturbance, they are prone to rush out and mistake the harmless, defenceless, unresisting apostle as the dangerous leader of four thousand bloodthirsty assassins!

2. After all, the Apostle Paul is not as defenceless as he seems. He has all the resources of Christian bravery, and God is on his side.

3. After he has been roughly treated by the foes of Christ, the true disciple of Christ still shows no disposition to run away, but remains to address the rabble.

4. After a fully consecrated heart, nothing is more desirable in a Christian worker than a clear head and steady nerves.

5. After Paul had done his duty, he let God take care of the consequences, and he evidently cared more for the safety of the cause than he did for his own security. (S. S. Times.)

Pauls arrest

Here we see–

I. The genius of religious intolerance. Three things come out which always characterise this:–

1. Cunning–indicated in the watchword, Men of Israel, help! hereby naively intimating that Paul was an enemy to Israel, and that all should make a common cause in crushing him. Religious bigotry ever works by artifice and insinuation.

2. Falsehood.

(1) It fabricates false allegations (verse 28). This was all a spiteful fiction.

(a) Did Paul teach all men everywhere against the people? It is true he denounced their bigotry, and exclusiveness; but never their race, and their high distinctions.

(b) Did he ever disparage the law? He taught that its ceremonies were not binding upon Gentile disciples, nor of eternal obligation even unto the Jew; but always displayed a profound regard for it as a Divine institution, the glory of the ancient world.

(c) Did he ever speak against this place? He taught that God dwelt not in temples made with hands; but never a word did he utter in dishonour of the temple.

(d) Did he ever bring Greeks into the temple, and pollute the holy place? No; they only supposed that he did–they perhaps saw Paul walking in the streets with Trophimus, and rushed to this conjecture.

(2) But whilst all those charges are groundless, they bear testimony to Pauls–

(a) Notoriety. This is the man; implying that he is well known, and that none require any further particulars. This Paul has in a few years painted his image on the imagination of the Jewish people.

(b) Industry. He taught all men, everywhere. Thus, they unwittingly confirmed the apostles own description of his labours, and also his biographers account of his marvellous activity.

(c) Power. Had he been obscure and of feeble influence, they would have spoken and acted differently. They felt, he was a man of such colossal influence as required the force of a whole nation to confine.

3. Violence. Religious intolerance does not argue, for it lacks an intelligent faith in its own cause. It has, therefore, ever had recourse to fraud and force.

II. The genius of a mob assembly. Men are pretty well the same in all ages. The mob gathered in the streets of Jerusalem evinced just those things which mobs show now in Paris, New York, or London. Here is–

1. Credulousness. The false charges were accepted without any inquiry. All the city was moved. Man is naturally a credulous animal, and this propensity gets intensity in association with numbers. Hence what even a credulous man will not believe when alone, he readily accepts from the lip of a demagogue. Men accept creeds in churches which they repudiate in private discussion. Mobs will swallow whatever is offered.

2. Senselessness. Some cried one thing, and some another. The mob at Ephesus (Act 19:32) acted in the same way. A sad sight this. It is this senselessness that makes the opinions of mobs so worthless, their movements so reckless, and their existence so dangerous.

3. Contagiousness. The people ran together, and when they came together their hearts surged with the same common passions. One mans thought, whether good or bad, may influence a nation. Conclusion. Note–

1. The great mixture of characters in social life. Here are Evangelical Christians, Asiatic Jews, Romans, Paul.

2. The great advantage of civil government.

3. The antagonism of the depraved heart to Christianity. (D. Thomas, D. D.)

Paul at Jerusalem

Pauls fifth and final visit to Jerusalem, a chief scene of which this passage depicts, was in the highest degree dramatic. He now saw the Jewish capital for the last time. He had come with the noble object of carrying a contribution from the Gentile Christians in Macedonia and Achaia to the poor among the Jewish mother Church. One of the three leading Hebrew festivals, Pentecost, was in progress. He now met James the brother of Jesus. He magnanimously took upon himself the Nazaritic vow. He conspicuously showed his remarkable tact in addressing a frenzied mob. In a most picturesque situation he declared his Roman citizenship. The scene with which we particularly have to do was the meeting place of Roman power, of Jewish bigotry, and of Christian consecration. The passage that we are to study introduces us to Paul when he was about completing the seven days of the Nazaritic vow, which he had willingly entered into for the sake of mollifying the prejudice against him of the believing Jews in Jerusalem. The Jews from Asia had, from their point of view, abundant reason for attacking Paul. Asia, in its New Testament use, was a narrow strip of Asia Minor that bordered on the AEgean Sea. Of this district Ephesus was the chief city, and in Ephesus Paul had recently closed a most astonishing three years ministry. He turned the world upside down there. In the best meaning of the word his preaching was sensational. It was no wonder, then, that the Jews from Asia, stung by the recollection of the triumphs of that Ephesian ministry from which their ranks had so seriously suffered, were swift to wreak their vengeance upon the hated offender now that they had opportunity. This experience of Paul at Jerusalem emphasises two or three lessons of permanent value, which we shall now consider.

I. An aggressive Christianity encounters afflictions. If Jesus Christ has made anything clear it is surely this, that the loyalty of His disciples to Himself will provoke persecution. With a noble frankness, worthy of all admiration, He warned all would be disciples of this inevitable fact. I came not to send peace but a sword. Behold, I send you forth as sheep in the midst of wolves. If His precepts were thus writ large and clear in His own example, why should His disciples expect to escape? Paul followed his Lord in both teaching and precept. He wrote, All that would live godly in Christ Jesus shall suffer persecution. Persecution has been the common lot of pronounced ambassadors of Christ, and, with shame be it said, that persecution has in many cases had origin with the so-called people of God themselves. Chrysostom, Savonarola, Huss, Wycliffe, Luther, Wesley, Whitefield, Edwards, Hannington, the Waldenses, the Huguenots, the Covenanters, the Pilgrims: how ample was their heritage of persecution, and with what sublime heroism did they receive it! The suffering of affliction for Christs sake is inevitable. Why it is so Jesus clearly stated to His unbelieving brothers, as He was about to start to Jerusalem to attend the last Feast of Tabernacles in His earthly ministry. The world cannot hate you, but Me it hateth, because I testify of it that its works are evil. This was the real reason of Pauls terrible treatment at Jerusalem at the hands of the unbelieving Jews from Asia, and it has been the spring of all the persecution of Christs followers the Christian ages through. Persecution is as irrational as it is inevitable. Those Asiatic Jews incited the multitude against Paul on wholly false charges. Listen to them. This is the man that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place. Every count in this indictment was untrue. At the very moment in which they preferred it Pauls course as to the Nazarite vow proved its utter falsity.

II. Afflictions manifest the depth of Christian happiness. Gods people are a happy people. Christs disciples sing for joy in the night of their tribulations, since Christ Himself, who is their Life, possessed a serene joy that no afflictions could ruffle. So strong was His faith in His Father and His love for Him, that these yielded Him a peace whose tranquil deeps the cruel and unrelenting persecution of Pharisee and Sadducee had no power to disturb. The kingdom of God is joy and peace in the Holy Ghost. Pauls experience of his Lords love was yet so delightful that he yearned to tell the glad tidings to his very murderers, saying to the commander, I beseech thee, give me leave to speak unto the people.

III. Afflictions prove the strength of Christian purpose. They both put it to the test and make it evident. Tribulation worketh patience, and patience approvedness or tried character, and tried character hope. The crowning glory of Jesus was a glory of the will in the face of a relentless persecution that finally sent Him to the Cross. How strikingly this appears in Lukes description of Him, He set His face to go to Jerusalem. Jesus reign over a human soul culminates in the will. Unless He is king there He is no king at all. The history of His influence over men has shown how splendidly He has commanded the will energy of His true disciples in the development of such traits of character as fortitude, endurance, heroism, those virtues which are essentially martial in their temper and make their possessors terrible as an army with banners. These soldierly qualities thrive under persecution. They seem unable to come to their best quality without it. Pauls last journey to Jerusalem and its climax in the scene in the temple were among the most convincing evidences of will triumph in the midst of crushing afflictions that the annals of heroism furnish. The real heroes of the world are not the Alexanders, the Hannibals, the Caesars, the Napoleons, but Jesus, Paul, Ambrose, Augustine, Simeon, Brainerd, Carey, Mackay. These, and such as these, display the most exalted courage, confronting foes more invincible and threatening than any those great military chieftains ever faced on field s of carnage. The lesson for us of our study of Paul at Jerusalem is this: It sounds out a clarion call to the disciples of Jesus in this generation, in all Christian lands, for fidelity. In our time the love of temporal comfort is almost sovereign. Our sense life is in sore peril of becoming insubordinate by the encouraging environment in which it passes its days. Our civilisation is a selfish civilisation. It is very easy to live a luxurious life. It is very hard to live a self-denying life for Jesus Christs sake. The apostle Paul, that good soldier of Jesus Christ, thus owned his loyalty to the Captain of his salvation, I am ready to die at Jerusalem for the name of the Lord Jesus. (J. M. English, D. D.)

Paul at Jerusalem

Pauls attitude towards the Jewish law must be taken into account in order to understand the reason for the tumult at Jerusalem and the injustice of those who led it. Paul spoke as vigorously as one could speak against the law as a means of salvation. At the same time Paul was a Jew with the most intense national feeling. So much did he love his brother Israelites that he could almost have wished himself accursed from God if thereby they might be saved. So far as his fellow Christians were concerned, Paul held that their relation to the law should be determined by their own antecedents. If a man were born a Gentile, Paul would not counsel him to learn Jewish religious habits. If a man was born a Jew, however, there was no harm in his keeping the old law so long as it was understood not to have saving power. When Paul came to Jerusalem in the year 58 A.D., he found he had been preceded by a report that he was utterly opposed to Jewish Christians observing any of the old Jewish habits, and that he tried to turn them from them. The episode suggests study in four directions.

I. Paul.

1. He was truly a lover of his own people. Wherever he went he sought them out first, not only because strategically this was wisest, but because he truly liked to be with them. He was never above feeling satisfaction in the thought that he had been born a Jew. He loved to go to the feasts at the capital. Undoubtedly Paul had more real sympathy with Jewish religious ideas than many of those in the crowd who condemned him.

2. There was a possibility, we might safely say a certainty, that Pauls position would be misunderstood. For while he kept up his Jewish habits it was not because he thought (as the Jews thought) that they had saving power. They were external matters connected chiefly with ways of living and ways of worshipping. They were not really essential to the religious life, but only helpful in it, if one thought them helpful and used them aright. Among Gentiles Paul did not observe them. The Jews looked upon them as necessary for all. In a certain limited sense Paul stood by Jewish habits. And yet his removing them from the class of necessaries to the class of things optional was undoubtedly the first step towards their abolition. Pauls position thus had such complex relations that it was difficult to be understood and pretty certain to be misrepresented.

3. His immediate intention in the matter which brought him into difficulty was good. He had no intention towards the Jews. He was not trying to conciliate them. His mind was upon the thousands of Jews who had become Christians (verse 20) who were still zealous for the law, i.e., kept up faithfully Jewish habits of living. For them Paul held that this was perfectly right (so long, of course, as they did not ascribe saving power to such habits). He bad been reported as taking the position that they were wrong. In order to put himself into cordial relations with them and to reassure them concerning himself, he undertook the open performance of a vow. His design in the matter was wholly honourable and kind.

II. The disturbers.

1. Their motive was hatred towards Paul. They came down from Ephesus full of their experiences of Pauls troubles there. At Ephesus they had been thwarted. It was not a Jewish city. At Ephesus Paul had some chance of justice, and the Jews were hopeless of thwarting him. At Jerusalem the tables were turned. There Jewish sentiment was not only enormously preponderant, it was also intense beyond words.

2. They carried out their purpose by spreading skilful misrepresentations of Pauls position. This charge was a deft combination of truth and falsehood, For the wickedest lie is not that which is downright, for that can easily be disproven, but that which is subtly, insinuatingly exaggerative, where the admission of the innocent element of truth which lies at its foundation puts the man who is repelling it in the attitude of a culprit. Paul had not taught against the Jews by any means; he had honoured them everywhere; he had proclaimed himself a Jew. But of course he had said that being a Jew would not save one. The things alleged against Paul had back of them something which he would have had to admit as true. But it was exaggerated, misinterpreted, and supplemented by an absolute lie.

3. The strength of the attack against Paul lay in its appeal to the religious feelings of the crowd. That which was best in them was used for the lowest ends. Nothing is more awful in human nature than the possibility of crime in the name of religion; and how frequently it has darkened the page of history. And some people are so indiscriminating as to lay the blame of all this upon religion. It is as just to condemn the real coin for the existence of the counterfeit.

III. The crowd.

1. They accepted as true the lies of the Ephesian Jews. They had courts whose business it was to investigate such offences as were alleged against Paul. Without investigation, without so much as a question, they accepted as true what might easily have been shown to be false.

2. Just as readily they accepted the motives of the Ephesian Jews as honourable. What sanctity! What zeal for the temple of the Lord! And all the time the real motive of these scheming Ephesians was nothing more than vile, unscrupulous hatred.

3. They were already prejudiced against him. The words of the Ephesians, This is the man (verse 28), shows that Paul was known by reputation. The people had their minds already made up concerning him. They did not want investigation upon his case. Again, as often before, Jerusalem knew not the day of her visitation. In her sinful prejudice she was ready, consistently with her attitude all through history, to slay the best of her sons.

IV. The outcome.

1. God was a factor at work upon which the Jews were not counting. Those whom neither the majesty of God nor pious respect for the temple could restrain from madness, respect for a profane man now subdues (Calvin). And in the conduct of that man the God whom they so impiously disregarded was at work. Thus far could their madness go and no farther. His word, which can check the mighty ocean, put its restraint upon the wrath of men.

2. An immediate result for good was brought about, in that Paul had an opportunity to address the multitude. Such an opportunity he might have sought long and in vain.

3. The riot in the temple had a bearing far off in the future. The testimony at Rome was made possible by the riot at ,Jerusalem. And so the wrath of man ministered to the praise of God. The Jews sought to kill Paul, and they succeeded in giving him opportunity to hold up the Cross before the Lord of the world.

V. Final lessons.

1. Our failures as well as our successes have their place in Gods plan. Paul was trying to conciliate some of his fellow Christians when he fell into trouble. God not only exchanges our failures for success, He makes them means of success.

2. Inferences from others actions are always dangerous. The Jews imputed to Paul motives that did not belong to him. They were too sure of the accuracy of their own reasoning ability. Let us be careful how we put meanings into others conduct.

3. A multitude is a dangerous leader. It is good advice to keep always out of crowds. Beware of the multitude. Serve thou God and Him only. (D. J. Burtell, D. D.)

Paul at Jerusalem

The Church at Jerusalem sheltered in its bosom a Pharisaic faction which continually strove to turn Christianity into a sect of Judaism. A large proportion of its membership was very weak and imperfect. The law had a strong hold upon them, and they were only beginners in the gospel. They could be easily prejudiced against Paul. Hence Pauls attempt to forestall prejudice by accompanying four Jewish Christians, who were under a Nazaritic vow, to the temple, and paying for them the expenses attendant upon the termination of their vow. As he proceeded with the four Christian Nazarites into the temple, doubtless his course was wholly successful, so far as concerned the great body of the Church at Jerusalem; but the great annual feasts attracted multitudes from every land. Many of these had known Paul as the eloquent preacher of Christ who had successfully met them in many a field of argument and won hundreds to his following. Malice and revenge are swift to find opportunity. They are not careful to learn all the facts. A great soul on an errand for God does not lose self-possession, however great the commotion. Paul at once saw the chief captains command of the situation and the way to his respect. He knew how to avail himself of the resources for safety in his own scholarship, his birth place, and nationality. One moment he stands before the chief captain clothed with dignity, despite his chains; the next, his frenzied murderers are hushed as he calmly looks down upon them from the castle stairs.

I. The unconscious ministry of the powers of this world. Rome knew nothing of Jesus save as a peasant disturber of the peace and something of a fanatic. It knew nothing of Paul, and cared nothing for the heroism and devotion of his splendid apostleship. Rome was bound, hand and foot, by debasing idolatry; but a bodyguard of invisible angels could not have done more to save the great apostle for continued ministry, for those inspired epistles from Neros dungeons, and for an honourable martyrdom which should set its seal of dignity to an unparalleled life. So, in all the years, human schemes, with a horizon wholly confined to earth, are unfailing servitors of Divine plans which span the ages.

II. Force has an indispensable place in the divine economy. What could persuasion have done with those Jewish zealots, fired with murderous purpose? They had doomed Paul to death. They are typical cases of men hurried by one passion or another beyond the pale of conscience or reason. It is well to rely upon persuasion for the most part in dealing with our fellows for their good and our own safety, as individuals and communities; but there are many times when, and persons for whom, nothing is sufficient but brute force–meaning by this a compulsion which shall be inevitable and overpowering. The Roman empire was raised up to give gospel messengers their needed safeguard until their work was done. The Church needs substantially the same safeguard today–not herself using force to bring about spiritual results; but Christs disciples must have civil guardianship and, in free governments, they must act well their part to provide it for themselves. Force must meet force.

III. The easy currency of false charges in time of excitement. Paul had not brought Greeks within the sacred and guarded precincts of the temple; but it was enough for the frenzied Jews that, somewhere in the outside city, they had seen an Ephesian with him. At once they jumped to the conclusion that his associates in the sacred courts were heathen. Doubtless many in the excited mob were strangers to Paul, but they had caught the contagion and unthinkingly condemned him as bitterly as long time enemies could do. How obvious the duty of prudence and deliberation when excitement blinds the populace and hardens the heart! Excitement is almost incapable of justice.

IV. The courage of a divine mission. Paul measured the deadly purpose of his countrymen far more adequately than the Roman captain could have done, and at first view we would think the security of Antonias inner wards would have been eagerly sought by him; but no; he faces the throng and heroically tries to capture their attention, judgment, and esteem. He was steadied in heart and cleared in thought by his conscious apostleship. He was engaged in His Masters work. He could not despair, whatever the crisis or obstacle. The Christian warrior does not believe in mere defensive warfare; he feels the urgency of an imperilled cause, the brevity of his opportunity, and he must be on the aggressive, whatever the opposition.

V. The faith and loving perseverance of Christlike service. Why did not Paul throw over his murderous fellow countrymen as hopeless, upon whom he would not waste another word? Behind him were years of unwearied toil and sacrifice on their behalf. But, like the loving physician dealing with deadly disease, he leaves nothing undone to befriend his worst assailants as long as a fraction of opportunity remains. Here, again, the great missionary to the Gentiles is a pattern for a large following. Pastors may be requited with indifference, or worse, after most unselfish devotion; but in no case must the mission of Christ be abandoned or its continuance enfeebled in plan or spirit.

VI. Everything good in this world is only an approximation. These maddened Jews bent on murder were the outcome of Divine plans and processes for centuries. They represented people who had been in training for the glad star of Bethlehem. How great the apparent failure of prophetic vision and Divine agency! But it was not all a failure. In the early Christian Church were multitudes of Jews born again in Christ. The Christian worker will save himself discouragement and loss of energy, if he keeps in mind the insufficiency of man at his best, and copies the patience of the Divine Master workman when hedged about with difficulties and success seems meagre and imperfect.

VII. The mountains of difficulty encountered and levelled by Christianity. Is the gospel ship storm-tossed? Do obstacles tower and the future seem full of deadly peril? We need only to recall those days when, in her infancy, the Church was confronted by the powers of earth and darkness in their greatest might and hate. It comes to our notice, in this lesson, as one of the three mountains of difficulty encountered by Jesus and His followers–Roman force, Greek philosophy, and Jewish ecclesiasticism. The three were to be vanquished, and all by loves compulsion; but, of the three, the last was not the least formidable. The momentum of ages was behind it. But Paul, like his Master, proposed the most difficult of achievements–a reform that was an apparent destruction–a new life perpetuating all that was true and good in the old life–fulfilling, indeed, instead of destroying, but causing so much of abandonment of time-honoured ritual and rich perquisites as to seem like an overwhelming deluge. To human view, how impregnable the entrenchments of Judaism! The unseen was mightier than the seen, however imposing the latter. Let church builders and soul winners take courage today. Difficulties do not cease. They take new form and enlist a strong following; but Christs cause now has a momentum of conquest sweeping through long ages; it has readjusted lifes economy so that worldlings unwittingly give it aid and comfort from general impulses of benevolence and enlightenment; it has so helped governments and science and inventions that they return valuable service from dictates of expediency. (S. Lewis B. Speare.)

True Christian toleration

This was, to all intents and purposes, a council; of course, not exactly what we call a council in our day, because there were no such churches then as we have now, in practice, or in organisation even. This was, however, a body composed of the authoritative men among the Christian people of Jerusalem. The elders were all gathered together. And it will amuse you to hear what the reason was. Paul was on trial for want of orthodoxy! Dr. Dwight, whom we now bow the knee to, was very much suspected, during his lifetime, of want of orthodoxy; Jonathan Edwards, whom all our theologians swear by, in his day suffered a great deal of disrepute for want of orthodoxy; every man, all the way up, who has laid the Church under obligation–Calvin, Luther, Melancthon, Zwinglius, and others–have suffered in their day as being disturbers, unsettling the belief of men. Christianity was not a new religion that came drifting against the wind, as one might say, right up to a battle with Judaism. It was not a new revelation that gradually came up to quench the old one, and take its place; as in growth, the lower stem shoots out another, which surpasses it in organisation; and gradually out of that shoots another, until we come to the blossoming top, and from that to the fruit. Now, if you reflect, you will perceive that where such a state of facts takes place, there will be a great many things in the form of antecedent beliefs and institutions, which will be only relatively important, and that the weak will stick to everything, that the unreasoning will hold on to everything which has existed in the past, simply because it has been useful; but that there will be other intelligent ones who see that the new includes the old, and a good deal besides. And all such persons, while they will tolerate the old, will accept the new. They will say, The old was right, but it was relative. It is not superseded: it is fulfilled, and is carried, in another form, higher. The blossoming of a stem does not destroy the plant, but fulfils it. Jesus Christ did not come to destroy the law, as He Himself said, but to fulfil it, to give it a spiritual form, a full, final growth–a free, glorious development. And when that time comes in which men are beginning go take their first steps away from the old and fixed, and towards the new, the free, and the large, there must of necessity be great division, great diversity. And here is the place where the old and new schools always set in. The old school wants to hold the old things as they were; the new school wants to hold the old things, and wants to hold them just as they ought to be. On the one hand there are influences at work which tend to drive the old school into a kind of superstitious adhesion–into a conservatism which has in it no growth and no respectability. On the other hand, the tendencies are to drive the new school entirely away from the old school into something different–something that shall not resemble it. But in point of fact, the old is the father of the new, and the new should always have filial relations to the old. Conservatism is the stalk out of which the progressive rises; and the progressive should always have a good stem under it to stand on when the wind blows, and its limber branches wave therein: Paul, standing before this council, was obliged to defend himself against the Jewish prejudices, for not believing in Moses; for not believing in the Mosaic customs; for teaching a new doctrine. It was an absolute departure from the religion of the Jews. Now, he had not wholly abandoned the system of his fathers. He believed in it enough to use it when circumstances required it; but he was set free from it in its absolute form. There are two kinds of scepticism; one is measured by the mathematical sign of minus, that doubts and disbelieves, and go back, and back; and the other is designated by the mathematical sign of plus, which disbelieves in old forms, because they are not large enough; because they are not fruitful enough. The scepticism minus is deteriorating; but the scepticism plus is ennobling. If there is to be change and growth, there must be in every generation times when men shall doubt the past in order to build larger. So Paul stood before this council, suspected of irregularity because he insisted on adapting his labour, not according to the old Jewish forms, but according to the exigencies of the work he found to do, in the providence of God, in the field s where he went to preach the gospel. (H. W. Beecher.)

This is the man that brought Greeks also into the temple, and hath polluted this holy place.

Polluting the holy place

When Professor Vambery came to Meshed, in the course of his Asiatic journeyings, he met, in the street, a Jew whom he had known at Bokhara. To his astonishment the Jew passed him without recognising him. Vambery called out to him; whereupon, says Vambery, he hurriedly came up to me, and said confidentially, in a low voice, For Gods sake, Haji, do not call me a Jew here. Beyond these walls I belong to my nation, but here I must play the Moslem. This Jews fear of persecution well illustrates the Oriental feeling towards those of other faiths. The presence of an unbeliever pollutes the very city whither he comes; much more so the holy place into which he might enter. It is not so very long ago that the discovery of a European in any Mohammedan mosque would have been the signal for his murder; and there are still holy places which Europeans can only visit at the risk of their lives. Vambery, disguised as an Oriental, visited several of these sacred places in Central Asia; but he saved his life only by the boldness with which he denied that he was a Frank, and by the show of indignation with which he denounced those who would call a true believer an infidel. Burtons journey to Mekkeh was accomplished at the risk of his life; and, afterwards, when Mr. Cole, the British vice-consul at Jeddah, made a joking reference there to Buttons exploit, he found that the Mohammedans were so enraged over it, that any further allusion to it would be dangerous. (S. S. Times.)

For they supposed.—

False suppositions

They did not know, but they supposed, and they wouldnt wait to find out the facts. They were all wrong, but they acted as though there were no doubt about the case. A large share of all the misrepresentation and all the injustice in the world comes from people supposing that this thing, or that thing, or the other thing, has been done, when a little honest inquiry would have shown the charge or the rumour to be baseless. We suppose that if one public official is dishonest, another one is; that if there is an error in giving change to us, when we make a purchase, the dealer meant to cheat us; that if a friend fails to be as cordial as usual, he intends to give us a slight; that if a speaker or writer is inaccurate in any statement, he purposely lies; that if a man with a character for uprightness, or purity, or fairness, comes from any cause under suspicion, he is–no better than he should be. Oh, the wrong which has been done by those who supposed that somebody else had done wrong, and who acted on their supposition! (H. C. Trumbull, D. D.)

And all the city was moved.–

The inconsiderate mob

We see by experience that dogs do always bark at those they know not, and that it is their nature to accompany one another in those clamours; and so it is with the inconsiderate multitude who, wanting that virtue which we call honesty in all men, and that especial gift of God which we call charity in Christian men, condemn without hearing and wound without offence given, led thereunto by uncertain report only, which King James truly acknowledgeth for the father of all lies. (Sir Walter Raleigh.)

Religion as the occasion of evil

By universal consent religion is mans greatest blessing; and water is the greatest boon of the thirsty all the world over. Yet what a confirmation both religion and water afford of the fact that the greatest good may occasion the greatest evil! Take, first of all, the illustration supplied by the water, and in the words of Oliver Goldsmith. In those burning countries where the sun dries up every brook for hundreds of miles round, when what had the appearance of a great river in the rainy season becomes, in the summer, one dreary bed of sand, a lake that is never dry, or a brook that is perennial, is considered by every animal as the greatest convenience of Nature. As to food, the luxuriant landscape supplies that in sufficient abundance; it is the want of water that all animals endeavour to remove, and inwardly parched by the heat of the climate, traverse whole deserts to find out a spring. When they have discovered this, no dangers can deter them from attempting to slake their thirst. Thus the neighbourhood of a rivulet in the heart of the tropical continents is generally the place where all the hostile tribes of Nature draw up for the engagement. On the banks of this little envied spot thousands of animals of various kinds are seen venturing to quench their thirst, or preparing to seize their prey. The elephants are perceived in a long line, marching from the darker parts of the forest; the buffaloes are there, depending on numbers for security; the gazelles, relying solely upon their swiftness; the lion and tiger, waiting a proper opportunity to seize; but chiefly the larger serpents are upon guard there, and defend the accesses of the lake. Not an hour passes without some dreadful combat; but the serpent, defended by its scales, and naturally capable of sustaining a multitude of wounds, is of all others the most formidable. Ever on the watch until their rapacity is satisfied, few other animals will venture to approach their station. Now take the illustration which religion supplies of the fact that the greatest good may occasion the greatest evil. The splendid anthem of Spohr only tells us, in beautiful music, the fact which history in unmusical language proclaims–that as the hart pants after the water, so all souls seek after God. Here, then, is admitted to be the great source of all good. How have men approached that source? Do you find peace, love, charity, and all happiness characterising their proceedings? Look at the religions of the world, with their cruelties and barbarisms; listen to the brayings of cant and the howlings and ravings of sectaries and bigots; and notice the insidious craft and poisonous malice with which some of the smooth zealots do their work! Behold how fiercely they fight among one another; how eagerly they pounce upon any who are not of their number, but whom they descry afar off, eagerly seeking after the source of All-purity; and how desperately they struggle, each with each, for the mastery and capture of the anxious, humble seekers of living water! What brings all these rampant men together, and occasions this hoarse clamour of coarse voices where we anticipated gentle forms and loving sounds? The banks of the river of life have brought them there, and by their presence they occasion the greatest evil where we have a right to expect the greatest good. (Scientific Illustrations.)

Some cried one thing and some another.–

The mob–divided though one

Unity of action does not always indicate unity of purpose. Men often work together when they have little in common. In a mob, there will be some who want to gain concessions from those in power; others who seek revenge for real or fancied injuries; others, again, who would merely overthrow the established order of things; and yet others who look alone for opportunities of plunder. And this confusion of purpose is the weakness of a mob. Men must have a common object of pursuit to be strong in a common effort. They must be united in heart, as well as in endeavour, to carry everything before them. As Bishop Hall quaintly says, The multitude is a beast of many heads; every head hath a several mouth, every mouth a several tongue, and every tongue a several accent; every head hath a several brains, and every brain thoughts of their own; so it is hard to find a multitude without some division.

An angry mob

A man in anger is like a chariot without a driver, or a ship in a storm without a pilot, or a scorpion which stings itself as well as others.

The persecuting spirit

1. It is an intolerant spirit (verses 27, 28). These Jews of Asia had refused to give careful, candid thought to Pauls teachings, but judged them by their own narrow standards.

2. It is a perverting spirit (verses 28, 29). They had seen and they supposed. These Jews deftly mingled facts with falsehoods, and cast false lights on true statements.

3. It is often a spirit of formalism (verse 30). They were a company of worshippers in the rites of service, yet they were ready to murder an unoffending man.

4. It is a spirit of cruelty (verse 31). They went about to kill him.

5. It is an ignorant spirit (verse 34). They could not tell why the tumult had arisen, nor what was the crime charged upon the victim. Such is the blind, unreasoning hatred in the heart of persecutors.

Notice in contrast with these Jews the traits of the Christian under persecution.

1. While they were law breaking he was law abiding. He was obeying the very laws and conforming to the very usages which they accused him of violating, at the very moment while they were seeking his life.

2. While they were furious he was calm. His perfect faith gave him perfect peace.

3. While they were cowardly he was courageous. He was brave, for only a man with a heart like a lion would have thought to address the crowd clamouring for his blood.

4. While they were full of hate he was full of love. (J. L. Hurlbut, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 27. The Jews which were of Asia] These pursued him with the most deliberate and persevering malice in every place; and it appears that it was through them that the false reports were sent to and circulated through Jerusalem.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The seven days; either,

1. After his coming to Jerusalem; or rather,

2. Of his vow; for it is thought that his vow of separation was but for seven days; or:

3. The seven days of that feast of Pentecost which he came unto.

The Jews which were of Asia; who were implacably set against him wheresoever he went, as Act 14:19; 17:5. These Jews dwelt at Ephesus and elsewhere, but were come to observe the feast at Jerusalem.

Laid hands on him; by violence, and against law.

Fuente: English Annotations on the Holy Bible by Matthew Poole

27-30. the Jews . . . of Asiainall likelihood those of Ephesus (since they recognizedTrophimus apparently as a townsman, Ac21:29), embittered by their discomfiture (Ac19:9, &c.).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And when the seven days were almost ended,…. The Syriac version renders it, “when the seventh day was come”; from the time that Paul came to Jerusalem: some understand this of the seven weeks from the passover to Pentecost, and that it was when they were almost ended, and the day of Pentecost was at hand, for which Paul came up to Jerusalem; but rather, the seven days of purification of the Nazarites are meant:

the Jews which were of Asia; and it may be chiefly of Ephesus, the metropolis of Asia; who knew Paul there, and were his implacable enemies; for this is to be understood of the unbelieving Jews, who were come up to the feast of Pentecost:

when they saw him in the temple; where he was come to bring his offering, on account of his vow:

stirred up all the people; against the apostle; incensed them with stories about him, how that he was an opposer of Moses and his laws, and was now defiling the temple, by bringing in Heathens into it:

and laid hands on him; in a violent manner, and dragged him out of the temple.

Fuente: John Gill’s Exposition of the Entire Bible

Paul Seized in the Temple; The Tumult at Jerusalem.

      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,   28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.   29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)   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.   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.   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.   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.   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.   35 And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.   36 For the multitude of the people followed after, crying, Away with him.   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?   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?   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.   40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

      We have here Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.

      I. We have here Paul seized, and laid hold on.

      1. He was seized in the temple, when he was there attending the days of his purifying, and the solemn services of those days, v. 27. Formerly he had been well known in the temple, but now he had been so long in his travels abroad that he had become a stranger there; so that it was not till the seven days were almost ended that he was taken notice of by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently set upon by those who did what they could to have his blood mingled with his sacrifices–in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. The temple, which they themselves pretended such a mighty zeal for, yet did they themselves thus profane. Thus is the church polluted by none more than by popish persecutors, under the colour of the church’s name and interest.

      2. The informers against him were the Jews of Asia, not those of Jerusalem–the Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it.

      3. The method they took was to raise the mob, and to incense them against him. They did not go to the high priest, or the magistrates of the city, with their charge (probably because they expected not to receive countenance from them), but they stirred up all the people, who were at this time more than ever disposed to any thing that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.

      4. The arguments wherewith they exasperated the people against him were popular, but very false and unjust. They cried out, “Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both.” Thus they cried after him as after a thief (Job xxx. 5), or after a mad dog. Note, The enemies of Christianity, since they could never prove it to be an ill thing, have been always very industrious, right or wrong, to put it into an ill name, and so run it down by outrage and outcry. It had become men of Israel to help Paul, who preached up him who was so much the glory of his people Israel; yet here the popular fury will not allow them to be men of Israel, unless they will help against him. This was like, Stop thief, or Athaliah’s cry, Treason, treason; what is wanting in right is made up in noise.

      5. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual.

      (1.) They charge upon him bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, nay in all places, he teaches all men, every where; so artfully is the crime aggravated, as if, because he was an itinerant, he was a ubiquitary: “He spreads to the utmost of his power certain damnable and heretical positions,” [1.] Against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails any thing nor uncircumcision; nay, he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job xii. 2), whereas God, though he had cast them off, yet had not cast away his people, Rom. xi. 1. They were Lo-ammi, not a people (Hos. i. 9), and yet pretended to be the only people. Those commonly seem most jealous for the church’s name that belong to it in name only. [2.] Against the law. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted his preaching against the law; whereas it was so far from making void the law that it established it, Rom. iii. 31. [3.] Against this place, the temple. Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.

      (2.) They charge upon him bad practices. To confirm their charge against him, as teaching people against this holy place, they charge it upon him that he had himself polluted it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter.–Josephus Antiq. 15. 417. Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Trophimus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false. See here, [1.] Innocency is no fence against calumny and false accusation. It is no new thing for those that mean honestly, and act regularly, to have things laid to their charge which they know not, nor ever thought of. [2.] Evil men dig up mischief, and go far to seek proofs of their false accusations, as they did here, who, because they saw a Gentile with Paul in the city, will thence infer that he was with him in the temple. This was a strained innuendo indeed, yet by such unjust and groundless suggestions have wicked men thought to justify themselves in the most barbarous outrages committed upon the excellent ones of the earth. [3.] It is common for malicious people to improve that against those that are wise and good with which they thought to have obliged them and ingratiated themselves with them. Paul thought to recommend himself to their good opinion by going into the temple, he had not been so maligned by them. This is the genius of ill-nature; for my love, they are my adversaries,Psa 109:4; Psa 69:10.

      We have Paul in danger of being pulled in pieces by the rabble. They will not be at the pains to have him before the high priest, or the sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They cannot prove the crime upon him, and therefore dare not bring him upon a fair trial; nay, so greedily do they thirst after his blood that they have not patience to proceed against him by a due course of law, though they were ever so sure to gain their point; and therefore, as those who neither feared God nor regarded man, they resolved to knock him on the head immediately.

      1. All the city was in an uproar, v. 30. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms presently, being resolved to stand by that with their lives and fortunes. All the city was moved, when they were called to from the temple, Men of Israel, help, with as much violence as if the old complaint were revived (Ps. lxxix. 1), O God, the heathen are come into thine inheritance, thy holy temple have they defiled. Just such a zeal the Jews here show for God’s temple as the Ephesians did for Diana’s temple, when Paul was informed against as an enemy to that (ch. xix. 29): The whole city was full of confusion. But God does not reckon himself at all honoured by those whose zeal for him transports them to such irregularities, and who, while they pretend to act for him, act in such a brutish barbarous manner.

      2. They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple, (1.) They showed a real detestation of him as one not fit to be suffered in the temple, nor to worship there, nor to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. (2.) They pretended a veneration for the temple; like that of good Jehoiada, who would not have Athaliah to be slain in the house of the Lord, 2 Kings xi. 15. See how absurd these wicked men were; they condemned Paul for drawing people from the temple, and yet, when he himself was very devoutly worshipping in the temple, they drew him out of it. The officers of the temple shut the doors, either, [1.] Lest Paul should find means to get back and take hold of the horns of the altar, and so protect himself by that sanctuary from their rage. Or rather, [2.] Lest the crowd should by the running in of more to them be thrust back into the temple, and some outrage should be committed, to the profanation of that holy place. Those that made no conscience of doing so ill a thing as the murdering of a good man for well-doing, yet would be thought to scruple doing it in a holy place, or at a holy time: Not in the temple, as Not on the feast-day.

      3. They went about to kill him (v. 31), for they fell a beating him (v. 32), resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Now was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.

      III. We have here Paul rescued out of the hands of his Jewish enemies by a Roman enemy. 1. Tidings were brought of the tumult, and that the mob was up, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. Somebody that was concerned not for Paul, but for the public peace and safety, gave this information to the colonel, who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul’s life, when never a friend he had was capable of doing him any service. 2. The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. 3. The very sight of the Roman general frightened them from beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day’s uproar, as the town clerk told the Ephesians. They were deterred from that by the power of the Romans from which they ought to have been restrained by the justice of God and the dread of his wrath. Note, God often makes the earth to help the woman (Rev. xii. 16), and those to be a protection to his people who yet have no affection for his people; they have only a compassion for sufferers, and are zealous for the public peace. The shepherd makes use even of his dogs for the defence of his sheep. It is Streso’s comparison here. See here how these wicked people were frightened away at the very sight of the chief captain; for the king that sitteth on the throne of judgment scattereth away all evil with his eyes. The governor takes him into custody. He rescued him, not out of a concern for him, because he thought him innocent, but out of a concern for justice, because he ought not to be put to death without trial; and because he knew not how dangerous the consequence might be to the Roman government of such tumultuous proceedings were not timely suppressed, nor what such an outrageous people might do if once they knew their own strength: he therefore takes Paul out of the hands of the mob into the hands of the law (v. 33): He took him, and commanded him to be bound with two chains, that the people might be satisfied he did not intend to discharge him, but to examine him, for he demanded of those who were so eager against him who he was, and what he had done. This violent taking of him out of the hands of the multitude, though there was all the reason in the world for it, yet they laid to the charge of the chief captain as his crime (ch. xxiv. 7): The chief captain Lysias came with great violence, and took him out of our hands, which refers to this rescue as appears by comparing Act 23:27; Act 23:28, where the chief captain gives an account of it to Felix.

      IV. The provision which the chief captain made, with much ado, to bring Paul to speak for himself. One had almost as good enter into a struggle with the winds and the waves, as with such a mob as was here got together; and yet Paul made a shift to get liberty of speech among them.

      1. There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another’s mind or their own, when every one pretended to give the sense of the whole body. Those that will hearken to the clamours of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.

      2. There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (v. 35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him, v. 36. See how the most excellent persons and things are often run down by a popular clamour. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.

      3. Paul at length begged leave of the chief captain to speak to him (v. 37): As he was to be led into the castle, with a great deal of calmness and composedness in himself, and a great deal of mildness and deference to those about him, he said unto the chief captain, “May I speak unto thee? Will it be no offence, nor construed as a breach of rule, if I give thee some account of myself, since my persecutors can give no account of me?” What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his betters, yet he humbly begs to leave to speak to this commander, and will not speak till he has obtained leave: May I speak unto thee?

      4. The chief captain tells him what notion he had of him: Canst thou speak Greek? I am surprised to hear thee speak a learned language; for, Art not thou that Egyptian who made an uproar? The Jews made the uproar, and then would have it thought that Paul had given them occasion for it, by beginning first; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who took on him to be a prophet. Josephus mentions this story, that “an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins.” The captain here says that he led out into the wilderness four thousand men that were murderers–desperadoes, banditti, raparees, cut-throats. What a degeneracy was there in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that “Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed.”–Antiq. 20. 171; Wars 2. 263. And Eusebius speaks of it, Hist. 2. 20. It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.

      5. Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and no Egyptian–a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.

      6. He humbly desired a permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but sues for it as a favour, which he will be thankful for: I beseech thee, suffer me to speak to the people. The chief captain rescued him with no other design than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible colour, he desires he may have leave immediately to defend himself; for it needed no more than to be set in a true light; nor did he depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them in that same hour what they should speak.

      7. He obtained leave to plead his own cause, for he needed not to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, Matt. x. 20. The chief captain gave him license (v. 40), so that now he could speak with a good grace, and with the more courage; he had, I will not say that favour, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. This licence being obtained, (1.) The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zaccheus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra’s pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbour, and there was made a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to give audience, it was to no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. (2.) Paul addressed himself to speak, well assured that he was serving the interest of Christ’s kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke unto them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.

Fuente: Matthew Henry’s Whole Bible Commentary

The seven days ( ). For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (20:16). There is no necessary connexion with the vow in 18:15. In 24:17 Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (, sacrifices). Paul spent seven days in Troas (20:6), Tyre (21:4), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years.

When they saw him in the temple ( ). First aorist middle participle of (from , a view, cf. theatre) to behold. 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 Stephen 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 (19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2Ti 4:14). Paul was not in the inner sanctuary ( ), but only in the outer courts ( ).

Stirred up all the multitude ( ). Imperfect (kept on) active of or (–), to pour together, to confuse as in Acts 2:6; Acts 9:22; Acts 19:31; Acts 19:32; Acts 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Acts 19:31; Acts 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith.

Laid hands on him ( ‘ ). Second aorist (ingressive, with endings of the first aorist, –) active indicative of , old verb to lay upon, to attack (note repetition of ). They attacked and seized Paul before the charge was made.

Fuente: Robertson’s Word Pictures in the New Testament

Asia. See on ch. Act 2:9.

Stirred up [] . Only here in New Testament. Lit., poured together, threw into confusion. See on confounded, ch. 2 6; and confusion, ch. 19 29.

Fuente: Vincent’s Word Studies in the New Testament

PAUL DRAGGED FROM THE TEMPLE BY A JEWISH MOB V. 27-32

1) “And when the seven days were almost ended,” (hos de emellon hai hepta hemerai sunteleisthai) “Then when the seven days were about to be fulfilled,” to be finished, the seven days of the purification of Paul and the other four Christian Jewish brethren of Jerusalem, Act 21:23-26.

2) “The Jews which were from Asia,” (hoi apotes Asias loudaioi) “The Jews who were from Asia,” tourists, temporary visitors, or residents from Asia, perhaps from Ephesus where there had been an uproar among them when Paul was there, over the craft (union) of workmen and salesmen of the goddess Diana, Act 19:8-10; Act 19:24-41.

4) “Stirred up all the people,” (sunecheon panta ton ochlon) “They in concord or collusion stirred up the crowd,” gathered in the temple, where he had stayed seven days for devotion and purification, with view to offering a sacrifice, in the custom of the law, Num 6:1-13.

5) “And laid hands on him,” (kai epibelan ep’ auton tas cheiras,) “And laid their hands heavily upon him,” as they did on Peter and John, Act 4:3, and the apostles, Act 5:18, to imprison them. It was as if he were a thief they had caught in the act of stealing something, right there in the temple. Act 20:3 indicated that these hounding Jews or others like them, had laid wait for him, even before he left Europe to return to Jerusalem. When they found him in the temple, purified as he later related, they supposed that he had brought Trophimus, a Gentile into the temple, and they raised an uproar about it, on mistaken surmising, of their own invention, Act 21:29.

Fuente: Garner-Howes Baptist Commentary

−

27. The Jews which came from Asia. It is certain that these men were enemies to the name of Christ and of Christians, so that whilst Paul is bent to pacify the faithful, he incurreth the rage of the enemies. Those of Asia are, indeed, the raisers of the tumult; but the minds of all the people were so corrupt with the hatred of him that they all became partners in the fury. But this place teacheth, that we must not take it impatiently if at any time our hope be frustrate, and our counsels, which we have taken with a right and holy affection, fall not out well, that our actions may have an happy end. We must attempt nothing but with a good conscience, and according to the Spirit of God. But and if things come not to pass as we would, even then, let that inward feeling uphold us, that we know that God alloweth [approveth] our desire, though it be laid open to the reproaches and mocks of men; neither let it repent us of our gentleness, if at any time the wicked reward us otherwise than we deserve. −

Fuente: Calvin’s Complete Commentary

b.

Jews from Asia cause Pauls arrest. Act. 21:27-40.

Act. 21:27

And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him,

Act. 21:28

crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place.

Act. 21:29

For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple.

Act. 21:30

And all the city was moved, and the people ran together; and they laid hold on Paul, and dragged him out of the temple: and straightway the doors were shut.

Act. 21:31

And as they were seeking to kill him, tidings came up to the chief captain of the band, that all Jerusalem was in confusion.

Act. 21:32

And forthwith he took soldiers and centurions, and ran down upon them: and they, when they saw the chief captain and the soldiers, left off beating Paul.

Act. 21:33

Then the chief captain came near, and laid hold on him, and commanded him to be bound with two chains; and inquired who he was, and what he had done.

Act. 21:34

And some shouted one thing, some another, among the crowd: and when he could not know the certainty for the uproar, he commanded him to be brought into the castle.

Act. 21:35

And when he came upon the stairs, so it was that he was borne of the soldiers for the violence of the crowd;

Act. 21:36

for the multitude of the people followed after, crying out, Away with him.

Act. 21:37

And as Paul was about to be brought into the castle, he saith unto the chief captain, May I say something unto thee? And he said, Dost thou know Greek?

Act. 21:38

Art thou not then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?

Act. 21:39

But Paul said, I am a Jew, of Tarsus in Cilicia, a citizen of no mean city: and I beseech thee, give me leave to speak unto the people.

Act. 21:40

And when he had given him leave, Paul, standing on the stairs, beckoned with the hand unto the people; and when there was made a great silence, he spake unto them in the Hebrew language, saying,

Act. 21:27-28 Imagine the surprise that must have appeared in the eyes of certain Jews from Asia when they saw in the streets of Jerusalem the familiar, but despised figure of Saul of Tarsus. These were some of the very Jews who had opposed him in Ephesus. When they first saw him he was walking with a certain Greek named Trophimus. This fact only served to heighten their hatred of him and his liberal ways.

Then, one day, while these same Jews were worshiping in the temple, whom did they there behold but this despised heretic. In a moment they were crying out in hatred against him. And what were the words of their cry? Men of Israel help. This is the man that teacheth all men everywhere against the people (the Jews) and the law and this place.
And then to give a real charge that could result in his death they cried out what they knew was not so: And moreover he brought Greeks also into the temple, and hath defiled this holy place.

839.

Why were the Jews from Asia filled with even more hatred than usual when they saw Saul in Jerusalem?

Act. 21:29-32 This was a trumped-up charge based wholly on hatred. They had only seen him with one Greek and that not in the temple, but in the streets, and they supposed he had brought him into the temple.

But they were not content with words only. Even as they cried they took hold of the apostle, while yet he was in the very act of worship. He was pulled and hauled across the temple floor toward the door of the Holy Enclosure; out into the Gentile quarter; and straightway the temple guards shut the doors to shut out this heretic. The spirit of the mob had taken hold of these Jews and they forthwith proceeded to beat Paul to death. This was done just outside the Gate Beautiful.
The Roman authorities who ever kept a watchful eye out for the ever increasing Jewish tumults soon spied the crowd and heard the cries. Word went up to the tribune in the tower of Antonia as to what was taking place; indeed, he was told that: All Jerusalem was in confusion. When these unarmed Jews saw the Roman soldiers bearing down upon them they had good reason to leave off beating Paul. But a short time before five to ten thousand of them had been trampled to death close to this very spot; so says Josephus.
The tribune soon had officially laid hands on Paul and bound him to two of his soldiers with handcuffs. Paul was now the prisoner of the Roman government. The bonds and afflictions had indeed come.

840.

What was the lie told by the Jews?

841.

Where was Paul as he was being beaten by the Jews?

842.

What was told to the tribune that brought such immediate action?

Act. 21:33-40 Turning to those close by, Claudius Lysias asked Who is he? Some shouted one thing and some shouted another and all of them shouted something. Amid this uproar no sense could be had so in disgust at these noisy, unreasonable Jews, Claudius Lysias commanded: Take him to the castle. But Paul was not to be led away alone for the crowd followed him shouting what they shouted at another prisoner of Rome: Away with Him. Coming to the steps of the castle, the crowd pressed so closely upon Paul that he had no room to proceed, but proceed he must, so the soldiers hoisted Paul upon their shoulders and in this manner he was carried up the stairs to the tower. But the apostle paid not the slightest heed to all this tumult for his mind and heart were filled with another matter. Even as he was set down on his feet again he burst out with this question to the chief captain: May I say something to thee?

It wasnt what Paul said but the language that he used that gave the tribune a start. Lysias thought he knew the one he had arrested, but when he heard the Greek tongue he realized he was wrong. The man he thought Paul to be was an Egyptian, and no common prisoner either, but rather that notorious outlaw who drew away four thousand men of the assassins after him. These (p. 192) assassins seemed to be an underground organization bent on the overthrow of the Roman government; so it was especially desirous that such be captured. Who then is this man about whom such a tumult is made? The tribune asked if Paul was not the one he thought him to be. Paul gave answer to this in the pointed concise words:
I am a Jew, of Tarsus in Cilicia, a citizen of no mean city.
The emphasis placed upon the city was to impress the tribune with his position in the Roman world. To his citizenship not only of Tarsus but of the Roman empire he was soon to allude.
Perhaps to answer better the question of just who Paul was he was given permission to speak to the mob. But the purpose was thwarted, for if Paul used Greek to attract the attention of the Roman army officer, he was to use Hebrews to draw the attention of those of his own race.
Stepping forward, as best he could with the bonds upon him, he made the familiar gesture to his audience for attention. He secured it and a great stillness fell over the mob gathered before him. The great consuming love of the apostle for his kindred according to the flesh is here manifested. He loved them that they might be saved.

843.

What was the first act of Lysias upon rescuing Paul?

844.

What was in the mind of Paul as he was being carried on the shoulders of the soldiers?

845.

Why was the tribune surprised when he heard Paul speak Greek?

846.

Who were the Assassins?

847.

Why mention the city from which Paul was?

848.

How was the purpose of the captain thwarted by Paul?

849.

To what purpose did Paul love his kinsman?

Fuente: College Press Bible Study Textbook Series

(27) When the seven days were almost ended.Literally, were on the point to be completed. St. Luke speaks of the seven days as a definite or known period. They cannot refer, as some have thought, either to the duration of the vow, which was never less than thirty days, or to that of the Feast of Pentecost, which at this time was never extended beyond one, and must therefore be understood of the period of special purification which came at the final stage of the fulfilment of the vow.

The Jews which were of Asia . . .Better, from Asiathose who had come up to keep the Feast at Jerusalem. They, we may well believe, had been watching the Apostle eagerly as he passed in and out of the courts of the Temple. As it was, they seized him, with all the tokens of his purification still upon him (comp. Act. 24:18), about to offer sacrifices, and raised a cry which was sure to throw the whole city into an uproar. They first reiterate the general charge, and in doing so bring against St. Paul, in almost identical terms, the very accusation which he had brought against Stephen (Act. 6:11-13), of which they thus make themselves the witnesses. This was backed up by a more specific indictment (Act. 21:28). He had brought Greeksi.e., uncircumcised Gentilesinto the Holy Placei.e., beyond the middle wall of partition (Eph. 2:14) which divided the court that was open to strangers from that which none but Jews might enter (Jos. Ant. xv. 11, 5). The recent excavations of the Palestine Exploration Society (Report for 1871, p. 132) have brought to light a slab with an inscription, discovered and deciphered by M. Clermont Ganneau, which illustrates the horror with which the Jews looked on such a profanation. Its contents show that it must have formed part of the low wall just mentioned:NO MAN OF ALIEN RACE IS TO ENTER WITHIN THE BALUSTRADE AND FENCE THAT GOES ROUND THE TEMPLE. IF ANY ONE IS TAKEN IN THE ACT, LET HIM KNOW THAT HE HAS HIMSELF TO BLAME FOR THE PENALTY OF DEATH THAT FOLLOWS. This, accordingly, was the punishment which the Jews of Asia were now seeking to bring on St. Paul and on his friends.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

27. The seven days During this period Paul either stays in the temple or daily visits it; probably the latter, as he in seen meantime walking the streets with Trophimus, Act 21:29.

Of Asia And especially of Ephesus, (Act 21:29,) where for three years Paul had thinned the synagogue, and depreciated the commerce of the great temple. Gentiles had endeavoured then to destroy Paul in their theatre; Jews have him now in the temple.

Fuente: Whedon’s Commentary on the Old and New Testaments

“And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the crowd and laid hands on him, crying out, “Men of Israel, help. This is the man who teaches all men everywhere against the people, and the law, and this place, and moreover he brought Greeks also into the temple, and has defiled this holy place.”

The first few days went by perfectly satisfactorily. There would in fact have been no outcry had it not been that ‘the Jews from Asia’ saw him in the Temple. As they had recognised Trophimus elsewhere (Act 21:29) some of them must have been Ephesians. These had already been spoken of as ‘hardened and disobedient’ and as ‘speaking evil of the Way’ (Act 19:8-9). They had in fact probably been keeping their eyes open for him, and when they saw him in the Temple their evil surfaced. Out of total prejudice they just assumed the worst about him. They had no reasonable grounds for it. The truth was that they hated him and wanted him dead, and truth came second to that. There is nothing to be said which can soften the suggestion that they were wholly evil. They knew perfectly well that they were calling for him to be beaten to death, but did not take the trouble to ascertain the facts (which their own Law insisted that they must do – Deu 13:14). They would look into that once he was dead. It was his death they wanted, no matter how obtained. There was nothing pious about this but all that was wicked. They were nothing but would be murderers. And we can be sure that if they had not got him this way, they would have got him somehow. They were determined assassins, although they would have convinced themselves otherwise.

They sought to achieve their ends by rousing the people. They declared, totally untruthfully, that ‘this is the one’ who teaches all men everywhere ‘against the people, and against the Law, and against ‘this place’ (the temple)’. This was precisely the charge that had been laid against Stephen (Act 6:13). How this suggestion could tie in with what he was doing in the Temple only they could explain. But they were not interested in truth. They were the worst kind of Jew.

The charge was not true. Paul certainly never spoke against the people as such. He showed continual respect for the Temple (as he makes clear in his speech). And he respected the Law and lived by it. His arguments concerning the Law actually upheld the Law (Rom 3:31). All he did when he appeared to speak against it was reveal as foolish certain misrepresentations of the Law as proclaimed by the Judaisers (who as far as we know represented no one but themselves).

But however heinous these things might have seemed to be to uninformed Jews, they were not punishable under Roman justice by death. There was only one crime that allowed instant execution. Bringing a Gentile into the inner courts. There were in fact notices warning of this, and one discovered by an archaeologist read, “No man of another nation is to enter within the fence and enclosure round the temple. And whoever is caught will have himself to blame that his death ensues.” (The fence was a stone balustrade about four and a half feet/one and a half metres in height). So that was the crime that they now accused him of. And they compounded their sin by pretending that their complaint was for pious reasons, ‘this holy place’, as though they were really concerned about its holiness. They were revealing themselves to be the most despicable and hypocritical of people, for it was they who were defiling the holy place by their false and unreasonable charges. Yet they tried to accuse him of doing so. They were piling evil upon evil.

Fuente: Commentary Series on the Bible by Peter Pett

Paul’s Arrest in the Temple Act 21:27-36 gives us the account of Paul’s arrest in the Temple in Jerusalem. It is interesting to note that Paul is believed to have written the epistle to the Romans towards the end of his third missionary journey. In this epistle, he states his great love for his fellow Jews and his intense sorrow for their rejection of the Messiah (Rom 9:1-3). Now, he is face to face with these same people, raging in anger and trying to kill him.

Rom 9:1-3, “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:”

Act 21:27 Comments – Perhaps the traditional period of Jewish purification was seven days. This may be implied from the law of the Nazarite vow described in Num 6:1-21, which commands a sacrifice to be brought to the priest on the eighth day (Num 6:10).

Num 6:10, “And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation:”

Act 21:29 Comments – Trophimus the Ephesians began to travel with Paul the apostle when he was force to depart from his ministry in the city of Ephesus, where he spend a number of years evangelizing Asia Minor (Act 19:1 to Act 20:4). Paul mentions him during his second Roman imprisonment just prior to his execution by Nero the Roman Emperor.

Act 20:4, “And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.”

2Ti 4:20, “Erastus abode at Corinth: but Trophimus have I left at Miletum sick.”

Act 21:28-29 Comments Herod’s Temple – Josephus gives us a vivid description of Herod’s Temple (Josephus, Antiquities 15.11.1-7, Wars 5.5.1-8). This great Temple was designed with a large, outer courtyard where Gentiles were allowed to assemble. Within this outer courtyard was an inner courtyard slightly elevated and barricaded with a three-meter wall, with notices posted that warned Gentiles not to pass beyond this point. (Josephus, Antiquities 15.11.5. Wars 5.5.2; 6.2.4) [265] Deissmann refers to the discovery of one of these ancient inscriptions that reads, “Let no foreigner enter within the screen and enclosure surrounding the sanctuary. Whosoever is taken so doing will be the cause that death overtaketh him.” [266] The Jews were accusing Paul of bringing his Gentile friend Trophimus into the inner Jewish court.

[265] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Temple: Herod’s Temple.”

[266] Adolf Deissmann, Light from the Ancient East, trans. Lionel R. M. STrachan (New York: 1910), 74-75.

Act 21:31 Comments – Located at the northwest corner of the complex of Herod’s Temple was the “Fortress of Antonia,” (Josephus, Antiquities 15.11.4) a garrison housing Roman procurators and a garrison of Roman soldiers. [267] This garrison’s chief captain was named Lysias (Act 24:22).

[267] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Temple: Herod’s Temple.”

Act 24:22, “And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.”

Act 21:32 Comments – In Africa today it is common to see a mob beating a thief to death, even burning them to death after pouring gasoline upon the poor victims. The reason such mob justice is carried out is because the police force is seldom available or even cooperative when summoned due to the high level of corruption.

Act 21:33 Comments – Because mob justice is common in undeveloped societies in Africa, it is natural to believe the individual being beaten is a criminal, since this is society’s method of justice when a local police force is unavailable or ineffective. The chief captain naturally assumed that Paul had committed a crime.

Act 21:35 Comments – Josephus tells us that the tower of Antoina, located at the north eastern corner of the Temple, was elevated above the courtyard of the Temple, so that there would have been an ascent into the Roman garrison (Josephus, Antiquities 15.11.4).

Act 21:36 “Away with him” – Comments – This same cry was made about Jesus in Luk 23:18, “And they cried out all at once, saying, Away with this man, and release unto us Barabbas:”

Act 21:37 to Act 22:22

Paul’s Testimony to the Mob In Act 21:37 to Act 22:22 we have the account of Paul addressing the angry mob in the Hebrew tongue. He took this opportunity to testify of the saving grace of the Lord Jesus Christ. Paul’s divine calling on the Damascus Road and the visitation by Ananias (Act 9:1-18) served as an anchor for his soul throughout his life. In fact, he will often refer back to this event. It is during some of his most difficult trials that he stands upon his divine visitations to strengthen him and secure himself in his calling (Act 22:1-21; Act 26:1-23)

This account of Paul’s conversion will differ slightly from that recorded in Act 9:1-18 to the degree that he gives it a “Jewish flavor” in order to make it more palatable to this angry mob. [268] For example, he describes his years prior to conversion by emphasizing his training as a Jew under the famous rabbi Gamaliel, his strict adherence to and zeal for the Law, his efforts to persecute the Christians (Act 22:3-5); he then describes his vision of the Lord on the Damascus Road as a divine visitation beyond his ability to resist, and a visit by Ananias, “a devout man according to the law,” who brought a message from the “God of our fathers”; he goes on to describe himself in a trance while praying in the Temple, where he makes a reference to consenting to Stephen’s death.

[268] William Ormiston, Critical and Exegetical Handbook to the Acts of the Apostles by Heinrich August Wilhelm Meyer, second edition, trans. Paton J. Gloag, and William P. Dickson, ed. William Ormiston (New York: Funk & Wagnalls, 1884), 420.

Act 21:38 Comments – Josephus [269] and Eusebius [270] make mention of this Egyptian, who stirred up an insurrection against the Roman government outside the city of Jerusalem during the days that Felix was procurator. However, Josephus says that the Egyptian gathered thirty thousand me, rather than four thousand.

[269] Josephus writes, “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. He said farther, that he would show them from hence, how, at his command, the walls of Jerusalem would fall down; and he promised that he would procure them an entrance into the city through those walls, when they were fallen down. 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. But the Egyptian himself escaped out of the fight, but did not appear any more.” ( Antiquities 20.8.6)

[270] Eusebius writes, “After other matters he proceeds as follows: ‘But the Jews were afflicted with a greater plague than these by the Egyptian false prophet. For there appeared in the land an impostor who aroused faith in himself as a prophet, and collected about thirty thousand of those whom he had deceived, and led them from the desert to the so-called Mount of Olives whence he was prepared to enter Jerusalem by force and to overpower the Roman garrison and seize the government of the people, using those who made the attack with him as bodyguards. But Felix anticipated his attack, and went out to meet him with the Roman legionaries, and all the people joined in the defense, so that when the battle was fought the Egyptian fled with a few followers, but the most of them were destroyed or taken captive.’ Josephus relates these events in the second book of his History. But it is worthwhile comparing the account of the Egyptian given here with that contained in the Acts of the Apostles. In the time of Felix it was said to Paul by the centurion in Jerusalem, when the multitude of the Jews raised a disturbance against the apostle, ‘Art not thou he Who before these days made an uproar, and led out into the wilderness four thousand men that were murderers?’ These are the events which took place in the time of Felix.” ( Ecclesiastical History 2.21.1-3)

Josephus also writes, “But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him, but Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that, when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes and there concealed themselves.” ( Wars 2.13.5)

Act 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.

Act 21:39 “I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city” – Comments – Paul the apostle was a man of great zeal and achievement. He was born of Jewish parents in the city of Tarsus, the chief city of Cilicia, where Greek culture predominated. In this city was a great university, which Strabo (63 B.C. to A.D. 24?), the Greek historian and geographer, was known for its enthusiasm for learning, especially in the area of philosophy. Strabo said this university surpassed those at Athens, Alexandria, and all others in its passion for learning ( Geography 14.5.13). [271] It is from this upbringing that we see why Paul was a man of zeal and great achievement; for he was raised in an atmosphere of physical and mental achievement around the university in Tarsus.

[271] Strabo writes, “The inhabitants of this city apply to the study of philosophy and to the whole encyclical compass of learning with so much ardour, that they surpass Athens, Alexandreia, and every other place which can be named where there are schools and lectures of philosophers.” See The Geography of Strabo, vol. 3, trans. H. C. Hamilton and W. Falconer (London: George Bell and Sons, 1889), 57.

Paul’s claim to be a Roman citizen from Tarsus tells us that his family was one of wealth and standing. The fact that he was born in Tarsus, but brought up in the city of Jerusalem (Act 22:3) implies that he did not reach university level before leaving Tarsus, but his early education took place in this environment. Thus, he was strongly influenced by its teachings, and very familiar with the Greek’s deep dependence upon human reason. The city’s ancient traditions and present greatness explain why Paul would make such a statement.

Act 21:40 “he spake unto them in the Hebrew tongue, saying” – Comments – The Jews of Palestine spoke the Aramaic language among themselves during the first century. Scholars suggest Paul was more correctly speaking Aramaic rather than Hebrew. [272] Thus, the NIV reads, “Aramaic.” There are a number of other references to the Hebrew tongue in the New Testament (see Luk 23:38, Joh 5:2; Joh 19:13; Joh 19:17; Joh 19:20, Act 26:14, Rev 9:11).

[272] G. H. C. MacGregor and Theodore P. Ferris, The Acts of the Apostles, in The Interpreter’s Bible, vol. 9, ed. George A. Buttrick (New York: Abingdon-Cokesbury Press, 1954), 288.

Luk 23:38, “And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.”

Joh 5:2, “Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.”

Joh 19:13, “When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.”

Joh 19:17, “And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:”

Joh 19:20, “This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.”

Act 26:14, “And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.”

Rev 9:11, “And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.”

Act 21:40 Comments Each of Paul’s opening speeches reveals a man unashamed and confident of his innocence. In Act 21:40 he turns to address the Jewish mob rather than accept deliverance from the Roman soldiers, as would be typical for someone who had committed a crime and wanted to escape punishment. In Act 23:1 he looks intently upon the Sanhedrin and speaks boldly rather than hanging his head down in shame and guilt. In Act 24:10 he addresses Felix the governor with cheer. In Act 25:11 Paul boldly declares to Festus that if any wrong can be found in him, he is ready to die. In Act 26:1-2 he stretches forth his hand as an orator and speaks unto King Agrippa.

Act 22:1 “Men, brethren, and fathers” – Comments – Paul recognized three groups of men in his audience in his opening statement in Act 22:1. There were men present who were Gentiles, Roman soldiers, centurions and a chief captain (Act 21:31-32; Act 22:26); there were Jews present that he called brethren; and there were Jewish elders, or fathers present to hear his speech. He refers to some of these fathers when mentioning the rabbi Gamaliel (Act 22:3), and the high priest and elders (Act 22:5). He greeted them in order of increasing rank in the Jewish mind, beginning with Gentiles and ending with the Jewish fathers. In the same way, it is proper protocol today in Uganda, East Africa, to begin a speech by recognizing all of the special guests, but it begins by giving honor to the most important members of society first, and decreasing in rank.

“hear ye my defence which I make now unto you” Word Study on “defence” – Strong says the Greek word “defence” ( ) (G627) means, “a plea, an answer (for self), clearing of self, defence.” Mounce says it means, “a verbal defense.”

Comments Within the context of the book of Acts, Paul’s apology serves as a legal testimony in defense of the preaching of the Gospel in the Roman Empire. If Luke’s account of Luke-Acts serves as a legal brief for Paul’s impending trial during his first Roman imprisonment, then the emphasis upon Acts 21-28 is to vindicate Paul’s ministry and message.

Act 22:2 Comments – The Hebrew tongue was not normally spoken by the Jews of the Diaspora, but by devout, educated Jews only. We see this in Act 2:5-12 on the day of Pentecost when the apostles spoke in the languages of the visiting Jews. The Jews heard the apostles and replied, “And how hear we every man in our own tongue, wherein we were born?” (Act 2:8) The Palestinian Jews spoke Aramaic. Therefore, Paul’s speech in the Hebrew tongue immediately seized their attention. However, many scholars suggest Paul was more correctly speaking Aramaic rather than Hebrew. [273] Thus, the NIV reads, “Aramaic.”

[273] G. H. C. MacGregor and Theodore P. Ferris, The Acts of the Apostles, in The Interpreter’s Bible, vol. 9, ed. George A. Buttrick (New York: Abingdon-Cokesbury Press, 1954), 288.

Act 22:3 “yet brought up in this city at the feet of Gamaliel” – Comments – G. V. Lechler and K. Gerok tell us that Philo and the Talmud describe the Jewish tradition of rabbis setting in a teaching chair, while his pupils sat on benches or the floor. [274]

[274] G. V. Lechler and K. Gerok, Theological and Homiletical Commentary on the Acts of the Apostles, Specially Designed and Adapted for the Use of Ministers and Students, vol. 2, trans. Paton J. Gloag, ed. John P. Lange, in Clark’s Foreign Theological Library, third series, vol. 25 (Edinburgh: T. and T. Clark, 1864), 314.

Act 22:3 “and taught according to the perfect manner of the law of the fathers” – Comments – Lechler and Gerok say the Greek word “perfect manner” more specifically refers to the pharisaical tendencies of the Law, rather than to the Law itself. [275]

[275] G. V. Lechler and K. Gerok, Theological and Homiletical Commentary on the Acts of the Apostles, Specially Designed and Adapted for the Use of Ministers and Students, vol. 2, trans. Paton J. Gloag, ed. John P. Lange, in Clark’s Foreign Theological Library, third series, vol. 25 (Edinburgh: T. and T. Clark, 1864), 314-315.

Act 22:3 “and was zealous toward God, as ye all are this day” Comments – Paul identifies with his audience by saying that he was as zealous for God and the Jewish religion as they are today, even to the extent of killing others, which this mob attempted to do to Paul. [276]

[276] G. V. Lechler and K. Gerok, Theological and Homiletical Commentary on the Acts of the Apostles, Specially Designed and Adapted for the Use of Ministers and Students, vol. 2, trans. Paton J. Gloag, ed. John P. Lange, in Clark’s Foreign Theological Library, third series, vol. 25 (Edinburgh: T. and T. Clark, 1864), 315.

Act 22:3 Comments – Living oversea and meeting new people, it is common for us to ask someone where they are from in an effort to identify one another. Paul’s reference to one of the most prestigious cities of the Roman Empire, and the famous rabbi named Gamaliel would have captured any Jew’s attention, identifying him as an educated and devout Jew. Paul’s years of experience and tribulation on the mission field in confronting Jewish opposition gave him the immediate skills to deal with his situation. Often our difficult experiences of confronting adversity in the business place, in any area of life, serves to prepare us for these times when we need to retain our composure and speak clearly in the midst of opposition. Thus, Paul’s years of confrontation with Jews in foreign synagogues had seasoned him to stand strong and courageous in the midst of adversity.

Act 22:4  And I persecuted this way unto the death, binding and delivering into prisons both men and women.

Act 22:4 Scripture References Note:

Act 26:9-10, “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.”

Act 22:5  As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.

Act 22:1-5 Comments – Paul’s Opening Defense – Paul begins his defense in Act 22:1-5 by recognizing those in the audience of various ranks in his society in order to show respect (Act 22:1), then he immediately associates himself with this Jewish mob by speaking in the Hebrew tongue (Act 22:2), and explaining that he was a Jew by birth (Act 22:3), a Pharisee by training (Act 22:3), and a persecutor of the church in his zeal for Jewish traditions (Act 2:4). This was Paul’s way of identifying with his audience. He supports this testimony by referencing the Jewish high priest and the elders that held office with him (Act 22:5). Paul will follow this with his personal testimony of a divine visitation from the Lord Jesus Christ.

Comments – Paul Describesd His Zeal as a Jew – John Chrysostom says the reason Paul describes his excessive zeal as a Jew to persecute the Church in the opening of his testimony is that it helped the crowd understand that his conversion to Christianity was not his “human intent,” but “by a Divine power.” Chrysostom explains that if Paul was an ordinary, uneducated man, such a conversion would have been understandable; but it would have been unheard of for a man of bound to the Law to make such a quick conversion. He believes the phrase “at the feet of Gamaliel” further emphasizes Paul’s zeal and fortitude to commit himself to the teachings of such a great rabbi. The phrase “taught according to the perfect manner of the law of the fathers” means that Paul completed his Jewish education to its fullness, achieving the highest degree of academics. The phrase “and was zealous toward God” means that Paul made the Law his career. In other words, he did not just get the best Jewish education; he went on to join the league of zealous, religious Jews, practicing the Law daily. The phrase “as ye all are this day” is Paul’s attempt to identify himself as closely to his audience as possible before giving his personal testimony. Paul’s reference to the high priest and Jewish elders as his witness leaves his audience with little recourse but to believe his words. Thus, Act 22:3-5 introduces this man Paul to the audience as a devout Jew that would do anything for God, a man so radical that he would persecute fellow Jews who joined the ranks of those believing in Christ. Therefore, Paul’s description of his conversion in the following verses explains to the Jews that Paul was indeed following his zeal for God by his conversion to faith in Christ Jesus. Chrysostom explains that Paul’s testimony of himself prior to his conversion was supported by eye-witnesses, perhaps in the crowd, so that the testimony of his conversion would carry an almost equal weight. [277]

[277] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies XXIX-LV, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1852), 626-627.

God gives every believer a testimony, which we are to take with us during the course of our life’s ministry.

Act 22:6 Comments – Paul mentioned the fact that his vision took place at noon day, perhaps to explain that this was not a night vision or a trance. It was an actual event that took place during the day, as Paul will later say was seen as well by his traveling companions (Act 22:9).

Act 22:8 Comments – Lechler and Gerok suggest that the phrase “Jesus of Nazareth,” which is not used elsewhere in parallel passages of Paul’s testimony (Act 9:5; Act 26:15), is placed in Act 22:8 as a way of identifying Jesus to those Jews yet unfamiliar with him. [278] In other words, it may be used to identify Jesus as a Jew from Palestine.

[278] G. V. Lechler and K. Gerok, Theological and Homiletical Commentary on the Acts of the Apostles, Specially Designed and Adapted for the Use of Ministers and Students, vol. 2, trans. Paton J. Gloag, ed. John P. Lange, in Clark’s Foreign Theological Library, third series, vol. 25 (Edinburgh: T. and T. Clark, 1864), 315.

Act 9:5, “And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.”

Act 26:15, “And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.”

Act 22:9 Comments – The story of Paul’s conversion first recorded in Act 9:1-9 says that those who were with him heard a voice, although they saw no man (Act 9:7). Chrysostom reconciles this by saying Paul’s companions heard Paul speaking, but not the voice of the Lord. He notes that had these other people heard and been converted, their testimony would not be as powerful as one coming from a devout Jew, who indeed saw the light but heard nothing, for a Jew would have no reason to lie and defend Paul’s testimony, while another Christian would have every cause to favor Paul. [279]

[279] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies XXIX-LV, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1852), 628.

Act 9:7, “And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.”

Act 22:11 Comments – Paul wanted the Jews to realize that from the time this vision took place, Paul no longer conducted his life by his own decisions, but by the lasting impact this divine encounter had on his life. [280]

[280] G. V. Lechler and K. Gerok, Theological and Homiletical Commentary on the Acts of the Apostles, Specially Designed and Adapted for the Use of Ministers and Students, vol. 2, trans. Paton J. Gloag, ed. John P. Lange, in Clark’s Foreign Theological Library, third series, vol. 25 (Edinburgh: T. and T. Clark, 1864), 316.

Act 22:12 Comments – Paul described Ananias as a man who showed great reverence for the Mosaic Law and of Jewish traditions. This was part of Paul’s attempt to present a favorable testimony to these irate Jews.

Act 22:13 Word Study on “looked up” – Strong says the Greek word (G308) literally means, “to look up,” but carries the meaning, “to recover sight.”

Act 22:14 “And he said, The God of our fathers hath chosen thee” Comments – Christianity has its origin in the Jewish faith in God, which faith we are to take to the nations of the world.

Act 22:14 “and see that Just One” – Comments – Chrysostom notes that if Jesus is called “the Just One,” then all of the Jews stand condemned as unjust outside of the Messiah. [281]

[281] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies XXIX-LV, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1852), 629.

Act 22:14 Comments – Lechler and Gerok understand the phrases “God of our fathers” and the “Just One” to be “purely Old Testament names.” [282] Paul was persuading his Jewish audience to accept the fact that this vision was a divine encounter of the God that they themselves have been serving since the time of the patriarchs.

[282] G. V. Lechler and K. Gerok, Theological and Homiletical Commentary on the Acts of the Apostles, Specially Designed and Adapted for the Use of Ministers and Students, vol. 2, trans. Paton J. Gloag, ed. John P. Lange, in Clark’s Foreign Theological Library, third series, vol. 25 (Edinburgh: T. and T. Clark, 1864), 316.

Act 22:15 Comments – In Act 22:15 Paul was told to bear witness to all men of his conversion experience. Thus, Paul testifies to the Jews in their rage to kill him. Paul had learned to make opportunities in the midst of catastrophes.

Act 22:16 Comments – Paul wants his Jewish audience to understand that this vision required him to make an immediate decision about his faith in Jesus as the Messiah. Chrysostom notes that it would have been unlawful for a Jew to call upon anyone but the God of Israel, so calling Jesus “Lord” declares Him to also be God. [283]

[283] John Chrysostom, The Homilies of John Chrysostom, Archbishop of Constantinople, On the Acts of the Apostles, Translated, With Notes and Indices, Part I Homilies XXIX-LV, in The Library of Fathers of the Holy Catholic Church, Anterior to the Division of the East and the West (Oxford: John Henry Parker, 1852), 629-630.

Act 22:17 “And it came to pass, that, when I was come again to Jerusalem” – Comments – According to Gal 1:18, there was at least a three-year interlude before Paul returned to Jerusalem after his conversion.

Gal 1:18, “Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.”

“ even while I prayed in the temple, I was in a trance ” Comments – Paul’s trance in Jerusalem is nowhere else mentioned in Scriptures, except for a possible reference to his divine revelation in 2Co 12:2-3. He is telling the Jewish mob about this experience in order to place emphasis upon the fact that the God of Israel was supernaturally intervening in his life during the course of his conversion to Christianity. In other words, these supernatural events were imposed upon his life despite his zeal for Judaism, and they compelled him to embark upon this divine commission to preach the Gospel of Jesus Christ. We can see the important of such emphasis in Act 23:9, where the Pharisees said, “We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.”

2Co 12:2-3, “I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)”

Act 23:9, “And there arose a great cry: and the scribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.”

Act 22:20 Word Study on “martyr” Strong and BDAG say the Greek word “witness” ( ) (G3144) literally means, “a witness.” It was used by the early Church to also mean, “a martyr.” The Enhanced Strong says it is used 34 times in the New Testament, being translated in the KJV as “witness 29, martyr 3, record 2.” This same Greek word is used in Act 1:8, “ye shall be witnesses unto me”

Act 22:20 Comments – For each of us as children of God, there stand particular events that mark the lowest period in our lives. For Paul, the stoning of Stephen had to be an event that lived in his mind forever as the time in which he was so distance from God. He would often recall the face of this martyr with the glory of God shining forth as a testimony of the Gospel of Jesus Christ. In his book The Call Rick Joyner is told in a vision by Paul the apostle that the memory of the light that was on Stephen’s face during his stoning carried Paul through many trials. Paul felt that Stephen has somehow died for him, so that he could see the true light. [284]

[284] Rick Joyner, The Call (Charlotte, North Carolina: Morning Star Publications, 1999), 213-4.

Act 22:22 Comments A number of scholars, such as Thomas Scott, note that Paul’s mention of the Gentiles serves as the cause for this burst of outrage, cutting off Paul’s message. [285] Their anger was rekindled when Paul began to discuss the Gentiles, anticipating that he was about to defend himself for teaching against the Mosaic Law. Paul’s efforts to preach the Gospel to the Gentiles had agitated the Jews, leading to his arrest and imprisonment. The Jews believed that Paul was propagating a distorted Jewish doctrine regarding Jesus of Nazareth, and teaching the Jews to forsake the Law of Moses (Act 21:21), so that they viewed him as a heretic and worthy of death.

[285] Thomas Scott, The Holy Bible; Containing the Old and New Testaments, According to the Authorized Version: with Explanatory Notes, Practical Observations, and Copious Marginal References, vol. 5 (London: James Nisbet and Co., 1866), notes on Acts 22:22-30.

Act 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.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Act 21:27. The Jews which were of Asia, St. Paul had lately spent three years in preaching there, and, notwithstanding the success his labours wereattended with, had met with great opposition from these people; so that it is no wonder they should be the leaders in such an assault upon him. See ch. Act 19:9 Act 20:3. 1Co 16:9.

Fuente: Commentary on the Holy Bible by Thomas Coke

B.THE JEWS FROM ASIA MINOR MAKE AN ATTACK ON PAUL, IN CONSEQUENCE OF WHICH THE ROMAN TRIBUNE INTERFERES; HE SAVES PAULS LIFE

Act 21:27-40

27And [But] when the seven days were almost ended, the Jews which [who] were of Asia, when they saw [looked at] him in the temple, stirred up all the people, and laid hands on him, 28Crying out, Men of Israel, help: This is the man that teacheth all men every where18 against the people, and the law, and this place: and further brought Greeks [Gentiles ( )] also into the temple, and hath polluted [defiled] this holy place. 29[Om. the parenth. marks]. (For they had seen before [previously seen] with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.). 30And all the [the whole] city was moved, and the people ran together [and there was a concourse of the people]: and they took [hold of] Paul, and drew [dragged] him out of the temple: and forthwith the doors [gates] were shut. 31And as [while] they went about [sought] to kill him, tidings came unto the chief captain of the band [came up () to the tribune of the cohort], that all Jerusalem was in an uproar19: 32Who immediately took soldiers and centurions20, and ran down unto them: and [but] when they saw the chief captain [tribune] and the soldiers, they left beating of Paul [they ceased to beat Paul]. 33Then the chief captain [tribune] came near, and took [hold of] him, and commanded him to be bound with two chains; and demanded who he was21, and what he had done. 34And some cried [called to him22] one thing, some another, among the multitude: and [but] when he could not23 know the certainty for [on account of] the tumult, he commanded him to be carried [led] into the castle [barracks]. 35And when he came upon [to] the stairs, so it was, that he was borne of the soldiers for [stairs, it became necessary () that the soldiers should carry him on account of] the violence of the people [populace]. 36For the multitude of the people [ . ] followed after, crying24, Away with him. 37And as Paul was [about] to be led into the castle [barracks], he said unto the chief captain [tribune], May I speak [say something ()25] unto thee? Who [But he] said, Canst thou speak Greek? 38Art not thou [Art thou then () not] that [the, ()] Egyptian, which [who] before these days madest [made] an uproar, and leddest [led] out into the wilderness four thousand men that were murderers [bandits]? 39But Paul said, I am a man which am a Jew [I am a Jewish man], of Tarsus, a city in Cilicia, a citizen of no mean city [Tarsus, a citizen of no inconsiderable city in Cilicia]: and, I beseech thee, suffer [permit] me to speak unto the people. 40And [But] when he had given him license [had permitted him], Paul stood [stepped] on the stairs, and beckoned with the hand unto the people. And when there was made a great silence [But when all had become entirely quiet], he spake unto [addressed] them in the Hebrew tongue [dialect], saying, [:]

EXEGETICAL AND CRITICAL

Act 21:27. And when the seven days, etc.The words are usually, and, no doubt, very correctly, explained as indicating those days which are called in Act 21:26 . They are the days to which that Levitical purification referred which was connected with the sacrifices offered at the completion of the vow. [In all probability the seven days announced to the priests (Act 21:26) as the limit to which the vow of the Nazarites would extend, and as the period also of the apostles partnership in that consecration. (Hackett).Tr.]. Wieseler has attempted another interpretation in his Apostolical Chronology, p. 109 ff.; viz., that the seven days were the week, or the days of consecration that preceded the festival of Pentecost. But this festival is not mentioned in the context, and, indeed, is never referred to, after Act 20:16; moreover, the assumption that a week of preparation preceded the great festivals of Israel, is by no means sustained by satisfactory evidence.These seven days were drawing to a close ( .), but had not yet elapsed, when Paul was seen in the temple, and seized.

Act 21:28-29. This is the man.Certain Jews from Asia Minor, particularly those from Ephesus and its vicinity, who had there known Paul, and who hated him, now perceived, and, on a closer inspection (), recognized him. The very circumstance that this supposed despiser of the temple should be seen in the temple [the inner court which was forbidden to Gentiles (Alf.).Tr.], so greatly provoked them, that they stirred up the multitude against him. They seized him, with loud cries for help, as if he were the assailant, and as if it were necessary to protect the sanctuary against him (). This accusation of the apostle on the part of the unconverted Jews, differs from that to which the Judo-Christians had listened, in one point, which is usually overlooked. The fanatics from Asia Minor here charge him with assailing not only the law and the temple, but also the people of Israel ( ). Now this specific charge had been brought neither by the Judo-Christians against Paul, nor, at an earlier period, by the Jews against Stephen. It was doubtless connected with his active labors among the Gentiles ( .), which were maliciously so represented, as if they were intended to excite the latter against Israel. They alleged, moreover ( ), as a second charge, that Paul had introduced pagans into the temple, and thus defiled the sanctuary. [Greeks, not in the national or local sense, but in the wider one of Gentiles, so called from the general and almost universal use of the Greek language among all known nations. Hence the perpetual antithesis of Jews and Greeks in the New Testament. (Alexander).Tr.]. The word [plural] represents a single occurrence as a common one; the accusers employ it with a hostile purpose, in order the more effectually to excite the people, although only one man, Trophimus, could be meant, and he, moreover, had not entered the temple. They acted on a mere supposition, a groundless suspicion, that Paul had brought the latter with him into the temple, which word here designates the court of Israel.The words signify; they had seen him previously, although Meyer objects to this interpretation [ never occurs in this sense; the words mean; they had seen before them; comp. Act 2:25, and see Sturz: Lex. Xen. III. p. 690 f. (Meyer).Tr.]. The philological correction by Otto (Gesch. Verhaeltnisse der Pastoralbriefe, 1860, p. 285), satisfactorily establishes the correctness of our interpretation.

Act 21:30. And all the city was moved.The multitude, after having quickly and tumultuously assembled, dragged Paul out of the court of the temple, probably because they were conscious that such acts of violence as they contemplated, would in truth pollute the sanctuary. The act of closing the gates of the temple, which was. performed by the Levites, was certainly not intended to prevent Paul from availing himself of the right of claiming an asylum, and from finding a place of refuge in the temple (Bengel, Baumgarten), for the multitude had already, effectually prevented him from enjoying such an advantage. It is more probable that the gates were closed in order to prevent the courts of the temple from being defiled by the shedding of blood (de Wette, Meyer), and, possibly, too, because it was supposed that the court of the temple had already been polluted by the entrance of a heathen, and needed purificatory rites before it could be reopened.

Act 21:31-33. And as they went about to kill him.The fact that a disturbance had arisen was soon known at the military posts that were established at various points in the city during the festivals; the intelligence was at once conveyed to the commander of the Roman garrison in the tower of Antonia, which was situated to the north of the temple, and rose above it ( ). [See Joseph. Jewish W. i. 5. 4, and especially v. 5. 8.Tr.]. The name of the commandera military tribune of the cohort ()was Claudius Lysias, as we learn from Act 23:26. When he received tidings of the tumult, he proceeded without delay to the temple, accompanied by officers and soldiers. As soon as he was seen at a distance, the maltreatment to which the apostle was exposed, ceased. When the Roman reached the spot, he commanded his people to conduct the apostle away, as well as to bind him with chains. [Two chains, See Act 12:6. He would thus be in the custody of two soldiers. (Alf.).Tr.]. Claudius assumed that Paul was a criminal, and expected to ascertain at once both his name, and the nature of the crime committed by him. , oratio obliqua; ., oratio recta. [For before , see note 4, above, appended to the text.That the accused had committed some crime, was certain, or was at least assumed to be certain by the speaker. refers to the fact, which is admittedto the object of .; but who the man might be, , he could not yet clearly perceive. (Winer, 41. 4. c).Tr.]

Act 21:34-36. Commanded him to be carried [led] into the castle [barracks].The is not the tower [castle] of Antonia itself, but only a certain part of it, namely, the permanent quarters [barracks (Alf., Alex.).Tr.] of the Roman garrison stationed at the tower of Antonia. The , Act 21:35; Act 21:40 (Jos. Bell. Jud. v. 5. 3., ), are stairs or steps, [leading from the temple-area to the tower.Tr.]. The fortress communicated with the northern and western porticos of the temple area, and had flights of stairs [descending into both; by which the garrison could at any time enter the court of the temple and prevent tumults.] Robinson: Bibl. Res. II. 71 ff. [Germ, ed.; I. 432. Amer. ed.Away with him!The same shouts which, nearly thirty years before, surrounded the prtorium of Pilate. Comp. Luk 23:18; Joh 19:15. (Conyb. etc. II. 262.).Tr.]

Act 21:37-38. May I speak [say something] unto thee?The apostle is desirous of addressing the people before he enters through the gate into the tower, and is withdrawn from their sight, and hence, in courteous terms, asks a question of the commander ( etc.). The latter, surprised at being addressed in Greek, asks in his turn: ;he inquires whether his prisoner is not then [] the Egyptian insurgent, as he had obviously hitherto supposed; he formed a different opinion on hearing Paul speak Greek. [It was notorious (it would seem) that the Egyptian was unable to speak that language. (Hackett).Tr.]. The Roman commander could the more easily confound Paul with that Egyptian, as those Sicarii (so called from sica, a dagger [or short sword, worn beneath their clothing.Tr.], and known as professional murderers and insurgents) were accustomed to mingle with the multitude at the festival, as now at Pentecost [Act 20:16], and then commit the crimes with which they were familiar ( , etc. Jos. Jewish War. . 13. 3). That Egyptian was, according to the account given by Josephus (Jew. War. . 13. 5) a sorcerer, who pretended that he was a prophet. He gained many adherents during the reign of Nero, whom he led from the wilderness to the Mount of Olives; he promised his followers that, at his word, the walls of Jerusalem should fall, and that they should enter the city over the ruins (comp. Jos. Antiq. xx. 8. 6). The procurator Felix, however, attacked them with great success; he defeated the insurgents, of whom 400 were slain, and 200 made prisoners; but the Egyptian himself escaped ( , loc. cit.).The Roman commander here speaks of 4000 Sicarii, whom that insurgent led into the wilderness. Josephus, on the other hand, relates that about 30,000 men, who put faith in his false pretensions, gathered around him. This latter statement, however, obviously refers to the whole number of the adherents of the man; Luke, on the other hand, speaks only of his armed followers, and Josephus himself distinguishes (loc. cit.) between these and the aggregate of the adherents of the Egyptian. Hence the two accounts [of Luke and Josephus] may be easily reconciled, and, in other points, the several statements of Josephus strikingly agree with the passage before us. [Alford, who adopts the view of Meyer, de Wette, and especially of Tholuck (Glaubwuerdigkeit, p. 169), says: It is obvious that the numerical accounts in Josephus are inconsistent with our text, and with one another (Ant. xx. 8. 6, and Bell. Jud. ii. 13. 5.). This latter being the case, we may well leave them out of the question. At different times of his (the Egyptians) rebellion, his number of followers would be variously estimated, etc.Tr.].

Act 21:39-40. I beseech thee, suffer me.The apostle describes himself to the tribune as a totally different person from the criminal with whom he had been confounded, and then asks for permission to address the people. In view of the explanation which he gave, and also of the fact that no person came forward who in the least degree confirmed the original suspicion of the Roman, it is by no means strange that the latter, who possessed full authority to decide, should grant the request; (the opposite opinion of Baur, paulus, p. 208 f., is untenable). It is, further, by no means incredible, that when Paul indicated to the multitude by a gesture that he desired to address them, they should become silent, and listen to him. [The silence was probably occasioned by the presence of Roman officers and soldiers; by the sight, if not the hearing, of what passed between the Tribune and his prisoner; by Pauls unexpected presentation of himself upon the stairs and offer to address them; but above all by the circumstance recorded in the last clause, that he spake in Hebrew, etc. (Alex.).Tr.]. The Hebrew dialect [ ] of course means here the living language, the Araman dialect [Syro-Chaldaic] spoken at that time in Judea.

DOCTRINAL AND ETHICAL

1. The counsel of God is executed in a wonderful manner. In order to correct a mistake which the Judo-Christians had made, Paul resolves to perform a certain Levitical act in the temple. Now it is precisely his appearance in the sanctuary, that exposes him to a new danger, proceeding from an entirely different quarterfrom the unconverted Israelites. And thus it is precisely the devout reverence with which he regards the law and the sanctuary, and his love to his people, whom it is his great object to win for Christ, that seem to add weight to the false charges made against him.

2. It is an evidence that Paul possessed a holy disposition, and was filled, with the Spirit of Christ, if, at a time when ho had been most unmercifully treated, by the Jews, and had barely escaped with his life, he still possessed such composure, such moral strength, and such love to his people, that he could address the latter without the least bitterness of feeling. His heart is humbled under a sense of his own guilt, for he had once dealt with others as the Jews now dealt with him, and it was solely the grace of Him, who on the cross prayed for the forgiveness of his murderers, that had changed him (Luk 23:34).

HOMILETICAL AND PRACTICAL

Act 21:27. And when the seven days were almost ended, etc.God often punishes foolish counsels by an unhappy issue, but it does not necessarily follow that when the issue is unhappy, the beginning had been unrighteous. When good advice produces unfavorable results, we should not on that account look with anger on him who gave it, for man proposes, but God disposes. (Starke).No doubt Paul now remembered all that the Spirit of God had so often intimated to him concerning the things which awaited him in Jerusalem. (Rieger).

Act 21:28. This is the man.An upright servant of Christ is made so well known by the blessing which attends his official labors, that the enemies of Jesus can easily distinguish him among a thousand false and unfaithful zealots, and say: This is he! Seize him !And hath polluted this holy place.Here the apostle had the honor of being assailed, in the same tumultuous manner, by the same false accusation, and with being treated with the same animosity and severity, with which Jesus Christ had formerly been treated. When the servant finds that he thus resembles his Lord, and is walking in His footsteps, how easy and welcome the yoke becomes! (Ap. Past.).And Paul, no doubt, thought of Stephen, too, who was once exposed to a similar storm.

Act 21:29. For they had seen, etc.When God has appointed a season of suffering for us, the slightest circumstance may introduce it.How closely the servants of Christ are watched, and what reason they have to be circumspect in their walk! The world notices also the company which we keep, and even decides respecting the personal merit of the pastor in accordance with the character of his intimate friends. The Lord grant that we may be without blame in all points! (Ap. Past.).

Act 21:30. And all the city was moved.Men who can scarcely creep forward, when a good cause claims their aid, eagerly hasten forward to defend one that is bad, Jer 4:22. (Starke).Drew him out of the temple, etc.They wished to murder him, and yet not pollute the temple; they strained at gnats, and swallowed camels, as they had indeed done in the the case of the Lord Himself, Joh 18:28. (Williger).

Act 21:31. Tidings came unto the chief captain.When a servant of Jesus is in great distress, he need not seek for patrons, nor need he implore men to be his advocates; God sends him aid at the proper time, without waiting for his prayers. (Ap. Past.).

Act 21:32. And when they saw the chief captain, etc.It is one of the wonderful ways of God in governing the world, that those who do not belong to His kingdom, are often controlled by opposite interests, views and purposes, and thus either one sword forbids the other to leave its scabbard, or the children of His kingdom obtain aid from one of the parties, which did not design to furnish it. (Rieger).

Act 21:33. Commanded him to be bound with two chains.Let not the servant of Christ depend with too much confidence on the aid which the world affords. Here the tribune rescues the apostle from the hands of murderous Jews, but nevertheless commands him, without hearing his plea, to be bound with two chains. (Ap. Past.).But the prophecy of Agabus must needs be fulfilled.

Act 21:34. And when he could not know the certainty.The man will always be disappointed, who expects to receive any trustworthy and valuable information from false teachers, and, indeed, in general, from the world. (Ap. Past.).

Act 21:35. And when he came upon the stairs borne of the soldiers.We have here an illustration of the manner in which God employs even enemies as the means for exalting his servants; the world, by its scorn and contempt, promotes us to honor. Many teachers would have remained in obscurity, if the envy and hatred of the world had not brought them forward, and given them celebrity. (Ap. Past.).

Act 21:36. Away with him!Christ had heard the same cry, Luk 23:18; Joh 19:15.

Act 21:38. Art not thou that Egyptian ?A striking instance of the false and absurd views which the deluded world entertains respecting the children and servants of God. We are regarded as idiots, madmen, deceivers, enemies of mankind, and, as if we were such, we are exposed to contempt and hatred. So, too, Christ was numbered with the transgressors [Isa 53:12]. Father, forgive them; for they know not what they do. [Luk 23:34]. (Ap. Past.).Paul sustains the same relation to that Egyptian, which Luther does to Thomas Mnzer [one of the prophets of Zwickau.Tr.]. (Besser).

Act 21:40. And when he had given him license, Paul stood on the stairs, etc.How little it was once thought that the steps which led to the Roman quarters would be the pulpit from which God would cause the Gospel of His Son to be proclaimed! (Rieger).Beckoned with the hand unto the people. And when there was made a great silence, be spake, etc.What a man he was! Able to beckon with calmness to this excited multitude! And, behold, there was a great calm, as when Jesus rebuked the stormy sea (Mat 8:26). We are never better prepared to proclaim the word of God, than when we bear in our bodies the marks of the cross and sufferings of the Lord Jesus [Gal 6:17], for then only does the Spirit of God supply us both with boldness to speak, and with words suited to the occasion. (Gossner).

ON THE WHOLE SECTION, Act 21:27-40.The Lord delivers his servants from death: I. Paul is unjustly accused (a) as an enemy of the law, Act 21:27-28; (b) as a man who polluted the temple, Act 21:28-29. II. His own people reject him; (a) they cast him out of the temple, Act 21:30; (b) intend to slay him, Act 21:31. III. Heathens are obliged to protect him; (a) the tribune quells the tumult, Act 21:31-32; (b) saves the apostles life, Act 21:33. IV. The innocence of the persecuted man becomes apparent; (a) the charges against him are shown to be unfounded, Act 21:34-39; (b) he is allowed to defend himself, Act 21:40. (Lisco.)

The advantages of a well organized government, illustrated in the narrative of the arrest of the apostle Paul at Jerusalem.
The arrest of Paul at Jerusalem: I. A dark picture of human passions; (a) of folly and self-delusion; (b) of malice and hatredon the part of the Jews, Act 21:28; Act 21:30-31; Act 21:36. II. A bright picture of Christian heroism; (a) of calmness and self-command; (b) of gentleness and patienceon the part of the apostle, Act 21:37; Act 21:39-40. III. An impressive illustration of the guidance of God; (a) of that omnipotence which protects His servants; (b) of the wisdom which employs even enemies as means of executing His counsels, Act 21:32-35; Act 21:37-40.

Paul in the temple of Jerusalem, or, Man proposes, but God disposes: I. God often conducts the well-meant counsels of his servants to an issue which differs from that which they had proposed, Act 21:27 ff., and comp. Act 21:22 ff. II. He also often conducts the malicious counsels of His enemies to an issue which differs from that which they had proposed, Act 21:30-40.

Paul, in the storm which raged at Jerusalem. It was so ordered that the apostle should subsequently encounter a fierce storm at sea, Acts 27, but it was scarcely more dangerous than the one which he here experiences on land, within the strong walls of Jerusalem, in the midst of his own people. But in each case the mighty hand of God protects and rescues him. Let us consider, I. The outbreak of the storm. Like many a storm in nature, this storm suddenly arises in the minds of men. Paul had apprehended such a tempest, when he was at Miletus (Act 20:22 ff.); on his way, its approach was announced to him with increasing solemnity (Act 21:4-11); it burst forth at a time when it might have been least expected, and in a spot where none would have looked for it

in the sacred enclosure of the temple, while Paul was seeking to satisfy the zealots of the law (Act 21:27). II. The raging of the storm. The madness of this storm of human passions increases every moment; the popular fury rages like the stormy ocean, and threatens to ingulf the servant of God (Act 21:28-31; Act 21:36). III. The calming of the storm. He who on the lake of Gennesaret rebuked the winds and the sea, so that there was a great calm, now says to this raging sea: Hitherto shalt thou come, but no further [Job 38:11]. The Roman tribune is the agent who guides the apostle to a harbour, in which he is saved, and he himself, with great calmness beckons to the people, and they listen in silence (Act 21:31-40).

Pauls memorable sermon at Jerusalem: I. The preacherin chains, Act 21:33. II. The pulpitthe stairs conducting to the Roman quarters, Act 21:40. III. The deacons who attend himsoldiers, Act 21:35. IV. The psalms which precede his sermonmalignant cries for his death, Act 21:36. V. The congregation which he addressesan infuriated multitude, Act 21:30-34. VI. The unction with which he nevertheless speaksthe Spirit of the Lord, as a Spirit of faith, of love, of wisdom, and of power, Act 21:13; Act 21:37; Act 21:39-40.

The weapons of the man of God in perilous times: I. Justice and the law, which should protect him, as long as they have power themselves, Act 21:32-33. II. The peace of a good conscience, which remains undisturbed amid the storm of passions, Act 21:37-39. III. The power of a sanctified character, which never fails to make an impression even on a rude multitude, Act 21:40. IV. The presence of God, to whom he belongs, whether he labors or suffers, whether he lives or dies, Act 21:13.

Footnotes:

[18]Act 21:28. [, of text. rec., occurs in G. H.; the less usual form, , in A. B. C. D. E. Cod. Sin., is adopted by Lach., Tisch., and Alf.Tr.]

[19]Act 21:31. [, of text. rec. in E. (.) G. H.; in A. D. and Cod. Sin.; in the last, a later hand (C) corrected to ; in B. The first is adopted by Alf.; the third by Lach., Tisch. and Born.C. omits Act 21:31Act 22:20. Vulg. confunditur.Tr.]

[20]Act 21:32. [. of text. rec., in G. H.; (from the nom.), in A. B. D (orig.). E. Cod. Sin. The latter form is adopted by Lach., Tisch., and Alf.Tr.]

[21]Act 21:33. [ before , of text. rec., with E. G. H., is retained by Alf., but dropped by Lach. and Tisch., in accordance with A. B. D., and also Cod. Sin.Tr.]

[22]Act 21:34. a. Four uncial manuscripts [A. B. D. E., and also Cod. Sin.] exhibit , while [of text. rec.] is more feebly supported [by G. H. The former is adopted by Lach., Tisch., Born., and Alf.Tr.]

[23]Act 21:34. b. [ . of text. rec., is the reading of G. H.; that of A. B. D., adopted by Lach., Tisch., and Alf., is: . The latter is found also in Cod. Sin.Tr.]

[24]Act 21:36. [, the reading of text. rec., is found in D. G. H. It is a grammatical correction. (Alf.). , in A. B. E., is adopted by Lach., Tisch., and Alf., and is found also in Cod. Sin.Tr.]

[25]Act 21:37. [ after , of text. rec., is found in A. B. E. Cod. Sin. and Vulg. (aliquid); it is omitted in D. G. H. Syr.Lach. retains it.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

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, (28) Crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. (29) (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) (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. (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. (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. (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. (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. (35) And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. (36) For the multitude of the people followed after, crying, Away with him. (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? (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? (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. (40) And when he had given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

I do not think it necessary to detain the Reader, with any particular observations, on this history. The sacred Writer hath given it to the Church, in a very interesting Manner, as is here recorded, and it can need no comment to explain. But, taking it altogether, in one collected point of view, I would beg the Reader to remark with me, how very graciously the Lord was watching over his faithful servant the whole time, to screen him from the death one class of enemies intended for him, and from the scourging about to be laid upon him by another. The sight of the Roman captain terrified the Jews, who were about to kill Paul. And, after this, (as the next Chapter relates, Act 22:26 ) the Centurion was frightened, who at the command of the Roman Captain had bound Paul in readiness for scourging, when he found Paul was a Roman. And these things were connected with a third preventing providence, namely, Paul being permitted to speak to the people; and thereby not only gaining time to rescue the Apostle from their violence at that moment, but affording an opportunity of relating his wonderful conversion, under the Roman authority, thus protecting his person, before his countrymen the Jews. All these are very striking circumstances in proof, how the Lord Jesus watched over his servant, in so critical a season: and though permitting the Apostle, for wise purposes, to be so sharply exercised! yet still overruling the whole, as should ultimately promote the Lord’s glory, and Paul’s welfare.

Reader! it is blessed to observe, how astonishingly at times, the Lord manifests the sovereignty of his power, in the deliverance of his people. When the enemy seems to triumph with an high hand, and all hope for the moment seems to be gone; how suddenly, and unexpectedly, the Lord then appears for them, and displays his strength, in creature weakness. We have numberless examples of the kind in Holy Writ. Jacob’s distress concerning his brother: Gen 32 . The Church: Exo 3 . The three children in Babylon: Dan 3 . But perhaps none more striking, and suited to this of the Apostle, than what is recorded of Israel, in the times of the Kings. It is said, that the Lord saw the affliction of Israel that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said, that he would not blot out the name of Israel from under heaven: So he gave them a gracious, and unlooked for deliverance, by the hand of an unworthy instrument, even Jeroboam, the son of Joash, 2Ki 14:26-27 . And thus was it with Paul. The Jews on one hand, and the Roman power on the other; all foes to Paul. But, when the Lord works for his people, he works beyond all creature strength, against all creature probabilities, and against all expectation of human foresight, or contrivance. And, whether the Apostle alluded to this instance, or to any other, I will not determine; but certain it is, he had in view circumstances so particularly trying, that in his apprehension, all expected deliverance was over from human attempts, when he said: We had the sentence of death in ourselves, that we should not trust in ourselves; but in God, which raiseth the dead, 2Co 1:9 . And, blessings of every kind are doubly sweet, when the Lord’s hand in the appointment is discernible, and the Lord’s power is manifested in creature weakness, Gen 22:14 ; Zec 14:7 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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,

Ver. 27. The Jews which were of Asia ] St Paul’s good intent had but evil success; but his conscience was his comfort, as2Co 1:92Co 1:9 ; 2Co 1:12 . So was holy Melancthon’s; when but coarsely dealt with, and threatened with banishment, a this he could say for himself, I have not sought for myself wealth, honour, pleasure, or victory over mine adversaries. This conscience I take with me, withersoever they shall drive me.

a Dixerunt adversarii se mihi non relicturos esse vestigium pedis in Germ.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

27. . . ] Of the votive period: not (as Chrys. and Bede [145] ) since Paul’s arrival in Jerusalem. Five days of the seven had passed: see on ch. Act 24:11 . Cf. on the whole, Bp. Wordsworth’s note.

[145] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

. . ] From Ephesus and the neighbourhood, where Paul had so long taught. ‘Paulus, dum fidelibus placandis intentus est (viz. the believing Jews), in hostium furorem incurrit (viz. of the unbelieving Asiatic Jews).’ Calv., in Meyer, who adds, ‘In how many ways had those who were at Jerusalem this Pentecost, already persecuted Paul in Asia?’

Notice the similarity of the charge against him to that against Stephen, ch. Act 6:13 .

Fuente: Henry Alford’s Greek Testament

Act 21:27 . : it does not appear that the seven days were enjoined by the law not even in Num 6:9 ; indeed it would appear from Jos., B.J. , ii., 15, that a period of thirty days was customary before the sacrifice could be offered. The seven days cannot therefore include the whole period of the vow, although they might well include the period of the Apostle’s partnership with the four men. Wendt and Weiss suppose that a reference is here made to a rule that the interval between the announcement to the priest and the conclusion of the Nazirite vow should include a period of seven days, but as there is admittedly no reference to any such ordinance elsewhere, it is precarious to depend too much upon it. It seems impossible to refer the expression to the seven days observed as the Feast of Pentecost; the article before . refers to the “days of purification” just mentioned, see further critical note and Knabenbauer for summary of different views. . .: “the Jews from Asia,” R.V., cf. Act 6:9 , where we read of the Jews of Cilicia, etc., who disputed with Stephen. ., cf. Act 24:18 , where St. Paul tells us how these Jews had found him in the Temple purified, i.e. , with the Nazirite vow upon him, and in the act of presenting offerings not of creating a disturbance, as his enemies alleged. These Jews, who were of course not believers, may have come from Ephesus, and were full of enmity against the Apostle for escaping them there, cf. Act 20:3 they had come up to worship at Pentecost. , see on Act 9:22 . . ., cf. Act 12:1 .

Fuente: The Expositors Greek Testament by Robertson

Acts

PAUL IN THE TEMPLE

Act 21:27 – Act 21:39 .

The stronger a man’s faith, the greater will and should be his disposition to conciliate. Paul may seem to have stretched consideration for weak brethren to its utmost, when he consented to the proposal of the Jerusalem elders to join in performing the vow of a Nazarite, and to appear in the Temple for that purpose. But he was quite consistent in so doing; for it was not Jewish ceremonial to which he objected, but the insisting on it as necessary. For himself, he lived as a Jew, except in his freedom of intercourse with Gentiles. No doubt he knew that the death-warrant of Jewish ceremonial had been signed, but he could leave it to time to carry out the sentence. The one thing which he was resolved should not be was its imposition on Gentile Christians. Their road to Jesus was not through Temple or synagogue. As for Jewish Christians, let them keep to the ritual if they chose. The conciliatory plan recommended by the elders, though perfectly consistent with Paul’s views and successful with the Jewish Christians, roused non-Christian Jews as might have been expected.

This incident brings out very strikingly the part played by each of the two factors in carrying out God’s purposes for Paul. They are unconscious instruments, and co-operation is the last thing dreamed of on either side; but Jew and Roman together work out a design of which they had not a glimpse.

I. Note the charge against Paul.

The ‘Jews from Asia’ knew him by sight, as they had seen him in Ephesus and elsewhere; and possibly some of them had been fellow-passengers with him from Miletus. No wonder that they construed his presence in the Temple into an insult to it. If Luther or John Knox had appeared in St. Peter’s, he would not have been thought to have come as a worshipper. Paul’s teaching may very naturally have created the impression in hot-tempered partisans, who could not draw distinctions, that he was the enemy of Temple and sacrifice.

It has always been the vice of religious controversy to treat inferences from heretical teaching, which appear plain to the critics, as if they were articles of the heretic’s belief. These Jewish zealots practised a very common method when they fathered on Paul all which they supposed to be involved in his position. Their charges against him are partly flat lies, partly conclusions drawn from misapprehension of his position, partly exaggeration, and partly hasty assumptions. He had never said a word which could be construed as ‘against the people.’ He had indeed preached that the law was not for Gentiles, and was not the perfect revelation which brought salvation, and he had pointed to Jesus as in Himself realising all that the Temple shadowed; but such teaching was not ‘against’ either, but rather for both, as setting both in their true relation to the whole process of revelation. He had not brought ‘Greeks’ into the Temple, not even the one Greek whom malice multiplied into many. When passion is roused, exaggerations and assumptions soon become definite assertions. The charges are a complete object-lesson in the baser arts of religious ! partisans; and they have been but too faithfully reproduced in all ages. Did Paul remember how he had been ‘consenting’ to the death of Stephen on the very same charges? How far he has travelled since that day!

II. Note the immediately kindled flame of popular bigotry.

The always inflammable population of Jerusalem was more than usually excitable at the times of the Feasts, when it was largely increased by zealous worshippers from a distance. Noble teaching would have left the mob as stolid as it found them; but an appeal to the narrow prejudices which they thought were religion was a spark in gunpowder, and an explosion was immediate. It is always easier to rouse men to fight for their ‘religion’ than to live by it. Jehu was proud of what he calls his ‘zeal for the Lord,’ which was really only ferocity with a mask on. The yelling crowd did not stop to have the charges proved. That they were made was enough. In Scotland people used to talk of ‘Jeddart justice,’ which consisted in hanging a man first, and trying him leisurely afterwards. It was usually substantially just when applied to moss-troopers, but does not do so well when administered to Apostles.

Notice the carefulness to save the Temple from pollution, which is shown by the furious crowds dragging Paul outside before they kill him. They were not afraid to commit murder, but they were horror-struck at the thought of a breach of ceremonial etiquette. Of course! for when religion is conceived of as mainly a matter of outward observances, sin is reduced to a breach of these. We are all tempted to shift the centre of gravity in our religion, and to make too much of ritual etiquette. Kill Paul if you will, but get him outside the sacred precincts first. The priests shut the doors to make sure that there should be no profanation, and stopped inside the Temple, well pleased that murder should go on at its threshold. They had better have rescued the victim. Time was when the altar was a sanctuary for the criminal who could grasp its horns, but now its ministers wink at bloodshed with secret approval. Paul could easily have been killed in the crowd, and no responsibility for his death have clung to any single hand. No doubt that was the cowardly calculation which they made, and they were well on the way to carry it out when the other factor comes into operation.

III. Note the source of deliverance.

The Roman garrison was posted in the fortress of Antonia, which commanded the Temple from a higher level at the north-west angle of the enclosure. Tidings ‘came up’ to the officer in command, Claudius Lysias by name Act 23:26, that all Jerusalem was in confusion. With disciplined promptitude he turned out a detachment and ‘ran down upon them.’ The contrast between the quiet power of the legionaries and the noisy feebleness of the mob is striking. The best qualities of Roman sway are seen in this tribune’s unhesitating action, before which the excited mob cowers in fright. They ‘left beating of Paul,’ as knowing that a heavier hand would fall on them for rioting. With swift decision Lysias acts first and talks afterwards, securing the man who was plainly the centre of disturbance, and then having got him fast with two chains on him, inquiring who he was, and what he had been doing.

Then the crowd breaks loose again in noisy and contradictory explanations, all at the top of their voices, and each drowning the other. Clearly the bulk of them could not answer either of Lysias’ questions, though they could all bellow ‘Away with him!’ till their throats were sore. It is a perfect picture of a mob, which is always ferocious and volubly explanatory in proportion to its ignorance. One man kept his head in the hubbub, and that was Lysias, who determined to hold his prisoner till he did know something about him. So he ordered him to be taken up into the castle; and as the crowd saw their prey escaping they made one last fierce rush, and almost swept away the soldiers, who had to pick Paul up and carry him. Once on the stairs leading to the castle they were clear of the crowd, which could only send a roar of baffled rage after them, and to this the stolid legionaries were as deaf as were their own helmets.

The part here played by the Roman authority is that which it performs throughout the Acts. It shields infant Christianity from Jewish assailants, like the wolf which, according to legend, suckled Romulus. The good and the bad features of Roman rule were both valuable for that purpose. Its contempt for ideas, and above all for speculative differences in a religion which it regarded as a hurtful superstition, its unsympathetic incapacity for understanding its subject nations, its military discipline, its justice, which though often tainted was yet better than the partisan violence which it coerced, all helped to make it the defender of the first Christians. Strange that Rome should shelter and Jerusalem persecute!

Mark, too, how blindly men fulfil God’s purposes. The two bitter antagonists, Jew and Roman, seem to themselves to be working in direct opposition; but God is using them both to carry out His design. Paul has to be got to Rome, and these two forces are combined by a wisdom beyond their ken, to carry him thither. Two cogged wheels turning in opposite directions fit into each other, and grind out a resultant motion, different from either of theirs. These soldiers and that mob were like pawns on a chessboard, ignorant of the intentions of the hand which moves them.

IV. Note the calm courage of Paul.

He too had kept his head, and though bruised and hustled, and having but a minute or two beforehand looked death in the face, he is ready to seize the opportunity to speak a word for his Master. Observe the quiet courtesy of his address, and his calm remembrance of the tribune’s right to prevent his speaking. There is nothing more striking in Paul’s character than his self-command and composure in all circumstances. This ship could rise to any wave, and ride in any storm. It was not by virtue of happy temperament but of a fixed faith that his heart and mind were kept in perfect peace. It is not easy to disturb a man who counts not his life dear if only he may complete his course. So these two men front each other, and it is hard to tell which has the quieter pulse and the steadier hand. The same sources of tranquil self-control and calm superiority to fortune which stood Paul in such good stead are open to us. If God is our rock and our high tower we shall not be moved.

The tribune had for some unknown reason settled in his mind that the Apostle was a well-known ‘Egyptian,’ who had headed a band of ‘Sicarii’ or ‘dagger-men,’ of whose bloody doings Josephus tells us. How the Jews should have been trying to murder such a man Lysias does not seem to have considered. But when he heard the courteous, respectful Greek speech of the Apostle he saw at once that he had got no uncultured ruffian to deal with, and in answer to Paul’s request and explanation gave him leave to speak. That has been thought an improbability. But strong men recognise each other, and the brave Roman was struck with something in the tone and bearing of the brave Jew which made him instinctively sure that no harm would come of the permission. There ought to be that in the demeanour of a Christian which is as a testimonial of character for him, and sways observers to favourable constructions.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Act 21:27-36

27When 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, 28crying out, “Men of Israel, come to our aid! This is the man who preaches to all men everywhere against our people and the Law and this place; and besides he has even brought Greeks into the temple and has defiled this holy place.” 29For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple. 30Then 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. 31While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion. 32At 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. 33Then 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. 34But 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. 35When he got to the stairs, he was carried by the soldiers because of the violence of the mob; 36for the multitude of the people kept following them, shouting, “Away with him!”

Act 21:27 “Jews from Asia” Paul’s old enemies had come to Jerusalem for the feast also. Now Paul was on Judaism’s turf.

Act 21:28 “this is the man who preaches” These Asian Jews interpreted Paul’s preaching as against Judaism instead of fulfilling the OT promises. These charges are similar to the ones made against Stephen (cf. Act 6:13). Paul himself may have stated this; he surely agreed with this Jewish theological position (cf. Act 22:20) before his Damascus encounter with Christ. The message of Christ undermined the legalism and ritualism of popular first century Judaism! This is seen not only in Paul’s universalismsalvation available to “all men”but also the theological assertion of exclusivistic salvation only in and through faith in Christ.

“he has even brought Greeks into the temple” This supposed incident would have occurred in the Court of Israel, where the Nazarite vows were performed in the southeast corner. It was lawful for the Gentiles to enter the outer court of the Temple only. This was a false charge (cf. Act 21:29).

Act 21:29 “Trophimus the Ephesian” These Jews from Asia (Ephesus) knew both Paul and Trophimus and had earlier planned Paul’s death (cf. Act 20:3). Now they saw their opportunity to play on Jewish racial biases and have Paul killed (cf. Act 21:31; Act 21:36).

Act 21:30 “the doors were shut” This was 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

2. 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).

Act 21:31 “the commander of the Roman cohort” This is literally a leader of a thousand. 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.

“the cohort” They lived in Fortress Antonia, 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 (cf. Josephus, Wars 5.5.8).

Act 21:32 “some soldiers and centurions” A centurion was literally the leader of a hundred. The Fortress Antonia overlooked the Temple area. It was heavily garrisoned, especially during feast days.

Act 21:33 “to be bound with two chains” This could mean (1) hands and feet or (2) between two Roman soldiers. Apparently the soldiers thought he was an insurrectionist (cf. Act 21:38).

Act 21:34-35 This shows the violence and frenzy of the mob (cf. Act 21:30).

Act 21:35 “the stairs” These stairs that ran from the Fortress Antonia into the temple area had been alluded to in Act 21:32, “ran down.” There were two sets of these access stairs, each going into a different division of the temple. The Romans wanted to quell any rioting quickly. Feast days were often days of nationalistic unrest.

Act 21:36 “Away with him” These are the same words which were shouted at Jesus (cf. Act 22:22; Luk 23:18; Joh 19:15). There are many parallels between the treatment of Paul and Jesus by the Jews and Romans.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

27. . .] Of the votive period: not (as Chrys. and Bede[145]) since Pauls arrival in Jerusalem. Five days of the seven had passed: see on ch. Act 24:11. Cf. on the whole, Bp. Wordsworths note.

[145] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.

. .] From Ephesus and the neighbourhood, where Paul had so long taught. Paulus, dum fidelibus placandis intentus est (viz. the believing Jews), in hostium furorem incurrit (viz. of the unbelieving Asiatic Jews). Calv., in Meyer, who adds, In how many ways had those who were at Jerusalem this Pentecost, already persecuted Paul in Asia?

Notice the similarity of the charge against him to that against Stephen, ch. Act 6:13.

Fuente: The Greek Testament

Act 21:27. ) The has a relative force in relation to those days of which Act 21:26 treats.

Fuente: Gnomon of the New Testament

Act 21:27-40

THE RIOT AND PAULS APPREHENSION

Act 21:27-40

27 And when the seven days were almost completed,-There is some discussion as to the seven days mentioned here; it is not known whether this has reference to the week of the Pentecost feast or the seven days required for keeping the vow and purification as required by law. Near the close of the seven days Jews from Asia caused trouble; in fact, there was an outburst of wild fury instigated by these Jews from Asia. Perhaps these were some of the Jews who had come from Asia to the Feast of Pentecost and who had heard Paul preach at Ephesus or in some other place of Asia; they had persecuted him in their own district and had stirred up the people in Jerusalem against him before he arrived. They saw Paul in the temple; he was probably in the court, along the inner wall of which there were small chambers in which the Nazirites used to live while fulfilling the last seven days of their vow. This court was separated with a wall from the court of the Gentiles. These infuriated Jews laid hands on Paul while he was there in the court of the temple.

28 crying out, Men of Israel, help:-They made an attack on Paul as though he had committed some crime; they called upon their fellow Jews to help them. Paul was seized with the marks of his Nazirite vow upon him. (Act 24:18.) They shouted their accusation against him which they had already spread among the people. (Act 21:21.) They had accused him of attempting to make Jews become as uncircumcised Gentiles, and that he had spoken against the law of Moses and had blasphemed the temple. They brought this same charge against Christ. (Mar 14:58.) Also this charge was brought against Stephen where Paul was one of the number. (Act 6:13-14.) They added to this charge that he had brought Gentiles into the temple, and had defiled this holy place. Their accusation was that he had defiled it by making it common. The Jews hated Paul for his work, and were not careful about the charges which they brought against him.

29 For they had before seen with him-These Jews from Asia had seen Trophimus, a Gentile Ephesian, with Paul in the city, and they now saw some strange Jews with Paul in the court of the temple, and they hastily assumed that Paul had taken Trophimus into the temple with him. They were in error; they did not take time to investigate; they were so eager to prefer charges against Paul, and more anxious to find some cause for accusing him, that they did not take sufficient time. Perhaps they were honest, but honestly mistaken. They based their charges against Paul on a mere supposition, but their supposition was false; they did not care whether it was false or true, it served them well to make charges against Paul.

30 And all the city was moved,-These Jews from Asia were successful in stirring up a riot against Paul. The city was moved; that is, stirred with violent emotion. The same word is used by Tertullus in stirring up a riot against Paul later. (Act 24:5.) The people ran together in their excitement; they came from all quarters of the city when they heard the noise; the cry spread like wildfire over the city, and the people rushed pell-mell into the court of the temple. They laid hands on Paul, and dragged him out of the temple. They were saving the temple by dragging Paul out of it. It seems clear that the ceremonies of Paul’s vow were not yet accomplished, and if they did not violently lay hands on him he could flee to the altar for protection. The keepers of the temple closed the gates to prevent anyone disturbing further the worship in the temple.

31 And as they were seeking to kill him,-It seems that the intention of the mob was to kill Paul; that is, beat him to death in the crowd and no one could be charged with his murder; they could accomplish their aim in killing Paul and avoid any individual responsibility for it. When the chief captain heard what was going on, he rushed to Pauls rescue. Herod the Great had built a strong fortress, the castle of Antonia, on a rock on the northwest corner of the temple area; it overlooked the temple, and was connected by two flights of stairs with the outermost courts of the temple on the northern and western sides. The Romans always kept this castle strongly garrisoned with troops to overawe Jerusalem. At festivals, when Jerusalem was filled with excitable crowds, the garrison consisted of a cohort or band of one thousand men. The chief captain of this number was called Chiliarch. When the chief captain heard that all Jerusalem was in confusion, he hastened with his men to the scene of action.

32 And forthwith he took soldiers-The chief captain took soldiers and centurions and hastened down upon them. The chief captain did not go with the view of protecting Paul, but to find out what was the matter, and seeing Paul in the hands of the mob, he arrested him, supposing that he had done something worthy of arrest. The mob left off beating Paul when the chief captain and the soldiers appeared on the scene. The mob probably thought that the Roman law would do justice, and if Paul were found by the chief captain to have been wrongfully treated they would be brought to an account. Furthermore, the chief captain with his soldiers could overpower the mob and make them let Paul go free.

33 Then the chief captain came near,-The Roman official came and formally arrested Paul, laid hold on him, and commanded him to be bound with two chains. Paul was bound with chains as though he were a violent and seditious person; probably they thought that he was the leader of a band of assassins. (Act 21:38.) Inquiry was made as to who Paul was, and what he had done. He had been arrested, and the one making the arrest did not know who he was or what accusation was brought against him. It seems that the chief captain asked Paul his name, and asked the crowd what he had done; naturally they were the ones to prefer the charges; he did not know Paul, and thinking him to be a criminal, he would not believe what Paul stated. Not many criminals will state accurately their own crimes.

34 And some shouted one thing, some another,-When inquiry was made as to the charges against Paul, no unanimous charge could be made; some preferred one charge and some another. Many of the mob knew neither Pauls name nor what he had done; hence, they could give no clear answer to the inquiry. The verb used here by Luke is the one he uses to express the confusion of the multitude which shouted against Jesus. (Luk 23:21.) Luke is the only writer of the New Testament that uses this verb. The chief captain had made an honest effort to learn what charges were made against Paul, but could not learn from the mob; they did not know themselves; hence, he had Paul brought into the castle. The castle here signifies the barracks which the Romans had in the tower of Antonia; this was near the scene of action.

35-36 And when he came upon the stairs,-Mob violence and uproar were common in Jerusalem during the feasts, and the Roman authorities attempted to keep order; the officers were severe on those who raised an insurrection or incited trouble. The castle in which the chief captain resided was near the temple; he rescued Paul from the mob, and when he could not learn from the mob, neither could he ascertain from Paul in the midst of such confusion, he sought to take him as a prisoner into his castle where he could make an investigation and ascertain the cause of the trouble. As the soldiers took Paul, the mob sought to take him away from the soldiers; they followed after Paul and shouted: Away with him. It seems that the crowd pressed with more fury upon Paul when they saw that he was now to be taken out of their hands. Some of the soldiers had to lift Paul from his feet and carry him up the stairs till he was out of reach of the mob.

37 And as Paul was about to be brought-As Paul was about to be brought into the castle he asked the chief captain if he might say something to the infuriated mob. The chief captain had not yet learned anything about the character of the man that he had suddenly rescued from death; his first supposition was entirely erroneous. When Paul asked if he might speak to the mob, he used the Greek language. This caused the chief captain to ask: Dost thou know Greek ? The officer had seized Paul as the best means of quieting the riot; he thought his prisoner a Jewish desperado, and was greatly surprised to find him a cultured man who could speak the Greek language.

38 Art thou not then the Egyptian,-The chief captain expected an affirmative answer; this Egyptian had given the Romans much trouble; he had stirred up to sedition the people and had led out into the wilderness the four thousand men of the Assassins. It seems that the first thing which began to correct the false impression of the chief captain was that Paul was a cultured man, able to speak the cultural language, Greek. Then he inquired further if he were not the leader of that band who had caused so much trouble to the Roman government. From this time the Roman official seems to change his attitude toward Paul; he now accepts what Paul states as the truth. The desperado that the chief captain had in mind had led out into the wilderness the four thousand men who were styled the Assassins. He was a man of much influence since he could lead out four thousand men. Josephus tells how this one was one of the many impostors of the time. Assassins is from the Greek sikarion, and is the same as the Latin sicarius, and means one who carried a short sword; he carried this under his cloak and was a cutthroat. These Assassins killed men by daylight in the midst of the city of Jerusalem. They did not form a band of soldiers, but secretly worked with their short daggers by going into the crowd at the feasts and wounding their adversaries, and when they had fallen the murderers mixed with the crowd and joined in the outcry against crime. They passed unsuspected for a long time.

39 But Paul said, I am a Jew,-Paul answered the chief captain and made his denial by stating simply who he was. He declared himself to be a Jew of Tarsus in Cilicia. Tarsus was the metropolis of Cilicia, and a city remarkable for its culture and the zeal of its inhabitants for philosophic studies. It was no mean city; that is, it was a city of prominence. Tarsus was one of the great cities of the empire, and had a great university there. Paul was a citizen of this city, which was an honorable distinction. After briefly telling the chief captain who he was and that he was a citizen of the proud city of Tarsus, he asked the privilege to speak unto the people. Paul desired to speak to his people, and in Jerusalem. That infuriated mob was as ignorant of the gospel as though the Christ had never come, suffered and died in that city. Surely, if anyone could, Paul could get them to see the truth by telling them how Jesus had revealed himself to him. He now had a chance. It seems that the chains were taken off of Paul and he was permitted to stand there and speak to his Jewish brethren.

40 And when he had given him leave,-They were still on the stairs; Paul was above them and out of their reach; they were beneath Paul and from his elevated position he could speak to them with ease if they would hear him. The chief captain promptly gave Paul permission to speak to the people. He beckoned with the hand unto the people. He beckoned with the hand, which meant that he demanded their attention. By his beckoning, the gesture gained an audience very readily, and a great silence was ob-served. Paul used tact in handling this mob; he now spoke in the native tongue of the Jews; he spoke in the Hebrew language. The people of Jerusalem knew this language better than they knew the Greek; Paul could speak in either the Hebrew or the Greek language. It seems that Jesus used this language on special occasions. (Mar 5:41 Mar 14:36 Mar 15:34.) Paul is given opportunity to make his first defense; he does so with courage and clearness.

Questions on Acts

By E.M. Zerr

Acts Chapter 21

Who are the “we” of verse one?

Who are “them” of same verse?

At what place did they change ships?

Where did they land?

Whom did they find at this place?

How long did they tarry with them?

What day would such period bring?

State their protest to Paul.

Who composed the escort to the ship?

Relate the manner of their leave taking.

State the next important stop.

What gave the city its importance?

Into whose house did they enter?

Tell what you can of his family.

What prediction in 2nd chapter does this fulfill?

Who came down from Judea?

Relate the actions and predictions.

Who begged Paul not to go to Jerusalem?

Should this plea be counted as from the Holy Ghost?

What was Paul’s reply?

To what will did they then submit?

Would this show the former protest as being man’s will?

To what place did Paul next go?

What arrangement was made for lodging?

State the reception that was given.

With whom did Paul meet next day?

Tell what he related to them.

And how was it received?

What information was then given Paul?

Was this report true?

Harmonize verses 22-24 and 26 with Gal. 5: 4.

When did verse 25 occur?

What is meant by “the seven days” in the 27th verse?

At that time who made a stir?

State the cause of the commotion.

Explain the mistake they made.

How did Paul get out of the temple?

What conspiracy was about to be carried out?

Tell the news reaching the chief captain.

How did he respond?

What did he find them doing to Paul?

Tell how Paul was secured.

What demands were made of him ?

Describe the state of the multitude.

Where did this cause Paul to be taken?

What was the regular use of this place?

How was Paul kept from violence of the people?

What was the mob demanding?

State what surprised the chief captain.

Who did he have in mind with Paul?

State Paul’s account of his nativity.

What privilege was now given him?

In what language did he speak?

Acts Chapter Twenty-One

Ralph Starling

Leaving Ephesus, Paul finally reached Tyre.

There the ship unloaded its ware.

Paul met disciples who the Spirit had told,

Tell Paul, to Jerusalem he should not go.

After 7 days the men, wives, children sent us away.

Having kneeled down on the shore and prayed.

From Tyre, to Ptolemias to Caesarea the next day,

We stayed with Phillip the evangelist several days.

While there we met the prophet Agabus,

Who presented a graphic demonstration for us.

Showing what the Jews were planning for Paul,

Telling Paul he shouldnt go to Jerusalem at all.

But Paul true to his nature and true to his word,

Said he was even willing to die for his Lord.

Unable to change his mind, we gave in then,

Took our carriages and went up to Jerusalem.

By the disciples we were gladly received.

They glorified God for thousands of Jews had believed.

But a problem about their teaching had arisen

The Gentiles were not being bound to the law and circumcision.

A possible solution soon came about.

That Paul should make a purification vow.

This would show Pauls practice as a Jew.

And things Gentiles would not be asked to do.

Paul was told of the solution and quickly agreed,

But the visiting Jews would not give heed.

They took Paul from the Temple and shut the door.

And told the authorities they should do more.

As things developed, to speak he beseeched.

Given permission, in Hebrew he began to speak.

When there was made a great silence

Paul eloquently made his defense.

Fuente: Old and New Testaments Restoration Commentary

Facing a Bigoted Mob

Act 21:27-40

Four days passed and there seemed a hope that, as the number of pilgrims grew less, Paul might escape recognition till his vow was fulfilled. In fulfilling it he was required to live with four paupers in a chamber of the Temple, to pay for sixteen sacrificial animals and the accompanying meat offerings on their behalf, and to stand with them while the priest offered lambs and rams on their behalf.

But as the ceremonies were approaching completion, he was recognized by Jews from Ephesus and other cities of Asia-perhaps Alexander the coppersmith was one of them-and a cry of hatred and horror was raised. They had seen the Ephesian Trophimus walking with him in the streets of Jerusalem, and supposed that Paul had taken him into the holy precincts. The punishment for that crime was death. They therefore seized him and forced him through the Beautiful Gate and down the fifteen steps, that they might kill him outside the Temple. This outburst attracted the notice of the Roman garrison in the neighboring Castle of Antonia, and Lysias with his soldiers forced his way through the throng, rescued Paul from his would-be murderers, and bore him beyond their reach. God had other work for the Apostle yet to do.

Fuente: F.B. Meyer’s Through the Bible Commentary

the Jews: Act 24:18

stirred: Act 6:12, Act 13:50, Act 14:2, Act 14:5, Act 14:19, Act 17:5, Act 17:6, Act 17:13, Act 18:12, 1Ki 21:25

and laid: Act 4:3, Act 5:18, Act 26:21, Luk 21:12

Reciprocal: 1Sa 21:7 – detained Act 6:9 – Asia Act 7:57 – they cried Act 24:6 – gone Act 24:11 – but Rom 15:31 – I may 2Co 6:5 – in tumults 1Th 2:16 – Forbidding 2Ti 1:12 – the which

Fuente: The Treasury of Scripture Knowledge

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Act 21:27. Paul had to be in the temple to perform the custom mentioned in the preceding verse. That attracted the attention of the Jews of Asia, a small Roman province in which was the city of Ephesus. They had known of Paul’s work in their home city, and still had a prejudice against him. They raised a commotion among the people and caused them to threaten Paul with violence.

Fuente: Combined Bible Commentary

Act 21:27. And when the seven days were almost ended. Or, literally rendered, were on the point of being completed; that is, when the seven days, the days of purification, announced to the priests as the time to which the vow of the four Nazarites would extend, and also the period of the apostles sharing in that consecration, were coming to an end.

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 who had come up as pilgrims to the Holy City from Proconsular Asia, of which Ephesus was the capital. Paul, we know, had spent some three years in Ephesus and Asia, and was well known to the Jews there, by many of whom he had been bitterly opposed and persecuted. No doubt many of these Asian Jews were from Ephesus, the chief city, and recognised Trophimus their fellow-townsman (Act 21:29). These Jews had been watching Paul, with strange excited interest, as he passed in and out of the temple courts with the marks of his Nazarites vow upon him, and at length they saw him in company with a Gentile (Trophimus) well known to them. He was, no doubt, in the outer court of the temple, where aliens might walk and gaze unhindered; and these excited men at once concluded Paul was about to proceed with the stranger into those sacred precincts reserved strictly for the children of Israel, and at once raised the cry, charging him with the crime of profaning the Holy Place.

Fuente: A Popular Commentary on the New Testament

27-30. (27) “Now when the seven days were about to be completed, the Jews from Asia, seeing him in the temple, aroused the whole multitude, and laid hands on him, (28) crying out, Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law and this place, and has even brought Greeks into the temple, and polluted this holy place. (29) For they had previously seen Trophimus the Ephesian in the city with him, whom they thought Paul had brought into the temple. (30) And the whole city was moved, and the people ran together, and seizing Paul, dragged him out of the temple; and the doors were immediately closed.” If Paul’s own brethren in Jerusalem has become prejudiced against him on account of his teaching in reference to the law, it is not surprising that the hatred of the unbelieving Jews toward him should be intense. Their treasured wrath was like a magazine, ready to explode the moment a match should be applied; and to charge him with defiling the holy place, which they believed that he had already reviled in every nation, was enough to produce the explosion. It is not the custom of mobs to investigate the charges heaped upon their victims; hence, without knowing or caring to know, whether he had really brought Trophimus into the temple, they seized him and dragged him out into the court of the Gentiles. The doors of the inner court were closed, to prevent the defilement of that holy place by the blood which was likely to be shed.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

PAUL ARRESTED

27-30. You see plainly that this affair was diabolical, mobocratic and unapologizable from the beginning, as even the most radical Jews fully approved what Paul was doing. The whole affair was a falsification and a downright violation of all law, Jewish and Roman.

Fuente: William Godbey’s Commentary on the New Testament

Act 21:27-36. Outburst of Jewish Fury against Paul in the Temple: his Arrest.A week later Paul is in the Temple to discharge his vow; whether it was discharged or not is uncertain. The sight of him there infuriates certain Jews from Asia (Ephesus was the metropolis of that province), who at once begin shouting, as they lay their hands on Paul, that he teaches everywhere a doctrine subversive of all that the Jew held dear; and that he had violated the Temple by taking a Gentile into the inner court. An inscription on the railings (Rev 11:2*, cf. Eph 2:14*) denounced the penalty of death against any Gentile found there. It was a suspicion merely; Trophimus (Act 20:4) had been seen with Paul on the streets but not in the Temple. Paul is dragged at once out of the Temple, which he is accused of defiling and which must at once be cleared. The Roman garrison at Jerusalem was a cohort (600 men) with some cavalry, under a tribune (Act 21:31 mg.); it was lodged in the Antonia Tower at the NW. corner of the Temple area and connected with the Temple by two flights of steps. The tribune, thinking he has before him a dangerous character, orders him (Act 21:33) to be heavily chained (cf. Act 12:6), and to ascertain the merits of the case takes him up to the barracks (Act 21:34).

Act 21:36. Away with him: cf. Luk 23:18.

Fuente: Peake’s Commentary on the Bible

21:27 {5} 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,

(5) A preposterous zeal is the cause of great confusion and great troubles.

Fuente: Geneva Bible Notes

The riot in the temple 21:27-36

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Jews from Asia, possibly from Ephesus, were obviously unbelievers. They charged Paul with the same kind of crimes the unbelieving Jews had accused Stephen of committing (Act 6:11; Act 6:13-14). The Jews permitted Gentiles in the outer court of the temple, the court of the Gentiles. They could not go beyond the sacred enclosure into the women’s court, or into the court of Israel, much less into the court of the priests.

Jewish men like Paul who were not priests or Levites could go no farther than the court of Israel. The priests had posted notices prohibiting Gentiles from entering the sacred enclosure, the area that included the courts of the women, Israel, and the priests. These were in Latin and Greek and were on the barrier, the Soreg, at the foot of the steps leading to this area of the temple. Archaeologists have discovered two of these notices. [Note: See Riesner, p. 194.] One reads as follows.

"No man of another nation to enter within the fence and enclosure round the temple. And whoever is caught will have himself to blame that his death ensues." [Note: C. K. Barrett, The New Testament Background: Selected Documents, p. 50. See Adolf Deissmann, Light From the Ancient East, p. 81, or Kent, p. 163, for a photograph of this limestone block.]

The Romans allowed the Jews to execute any Gentile, even a Roman citizen, for proceeding beyond this low, stone barrier. [Note: Josephus, The Wars . . ., 6:2:4.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)