Exegetical and Hermeneutical Commentary of Acts 21:22
What is it therefore? the multitude must needs come together: for they will hear that thou art come.
22. What is it therefore?] i.e. How stands the matter? An expression used as introductory to the consideration of what is best to be done.
the multitude must needs come together ] The oldest texts omit all but the word here rendered “needs,” giving only, “ they will certainly hear that thou art come,” for the rest of the verse. Some keeping the Greek of the Textus Receptus, have translated “A multitude will certainly, &c.” But the reading of the oldest MSS. seems to give the most natural sense. The gathering before whom Paul had been speaking was composed of only the conspicuous members of the Christian body, to hear a report on the day after St Paul’s arrival. The rest of the speech addressed to the Apostle gives no hint of a crowd to be gathered, but recommends a policy by which the Judo-Christians might learn gradually in their own visits to the temple that the Apostle against whom they had heard such reports was there himself taking part in the observance of the Mosaic customs.
Fuente: The Cambridge Bible for Schools and Colleges
What is it therefore? – What is to be done? What is it proper to do to avoid the effects of the evil report which has been circulated? What they deemed it proper to do is suggested in the following verses.
The multitude – The multitude of Jews.
Must needs come together – There will be inevitably a tumultuous assemblage. It will be impossible to prevent that. The reasons were, because the minds of the Jews were exceedingly agitated that one of their own countrymen had, as they understood, been advising apostasy from the religion of their fathers; because this had been extensively done in many parts of the world, and with great success; and because Paul, having, as they believed, himself apostatized from the national religion, had become very conspicuous, and his very presence in Jerusalem, as in other places, would be likely to excite a tumult. It was, therefore, the part of friendship to him and to the cause to devise some proper plan to prevent, if possible, the anticipated excitement.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. The multitude must needs come together] Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the apostle was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an evil that they had too much reason to fear.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What is it therefore? It cannot be otherwise; or, what else remains to be done?
The multitude must needs come together; all the faithful must meet; for the magistrates then being pagan, and enemies both to the church and the gospel; in matters of great moment, especially when there was any fear of a schism, the whole multitude of believers were gathered together to consult about it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20-25. they glorified the Lord,&c.constrained to justify his course, notwithstanding theJewish complexion of the Christianity of Jerusalem.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
What is it therefore?…. Is it true or not? or what must be done in this case? what method must be taken to remove these objections, and reconcile the minds of the people? the multitude must needs come together; either the whole church at Jerusalem, or the great confluence of people, even of believing Jews, that were come from all parts thither; there is no hindering of their coming together, to see the apostle, and to hear what he has to say to the objections against him, and complaints of him;
for they will hear that thou art come: this can never be kept a secret, and as soon as they hear it, they will flock in great numbers; they will come open mouthed, and be loud in their complaints, and it will be difficult to pacify them; there is danger in the case, the consequence may be bad; and therefore something must be done, to remove the opinion they had formed of the apostle, and the prejudice they had entertained against him; and therefore what follows is advised to.
Fuente: John Gill’s Exposition of the Entire Bible
What is it therefore? ( ?). See this form of question by Paul (1Cor 14:15; 1Cor 14:26). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul’s teaching, but many do.
They will certainly hear ( ). is old adverb, by all means, altogether, wholly, certainly as here and Acts 28:4; Luke 4:23; 1Cor 9:10. This future middle of is the usual form instead of . There was no way to conceal Paul’s arrival nor was it wise to do so. B C and several cursives omit (The multitude must needs come together).
Fuente: Robertson’s Word Pictures in the New Testament
What is it therefore? How does the matter lie ? What is to be done? The multitude must needs come together. Some texts omit. So Rev. If retained, we should read a multitude.
Fuente: Vincent’s Word Studies in the New Testament
1)“What is it therefore?” (ti oun estin) “What therefore is it?” What are we to expect or to anticipate? What can we do to refute the prairie-fire-like rumor being circulated for scurrilous purposes against you? For a brother is born for adversity, to help a needy brother, Pro 17:17; Pro 18:24; Joh 13:34-35.
2) “The multitude must needs come together:” (pantos akousontai) “At all events (where the Jews come together) they will hear,” especially the Judaizing Christians, Act 15:5.
3) “For they will hear that thou art come.” (hoti eleluthas) “That you have come,” up to Jerusalem, and are in among the multitudes of the Jews gathered for the festive occasion. They, the elders desired to be “wise as serpents and harmless as doves,” in dealing with the emotional issue at hand, Mat 10:15.
Fuente: Garner-Howes Baptist Commentary
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22. The multitude must needs come together. The verb is a verb neuter, as if they should say, the multitude must of necessity come together. For it had been an absurd thing that an apostle, of such rare report, should not come before the whole multitude of the faithful. For if he had eschewed the light and sight of people, the sinister suspicion might have been increased. Nevertheless, we see how modestly the elders behaved themselves in nourishing concord, when as they prevent the offense of the people in time, saving that they bear too much − (475) peradventure with their infirmity, in requiring a vow of Paul. But this moderation must be kept in the Church, that the pastors be in great authority, and yet that they rule not proudly as lords, neither despise the rest of the body. For the distinction of orders, which is the bond of peace, ought not to be any cause of dissension. −
(475) −
“
Nimis indulgent,” are too indulgent to.
Fuente: Calvin’s Complete Commentary
(22) The multitude must needs come together.More accurately, at all events a crowd must needs come together. The report of St. Pauls arrival was sure to spread, and those who heard of it would be eager to see how he acted. Would he ostentatiously reproduce in Jerusalem that living as a Greek with Greeks (1Co. 9:22) of which they heard as his manner at Corinth and Ephesus? The advice which followed was intended to allay the suspicion of the timid, and to disappoint the expectations of more determined adversaries.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. What What is, therefore, the true course before us?
The multitude together This clause is, without due reason, rejected by some critics from the text. The intelligence of Paul’s arrival, it means, will collect together a body of the believers inquisitive about Paul, and discussing adversely his views and character.
Fuente: Whedon’s Commentary on the Old and New Testaments
“What is it therefore? They will certainly hear that you are come.”
These elders knew that it was inevitable therefore that some of these prejudiced Jewish Christians would hear of Paul’s arrival and probably become incensed, and angry at his presence in Jerusalem. It seemed therefore a good idea to these godly men that Paul should prove his Jewish credentials so that such people might recognise that they were wrong about Paul after all. It was a suggestion that was both sensible and helpful, taking into account the weaknesses of weaker Christians.
Fuente: Commentary Series on the Bible by Peter Pett
Act 21:22-23 . ;] What is accordingly the case? How lies then the matter? See on 1Co 14:15 ; Rom 3:9 . The answer has the reason for it in the first instance more precisely assigned by the preliminary remark, : a multitude (of such Jew-Christians) must (inevitably will) come together (assemble around thee, to hear thee and to observe thy demeanour), for , etc. That James meant a tumultuary concourse, is not stated by the text, and is, on the contrary, at variance with the sanguine ; but Calvin, Grotius, Calovius, and many others erroneously hold that . . refers to the convoking of the church, or (so Lange) to the united body of the different household-congregations (in that case . must at least have been used).
. .] having a vow (Act 18:18 ) for themselves . This represents the having of the vow as founded on the men’s own wish and self-interest , and accordingly exhibits it as a voluntary personal vow , in which they were not dependent on third persons. The use of in the sense of for oneself, at one’s own hand , and the like, [124] is a classical one (Xen. Anab . ii. 4. 10; Thuc. v. 67. 1, viii. 8. 11), and very common; Hermann, ad Viger . p. 859; Khner, II. p. 296. A yet more express mode of denoting it would be: . With this position of the vow there could be the less difficulty in Paul’s taking it along with them; no interest of any other than the four men themselves was concerned in it. Moreover, on account of Act 21:26 , and because the point here concerned a usage appointed in the law of Moses (otherwise than at Act 18:18 ), we are to understand a formal temporary Nazarite vow , undertaken on some unknown occasion (Num 6 , and see on Act 18:18 ). See on such vows, Keil, Archol . I. 67; Oehler in Herzog’s Encykl . X. p. 205 ff.
[124] reads , a gloss substantially correct.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
22 What is it therefore? the multitude must needs come together: for they will hear that thou art come.
Ver. 22. The multitude must needs come together ] And be satisfied, for else that sinister opinion which they have conceived of thee will be increased, and they will take all for granted that is alleged against thee. Now a heathen sage could say (and there is much truth in it), Negligere quid de se quisque sentiat, non solum arrogantis est, sed ei dissoluti: It is a sign of a proud lewd person not to care what people think of him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. . . . ] Not, as E. V., Calv., Grot., Calov., ‘ the multitude must needs come together ,’ i.e. there must be a meeting of the whole church ( , ch. Act 2:6 ): but a multitude (of these Judaizers) will certainly come together : ‘ they will meet and discuss your proceeding in a hostile manner .’
Fuente: Henry Alford’s Greek Testament
Act 21:22 . ; cf. 1Co 14:15 ; 1Co 14:26 ; cf. 1Co 6:3 in [359] text. , see critical note. , i.e. , the Judaising Christians referred to in , Act 21:26 . The words refer, not to an assembly of the whole Church, or to a tumultuary assembly, Act 21:27 , but to an assembly of the Judaising Christians as above.
[359] R(omana), in Blass, a first rough copy of St. Luke.
Fuente: The Expositors Greek Testament by Robertson
the multitude, &c. Some texts omit this, and read “they will certainly (Greek. pantos) hear”.
Fuente: Companion Bible Notes, Appendices and Graphics
22. . . .] Not, as E. V., Calv., Grot., Calov., the multitude must needs come together, i.e. there must be a meeting of the whole church ( , ch. Act 2:6): but a multitude (of these Judaizers) will certainly come together: they will meet and discuss your proceeding in a hostile manner.
Fuente: The Greek Testament
Act 21:22. ; what is it therefore?) A frequent formula.-, come together) to hear what God hath done through thee, [and of what kind is thy doctrine.-V. g.]: Act 21:19; ch. Act 14:27.
Fuente: Gnomon of the New Testament
the multitude: Act 15:12, Act 15:22, Act 19:32
Reciprocal: Act 6:2 – the twelve Act 15:30 – and
Fuente: The Treasury of Scripture Knowledge
2
Act 21:22. Paul was told that there would be an assembling of these zealous Jewish disciples in order to inquire into the subject.
Fuente: Combined Bible Commentary
Act 21:22. What is it therefore? the multitude must needs come together: for they will hear that thou art come. Seeing, now, this is the state of things, that you, Paul, are looked upon by a large number of our countrymen with jealous suspicion and dislike, let us consider what is best under the circumstances for you to do; for it if certain that out of all these multitudes of foreign Jews come up to keep Pentecost in Jerusalem, a great number will always be watching you and your actions, to see whether what they have heard alleged against you be just, for the news of your arrival will be soon noised abroad.
Fuente: A Popular Commentary on the New Testament
Act 21:22-25. What is it therefore Which may not be apprehended on such an occasion? Or, what is to be done? the multitude must needs come together They will certainly be gathered together in a tumultuous manner, unless they be some way pacified. For they will hear that thou art come And will immediately form their judgment of the truth or falsehood of the information they have received, by what they discover in thy present behaviour, of regard or disregard to the Mosaic ceremonies. Do therefore this, &c. To show them, how far soever thou art from imposing the Mosaic ceremonies on any Jews or Gentiles, as necessary to salvation, or teaching men to seek justification by them, yet thou dost not think there is any intrinsic evil in them, nor teach it as a matter of duty, that believers in Christ, of Jewish extraction, should disuse and reject them; do this that we say to thee As the best expedient we can think of, for immediately taking off any ill impressions which might otherwise be apprehended. We have four men Converts to the gospel; which have a vow on them Of Nazariteship; take them As thy companions and partners; and purify thyself with them According to the Jewish ritual; and be at the necessary charges with, (or, rather, for,) them, that they may shave their heads And offer the sacrifices which the law has appointed in that case. These sacrifices are specified Num 6:13, &c., by which it appears, that the charges of these four would be the price of eight lambs and four rams, besides oil, flour, &c., and it was not uncommon among the Jews; for the rich to assist those Nazarites that were poor in bearing these charges: and all may know Namely, all that come up to the temple, and see thee in these circumstances; that those things whereof they were informed are nothing Have no reality or truth in them; but that Instead of forbidding the observance of these ceremonies to others; thou thyself walkest orderly, and keepest the law Avoiding all unnecessary occasion of offence. It is evident from hence, that whatever might have passed between Paul and James on this head in private, (Gal 2:2,) James and the brethren thought it most regular and convenient, that the Jewish ritual should still be observed by those of the circumcision who believed in Christ; and considering what tribulation the church at Jerusalem must otherwise have been exposed to from the sanhedrim, who, no doubt, would have prosecuted them to the utmost as apostates, and also how soon Providence intended to render the practice of it impossible, and to break the whole power of the Jews, by the destruction of the temple, and city, and nation; it was certainly the most orderly and prudent conduct to conform to it, though it were looked upon by those that understood the matter fully, (which it was not necessary that all should,) as antiquated and ready to vanish away, Heb 8:13. Locke and Doddridge.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 18
Fuente: McGarvey and Pendleton Commentaries (New Testament)
The elders’ plan aimed to prove to the Jewish Christians in Jerusalem, and to all the Jews there, that Paul had not abandoned the customs of the Jews. He had, of course, ceased to believe and teach that salvation came by obeying the Mosaic Law. He was no longer a Jew in religion, but he was still a racial Jew and as such observed Jewish cultural practices (e.g., a ritual of purification for those who came from foreign, unclean lands; cf. Num 19:12). Many commentators believed the vow in view here was a Nazarite vow, but that vow could not be taken for less than 30 days. [Note: Mishnah Oholot 2:3; 17:5; 18:6. See Haenchen, p. 612.]
The four men in question had taken a temporary vow, as Paul had done earlier (Act 18:18). At the end of the vow each of them had to bring an offering to the temple (cf. Num 6:14-15). The elders suggested that Paul go with them to the temple, purify himself with them for temple worship, and show his support of the Jewish custom by paying for their offerings. Paul could do this, and did so, without compromising his convictions since the Jews did not regard taking a vow as essential for acceptance by God. It was strictly voluntary. They regarded circumcision, on the other hand, as essential. However, Paul did not even object to circumcision as a custom (Act 16:3), though he did object to it as a rite essential for God’s acceptance (Galatians 2).