Exegetical and Hermeneutical Commentary of Acts 21:23
Do therefore this that we say to thee: We have four men which have a vow on them;
23. Do therefore vow on them ] They advise St Paul to take a part in the ceremonies of a Nazarite vow. He could not go through the whole course of the observance, for these men had already for some time had the vow upon them, but it was permitted among the Jews for anyone who wished, to join in the final purification ceremonies of this vow; and this was the more readily permitted, if the person wishing to take a share, only in this concluding portion, bore the charges of the person or persons to whom he joined himself. It is significant of the intense clinging to the older ceremonial in the Jewish Church that among the Christian congregation there were men found who had taken this vow upon them. If the authorities knew of St Paul’s previous observance of a like vow (Act 18:18) they would have no scruple in urging him to take part in a similar service again. For an account of the Nazarite’s vow, see Num 6:1-21. It is not there specified how long the observance of the vow lasted, and the time may have varied in different cases, but the final ceremonies appear to have lasted seven days.
Fuente: The Cambridge Bible for Schools and Colleges
We have four men – There are with us four men. It is evident that James and the elders meant to say that these men were connected with them in the Christian church; and the fact shows that the Christians at Jerusalem did not disregard the institutions of Moses, and had not been so far enlightened in the doctrines of Christianity as to forsake yet the ceremonial rites of the Jews.
Which have a vow on them – Which have made a vow. See the notes on Act 18:18. From the mention of shaving the head (in Act 21:24), it is evident that the vow which they had taken was that of the Nazarite; and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the custom usual on such occasions. See the notes on Act 18:18. These persons Paul could join, and thus show decisively that he did not intend to undervalue or disparage the laws of Moses when those laws were understood as mere ceremonial observances.
Fuente: Albert Barnes’ Notes on the Bible
Act 21:23-26
Do therefore this that we say to thee: We have four men which have a vow upon them.
Paul and the Nazarite vow
Hardly had Pauls glowing words of passionate love to Christ–his plea for a flee pulpit, as it were, a common Christianity–ceased when James cuts in severely and dryly enough with what he has heard. And then–as every word fell like an ice drop on Pauls fervent spirit, and he was wondering whether humiliation could go any further–he had to listen to the crowning proposal, that he should take four beggars who had a vow, pay for them himself, and see to their head shaving, etc., before all the people! Paul, who had taught throughout Asia that such usages were foolish or indifferent, was to go nigh eating his own words to allay the fears and gratify the narrow minds of those who called themselves Christs disciples! The burning question, in fact, in Jerusalem, seemed to be not the love of Christ, or the conversion of the heathen, or fellowship between Christian teachers, but how to keep in with the orthodox laity, how stand firm by the old organisation. As Paul listened and read acutely, as he so well could, between the lines, a bitter, terrible, choking feeling must have come over him. There he stood, having toiled for years to get them money, amongst other things, for their poor, yearning above all for their sympathy, if only a friendly word, for him and his converts–first fruits of the new world he was conquering for them–and they met him with a stare and a rebuke. He was wretchedly disappointed, almost personally insulted; his offerings slighted–his sentiments ignored–his opinions and arguments misunderstood or disregarded. Last indignity; he was to be heavily fined, to be forced to eat his own words, and undergo openly a test of suspicion in the temple. It was an awful moment, the fate of his Gentile Churches seemed hanging in the balance. But the grandeur of Pauls mission prevailed. At all costs this rupture between him and the apostles must not take place–and of all places in the world not at Jerusalem; the party of the Church must be saved somehow–the aegis of those who had seen the Lord must be spread over the Gentiles. Paul rose to the occasion. Statesman, diplomatist, man of ideas, man of action, man of heart; where shall we find such qualities combined? They met in Paul. Concession and consistency for one moment seemed at war within him. But with a flash of true spiritual genius, he harmonised them, by appeal to a principle higher than either, Charity. That Divine formula enabled him now, not for the first and not for the last time, to stoop to conquer. Paul accepts. He appears in the temple; he is at charges with four beggars; he keeps the law of Moses. (H. R. Haweis, M. A.)
Paul among the Nazarites
1. Not as a slave of human ordinances, but in the might of evangelical liberty, which has power over all things that promote the kingdom of God (1Co 6:12).
2. Not as a dissembler before the people, but in the ministry of brotherly love, which bears the infirmities of the weak (Rom 15:1).
3. Not as a fugitive from the Cross, but in the power of apostolic obedience, which knows to deny itself from love to the Lord (Luk 9:23). (K. Gerok.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. We have four men which have a vow] From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note, See Clarke on Nu 6:21. “It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, , he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it.” See Bp. Pearce.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Vows were either, first, such as men did make in gratitude for any deliverance they had received, as from sickness, storms, or any imminent dangers: or, secondly, to enable them the better to serve God on any occasion; and then they were bound to keep themselves from all those things which were forbidden to the Nazarite, as wine and strong drink, and to nourish their hair, as the Nazarites were bound to do. This vow they made for a certain time, and not perpetual: the law concerning it you may see, in Num 6:2-5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. we have four menChristianJews, no doubt.
which have a vowperhapskept ready on purpose.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Do therefore this that we say to thee,…. This is said not as commanding, but as advising; and not to what was a duty, and necessary to be done as such, but as a point of prudence:
we have four men which have a vow on them; that is, there were four men who were of the church at Jerusalem, believers in Christ, but weak ones, who were zealous of the law, and bigots to it, and who had voluntarily vowed a vow of the Nazarites; see Nu 6:2.
Fuente: John Gill’s Exposition of the Entire Bible
Do therefore this ( ). The elders had thought out a plan of procedure by which Paul could set the whole matter straight.
We have ( ). “There are to us” (dative of possession as in 18:10). Apparently members of the Jerusalem church.
Which have a vow on them ( ‘— or ‘ ). Apparently a temporary Nazarite vow like that in Nu 6:1-21 and its completion was marked by several offerings in the temple, the shaving of the head (Nu 6:13-15). Either Paul or Aquila had such a vow on leaving Cenchreae (Ac 18:18). “It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here” (Page). The reading ‘ would mean that they had taken the vow voluntarily or of themselves (Luke 12:57; 2Cor 3:5), while ‘ means that the vow lies on them still.
Fuente: Robertson’s Word Pictures in the New Testament
A vow. The Nazarite vow. See Num 6:1 – 21.
Fuente: Vincent’s Word Studies in the New Testament
1) “Do therefore this that we say to thee: (touto oun poieson ho soi legomen) “Therefore do this that we say to you,” what we counsel you to do, in the interest of cooling off the fever-pitch emotions of the circumcision law-keepers, among both believing and unbelieving Jews.
2) “We have four men,” (eisin hemin andres tessares) “We have among us four mature men,” apparently Christian Jews, who had been held back in readiness for this occasion of purification with Paul.
3) “Which have a vow on them; (euchen echontes eph’ heauton) “Who have taken a vow on them;” like the Nazarite vow, Num 6:1-2. The time of the vow was optional, but thirty days seems to have been the shortest time one was taken. Here Paul became as a Jew, that he might by all means save some, 1Co 9:19-20.
Fuente: Garner-Howes Baptist Commentary
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23. Do that which we say to thee. The elders seem (as I said even now) to be fallen unto a foolish pampering [indulgence] through too much love of their nation. But the manifest judgment of that thing − (476) dependeth upon the circumstances which are hid from us at this day: yet they knew them well. The whole body almost did consist upon [of] Jews, so that they needed not to fear the offending of the Gentiles. For in other regions this was the cause of departure, − (477) because every man was wedded to his own custom, and would prescribe a law to others. Furthermore, they had at Jerusalem many things which might provoke them to keep the ceremonies of the law, so that they had a greater excuse if they did more slowly forsake them. And though their zeal were not void of fault, yet as it was an hard matter to reform it, so it could not be done at a sudden. We see how this superstition was scarce in long time pulled from the apostles; and because new disciples came daily unto the faith, the infirmity was nourished in all together. And yet, notwithstanding, we must not deny but that ignorance was coupled with obstinacy, which the elders did nevertheless tolerate, lest they should do more hurt by using violent remedies. I leave it indifferent whether they did pass measure or no. − (478) −
Having a vow upon them. Though these four be reckoned among the faithful, yet their vow was superstitious. Whereby it appeareth that the apostles had much trouble in that nation, which was not only hardened in the worship of the law through long use, but was also naturally malapert, and almost intractable. Though it may be that these men were as yet but novices, and therefore their faith was yet but slender, and scarce well framed; wherefore the doctors did suffer them to perform the vow which they had unadvisedly made. As touching Paul, because he made this vow not moved thereunto by his own conscience, but for their sakes, with whose error he did bear, the case stood otherwise with him. Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. It seemeth, indeed, to have in it certain things which did not agree − (479) with the profession of faith. But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law ( 1Co 9:20). Finally, he was made all things to all men, that he might win all; to wit, even unto the altars, so that he might pollute himself with no sacrilege under a color of love. − (480) It had not been so lawful for him to go unto the solemn sacrifice of satisfaction. − (481) But as for this part of the worship of God, which consisted in a vow, he might do it indifferently, so it were not done for religion’s sake, but only to support the weak. But it was neither his intent to worship God with this rite, neither was his conscience tied, but he did freely submit himself to his weak brethren. −
(476) −
“
Liquidum ejus rei judicium,” a clear judgment on the case.
(477) −
“
Discessionis,” schism or dissension.
(478) −
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An voturn exeesserint in medio relinquo,” whether or not they went farther than they wished, I do not take it, upon me to determine,
(479) −
“
Parum consectianea,” which ill accorded.
(480) −
“
Sub praetextu charitatis,” under a pretext of charity.
(481) −
“
Expiationis,” expiation
Fuente: Calvin’s Complete Commentary
(23) We have four men which have a vow on them.The advice was eminently characteristic. (1) It came from one who himself lived as bound by the Nazarite vow. No razor came upon his head, and he drank neither wine nor strong drink (Hegesippus in Euseb. Hist. ii. 23). By connecting himself with such a vow St. Paul would show that he was content in these matters to follow in the footsteps of St. James, that he looked upon the observance of the Nazarite vow, if not as binding, at any rate as right and praise worthy. (2) It is obvious that St. Pauls conduct on his last visit to Jerusalem had furnished a precedent for the line of action now recommended. He had then come as a Nazarite himself; had in that character burnt the hair which he had cut off at Cenchre (see Note on Act. 18:18), and had offered the accustomed sacrifices. Why should he not repeat the process now? There was, however, this difficulty: the minimum period of the Nazarite vow was for thirty days, and as St. Paul had not taken the vow previous to the advice, and probably wished to leave Jerusalem soon after the feast was over (Act. 19:21), it was out of his power to fulfil it now in its completeness. Jewish usage, however, made an intermediate course feasible. A man might attach himself to a Nazarite, or company of Nazarites, join in the final process of purification, which lasted, probably, for seven days (Num. 6:9), shaving his head, and offering sacrifices with them. This was considered in itself a devout act, especially if the new comer defrayed the cost of the sacrifices. Agrippa I., for instance, had in this way gained credit with the Jews, as showing his reverence for the Law (Jos. Wars, ii. 15, 1). It is clear that the four men were members of the Church of Jerusalem, and the fact is interesting as showing how intensely Jewish that church still was in its observances.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. We say It is the body of the elders who give this advice, James doubtless concurring, and being perhaps spokesman.
We have This implies that the four Nazarites belong to the Christian body.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Do therefore this that we say to you. We have four men who have a vow on them. These take, and purify yourself with them, and be at charges for them, that they may shave their heads, and all will know that there is no truth in the things of which they have been informed concerning you, but that you yourself also walk in an orderly way, keeping the law.”
So their suggestion was that he meet the costs of four young Jewish Christian men who were involved in a Nazirite vow. This would involve him purifying himself in the Temple for seven days with them for only then could his offerings be acceptable. And he would thus be sharing in their last week of consecration before they shaved their heads, and presented the hair to God with appropriate sacrifices. It would be a sharing in their consecration but not a strict participation. He would not be taking a Nazirite vow. Yet he would be offering sacrifices and thankofferings and rededicating himself and expressing oneness with these young men.
Bearing the costs of young Nazirites was a recognised form of showing generosity and giving to God among the Jews. King Agrippa I had used this method in order to make himself popular with the Jews. It was a regular practise among the more wealthy Jews who wanted to express their gratitude to God, and especially with those who wanted to be seen as pious. And it was a true kindness, for the offerings that had to be made by a Nazirite could be costly, and many had entered into their dedication in the hope that some noble benefactor would come forward at the end to meet their costs. No one would think it strange then if Paul did so, or consider that Paul was trying to muscle in on the dedication of the young men. All would see it as a good and noble and fully Jewish action.
And the result would be that all Jewish Christians would recognise that Paul was truly faithful to, and approved of, the customs of the Jews with regard to the Law of Moses. They would have their doubts laid aside.
Someone might cavil at the thought of Paul offering sacrifices. But we have reason to believe that he had observed the Passover at Philippi (Act 20:6). And we must remember that the One Who certainly had no need to do so, regularly did participate in sacrifices, as we know for certain from the Last Supper. He did it in order to fulfil all righteousness, just as He was baptised for the same reason (Mat 3:15). The full revelation of the end of all sacrifices was a truth which had not yet burst on the church. And we can be sure that all Jewish Christians within range of Jerusalem constantly offered sacrifices as worship and dedicatory offerings, and that the Apostles, including Paul, approved.
Fuente: Commentary Series on the Bible by Peter Pett
Act 21:23-24. Which have a vow Of Nazariteship. See on ch. Act 18:18. Josephus not only tells us in general, that it was customary with persons in any sickness or distress, to make vows, and to spend at least thirty days in extraordinary devotions; but also says, that when Agrippa came to Jerusalem, he offered sacrifices of thanksgiving, and ordered a good number of Nazarites to be shaved; a phrase exactly answering to this before us: whence Dr. Lardner very naturally argues, that to be at charges with Nazarites, was both a common and very popular thing among the Jews. Maimonides expressly asserts, that a person who was not himself a Nazarite, might bind himself by a vow to take part with one in his sacrifices. The charges of these four Nazarites would be the price of eight lambs and four rams, besides oil, flour, &c. Num 6:14-15. The circumstance of shaving here, shews that the vow was accomplished; for it was begun with letting the hair grow; and put an end to, by shaving it off. See Act 21:26. It is evident from the last clause of Act 21:24 that whatever might have passed between St. Paul and St. James on the subject in private, (Comp. Gal 2:2.) St. James and the brethren thought it most regular and convenient that theJewish ritual should still be observed by those of the circumcision whobelievedinChrist:andconsideringwhattribulationthe church of Jerusalem must otherwise have been exposed to by the Sanhedrim, who no doubt would have prosecuted them to the utmost as apostates; and also how soon Divine Providence intended to render the practice of it impossible, and to break the whole power of the Jews by the destruction of the temple, city, and nation; it was certainly the most orderly and prudent conduct to conform to it, though it was looked upon by those who understood the matter fully (which it was not necessary that all should,) as antiquated, and ready to vanish away. Heb 8:13.
Fuente: Commentary on the Holy Bible by Thomas Coke
23 Do therefore this that we say to thee: We have four men which have a vow on them;
Ver. 23. A vow on them ] A voluntary vow of Nazariteship, which yet is agreeable to the law’s praescript.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. ] A vow of Nazarites. This vow must not be confounded, historically or analogically, with that of ch. Act 18:18 ; see note there, and Num 6:2-21 .
Fuente: Henry Alford’s Greek Testament
Act 21:23 . , cf. Act 18:10 . The four men certainly seem to have been members of the Church at Jerusalem, i.e. , Jewish Christians. : a temporary Nazirite vow, Num 6:1 ff. The length of time was optional, but thirty days seems to have been the shortest time, Jos., B.J. , ii., 15, 1. , see critical note, the Nazirite vow lies upon them as an unfulfilled obligation. If we read it would mean him to affirm that the vow had been taken by them of their own will, on their own initiation, cf. Luk 12:57 , 2Co 3:5 , Joh 5:19 ; Joh 5:30 , etc., see further Grimm-Thayer, sub v. , ii., 2 d, aa; and Rendall, in loco. Blass however renders “quia votum in se receperunt,” so that it is difficult to distinguish very definitely.
Fuente: The Expositors Greek Testament by Robertson
vow. Greek. euche. See Act 18:18. App-134.
Fuente: Companion Bible Notes, Appendices and Graphics
23. ] A vow of Nazarites. This vow must not be confounded, historically or analogically, with that of ch. Act 18:18; see note there, and Num 6:2-21.
Fuente: The Greek Testament
Act 21:23. , we say This counsel originated from spiritual prudence, not from carnal policy. Paul himself had adopted a somewhat similar course already: ch. Act 18:18.-, there are with us) Those four men therefore were Christians.
Fuente: Gnomon of the New Testament
vow
Probably according to Num 6:1-7. Cf. Col 2:14-17.
Fuente: Scofield Reference Bible Notes
We have: Act 18:18, Num 6:2-7
Reciprocal: Num 6:9 – shave
Fuente: The Treasury of Scripture Knowledge
4
Act 21:23-24. As a proof that Paul had not turned against the law as far as the national customs were concerned, they told him of an opportunity just at hand where he could engage in one of those customs, which was in regard to vows and the formalities required. The directions for observing this vow are in Numbers 6 th chapter.
Fuente: Combined Bible Commentary
Act 21:23. Do therefore this that we say unto thee: We have four men which have a vow on them. We, that is, James the presiding elder and his brother-presbyters of the Jerusalem Church. The advice which was tendered, and which Paul followed, was the counsel of the whole assembly. The four men here spoken of were, of course, Christian Jews, and were doubtless members of one of the Jerusalem congregations. It is curious to observe how, in the Christian brotherhood of the Holy City, the old Jewish customs were still rigidly observed. Doubtless this was owing in great measure to the influence of their presiding elder, James the Lords brother, as he was called. He, we know, from the tradition preserved by Hegesippus (in Eus. H. E. iii. 23), lived the life of a Nazarite, bound by a perpetual vow like Samson and Samuel, and possibly like John the Baptist. James drank, we read, no wine nor strong drink, neither did he eat flesh. No razor ever touched his head; he did not anoint himself with oil; he did not use the bath. . . . He would enter into the temple alone, and be found there kneeling on his knees, and asking forgiveness for the people; so that his knees grew hard like a camels knees, because he was ever upon them worshipping God, and asking forgiveness for the people.
Thus the advice to Paul to associate himself with these men came from one a perpetual Nazarite himself. These four poor Jewish Christians of Jerusalem had taken the Nazaritic vow. This involved their leading an ascetic life for a certain time, usually (when the vow was for a season only) for thirty days. When the time specified in the vow was completed, a certain group of offerings had to be presented in the temple. They could not legally be released from the obligations they had taken upon themselves, until these offerings had been presented; and it seems to have been the custom for the wealthier Jews to take upon them the expenses and cost of these offerings for their poorer brethren, and so enable them to complete their vow. Such a deed of benevolence was looked upon by the more earnest Jews as an act of special merit. Josephus tells us of Agrippa the First, who, on his arrival in Jerusalem after having obtained the crown of Palestine, paid the expenses of many poor Nazarites who were waiting to be released from their vows. This was the kings thankoffering for his good fortune. It was also an act well calculated to win the hearts of his more zealous Jewish subjects. In the Gemara we read how Alexander Jannus contributed towards supplying nine hundred victims for three hundred Nazarites.
Fuente: A Popular Commentary on the New Testament
See notes on verse 18