Exegetical and Hermeneutical Commentary of Acts 21:24
Them take, and purify thyself with them, and be at charges with them, that they may shave [their] heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but [that] thou thyself also walkest orderly, and keepest the law.
24. them take, and purify thyself with them ] i.e. make thyself one of their company, and observe all the ordinances, with regard to purification and keeping from what is unclean, which they observe.
and be at charges with ( better, for) them ] Josephus ( Antiq. xix. 6. 1) tells how Agrippa took upon him the expenses of many Nazarites. Cp. also Bell. Jud. ii. 15. 1, from which passage it appears that the whole time of the Nazarite’s vow there mentioned was thirty days.
that they may shave their heads ] Which was done at the conclusion of the vow, and when the victims were offered, the hair was burnt in the fire which was under the sacrifice of the peace-offering. The charges which had to be borne by St Paul would be the cost of the victims and other things connected with the sacrifice.
and all may know ] The oldest texts read, “ and all shall know.”
that those things, whereof they were informed concerning thee, are nothing ] Rev. Ver. “that there is no truth in the things whereof they have been informed concerning thee.” The “are nothing” of the A. V. is an attempt to keep closer to the Greek, and means “have no foundation in fact.” Cp. Act 25:11.
but that and keepest ( Rev. Ver. keeping) the law ] The participial clause expresses the nature of the orderly walk. It was in the special manner which the Jews so regarded.
Fuente: The Cambridge Bible for Schools and Colleges
Them take – Take with you. Join yourself with them.
And purify thyself with them – Join them in observing the forms of purification prescribed by the Law of Moses in the observance of the vow of the Nazarite. The purifying here refers to the vows of sanctity which the Nazarites were to observe. They were to abstain from wine and strong drink; they were to eat no grapes, moist or dried; they were to come near no dead body, nor to make themselves unclean for their father, mother, brother, or sister, when they died Num 6:3-7; and they were to present an offering when the days of the vow were completed, Num 6:8.
And be at charges with them – Share with them the expense of the offerings required when the vow is completed. Those offerings were a ram of a year old for a burnt-offering, a sheep of the same age for a sin-offering, a ram for a thank-offering, a basket of unleavened cakes, and a libation of wine. See Num 6:13-20.
That they may shave their heads – The shaving of the head, or the cutting off the hair which had been suffered to grow during the continuance of the vow Num 6:5, was an observance indicating that the vow had been performed. Paul was requested to join with them in the expense of the offerings, that thus, the whole of the ceremonies having been observed, their heads might be shaved as an indication that every part of the vow had been complied with.
And all may know – By the fact of your observance of one of the rites of the Mosaic religion, all may have evidence that it is not your purpose or practice to speak contemptuously of those rites, or to undervalue the authority of Moses.
Are nothing – Are untrue, or without any foundation.
Walkest orderly – That you live in accordance with the real requirements of the Law of Moses. To walk, in the Scriptures, often denotes to live, to act, to conduct in a certain manner. All, probably, that they wished Paul to show by this was, that he was not an enemy of Moses. They who gave this counsel were Christians, and they could not wish him to do anything which would imply that he was not a Christian.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. Be at charges with them] Or, rather, be at charges for them: help them to bear the expense of that vow. Eight lambs, four rams, besides oil, flour, c., were the expenses on this occasion. See the notes on Nu 6:1-21.
Thou – walkest orderly and keepest the law.] Perhaps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the law, Paul could not have assisted them in any measure with a clear conscience; but, as he did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to God for mercies already received, than to the procuring of future favours of any kind. Besides, God had not yet fully shown that the law was abolished, as has already been remarked: he tolerated it till the time that the iniquity of the Jews was filled up; and then, by the destruction of Jerusalem, he swept every rite and ceremony of the Jewish law away, with the besom of destruction.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Purify thyself; they advise Paul to perform all those rites required of a Nazarite, the observation of which did legally purify him.
Be at charges with them; these charges were about the threefold sacrifice which were to be offered, two turtles or young pigeons, a lamb, unleavened bread, and cakes of fine flour, as Num 6:10-12,15; and the other four, spoken of Act 21:23, being poor, they require Paul here to bear their charges also, that so he might appear to be the chief amongst them, and the more zealous in their law, to take away the scandal that was taken up by the Jews against him; these ceremonies being as yet not deadly, or evil, though they were dead and indifferent.
Shave their heads; which was done at the end of their separation, and was the accomplishment of all; and they burned the hair which they shaved off under their sacrifices, to show, that all their legal performances were only acceptable unto God through Jesus Christ, who was sacrificed for us, 1Co 5:7; Heb 10:12.
Walkest orderly, and keepest the law; livest according to the law of Moses, contrary unto what they reported of thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. be at charges with themthatis, defray the expense of the sacrifices legally required of them,along with his own, which was deemed a mark of Jewish generosity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Them take, and purify, thyself with them,…. That is, join thyself to them, make one of their number, and attend to the rules prescribed to a Nazarite, who is to be holy to the Lord; and in case of any ceremonial uncleanness, is to be cleansed, or purified in the manner directed, Nu 6:5.
And be at charges with them; join with them in the expense, for the offerings to be made at the end of the vows, or when the days of separation are fulfilled, Nu 6:13.
That they may shave their heads; according to the law in Nu 6:18. This was done in , the chamber of the Nazarites r; for there the Nazarites boiled their peace offerings, and shaved their hair, and put it under the pot, in the fire that was under it: Maimonides says s,
“if he shaved in the city it was excusable; but whether he shaved in the city or in the sanctuary, under the pot his hair must be cast; and he did not shave until the door of the court was opened, as it is said, “at the door of the tabernacle of the congregation”, Nu 6:18 not that he shaved over against the door, for that would be a contempt of the sanctuary.”
Moreover, it may be observed, that a person who had not made a vow, or fulfilled a Nazariteship himself, which was the apostle’s case, yet he might join in bearing the expenses of others, at the time of their shaving and cleansing: for so run the Jewish canons t;
“he that says, upon me be the shaving of a Nazarite, he is bound to bring the offerings of shaving for purification, and he may offer them by the hand of what Nazarite he pleases; he that says, upon me be half the offerings of a Nazarite, or if he says, upon me be half the shaving of a Nazarite, he brings half the offerings by what Nazarite he will, and that Nazarite perfects his offerings out of that which is his.”
That all may know that those things whereof they were informed concerning thee are nothing; that there is no truth in them; that they are mere lies and calumnies; as they will easily judge by this single instance, in complying with the law concerning a Nazarite’s vow:
but that thou thyself walkest orderly, and keepest the law; and therefore can never be thought to teach others to walk disorderly, or to neglect the law, the rites and customs of it.
r T. Bab. Yoma, fol. 16. 1. s Hilchot Nezirut, c. 8. sect. 3. t Hilchot Nezirut, c. 8. sect. 18.
Fuente: John Gill’s Exposition of the Entire Bible
These take ( ). Second aorist active participle of . Taking these alone.
Purify thyself with them ( ). First aorist passive imperative of , old verb to purify, to make pure (). See the active voice in Jas 4:8; 1Pet 1:22; 1John 3:3. It is possible to see the full passive force here, “Be purified.” But a number of aorist passives in the Koine supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar, p. 819). That is possible here. Hence, “Purify thyself” is allowable. The word occurs in Nu 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note in verse 26.
Be at charges for them ( ‘ ). First aorist active imperative of old verb , to incur expense, expend. Spend (money) upon (‘) them. Ramsay (St. Paul the Traveller, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father’s estate. The charges for five men would be considerable. “A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome” (Furneaux).
That they may shave their heads ( ). Note , the head (singular). Future middle indicative of , late form for the old , to shave, middle to shave oneself or (causative) to get oneself shaved. This use of with the future indicative is like the classic with the future indicative and is common in the N.T. as in the Koine (Robertson, Grammar, p. 984).
And all shall know ( ). This future middle indicative of (cf. in verse 22) may be independent of or dependent on it like , though some MSS. (H L P) have (second aorist subjunctive, clearly dependent on ).
Of which (). Genitive plural of the relative (accusative) object of the perfect passive verb (cf. verse 21 ) attracted into the case of the omitted antecedent . The instruction still in effect.
But that thou thyself walkest orderly ( ). is an old verb to go in a row (from , row, rank, series), to walk in a line or by rule. In the N.T. only here and Gal 5:25; Rom 4:12; Phil 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle (keeping or observing the law).
Fuente: Robertson’s Word Pictures in the New Testament
Be at charges with them [ ] . Lit., spend upon them. Pay the necessary charges on their account. Hence Rev., rightly, “for them.” The person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites until the time of the vow had expired. “For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat – offerings” (Farrar, “Life and Work of Paul “). He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair to burn it under the caldron of the peace – offerings,” and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and four unleavened wafers anointed with oil, and put them on the hands of the Nazarites, and waved them for a wave – offering before the Lord ” (Farrar).
Walkest orderly [] . See on elements, 2Pe 3:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “Them take, and purify thyself with them,” (toutous paralabon haginstheti sun autois) “You take these with you (leading the way) and be purified in company with them, in friendly identity with them, these who are our own brethren of the church here in Jerusalem.
2) “And be at charges with them,” (kai kapsneson ep’ autois) “And spend on them,” on the common level with them in the purification, as provided Num 6:3-10. It is possible that Paul associated himself with these four Hebrew Christian brethren and paid their purification sacrifice expenses, defrayed their expenses, a gesture of Jewish generosity highly regarded among the Jews.
PATRIOTIC PIETY
In every scandal there is the warp and woof; it is seldom that some ground cannot be had to work upon. The woof may be a fact wholly perverted, but upon it the liar may weave his warp, his figure of detraction and scandal; and it comes out all in one piece, and no man can say that there is not some truth in it, though if the truth were picked out, the lie would stand by itself, a clean and absolute lie. Mr. Wilberforce relates an instance regarding himself. He found himself held up to the public ridicule in an unfriendly journal, the author of the slander having given the following instance of Mr. Wilberforce’s alleged -Pharisaism- “He was lately seen,” says the journal, “walking up and down in the Bath Pump-Room” (at a watering-place of great and fashionable resort), reading his prayers, like his predecessors of old who prayed in the street corner to be seen of men.” Mr. Wilberforce remarks, “As there is generally some light circumstance which perverseness turns into a charge of reproach, I began to reflect, and I soon found the occasion of the calumny. I was walking in the Pump-Room in conversation with a friend; a passage was quoted from Horace, the accuracy of which was questioned; and as I had a Horace in my pocket I took it out and read the words. This was the bit of wire which factious malignity sharpened into a pin to pierce my reputation,”
– Cheever.
3) “That they may shave their heads: “ (hina ksuresontai ten kephalen) “In order that they may shave their heads,” at the conclusion of their vow, as prescribed Num 6:18.
4) “And all may know,” (kai gnosontai pantes) “And all men in the Jerusalem area will know,” shall come to know, by this public act of yours, 1Co 9:19-22.
5) “That those things, whereof they were informed concerning thee, are nothing; (hoti hon katechentai peri sou) “That the things of which they have been informed about thee,” louden estin) “There is nothing,” not a thing; the hurtful rumors were void of truth, distortions of Paul’s teachings.
6) “But that thou thyself also walkest orderly,” (alla stoicheis jai autos) “But that thou also thyself walkest orderly,” as regards customs of Moses’ Law, that his testimony be without offence, 1Co 10:32.
7) “And keepest the law.” (phulasson ton nomon) “Guarding the law,” as Divinely given, Act 18:18. He did not teach men to apostatize from Moses’ law.
Fuente: Garner-Howes Baptist Commentary
−
24. Which they have heard of thee are nothing. They seem to persuade Paul to dissemble. For the rumor rose not upon nothing, that he did call away the Jews from the ceremonies, and that he did not walk in observing the law. But we must remember that which I said even now, that it was sufficient for Paul and the elders, if they could remove the slander which was unjustly raised, to wit, that he was a revolt [apostate] from the law, and there might a better opportunity be offered shortly, that in purging himself he might call them back by little and little from their error. Neither was it good or profitable that Paul should be counted an observer of the law any long time, as the disciples were then commonly; for by this means a thick − (482) veil should have been put before their eyes to darken the light of Christ. −
Wherefore, let us know that Paul did not dissemble, but sincerely professed that he did not hate the law, but that he did rather think reverently of it. They will him to bestow cost together with them, because they were wont to put their money together that they might offer sacrifice together. −
(482) −
“
Crassius,” a thicker.
Fuente: Calvin’s Complete Commentary
(24) Purify thyself with them . . .This involved sharing their abstinence for the uncompleted term of the vow, and shaving the head at its conclusion.
Be at charges with them . . .Literally, spend money on them. This involved payment (1) for the act of shaving the head, for which probably there was a fixed fee to priest or Levite; (2) for the sacrifices which each Nazarite had to offersc., two doves or pigeons, a lamb, an ewe lamb, a ram, a basket of uneavened bread, a meat offering and a drink offering (Num. 6:9-12).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. Them take The elders here advise Paul to adopt the expedient of Herod Agrippa, who had not long since, in order to give a public attestation of his Judaism, when he came to Jerusalem from Rome, laid out a considerable sum in defraying the expense of absolving several Nazarites of their vow. Paul had himself lately finished a vow at Cenchrea by the cutting of his hair, but probably without any Jewish ablutions or expressive sacrifices. (For the vow of a Nazarite, see Num 6:1-21.)
Shave Or shear or cut the hair. The wearing long hair was a part of the vow; the cutting the hair was its termination. Paul consented to this proposal, with the hope that it would give him the very object of his visit, access to the ears of these Judaic Christians fully to explain his course, and bring them also to the true position. How glorious a prospect did it open of so bringing the Christianity of Jerusalem into harmony with his own expanded views, and thus put a stop at the fountain head to the Judaizing schism by which he was perpetually assailed and Christianity endangered! What a blessed harmony would be attained! But for the interference, as we soon shall see, of the Antichristian Jews, this would have doubtless been the result.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 21:24 . These take to thee (bring them into thy fellowship) and become with them a Nazarite ( , be consecrated , LXX. Num 6:3 ; Num 6:8 , corresponding to the Hebrew ), and make the expenditure for them ( , on their account, see Bernhardy, p. 250), namely, in the costs of the sacrifices to be procured (Num 6:14 ff.). “More apud Judaeos receptum erat, et pro insigni pietatis officio habebatur, ut in pauperum Nasiraeorum gratiam ditiores sumtus erogarent ad sacrificia, quae, dum illi tonderentur, offerre necesse erat,” Kypke. See Joseph. Antt. xix. 6. 1, Bell. ii. 15. 1; Mischn. Nasir ii. 5. 6; Wetstein in loc.; also Oehler, l.c. p. 210. The attempt of Wieseler, p. 105 ff., and on Gal. p. 589, to explain away the taking up of the Nazarite vow on the part of the apostle, is entirely contrary to the words, since , in its emphatic connection with , can only be understood according to the context of entering into participation of the Nazarite vow, and not generally of Israelitish purification by virtue of presenting sacrifices and visiting the temple, as in Joh 11:55 .
.] contains the design of . ., in order that they (after the fulfilment of the legal requirement had taken place) might have themselves shorn (and thus be released from their vow). The shearing and the burning of the hair of the head in the fire of the peace-offering, was the termination of the Nazaritic vow. See Num 6:18 .
. . .] and all shall know: not included in the dependence on , as in Luk 22:30 .
] as in Act 21:19 .
] that nothing has a place, is existent, so that all is without objective reality. Comp. on Act 25:11 .
] also for thy own person, whereby those antinomistic accusations are practically refuted. On , in the sense of conduct of life, see on Gal 4:25 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Ver. 24. And all may know ] There is a real confutation of calumnies.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24. ] having taken to thyself , as comrades.
. . ] become a Nazarite with them . The same expression occurs in the LXX, Num 6:3 , in describing the Nazarite’s duties.
. .] “More apud Judos receptum erat, et pro insigni pietatis officio habebatur, ut in pauperum Nasirorum gratiam ditiores sumptus erogarent ad sacrificia (see Num 6:14 ff.) qu dum illi tonderentur, offerre necesse erat.” Kypke. Jos. Antt. xix. 6.1, relating Agrippa’s thank-offerings at Jerusalem, says, .
On the shaving the head, see Num 6:18 .
De Wette remarks: ‘James and the elders made this proposal, assuming that Paul could comply with it salv conscienti , perhaps also as a proof, to assure themselves and others of his sentiments: and Paul accepted it salv conscienti . But this he could only have done on one condition, that he was sure by it not to contribute in these four Nazarites to the error of justification by the works of the law . He might keep, and encourage the keeping of the law, but not with the purpose of thereby deserving the approbation of God.’
Fuente: Henry Alford’s Greek Testament
Act 21:24 . , cf. Act 21:26 , Act 15:39 (Act 16:33 ): take in a friendly way, associate thyself with them as a companion. : the advice is characteristic of the Apostle who had lived as St. James had lived, Eusebius, H.E. , ii., 23, and it certainly seems to demand that St. Paul should place himself on a level with the four men and take upon himself the Nazirite vow, cf. Num 6:3 . The can hardly be explained otherwise. But how far the obligation of the vow extended in such a case is not clear (Edersheim, Temple and its Services , p. 326), and the time specified does not seem to allow for the commencement and completion of a vow on the part of the Apostle, although we cannot satisfactorily explain such expressions as the one before us, cf. , Act 24:18 , on the supposition that St. Paul only associated himself with the company of the four votaries and incurred the expenses of their sacrifices. Dr. Hort suggests that the Apostle may have been himself about to offer sacrifices in the Temple in connection with some previous vow, or that in connection with the Gentile offerings which he had brought to Jerusalem and safely delivered (as it would seem) he may have proposed to offer a solemn peace-offering in the Temple, cf. , Act 24:17 , and Rom 15:16 , Judaistic Christianity , pp. 109, 110; on the verb see also Hort’s First Epistle of St. Peter , p. 87. : “be at charges for them,” R.V., spend money upon them. It was considered a meritorious act thus to defray the expenses of their sacrifices for poor Nazirites; Josephus, Ant. , xix., 6, 1, how King Agrippa on his arrival at Jerusalem acted thus with a view to conciliate popular favour, Edersheim, u. s. , p. 326, Renan, Saint Paul , p. 519, Kypke, Observ. , ii., 113; cf. Mishna, Nazir , ii., 6. J. Weiss supposed that the money would have been furnished out of the contributions brought by Paul, and that such employed for the poor members of the Jerusalem Church would have been quite in accordance with the objects for which the contributions were made; but on the other hand, Ramsay, St. Paul , p. 310. ., see critical note; at the conclusion of their vow, Num 6:18 , when the sacrifice was offered by the Nazirites, Num 6:14 . On the future indicative with in N.T. in pure final clauses see Burton, p. 86, if we adopt R.V. If we read , see critical note, the future is not dependent on , “and all shall know,” R.V., viz. , by this act of thine. On this independent future see Viteau, Le Grec du N.T. , p. 81 (1893). , i.e. , as well as other Jewish Christians. : a neutral word, as the walk might be right or wrong, but here to be taken with , “so walkest as to keep the law,” Grimm-Thayer, sub v. , no need for “orderly”.
Fuente: The Expositors Greek Testament by Robertson
purify. Greek. hagnizo. Compare Joh 11:55. This refers to the ceremonies connected with the Nazirite vow (Num 6). James, who was probably the speaker, would be glad to find Paul was already under the vow he had taken at Cenchreae (Act 18:18), as facilitating the execution of his plan.
be at charges = pay the expenses of the sacrifices. Greek. dapanao. Here, Mar 5:26. Luk 15:14. 2Co 12:15. Jam 4:3.
with = upon. Greek. epi. App-104.
shave. Greek. xurao. Only here and 1Co 11:5, 1Co 11:6. See note on keiro, Act 18:18.
may = shall.
know. Greek. ginosko. App-132.
concerning. Same as “of”, Act 21:21.
nothing. Greek. oudeis.
walkest orderly. Greek. stoicheo = to walk according to religious observances. Here, Rom 4:12. Gal 1:5, Gal 1:25; Gal 6:16. Php 1:3, Php 1:16.
Fuente: Companion Bible Notes, Appendices and Graphics
24. ] having taken to thyself, as comrades.
. .] become a Nazarite with them. The same expression occurs in the LXX, Num 6:3, in describing the Nazarites duties.
. .] More apud Judos receptum erat, et pro insigni pietatis officio habebatur, ut in pauperum Nasirorum gratiam ditiores sumptus erogarent ad sacrificia (see Num 6:14 ff.) qu dum illi tonderentur, offerre necesse erat. Kypke. Jos. Antt. xix. 6.1, relating Agrippas thank-offerings at Jerusalem, says, .
On the shaving the head, see Num 6:18.
De Wette remarks: James and the elders made this proposal, assuming that Paul could comply with it salv conscienti,-perhaps also as a proof, to assure themselves and others of his sentiments: and Paul accepted it salv conscienti. But this he could only have done on one condition, that he was sure by it not to contribute in these four Nazarites to the error of justification by the works of the law. He might keep, and encourage the keeping of the law,-but not with the purpose of thereby deserving the approbation of God.
Fuente: The Greek Testament
Act 21:24. , having taken to thee) as though thou wert the principal one of them.- , be at the necessary expenses for them) It was accounted a great act of goodness, and a proof of great zeal, to defray the expense of the sacrifices for needy Nazarites.-, that) By this is implied in respect to what Paul ought to do in like manner as those men (be at charges with them, as one of them). Those men, when they had obtained the expenses, and not till then, were able to have their heads shaven for such an end [that they might fulfil their vow, and also that all might know the charge against Paul had no foundation].-, shall know) from a ceremony so conspicuous to all.-, all) Act 21:22, the multitude.- ) that there is nothing in those things and, i.e. they are false. [There are manifest antitheses between the words of Act 21:21 and those of Act 21:25.-V. g.]- , thyself also) not merely not deterring others from keeping the law. The Gentiles were not compelled, the Jews were not forbidden, to circumcise. Construe these words with , keeping.
Fuente: Gnomon of the New Testament
charges with them Lit. spend something on them.
walkest orderly Lit. art keeping in the ranks, guarding the law. Cf. Rom 10:1-12.
Fuente: Scofield Reference Bible Notes
and purify: Act 21:26, Act 24:18, Exo 19:10, Exo 19:14, Num 19:17-22, 2Ch 30:18, 2Ch 30:19, Job 1:5, Job 41:25, Joh 3:25, Heb 9:10-14
that they: Act 18:18, Num 6:5, Num 6:9, Num 6:13, Num 6:18, Jdg 13:5, Jdg 16:17-19
but: 1Co 9:20, Gal 2:12
Reciprocal: Num 6:2 – to vow Deu 28:29 – thou shalt be Mar 7:5 – General 1Co 11:16 – such
Fuente: The Treasury of Scripture Knowledge
Act 21:24. Them take, and purify thyself with them, and be at charges with them, that they may shave their heads. Better, be at charges for them; pay all the expenses consequent on their Nazarite vow. These charges were, for each of the four persons, an he-lamb for a burnt-offering, a ewe-lamb for a sin-offering, a ram for a peace-offering, together with a basket of unleavened bread, cakes of fine flour mingled with oil, and a drink-offering (see Num 6:14-18), in addition to which there was a fee to the priest or Levite for the act of shaving the head. This involved a considerable expense, and we can well conceive that, in many instances, without the help of the rich or comparatively rich, the poor man often would have been unable to complete his Nazarite vow.
Now, James would know from his past history, that Paul,with all his liberal views, with all his anxiety to remove stumbling-blocks out of the way of the Gentile nations willing to become servants of Christ,still reverenced and even loved to share in the ancient time-honoured practices of his people. Only three or four years before, Paul had taken in Cenchrea this very Nazarites vow (see Act 18:18). That act of the Gentile apostle was no doubt well known to James and the Jerusalem presbyters. Such a gift, too, from Paul, who was known in all the churches as one who supported himself by the labour of his hands, would, besides testifying to his love for the old Jewish customs, bear striking witness to his generosity and ready self-denial. It would indeed be a notable gift, the paying these poor mens expenses in the temple, for the travelling tentmaker Paul (see Act 20:34-35, where the generous apostles words give us some insight into his character). It seems to have been the custom in those times among the Jews, for certain persons who had not, in the first instance, taken the obligation of a Nazarite upon themselves, to associate themselves towards the end of the period for which the vow was taken with Nazarites who had taken the vow, and to join with them in the final process of purification, which lasted apparently, as in this case, for seven days, and then to defray for the whole of the company, many or few, all the cost of the sacrifice. This way of taking on oneself the obligations of a Nazarite was considered a devout and meritorious act.
And all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keenest the law. James thought that nothing would be so likely to conciliate the conservative party among the Jewish Christians as the sight of the well-known apostle of the Gentiles sharing in, and assisting at his own cost others to take part in one of the cherished Jewish customs. Surely one who could thus publicly by example and teaching maintain the rigid observance of the ceremonial law, would never sanction disloyalty to the national traditions of Israel.
How all this ended, we shall see three or four verses on. The counsel was well meant, and Paul acted kindly and generously in the matter, endeavouring to win the hearts of his bigoted exclusive countrymen. But it does not seem as though his Master smiled upon the transaction. It certainly utterly failed. In Pauls loving heart there was an intense longing to win the covenant people, and so he was ready to make any sacrifice to attain this end. But the party of zealots among the Jews of the first century were after all right in their estimate of what would result from Pauls teaching. They foresaw that if the Gentiles were freed from the law of Moses and all its burthen-some rites, and at the same time were put, as regards the inheritance of the kingdom of heaven, on a footing of perfect equality with the Jews, the time would surely come when the Jew would ask, To what purpose availeth the keeping of the old law and the hard rites? and so they surely foresaw that the old order of things would at no distant period give place to the new, and the Jew would no longer be distinguished from the Gentile.
Fuente: A Popular Commentary on the New Testament
See notes on verse 18
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 24
Purify thyself with them, &c.; that is, they proposed that he should publicly engage in the performance of a Jewish rite, in order that the people might see that he still, himself, adhered to the Jewish law. It is very doubtful, however, whether it was wise for Paul to accede to this proposal. Assuming appearances for the sake of effect, is generally very unsafe policy. It places us in false positions, which are very apt to end in disastrous results, as, in fact, was the case in this instance. We must judge of such an act as this in the history of Paul, upon its own merits, and no, consider it sanctioned by his inspiration. Inspiration can be claimed only for the writings of the apostles. In their acts they were liable to err, as well as Moses, or David, or any other of the sacred penmen. (See Acts 23:3-5.) For the law relating to the ceremonies referred to in this transaction, see Numbers 6:13-21.
Fuente: Abbott’s Illustrated New Testament
21:24 Them take, and {d} purify thyself with them, and {e} be at charges with them, that they may shave [their] heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but [that] thou thyself also walkest orderly, and keepest the law.
(d) That is, consecrate thyself: for he does not speak here of the unclean, but of those who are subject to the vow of the Nazarites.
(e) That it may be known that you were not only present at the vow, but also a main participator in it: and therefore it is said afterwards that Paul declared the days of purification: for although the offerings for the Nazarites offerings were appointed, yet they might add somewhat unto them; see Num 6:21 .