Bible Commentaries
Acts 21

Verses 1-23

1 The party made a quick journey. The various terms, "running straight," "looming up, and leaving," suggest that they sailed before the wind, which blows from the northwest at that time of the year.

4 We cannot take this statement "who said to Paul, through the spirit, not to be stepping on board to Jerusalem" as a prohibition by the Spirit of God, for Paul was acting in closest accord with the directions of the spirit. Rather, they knew, through the spirit, what was awaiting Paul in Jerusalem, and they, like all the disciples, were anxious to spare him the trials and sufferings which would surely be his lot if he persisted in his purpose to go on to Jerusalem. But Paul was emulating the Spirit and conduct of his Master, Who set His face as a flint to go to Jerusalem, when He was well aware of all the shame and suffering which should befall Him in the city. Instead of blaming Paul for his persistence we may rather marvel at the steadfastness of his purpose and unflinching courage, not only in view of the trials ahead, but the importunities of his fond friends, who were compelled to recognize that his steadfast purpose grew out of clearer discernment of the Master's will, and so acquiesced (14).

6 What demonstrations of affection were witnessed wherever the apostle paused to say farewell! Following the party with the wives and children as far as the beach, after prayer they "pull away" from one another. Surely Paul had won many hearts who could not but dread the dangers which were ahead of him!

8 More than twenty years have passed since Philip, the evangelist, after his meeting with the Ethiopian eunuch, was left at Caesarea ( Act_8:40 ). Whether he has remained there ever since, or had his headquarters there, does not seem clear, though he now seems to be a permanent resident. His duties as one of the seven do not seem to have detained him in Jerusalem.

9 We are not informed whether the daughters of Philip added their warnings to the rest, but there seems to be no reason for mentioning their gift here unless they, too, confirmed the word of the others.

11 This is probably that same Agabus who came down to Antioch and prophesied the famine under Claudius Cresar ( Act_11:28 ). He now reappears under similar circumstances. There is to be a great spiritual famine in Israel. The indications of it are found in their treatment of Paul, which was set forth in the style of the ancient prophets. This was the last intimation he had, and it so impressed all his friends that they once more sought to dissuade him from entering the city of Jerusalem. We may see how thoroughly he was convinced that he was in the Lord's will by his reply to their entreaties. He was no fanatic, bent on carrying out his own will, unmindful of the feelings of his friends. His presence in Jerusalem was necessary, not only that he might fulfill his promise to contribute to the support of the poor of the Circumcision ( Gal_2:10 ), but that the apostasy of the nation, including former believers, might be manifested, and thus his last and crowning ministry, which was to follow their failure, might be made known to the nations.

18 The absence of the apostles from the leadership of the saints in the holy city and the elevation of James, the brother of the Lord, to the place of authority show how the apostasy had progressed amongst them. The Lord's commission to the twelve was practically ignored,

while the physical relationship of James made him their chief. Even at Paul's first visit, though he saw none of the apostles except Cephas, he saw James, who already seemed to have a high place ( Gal_1:19 ). At the conference concerning circumcision Peter was quite overshadowed by James, who proposes the decrees and carries his point ( Act_15:13-21 ). Paul gives him a higher place than John or Peter, when he says that James, Cephas and John seemed to be the pillars at Jerusalem ( Gal_2:9 ). Soon afterward this becomes evident in Cephas' conduct at Antioch. He acted in accord with the decrees until some came from James: then he was afraid of the circumcisionists ( Gal_2:12 ). James was at the head of those believers who led the Galatians astray and were the source of much of the trouble in Corinth. James means HEEL, or Circumventer.

Verses 24-39

24 The belief of the circumcisionists, based on tangible evidence, such as signs and wonders, was of a very different quality from that of Paul's epistles. In our Lord's day "many believe in [into] His name, beholding His signs which He did. Yet Jesus Himself did not entrust Himself to them. . . for He knew what was in mankind" ( Joh_2:23-25 ). So the myriad believers in Jerusalem were still zealous for the law and circumcision and the traditional observances. Their belief did not hinder them from hating the apostle and sending emissaries to undo his work among the nations. That Paul's real danger lay in the circumcisionists is evident not only from the warning of the elders and the precautionary measures they proposed, but from his own prayer to be rescued from the stubborn (not the unbelievers) in Judea ( Rom_15:31 ). Those who submitted to James' leadership could not tolerate Paul.

24 It was considered an act of piety to defray the expense of the sacrifices offered by the Nazarites at the completion of their vow, especially if the men were too poor to provide them (Nu.6). Paul himself was not rich, but it was probably agreed that some of the contribution he had brought for the poor could be used for this purpose. By thus publicly associating himself with this ceremonial it was hoped he would be able to disarm the prejudice against him. Paul's course in this matter cannot be condemned. Up to this time he became a Jew to the Jews. He could circumcise Timothy, because of the prejudice of the Jews, at the same time making it evident that circumcision was nothing. Ceremonial observances were nothing, only as they might be used to conciliate those who clung to them. It is the motive rather than the act which determines what is right and what is wrong.

27 As it was the season of Pentecost, Jews from all parts of the world were in Jerusalem to keep the festival. Much stress has been laid upon the first Pentecost, when the gospel of the kingdom was first proclaimed by the apostles. What a contrast is this Pentecost, when the chief herald of the kingdom is hated by the believers and nearly put to death through their opposition! 28 While all the charges against Paul were false literally, they had some foundation in spirit, just as the accusation that our Lord had threatened to destroy the temple and raise it again in three days was false, yet true in the deepest sense. In his epistle to the Romans he had shown that maintaining and discharging law is what matters, not resting in law. He had led some Jewish and many gentile believers, in spirit, into the very holy of holies. Yet in fact he had not led Trophimus beyond the central wall of the barrier ( Eph_2:14 ) called the "soreg," which forbade the nearer approach of any except those of Jewish blood. He insisted that the law was holy and just and good ( Rom_7:12 ) and maintained the special privileges of the people of the covenant ( Rom_9:4-5 ). The plan to conciliate the Christian Jews ends in a disaster which shows that Paul and the legalists are incompatible.

30 Since the whole city was stirred and the people ran together, it is evident that the myriads of Jews who believed sided with their unbelieving countrymen against Paul. This is not so strange as it appears, for even to this day the bitterness of religious controversy leads those with far less between them than there was between Paul and the Judaisers to act in much the same manner. A supposed heretic is not given the consideration which is granted an unbeliever. Religion, especially that which lays stress upon ritual, has radically vitiated the standard of human morals. Paul came to them with much alms and immense spiritual wealth, all of which they spurned as their fathers had spurned his Lord.

31 The fortress of Antonia was at the northwestern corner of the temple area, with turrets which overlooked all the temple courts, so that any disturbance could be immediately reported to the captain. Hence the mob did not have time to kill Paul before the soldiers rushed down and took him out of their hands.

33 As the captain could not find out who Paul was he came to the conclusion that he was the Egyptian impostor who had recently led an insurrection, and concerning whom both the soldiers and the populace were still somewhat excited.

Verse 40

40 God acts in marvelous ways. Human opposition works out his purposes quite as effectively as human help. What better means could be devised to get all Jerusalem as well as representatives from the dispersion together to hear this final testimony to the Messiah and His kingdom? Such an assemblage could not be called and there was probably no building large enough to hold them. It seems almost incredible that Paul should be granted an opportunity to speak to them, as Roman law and Roman soldiers were usually excessively strict and severe.

Thus, in a few minutes, the whole situation is changed. We would naturally expect him to speak Greek, for all would have understood him, but, with fine tact, he speaks to them in the language the people of the covenant would best understand, which was associated in their minds with all that was sacred in the Judaism they fought for. It was the nearest approach to the language of their sacred Scriptures. It was the language of Jew with Jew, just as Yiddish is with one class today.

3 We cannot help admiring the opening words of the apostle. His gesture had stopped the tumult. His language had quieted them. Now his words are calculated to draw them into sympathy with him, as he shows them that he understands perfectly why they are persecuting him, for he himself had outdone them in his desire to stamp out the heresy which he now defends. Indeed he had witnesses among their leaders who could testify that he had received authority from them to carry his persecution to outside cities.

4 "The way" on the lips or the apostle meant the true faith and the correct life. Apparently it was a phrase of the disciples' own choosing. "The Path" of Buddhism is an interesting parallel.

6 Never before had the apostle such an opportunity to tell of his meeting with the Messiah to his own people. We may gather much from his address concerning the status of the believers in Judea at this crisis. The offense of the cross had ceased. They were regarded simply as another Jewish sect. The crowd made no demonstration against the mention of Jesus as Messiah. Myriads of them believed that and the rest tolerated it.

9 The apparent discrepancy between this and the first account of his call ( Act_9:7 ) is readily explained. The men with him heard a sound but did not recognize it as the voice "of Him Who is speaking to me." The Greek word means both voice and sound . They gazed at the light , but not at the One from Whom it radiated.

10 With admirable tact Paul presses such points as were calculated to win his audience, but omits whatever would rouse their ire. The Lord Himself had told him that he was to be sent to the nations ( Act_26:17 ) and this was confirmed by Ananias ( Act_9:15 ). Yet he carefully refrains from any mention of the nations at this time. The wisdom of this is confirmed when they refused to hear him further, once he had mentioned the nations (21).

12 In the same spirit he introduces Ananias as "a pious man according to the law," omitting all mention of his belief in the Messiah. He speaks of "the God of our fathers," and baptism, and the familiar prophetic formula of "invoking His name."

17 Nothing is said here of Paul's sojourn in Arabia ( Gal_1:17-18 ), and the fact that he did not return to Jerusalem for three years after his call. What most concerned his hearers was that he did return and with the fullest confidence that those who knew so well of his malignant zeal against the followers of Jesus would not fail to believe his testimony concerning Him. He even argues the point with the Lord Himself. How could they refuse to listen when they knew perfectly how madly he had carried on his persecution and had even taken part in the murder of Stephen?

18 That this is a solemn witness against the Jews is evident from the statement of the Lord that they would not receive Paul's testimony no matter how anxious he was to win them. Paul is here being used in the land as he afterward was in Rome to the dispersion to give the apostate nation a solemn intimation that God was through with them for a time and was now about to take up the nations.