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Tuesday, November 28th, 2023
the Week of Christ the King / Proper 29 / Ordinary 34
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Bible Commentaries
Acts 21

Garner-Howes Baptist CommentaryGarner-Howes

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Verse 1


Verses 1-40


1)"And it came to pass," (hos de egento) "Then it came to pass or occurred," as follows:

2) "That after we were gotten from them," (anachthenai hemas apospasthentas ap’ auton) "That after we had been withdrawn from them to set sail," that after we parted from them. The parting indicates a difficult or traumatic and emotional experiencing of pain in separating company because of close affection toward one another, Acts 20:37-38. The "we" who departed were Paul, Luke, Trophimus, Aristarchus, and perhaps other missionary helpers with Paul, Acts 21:29; Acts 27:2.

3) "We came with a straight course unto Coos," (euthudromesantes elthomen eis ten Ko) "We, taking a direct (straight) course, came into Coos," about forty miles south of Miletus and Samos and north of Rhodes. Coos was one of the Jewish centers of life and culture in the Aegean Sea area, the birthplace of Hippocrates and Apelles, known as a famous medical center of the ancient world.

4) "And the day following unto Rhodes," (te de hekses eis ten Hrodon) "Then on the next into Rhodes," known as the sunny island of roses, a seat of both commerce and learning of the day. It was also known for its famous navy in the Peliponnesian war. Paul appears not to have landed for any contact, but the ship only touched port.

5) "And from thence unto Patra:”(kakeit hen eis Patara) "And from there unto Patara," a seaport now in ruins on the Lycian coast, but then a place of importance and splendor. It was a place devoted to the worship of Apollo. The voyage is considered to be one similar to what hundreds of ships then took every year.

Verse 2

1) "And finding a ship sailing over to Phenicia," (hai huerontes ploion diaperon eis Phoiniken) "And having found a ship crossing over to Phoenice," about to leave for a direct course to Syria, where Paul and his companions in travel wanted to go, to return, Acts 21:3; Acts 11:19.

2) "We went aboard and set forth." (epibantes anechthemen) "We went on board and set forth," or sailed away to Phoenecia or Syria (Acts 21:3) bound for Jerusalem, Acts 20:22.

Verse 3

1) "Now when we had discovered Cyprus," (anaphanates de ten Kupron) "Then sighting Cyprus," the large island of Cyprus, "When we had come in sight of, sailed close by Cyprus," perhaps near the city port of Paphos on the southeast of the island.

2) "We left it on the left hand, and sailed to Syria," (kai katalipontes auten euonumon epleomen eis Surian) "And leaving it on the left we sailed into Syria," a Roman province of prominence in that day. Tyre in Syria, also known as ancient Phoenecia, was some 340 miles southeast from Patara.

3) "And landed at Tyre" (kai katelthomen eis Tyron) "And came down to Tyre," an ancient city of greatness in Phoenecia, a city of commerce and greatness even in the time of Solomon, still well known today for its fabrics and architecture, a city of some ten thousand people, mostly Jews, Arabs, (Mohammedans) and a few Christians.

4) "For there the ship was to unload her burden." (ekeise gar to ploion en apophortizomenon ton gomon) "For the ship was to unload the cargo there," at her main port of destination. The city was called "a strong city" in 1444 B.C., Joshua 19:29. It was an international marine center, a fortified city known especially for her shipbuilding and merchandising, and eventual judgement for her sins, Matthew 11:20-21; Ezekiel 27:1-17. Our Lord visited Tyre and Sidon coasts and there healed the daughter of a Syrophenician woman, Matthew 15:21-28.

Verse 4


1) "And finding disciples," (aneurontes de tous mathetas) "Then finding the disciples," or "having looked up," a church or congregation of Christian believers and worshippers of Jesus Christ in the city of Tyre.

2) "We tarried there seven days:” (epemeinamen autou hemeras hepta) "We remained there (for a period of) seven days," by reason of unloading and reloading the ship and by Divine providence to encourage and help the brethren of the Lord living and serving the Lord in that city, from the early days when the gospel had been preached there, Acts 11:19,

3) "Who said to Paul through the spirit," (oitines to Paulo elegon dia tou pneumatos) "Who told (to) Paul, thru the Spirit," informed or advised him by the Holy Spirit, through the gift of knowledge of the Holy Spirit, 1 Corinthians 12:8. It is possible that the four prophetess daughters of Philip the evangelist, like Agabus, also prophesied regarding this matter of waiting bonds for Paul, Acts 21:9; Acts 11:28; Acts 21:10-12.

4) "That he should not go up into Jerusalem." (me epibainein eis lerosoluma) "Not to go up into Jerusalem," appealing to him of themselves, their own judgement, that he should avoid or forego the trip to Jerusalem, Acts 21:12; Acts 20:23. Yet Paul went on, urged by the Spirit, not knowing what might befall him, Acts 20:22; Romans 8:14; Romans 8:16. The affections of these brethren for Paul’s strong testimony and long, devoted labors of preaching, debating, writing, fund raising, and soul winning caused his friends in most every place he went to dissuade him, discourage him, from the perilous risk of going back up to Jerusalem among the treacherous Jews of his former associates.

Verse 5

1) "And when he had accomplished those days," (hote de egeneto eksartisai hemas tas hemeras) "Then when the seven days had passed," while the cargo and other business relating to the ship had been properly disposed of and the ship prepared to sail again.

2) "We departed and went our way; ’ (ekselthontes eporeuometha) "We journeyed, going forth," we started out on our way, to sail on toward Jerusalem.

3) "And they all brought us on our way." (propemponton hemas panton) "They all escorted us out and on our way," all the disciples of Tyre went part of the way to the ship with us, Acts 21:4.

4) "With wives and children, till we were out of the city

(sun gunaiksi kai teknois heos tes poleos) "With their wives and infant age children, as far as the outskirts of the city," till the mission party was outside of the city limits of Tyre, near the place where they were to board ship again to sail on toward Jerusalem, Acts 21:4; Acts 21:6. This is a moving farewell to an aged apostle who had blessed them, whose face they too would see no more, Acts 20:25; Acts 20:30.

5) "And we kneeled down on the shore and prayed." (kai tentes ta gonata epi ton aigialon proseuksamenoi) "Then kneeling on the seashore we prayed, (were praying)," much as Paul had prayed with the elders of Asia in Ephesus, as he bid them farewell for the last time, Acts 20:36-38. It appears that, though small, the entire church and family members went with Paul and his missionary companions almost to the ship where they joined in final prayers, worship, and farewells with each other till the hour of their reunion "higher up," Ephesians 6:11; 1 Corinthians 15:58; 2 Corinthians 5:1.

Verse 6

1) "And when we had taken our leave one of another," (apespasametha allelous) "Then giving parting greetings to one another," then we bid each other farewell.

2) "We took ship;” (kai enebemon eis ploion) "And we then entered into (went on board) the ship," which had been made ready to continue its commercial route to Ptolemais. We embarked the ship.

3) "And they returned home again." (ekeinoi de hupestrepsan eis ta idia) "Then those disciples returned to their own things," their own homes, business, and personal responsibilities; It was a sad return, but they had shown fellowship and hospitality to God’s workers for one full week, for which God will one day reward them, Hebrews 13:2; Matthew 25:34-40.


Speaking of his departure with his family from Aintab for a temporary absence, a missionary says: "More than a hundred of the converts accompanied us out of the city; and there, near the spot where one of our number had once been stoned, we halted, and a prayer was offered amid tears. Between thirty and forty escorted us two hours further, on horses and mules, singing hymns as we proceeded on our way. Then another prayer was offered, and with weeping, they forcibly broke away from us. It really seemed as though they could not turn back."

- Schneider.

Verse 7


1) "And when we had finished our course from Tyre," (hemeis de ton ploun dianusantes apo Turou) "Then when we had finished our voyage from Tyre," or finished (completed) our journey from Tyre to Ptolemais.

2) "We came to Ptolemais," (katentesamen eis Ptolemaida) "We arrived at Ptolemais," the ancient Accho and the modern Acre, known also in the Arab language as Akko, located 30 miles south of Tyre. It was located, in ancient Hebrew days, in the territory of Asher, Judges 1:31. It received its name from the Ptolmaies when it belonged to Egypt.

3) "And saluted the brethren," (kai aspasamenoi tous adelphous) "And we greeted the brethren," of that city, the church which is thought to have existed there from the early days of the dispersion of believers - - - there, shortly after the death of Stephen, Acts 11:19.

4) "And abode with them one day " (emeinamen hemeran main per’ autois) "And remained with them one day," for that day, for one day of Christian fellowship, showing their love for one another in Christ, John 13:34-35.

Verse 8

1) "And the next day," (te de epaurion) "And on the morrow," the following day after the stop off at Ptolemais, Acts 21:7.

2) "We that were of Paul’s company departed, and came to Caesarea:" (ekselthontes elthomen eis Kaisareian) "Departing our party or missionary company entered into Caesarea," Paul’s third visit to the city, Acts 9:30; Acts 18:22. The trip was a distance of about 30 miles, made overland south from Ptolemais.

3) "And we entered into the house of Philip the evangelist," (kai eisilthontes eis ton oikon Philippou tou evangelistou) "And we entered into the residence of Philip the evangelist." The term "evangelist" attached to him because of his soul-winning work in Samaria and with the Eunuch, Acts 8:5; Acts 8:12; Acts 8:26-30. The term "evangelist" refers to a special work, not an office, or office in the church, Ephesians 4:11; 2 Timothy 4:5.

4) "Which was one of the seven;" (onos ek ton hepta) "Who was of the seven," first elected deacons to the ministry of caring for material needs of widows in the Jerusalem church, that the apostles might be liberated to the ministry of the word and prayer, Acts 6:1-7. He had won a good degree of honor to himself, 1 Timothy 3:13.

5) "And abode with him." (emeinamen par auto) "We remained with him." Paul is believed to have met and conferred with Philip the evangelist here at Caesarea for the first time, a quarter century after Philip’s first selection among the seven deacons, Acts 6:5.

Verse 9

1) "And the same man had four daughters," (touto de esan thugateres tessares) "And this man (Philip the evangelist) had four daughters," who apparently yet lived at home in Caesarea with their father and witnessed in doing the "work of an evangelist," 2 Timothy 4:5.

2) "Virgins, which did prophesy." (parthenoi peopheuhousai) "Who prophesied or were prophesying," having received the special Holy Spirit gift of prophecy, as aforeprophesied, Joel 2:28-29; Acts 2:16-18. These unmarried young women followed as evangelists in their father’s footsteps, indicating a high degree of family devotion to the cause of winning souls to Jesus Christ.

Since women were forbidden to teach, in the sense of usurping authority over men, it is to be understood that the gift of prophecy was not a teaching gift, Acts 19:6; 1 Corinthians 11:5; 1 Corinthians 14:24; 1 Corinthians 14:29-32.

Verse 10


1) "And as we tarried there many days," (epimenonton de hemeras pleious) "Then while we remained there several days," prolonged our stay, finding themselves in the area of Jerusalem some time before Pentecost, they refreshed themselves and their spirit in fellowship with Philip and his quartet of evangelist daughters.

2) "There came down from Judea,” (katelthen tis apo tes loudaias) "There came down a certain man from Judea," when the news of Paul’s arrival in Caesarea had spread to Judea,

3) "A certain prophet, named Agabus." (prophetes onomati Hagabus) "A prophet by name of Agabus.- Tho eighteen years had passed, this is likely the same Agabus who prophesied to Antioch of the dearth that should come to Judea, and throughout all the earth, Acts 11:27-28.

Verse 11

1) "And when he was come unto us," (kai elthon pros hemas) "And when he had come directly to us, "the benevolent-bearing mission tour group in Caesarea.

2) "He took Paul’s girdle," (kai aras ten zonen tou Paulou) "He took the girdle (midriff belt) of Paul," for a symbolic drama act in imitation of ancient prophets to dramatize a message, 1 Kings 22:2-4; Jeremiah 13:1-10.

3) "And bound his own hands and feet, and said," (desas heautou tous podas kai tas cheiras eipen) "And when he himself had bound the hands and feet (of Paul), he said;" The figurative action, drama of Agabus almost certainly indicates that he was a Jew.

4) "Thus saith the Holy Ghost," (tade legei to pneuma to

hogion) "These things (that I tell you)the Holy Ghost says," as follows: Having vividly illustrated his message he said,

5) "So shall the Jews at Jerusalem bind the man that owneth this girdle," (ton andra hou estin he zone aute houtos desousin en lerousalem hoi lludaioi) "The Jews who are in Jerusalem will bind the man (whose girdle this is) in this same manner;" This prophecy was given, as well as that of Acts 21:4, not to prevent Paul from going but to put his courage to test.

6) "And shall deliver him into the hands of the Gentiles." (kai paradosousin eis cheiras ethnon) "And will give him over (deliver him) into Gentile hands," to have him put to death by the Romans, Acts 20:23. Yet Paul was not moved from pursuing the call of the Spirit in his ministry, 1 Thessalonians 3:3.

Verse 12

1) "And when we heard these things," (hose de ekousamen touta) "Then when we heard these things," prophesied by Agabus - Luke, Trophimus, and Aristarchus who were accompanying Paul to Jerusalem, Acts 20:4.

2) "Both we, and they of that place, besought him," (parekaloumen hemeis to kai hoi entopioi tou) "Both we (of the mission party) and the residents of that place appealed to him," appealed to Paul. Luke, his missionary companions, and Philip the aged evangelist, and his four daughters of his home, entreated Paul regarding dangers to his life, that they wished him to avoid.

3) "Not to go to Jerusalem." (me anabaiein auton eis lerousalem) "That he should not go into Jerusalem," at least at that time, or under the circumstance, and upon the basis of the testimony of Agabus. They cared for his physical welfare, but his call of God was to be fulfilled, pursued, without regards to threats and dangers; So should each person called of God, without regards to one’s own life, Mark 8:34-37; Galatians 6:9.

Verse 13

1) "Then Paul answered," (tote apekrithe ho Paulos) "Then Paul responded to their appeal," for him not to go to Jerusalem.

2) "What mean ye to weep and to break mine heart?" (ti poieite kaiontes kai sunthruptentes mou ten kardian) "What are you doing (to me) weeping and weakening my heart?" or purpose causing me to be weak of heart? The reproof of Paul toward them was because of the pain they brought to his heart. Their distress over his going caused him inner pain, conflict in his soul, Philippians 1:30; Colossians 2:1. He was torn by their words and weeping, between a desire to live and be with them, and doing the greater will of God.

3) "For I am ready not to be bound only," (ego gar ou monon dethenai etoimos) "Because l am not only ready to be bound," with prison chains, as if a criminal, even as his Lord was, John 15:20; Matthew 27:1-2; Mark 15:1. What weaker brethren counted an evil danger, Paul considered a privilege when he could witness for the Lord Jesus, Acts 5:41; Acts 20:24.

4) "But also to die at Jerusalem," (alla kai apothanein eis lerousalem) "But also to die in Jerusalem," in the area of Jerusalem, "the city of peace," where also the Lord had died, or "was crucified," Luke 9:51; Revelation 11:8.

5) "For the name of the Lord Jesus." (echo huper tou onomatos tou kuriou lesou) "I have or hold a readiness to die on behalf of the name of the Lord Jesus," Colossians 3:17; 1 Corinthians 15:31; 2 Corinthians 4:10-18; 2 Corinthians 5:4-10. For to die in, for, on the behalf of Christ, is gain.

Verse 14


1) "And when he would not be persuaded," (me peithomenou de sutou) "And when he was not persuaded," would not turn back, or turn aside from the will of God for his life, to which he was committed from salvation till his death, Acts 9:6-7; Philippians 3:13-14,

2) "We ceased, saying," (hesuchasa men eipontes) "We kept silence, or restrained (ourselves) having said," become resigned to the view:

3) "The will of the Lord be done."(tou kuriou to thelema ginestho) "Let the will of the Lord prevail, or come to be done;" It is always wise to seek, follow, and/or be resigned to the will of the Lord, Ephesians 5:17; Romans 12:2; 1 Thessalonians 4:3; 1 Thessalonians 5:18. Our Lord taught His disciples to pray "Thy will be done," even thru their suffering, Matthew 6:10; Man’s purpose and plans in life should always be amenable or adjusted to, "if the Lord wills," James 4:15; Acts 18; Acts 21; 1 Corinthians 4:19; Hebrews 6:3. Even our Lord lived and prayed and died in the will of His Father who went Him; Can His children do less, with honor? Matthew 26:39; Matthew 26:42; Luke 22:42. He came not to do His own will, but the will of His Father who sent Him, even in service, suffering and death. And a servant is not greater than His Lord, John 5:30; John 6:38; John 15:20.

Verse 15

1)"And after those days," (meta de tas hemerastautas) "Then after those (several) days had passed," Acts 21:10.

2) "We took up our carriages," (episkeuasamenoi) "We, having prepared our overland transportation," -for the final part of our benevolent help to be delivered to the needy brethren in Jerusalem and Judea, from the brethren of the European and Asian churches. The idea is that "we took up our baggage or made ready our baggage," for their own necessities and what they were carrying as alms to the needy of Judea and Jerusalem, Romans 15:25-33.

3) "And went up to Jerusalem." (anebainomen eis lerosoluma) "We ascended (made our journey up) into Jerusalem," from where we had made an extended rest stop in Caesarea, Acts 21:8-10. The trip was more than sixty miles, completed perhaps on the third day, if they had overland carriage help to transport their alms and provide at least part time transportation for themselves, as they came to the end of their long journey, Acts 19:21; Acts 20:22; Acts 24:17-18.

This was Paul’s fifth and last trip to Jerusalem, since his conversion, and concluded his third missionary journey. His fourth announced trip to Spain appears never to have been made. Tho he went to Rome, it was bound as a prisoner, not with the personal liberties of his other, earlier mission journeys. He had asked for prayers of the Roman brethren in a recent letter, that he might escape the hands of death in Jerusalem, to come to them, Romans 15:30-31.

Verse 16

1) "There went with us also," (sunelthon de kai ton matoeton apo kaisareias sun humin) "Then there also went up with us some of the colleague disciples from Caesarea," meaning disciples of the Lord from the church of Caesarea which was in close association or fellowship with (Gk. sun) the missionaries.

2) "Certain of the disciples of Caesarea," (ton metheton apo kaisareias sun hemin) "Some of the disciples from Caesarea with (Gk. sun, in affinity with) or harmony with us," the band of missionaries and church messengers who were carrying help to the needy Jewish brethren in the Jerusalem area.

3) "And brought with them one," (agontes apr’ ho) "And they (the Caesarea disciples) brought along with them one," one person,

4) “Mnason of Cyprus," (Mnasoni tini kuprio) "Mnason a certain Cypriote, a citizen or former native of Cyprus, of whom nothing further is known, or may be known till the hour of rewarding, 1 Corinthians 3:8.

5) "An old disciple," (archaion mathele) "an early disciple," one now growing old, an early disciple, devout, and caring for the Master’s cause, Acts 11:19. What a devotion to the Spirit of the Master to lodge, to show charity, the love of God, for God’s work and workers, even down to old age, who showed the charity of Christ, John 13:34-35; Matthew 25:34-40; 1 Timothy 4:12.

6) "With whom we should lodge." (ksenisthomen) "With whom we might be lodged safely," one in fellowship, concord, association, and harmony with our belief and objectives, one that stuck by like a brother, Proverbs 16:31; Proverbs 17:17; Proverbs 18:24; Hebrews 13:2.


As ripe fruit is sweeter than green fruit, so is age sweeter than youth, provided the youth were grafted into Christ. As harvest-time is a brighter time than seed-time, so is age brighter than youth; that is, if youth were a seed-time for good. As the completion of a work is more glorious than the beginning, so is age more glorious than youth; that is, if the foundation of the work of God were laid in youth. As sailing into port is a happier thing than the voyage, so is age happier than youth; that is, when the voyage from youth is made with Christ at the helm.

- Pulsford.

Verse 17

1) "And when we were come to Jerusalem," (genomenon de hemon eis lerosuluma) "And when we were having arrived in Jerusalem," when the long journey was ended, as the Feast of Pentecost was at hand.

2) "The brethren received us gladly." (asmenos apedeksanto hemas hoi adelphoi) "The brethren there, (the church brethren) received us joyfully," with elation, Jubilation, or great gladness, especially the apostles and elders. Somehow it seems that it will be this way for every child of God at the end of a devoted journey of life; Paul found himself there, as a brother among brethren, who loved Jesus Christ and His church, 2 Corinthians 5:1; 2 Timothy 4:7-8.

Verse 18


1) "And the day following," (te de epiouse) "Then on the next day," the day after our arrival in Jerusalem and our being received of the Jerusalem brethren.

2) "Paul went in with us unto James;” ’(eiseei ho Paulos sun hemin pros lakobon) "Paul went in company with us," (the entire missionary and church messenger, charitable good band, including the brethren from the church at Caesarea) to visit or fellowship closely with James," who is thought to have been pastor of the church at Jerusalem, Acts 12:17; Acts 15:13; Galatians 2:9.

3) "And all the elders were present." (pantes te paregenonto hoi presbuteroi) "Then all the elders (mature ordained brethren of the church) also came to be present," to meet with their pastor and receive a report on their labors and messages from their church brethren in Europe, Asia, and removed places. No mention is made of ,any other apostle at this time and it is supposed that they were away from Jerusalem on missionary work.

Verse 19

1) "And when he had saluted them," (kai aspasamenos autous) "And when he (Paul) had greeted them (personally and individually)," as a common social- and Christian courtesy, when they had embraced one another, as an oriental custom of salutation, Acts 18:22, as with the kiss of peace, Romans 16:16; 1 Corinthians 16:20; 1 Thessalonians 5:26; The contrast of a friend and enemy or indifferent person may be recognized, Luke 7:45; Luke 7:48.

2) "He declared particularly what things," (eksegeito kath’ en hekaston hon) "He related singly (in detail) each of the things which," one by one, he detailed things that had occurred in his missionary work among the Gentiles, since he had last seen these devout brethren, Acts 15:36 to Acts 21:17, where these two mission journeys are at an end.

3) "God had wrought among the Gentiles," (epoiesen ho theos en tois ethnesin) "God did (had done) among the Gentiles, the nations," in connection with his teaching, preaching, and defending the faith, the system of teachings of Jesus Christ, in contrast with that system of the Law of Moses, and the system of faith of worshippers of idol, heathen gods, from the time he had been with them in conference in Jerusalem at the end of his first journey, Acts 15:15; Acts 14:27.

4) "By his ministry."(dia tes diakonias autou) "Through his common ministry," or through his diversified ministry of 1)Teaching or education, 2) His preaching, 3) His fund raising, 4) His tent making, working with his own hands, 5) His benevolent supervisory work, and 6) His writing of books of the New Testament during his multi-faceted activities, while on his second and third missionary journeys, and during imprisonments connected with his labors during those years, Acts 15:4; Acts 15:15; Romans 15:18-19; Acts 19:10-11; 2 Corinthians 12:12-15.

Verse 20

1) "And when they heard it” (hoi de akousantes) "And as they heard the meticulous and specific report," of his witnessing, his trials, and his triumphs in the work of the Lord among the Gentiles, Acts 21:19.

2) "They glorified the Lord," (edoksazon ton theon) "They glorified God," not Paul, for he would not dare receive it; They were constrained to acknowledge that the hand of the Lord had been with and upon him in his missionary labors.

3) "And said unto him," (eipan te auto) "Then they responded to him," to cause him also to rejoice, Galatians 6:14.

4) "Thou seest, brother, how many thousands of Jews there are," (theories adelphe) "Thou observest brother," (posai muriades eisin en tois loudaiois) "How many ten thousands there are (exist) among the Jews," here in Judea, in the Jerusalem area. There was a large, but indefinite number.

5) "Which believe;” (ton pepisteukoton) "Who are having believed," who have trusted Jesus Christ, and are saved, Romans 10:8-13.

6) "And they are all zealous of the law:” (kai pantes zelotai tou nomou huparchousin) "And all (of them) are (exist as) zealots of the law," the law of Moses, therefore needed some doctrinal help, Galatians 3:10; Galatians 3:13; Galatians 3:19-25. Paul had once been a zealot, blinded by the same law, held in unbelief, Romans 10:2; Galatians 1:14; Acts 22:3.

Verse 21

1) "And they are informed of thee," (katechethesan de peri aou) "And they were (are) informed concerning you," been taught to believe about you - It has been impressed upon them about you.

2) "That thou teachest," (hoti apostasian didaskeis) "That you (Paul) are engaged in teaching apostasy;" It was a false report (rumor untrue) put into circulation by enemies of Christianity.

3) "All the Jews which are among the Gentiles to forsake Moses," (apo Mouseos tous kata ta ethne pantas loudaious) "Away from Moses (to) all Jews throughout the nations," on both the European and Asian continents. The false rumors of unbelieving Jews, now roving around in Jerusalem from Asia, found ready ears among Jewish Christian zealots in the Law in Jerusalem, Acts 15:4-5.

4) "Saying that they ought not to circumcise their children," (legon me peritemnein autous ta tekna) "Repeatedly telling them not to circumcise the children;” His teaching was that such a religious or physical rite would not save them from their sins or help them retain salvation, Colossians 3:16.

5) "Neither to walk after the customs." (mede tois ethesin peripatein) "Nor even to walk after the social ethics or traditional customs," of the Jews, as a means of obtaining or retaining salvation, Galatians 5:2-6; Galatians 6:12-15; Romans 4:5; Romans 4:16.


In every part of the world man is too often the slave of custom; but in all the old countries of the East, where innovations have not been made, the people are most tenaciously wedded to their customs. Ask, why do you act thus? the reply is, "It is a custom." Their implements of agriculture, their modes of sowing and reaping, their houses, their furniture, their domestic utensils, their vehicles, their vessels in which they go out to sea, their modes of living, and their treatment of the various diseases, are all regulated by the customs of their fathers. Offer them better implements, and better plans for their proceedings, they reply, "We cannot leave our customs; your plans are good for yourselves, ours are good for ourselves: we cannot alter."

- Roberts.

Verse 22

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, Proverbs 17:17; Proverbs 18:24; John 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, Acts 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, Matthew 10:15.

Verse 23

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, Numbers 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, 1 Corinthians 9:19-20.

Verse 24

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 Numbers 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.


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 Numbers 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, 1 Corinthians 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, 1 Corinthians 10:32.

7) "And keepest the law." (phulasson ton nomon) "Guarding the law," as Divinely given, Acts 18:18. He did not teach men to apostatize from Moses’ law.

Verse 25

1) "As touching the Gentiles which believe," (peri de ton pepisteukoton ethnon) "And concerning the believing Gentiles.

2) "We have written and concluded," (hemeis epesteilaman krinsntes) "We have written a conclusion, a j udgement," a matter resolved in its moral and ethical respects at the Jerusalem council, some eight years previously, Acts 15:19-20.

3) "That they observe no such thing," (phulassesthai autous to) "To guard themselves from such things," to avoid or abstain from certain things.

4) "Save only that they keep themselves from things," (autous to te) "Themselves (from) both," the following things, Acts 15:28. This act would therefore not compromise the Gentiles.

5) "Offered to idols," (eidolothuton) "Idol sacrifices,’’ things offered up as sacrifices to idols.

6) "And from blood, and from strangled, and from fornication," (kai haima kai pnikton kai porneian) "Even from blood and a thing strangled (not to eat) and (from) fornication," guard or keep yourselves aloof, Acts 15:29. This shows that the church at Jerusalem was taught to be conciliatory to Jewish prejudice, in accord with the conclusions of the Jerusalem council, recounted in Acts 15:1-41.

Verse 26

1) "Then Paul took the men, and the next day," (tole ho Paulos paralabon tous anoras te echomene hemera) "Then Paul took the men on the following clay;" Paul took the advice of James and acted prudently and charitably, as "wise as a serpent and harmless as a dove," Matthew 10:16.

2) "Purifying himself with them entered into the temple," (sun autois hagnistheis eiseei eis to hieron) "in concord or colleague with them (the foursome), having purified himself, he went into the temple," leading- the way, yet in identity with the four Jewish brethren of Jerusalem, Acts 21:23-24; Acts 24:18. He remained in the temple for seven days with the four poor brethren until the time of their vows was fulfilled, Acts 21:27.

3) "To signify the accomplishment of the days of purification," (diangellon ten ekoerosin ton haginomou) "Announcing to the priest that the days of the purification," or each of them had been legally fulfilled, 1 Corinthians 9:20-23; 1 Corinthians 10:31-32.

4) "Until that an offering should be offered for everyone of them." (heos hou prosenechthe huper hemos hekastou auton he prosphora) "Until the offering should be offered up in behalf of each of them," each of the four and for Paul, as prescribed by the law, Numbers 5:13-21.

Verse 27


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, Acts 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, Acts 19:8-10; Acts 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, Numbers 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, Acts 4:3, and the apostles, Acts 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. Acts 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, Acts 21:29.

Verse 28

1) "Crying out, Men of Israel, help," (krazontes andres Israelitai bontheite) "Crying out boisterously, repeatedly, ye responsible men, Israelites, help," help us detain him, don’t let him get away!

2) "This is the man that teacheth aII men everywhere," (houtos estim ho anthropos pantos pantache didaskon) "This is the man repeatedly or continually teaching all men everywhere, everywhere he goes;" a charge restated Acts 24:5-6, and effectively rebutted by Paul before Felix, Acts 24:10-23.

3) "Against the people, and the law, and this place:” (ho kata tou kaou kai tou nomou kai tou topou totou) "Against the law (of Moses), the people (of the law, the Jews) and against this place," the temple. It was a charge of blasphemy much as that brought against Stephen, Acts 6:13.

4) "And further brought Greeks also into the temple," (heti te kai hellenas eiselgagen eis to heiron) "And also even brought Greeks into the temple proper;" How dishonest, unscrupulous, and prejudicial the accusation was! They charged that he had brought "Greeks," plural, into the temple place, when Trophimus was the only person to whom the term could be applied, Acts 21:29.

5) "And hath polluted this Holy Place." (kai kekoinoken ton hagion topon touton) "And he has profaned this Holy Place." This was an imaginative conjecture, a supposition without factual evidence, an exaggerated charge out of harmony with the facts.

Five falsehoods rolled from the lying tongues of these unbelieving Jews against Paul, as follows:

1) He had not "taught all men everywhere," in the first place.

2) He had not "taught against the Jewish people." He loved them, Romans 9:1-3.

3) He had not taught against the Law," but that Jesus fulfilled it.

4) He had not "taught against the temple."

5) He had not "polluted the temple place," as they supposed.

The foulest, most vulgar charges, usually have some fact as a basis, the dishonesty occurs when facts are interpreted, exaggerated out of context.

Verse 29

1) "(For they had seen before with him in the city Trophimus an Ephesian," (esan gar proeorakotes Trophimon) "(For they had previously seen Trophimus," (ton Ephesion en te polei sun auto) "The Ephesian, in the city, in colleague with him," with Paul. Apparently he not only came "as far as Asia," Acts 20:4, but also accompanied Paul to Jerusalem.

2) "Whom they supposed," (hon enomizon) (hoti eis to heiron eisegagen ho Paulos) "Whom they just supposed or presumed," that Paul brought into the temple; So they told it like they wanted it to be, though they lied, offered false testimony in claiming Paul had brought him into and polluted the temple. And man’s imagination is evil, continually, Genesis 6:5; Genesis 8:21.

3) "That Paul had brought into the temple.)" (hoti eis to heiron eisegagen ho Paulos) "That Paul had led up into the temple proper)" the holy place of the Jews, beyond the outer court of the Gentiles, beyond which if a Gentile went he was to be put to death, even under Roman law. How closely ministers of God are watched and how harshly are they judged, even misjudged at times, on the basis of where they go, and in whose company they are seen! Every child of God should walk circumspectly, knowing that the world is looking on critically, Ephesians 5:15-16; Colossians 4:5; 1 Timothy 4:12. The world especially judges preachers by their company.

Verse 30

1) "And all the city was moved," (ekinethe te he polis hole) "Then the whole city was moved, stirred up, excited," like stampeded cows or wild horses, not by previous rumors, but by the new "five point" charge against Paul. If Trophimus (a Greek) had imposed himself into the Jewish temple proper, reserved for Jews only, why did they not seize him? See?

2) "And the people ran together:" (kai egeneto sundrome tou laou) "And there was an uncoordinated running together of the people," in the city of Jerusalem; Like a drove of run-away dromedaries, running wobbling, bouncing camels, they came together.

3) "And they took Paul," (kai epilabomenoi tou Paulou) "And they laying heavily, taking a strong hand, of Paul," as if they had caught a wild varmint, or a vicious criminal, against whom they had brought slanderous charges.


The tongue of the slanderer is devouring fire, which tarnishes whatever it touches; which exercises its fury on the good equally as on the chaff, on the profane as on the sacred; which, wherever it passes, leaves only desolation and ruin; digs even into the bowels of the earth, and fixes itself on things the most hidden; turns into vile ashes what only a moment before had appeared to us so precious and brilliant; acts with more violence and danger than ever in the time when it was apparently smothered up and almost extinct; which blackens what it cannot consume, and sometimes sparkles and delights before it destroys.

- Massillon.

4) "And drew him out of the temple:” (eilkon auton ekso tou hierou) "They (the pious zealot Christ-hating Jews from Asia)dragged him (Paul) unceremoniously out of the temple," so as not to pollute the temple with Paul’s blood, for they meant to kill him, though he was totally innocent of the charges, Acts 26:21; Acts 26:31-32.

5) "And forthwith the doors were shut." (kai eutheos ekleisthesan hai thurai) "And immediately the doors of the temple were shut," as if to keep "holy Jews" from being polluted, in the imagined temple pollution brought on by Trophimus, a Greek, who had not so much as even entered the temple, Acts 21:28-29. How wicked and wild the hearts and imaginations of prejudiced, malicious, religious, lying men can be! The doors of the temple were shut by the Levites in charge to keep it from pollution, they saw was about to come to it, because of the uproar stirred by the lying charges and wild-flying rumors.

Verse 31

1) "And as they went about to kill him," (zetounton te auton apokteinai) "And then as they sought to kill him," rushed about in Mafia style, to get someone to liquidate him, on the basis of the lying charges they themselves had invented against him, and beat on him, Acts 21:32.

2) "Tidings came unto the chief captain of the band," (anebe phasin to chiliarcho tes speires) "Information about the mob incitement, its origin and charges, reached up to the captain of the Roman band stationed in Jerusalem, who was there for purpose of keeping civil order; He was stationed at the tower of Mark Antonio, that overlooked and was connected with the temple by two stairs, at the northwest corner of the temple.

3) "That all Jerusalem was in an uproar." (hoti hole sugchunnetai lerousalem) "That all Jerusalem had come to (been brought to) a state of confusion," was in a state or condition of turmoil or confusion.

The castle or fort of Antonio was then under command of Claudius Lysias, with a garrison cohort or band of 1,000 Roman soldiers, Acts 23:26, as further described by the Jewish historian Josephus in "Jewish Wars," Acts 21:5; Acts 21:8.

Verse 32

1) "Who immediately took soldiers," (hos eksautes paralabon stratiotas) "Who at once marshaling soldiers," took them, took soldiers, to take command of the mob violence situation, Acts 21:35.

2) "And centurions," (kai hekatontarchas) "And centurions," chiefs over units of one hundred soldiers each. Lysias the chief captain of the Roman garrison, was alert for such civic confusion in the time of the Jewish festivity, Acts 23:26; Acts 24:7.

3) "And ran down unto them:" (katedramen ap’ sutous) "And ran down upon them," upon the hate mongering, self-appointed, foreign, purification of the temple, law-guardians from Asia, who were viciously dragging Paul out of the temple, into the streets of Jerusalem, Acts 21:30.

4) "And when they saw the chief captain," (hoi de idontes ton chiliarchon) "And when they saw the chief captain," realized who the chief captain was, when they recognized the head Roman officer of the city.

5) "And the soldiers," (kai tous stratiotas) "And saw or recognized who the soldiers were," from the Roman cohort of Mark Antonio’s castle or fort, Acts 21:34-35.

6) "They left beating of Paul." (epausanto tuptontes ton Paulon) "They interrupted or ceased beating on Paul," as self-enforcers of the law, as adjudging Paul guilty and punishing him before he was tried, had any form of trial.

Verse 33


1) "Then the chief captain came near," (tote engisas ho chiliarchos) "Then the chief captain drawing near," came near, thru the crowd where they had been dragging and beating Paul into the ground, Acts 21:32.

2) "And took him," (epelabeto autou) "Took charge of him," took him out of the hands of the Jew-mob, took custody of him.

3) "And commanded him to be bound with two chains;” (kai ekeleusen dethenai halusesi dusi) "And ordered him to be bound with two chain restraints," to be handcuffed, as a felon, not knowing who he was, but supposing that he was a seditious person, a malefactor, a dangerous criminal, Acts 21:38. It was a Roman custom to chain a prisoner by each hand, to a soldier on each side, Acts 12:6.

4) "And demanded who he was," (kai epunthaneto tis eie) "And inquired who he might be," sought to establish his identity, as a preliminary basis for filing charges against him, Genesis 27:18; Genesis 27:32; Ruth 3:9; Ruth 3:16; 1 Samuel 25:10; Ezra 7:5. Establishing identity of an accused or of a witness is considered to be the first principle of equity in civilized courts of equity.

5) "And what he had done." (kai ti estin pepoiekos) "And what he is having done," to cause such a vociferous, boisterous mob gathering. Lysias the chief captain seemed to have no idea who Paul was, but desired to see him at least have a chance for a fair trial before being killed. Even heathen governments can not long exist without some form of semblance of fair-play, as expressed by our Lord, Matthew 7:12.

Verse 34

1) "And some cried one thing, some another, among the multitude:" (alloi de allo ti epephonoun en to, ochlo) "Then some called out one thing and some another thing, totally unrelated, from among the rabble Jewish crowd." Their charges were trumped-up, false, and exaggerated so that the arresting officers could not discern "heads or tails," regarding any possible merit to their loose, contradictory charges.

2) "And when he could not know, " (me dunamenou de autou gnonai) "And when he was not able to know, to determine," because none of the accusers had a reasonable explanation for their mob violence conduct toward Paul.

3) "The certainty for the tumult," (to asphales dia ton thorubon) "The certainty of the thing (the occasion) because of the mob confusion and uproar," much like the theatre uproar in Ephesus over the trade union that made and sold the goddess, Diana, Acts 19:32.

4) "He commanded him to be carried into the castle." (ekeleusen agesthei auton eis ten parembolen) "He commanded (gave orders for) him to be brought into the castle or fort;" He appears to have been bodily picked up and carried by the two soldiers to whom he was chained, into the military barracks, or camp, Hebrews 13:13.

Verse 35

1) "And when he came upon the stairs," (hote de egeneto epo eous anabathmous) "Then when he was going up the steps," of the fort, in view of the rabble mob, as he was being carried up to the camp barracks of Antonio’s castle, or military fort, for protection of his life for the moment.

2) "So it was that he was borne of the soldiers," (sunebe bastazeathai auton hupo ton stratioton) "It occurred that he was to be carried up by the soldiers," or was being carried up the stairs, by the soldiers, to whom he was chained, Acts 21:33; Acts 12:6. The stairs were not closed in, They were in open view, so that the temple area crowd could see Paul as he later addressed them, Acts 21:40.

3) "For the violence of the people." (dia ten bian tou echlou) "Because of the violence of the crowd," who continued to rush in to beat and strike him, as in Acts 21:32.

Verse 36

1) "For the multitude of the people followed after," (ekolouthei gar to plethos tou laou) "For the multitude of the people followed," after Paul, kept stalking him, with murder in their hearts, even as they had treated our Lord, Luke 23:18; John 19:15; Matthew 10:24-25. They kept following and hurling accusations, repeatedly, even as they had against the Lord,

2) "Crying, away with him." (krazantes aire auton) "Continually crying aloud, repeatedly, again and again, in a mob spirit, "take him away." Away with him!" or kill him! and this they continued to do for a long time, even after he had spoken to them, Acts 22:22-23. Our Lord forewarned His disciples of such, Matthew 5:10-12; John 15:20; and Paul affirmed it, 2 Timothy 3:12.

Verse 37

1) "And as Paul was to be led into the castle," (ho Paulos mellon te eisagesthai eis ten parembolen) "Then as Paul was about to be carried into the castle fort," led up into the camp barracks.

2) "He said unto the chief captain," (legei to chiIiarchon) "He addressed the chief captain," the officer in charge of all the soldiers, whose name was Lysias, Acts 13:26; Acts 24:7.

3) "May I speak unto thee?" (ei eksestin moi epein ti pros se) "Is it lawful for me to say something to you personally?" May I ask you a question, off the record? aside from your regular duty?

4) "Who said, Canst thou speak Greek?" (ho de ephe hellenisti ginoskeis) "Then he said do you know how to speak in Greek?" He appears to have known that the Egyptian insurrectionist, whom he thought Paul to be, could not speak Greek, Acts 21:38.

Verse 38

1) "Art not thou that Egyptian," (ouk ara su ei ho aiguptios) "You are not the Egyptian," the particular Egyptian I thought or supposed you to be? Perhaps some of the rabble Jews had accused him of being that Egyptian seditionist, and planted the idea in the mind of Lysias, captain of the Roman guard, Acts 21:34; Acts 21:37.

2) "Which before these days madest an uproar,"(hopro ton hemeron anastatosas) "The one who before these days was unsettling, leading an uproar, or uprising," as a false prophet, and Ied 30,000 people to the mount of Olivet to see Jerusalem fall and was routed, driven away by Felix, as reported by Josephus the historian.

3) "And leddest out into the wilderness," (kai eksagagon eis ten eremon) "And led away into the desert," as an impostor, who stirred up to sedition and led out, out of or from the Jerusalem area.

4) "Four thousand men that were murderers?" (tous tetrakischelous andres ton sikarion) "The four thousand desperadoes, adult men of Sicarii?" Who were a band of robbers, bandits, thugs, and murders or assassins who escaped when the rest were routed by Felix. The term (Gk. Sikarian) refers to a small curved dagger that they carried, concealed beneath their clothes to strike a fatal blow in a crowd without being detected.

Verse 39

1) "But Paul said, I am a man which am a Jew," (eipen de ho Paulos ego anthropos men eimi loudoios) "Then Paul responded, I am indeed a man (who is) a Jew," of the stock of Israel and tribe of Benjamin, Philippians 3:5. He described himself as an Hebrew of the Hebrews," racially and nationally, Romans 9:1-3; Romans 10:1-4; Romans 11:1. He was a Jew, not an Egyptian.

2) "Of Tarsus, a city in Cilicia," (Tarseus, tes Kilikias) "A Tarsian of Cilicia," Acts 9:11; Acts 9:30; Acts 11:25; Acts 22:3. It was remarkable for its culture, a renowned center of philosophic studies, a free city that chose its own magistrates and was governed by its own laws. It is now a city called Tersous, of some 30,000 people, a filthy, ruinous ill kept center.

3) "A citizen of no mean city:” (ouk asemou poleos poletes) "A citizen not of (a mean or low class) city;" It afforded Paul emphatic civil rights and liberty that had been granted to the city under Mark Anthony, And Cilicia had been given the title of a metropolis (under Augustus) with special privileges.

4) "And I beseech thee," (deomai de sou) "And I beg of or appeal to you," captain Lysias. Having specifically identified himself in such a manner as to establish that he had certain rights of Roman granted civil liberties, Paul then appealed to Lysias for the liberty of speaking.

5) "Suffer me to speak unto the people." (epitrepson moi lalesai pros ton laon) "Permit or allow me to speak to the people," to the rabble crowd of Jews in the outer temple area.

Verse 40

1) "And when he had given him license," (epitrepsantos de autou) "Then when he had given permission," an opportunity to speak, apparently removing the chain or handcuff from one hand.

2) "Paul stood on the stairs," (ho Paulos hestos epi ton anabathmon) "Paul stood upon the steps," leading up to the castle fort, or to the Roman military barracks to which he was being carried, Acts 21:33-34.

3) "And beckoned with the hand unto the people." (kateseisen te cheiri to lao) "Beckoned or appealed with the hand to (still or quiet) the people," to permit him to speak to them for a moment; What a noble spectacle! Here is one who cared for their souls, who prayed and cared for his enemies, as taught by our Lord, Matthew 5:44; and as Stephen did, Acts 7:60; Romans 9:1-3; Romans 10:1-4; Romans 12:14; 1 Peter 2:23.

4) "And when there was made a great silence," (polles de siges genomenes) "Then there became a great silence," a quietness like a blanket of death fell over the multitude. A tranquillity of spirit possessed Paul as the people gasped in awe at the moment of liberty he had been given to greet and address them, Philippians 4:11.

5)"He spake unto them in the Hebrew tongue, saying," (prosephonesen te Hebraidi dialekto legon) "And he addressed (them) in the Hebrew language, saying," making his defence of innocence of their charges and affirming his hope in Christ for himself and all Israel, Acts 22:1-30; He was never tested above that he was able to bear, 1 Corinthians 10:13.

Bibliographical Information
Garner, Albert & Howes, J.C. "Commentary on Acts 21". Garner-Howes Baptist Commentary. https://studylight.org/commentaries/eng/ghb/acts-21.html. 1985.
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