Acts 21

Acts 21:1-16

The apostle proceeds in his voyage from Miletus to Cæsarea, and resolutely pursues his journey to Jerusalem, notwithstanding repeated warnings from inspired persons of the danger he must encounter there. Acts XXI. 1—16.

Acts XXI. 1.

AND it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara.

And finding a ship sailing over unto Phœnicia, we went aboard, and set forth.

Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burthen.

And, finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

Acts XXI. 1.

IT was with difficulty Paul and his company had parted from the elders of the church of Ephesus; but after the instructions he had given them, he was determined to pursue his voyage; And as soon as we had withdrawn ourselves from them, and had set sail from Miletus, we came with a direct course to the island of Coos; and the next day to that of Rhodes, and from thence to the port of Patara, a city which lay on the continent, in the territory of Lycia. And finding there a ship that was passing over to Phœnicia, quitting the vessel which had brought us hither, we went aboard this other, and set sail. And coming within sight of Cyprus, we pursued our voyage without touching there; and leaving it on the left hand, we sailed by the southern coast of that island to Syria, and landed at the celebrated city of Tyre, the principal port of Phœnicia, for there the ship was to unload its freight. And we continued there at Tyre seven days, finding a number of persons in that city who were disciples of our common Lord; among whom there were some who told Paul by the inspiration of the Spirit, if he tendered his own liberty and safety, not to

VOL. 3.

But will not be persuaded to desist from his vo

o up to Jerusalem, since it would certainly xpose him to great hazard, and very threatening dangers would await him there.

But when we had finished these seven days, we departed from thence, and went our way with full resolution of embarking again to proceed to Jerusalem, notwithstanding all these admotions; as Paul deliberately judged, that all he sufferings he might meet with in the course of his ministry would tend to the furtherance of the gospel, and that it was his duty to fulfil his engagements to the churches, in delivering their alms to the brethren there, whatever might happen: And though he did not yield to the persuasion of his friends at Tyre, yet they omitted no imaginable token of respect, but all attended us out of the city, with [their] wives and children; and kneeling down on the seashore where we were to part, we once more prayed together, and so took our leave. And having affectionately embraced each other, we that were going to Jerusalem with Paul went on board the ship to proceed on our voyage, and they that dwelt at Tyre returned back to their own houses.

And finishing our course by sea, we came from Tyre to the port of Ptolemais, which lay to the south of the former city, on the same coast of the Mediterranean sea; and embracing the brethren there, we continued with them no more than one day.

And on the morrow, Paul and his company departed from Ptolemais, and travelling by land came to the city of Cæsarea, which had been

If he tendered his own liberty and safety, not to go up, &c.] It is necessary to take it with this limitation; for, had the Spirit forbidden his journey to Jerusalem, we may be sure he would have desisted from it.

Ptolemais.] This was a celebrated city on the seacoast, which fell by lot to the tribe of Asher, who did not drive out the inhabitants. Its ancient name was Aecho. (Judg. i. 31.) It was enlarged and beautified by the first of the Egyptian Ptolemais, from whence it took its new appellation. It was the scene of many celebrated actions in that series of mad expeditions, which was called the holy war. The Turks, who are now masters of all this region, call it Acca, or Acra; and notwithstanding all the advantages

of its situation, on one of the finest bays on that coast, and in the neighbourhood of mount Carmel, it is now, like many other noble ancient cities, only a heap of ruins. See Mr. Maundrel’s journey to Jerusalem, p. 53.

Cæsarea.] To what I have said in the paraphrase concerning this city, I shall only add, that it lay in the tract of land which fell to the tribe of Manasseh; that it had once been called Straton’s Tower, but took its name of Cæsarea from a noble temple, which Herod the Great dedicated to Augustus Cæsar, when he rebuilt it almost entirely of marble; so that Josephus, who was well acquainted with it, tells us it was the finest city of Judea. See Joseph. Antiq. lib. xv. cap. 9, [al. 13,] § 6, & Bell. Jud. lib. iii. cap. 9, [al. 14,] § 1.

He is warned at Cæsarea of what the Jews would do to him;

unto Cæsarea; and we entered into the house of Philip the evangelist, (which was one of the seven,) and abode with him.

rendered remarkable in the church by the residence of Cornelius the devout centurion, and was celebrated over the whole country, not only for the elegance and splendor of its buildings, but likewise as the place where the Roman governor generally resided and kept his court. And entering there into the house of Philip the evangelist, who was [one] of the seven deacons mentioned in the former part of this history, (chap. vi. 5,) and who had settled at Cæsarea, after he had baptized the eunuch, (chap. viii. 40,) we lodged with him during our

secr. xlvii.

Acts xxi. 8

And the same man had four daughters, virgins, which did prophesy.

And as we tarried there many days, there came down from Judea a certain prophet, named Agabus.

And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

And when we heard these things, both we and they of that place, besought him not to go up to Jerusalem.

stay in this city. Now he had four virgin daughters, who were all prophetesses, as the miraculous gifts of the Spirit were sometimes communicated to women as well as to men. (Compare Acts ii. 17, 18.) And as we continued [there] many days, a certain prophet whose name was Agabus, who had been acquainted with us some years before at Antioch, where he foretold the famine which had since happened in the days of Claudius Cæsar, (chap. xi. 28,) came down from Judea to Cæsarea.

And coming to us, when we had several of our friends together, he uttered a prediction which greatly affected us all, attending it, as usual, with a significant and prophetic sign; for he took up Paul’s girdle, and binding his own hands and feet, he said, Thus saith the Holy Spirit, by whose inspiration I now speak and act, so shall the Jews at Jerusalem bind the man whose girdle this is, and shall deliver him a prisoner into the hands of the Gentiles.

And when we who were present heard these things, solicitous for the life and safety of so dear a friend, and so eminent a servant of Christ in the gospel, both we his companions who came to Cæsarea with him, and also the inhabitants of that place, entreated him with tears, in the most pressing and endearing terms, that he would not go up to Jerusalem, since it appeared that he would be exposed to such imminent dangers in consequence of that journey.

Then Paul an-

But Paul, sensibly touched with the concern which we expressed on his account, and yet resolutely bent upon following what he apprehended to be the evident call of duty, whatever sufferings it might expose him to, answered at

But is determined to go on, and comes to ’err

once with the greatest tenderness and firmness of spirit, What mean ye, my dear friends, by weeping thus, and even breaking my heart by these fond solicitations? Cease your tears, and your importunity, in an affair where conscience pleads on the opposite side; for I can assure you, as I told my brethren of Ephesus in my last interview with them, (chap. xx. 24,) that I am ready with the greatest cheerfulness, not only to be bound and cast into prison, but also to die at Jerusalem, or wherever else I may be called to it, for the honourable and beloved name of the Lord Jesus, and shall esteem it a most glorious and happy period of life, to pour out my blood in defence of that blessed gospel which he hath committed to my charge.

And when we plainly perceived, that he would not be persuaded by any importunity we could use, we ceased to press him any farther, saying, let the will of the Lord be done! May he protect his faithful servant, whithersoever he leads him, and overrule his confinement and affliction to the advantage of that glorious cause, on which it seems at the first appearance to wear so threatening an aspect.

And after these days had been spent at Cæsarea, Paul would not lose the opportunity of being present at the approaching festival, and therefore making up our baggage we went up to Jerusalem as expeditiously as we could. And [some] of the disciples also from Cæsarea went along with us, and brought [us] to the house of one Mnason a Cyprian, an old disciple,⁴ with whom we should lodge; which we were the more willing to do, as he was a person of established character and reputation in the church.

IMPROVEMENT.

Let us observe and emulate that excellent and heroic tempe 11, 12 which appeared in the blessed apostle St. Paul, in this journey to Jerusalem: When still the Holy Spirit testified in every city, the bonds and afflictions awaited him; when his friends in so son

⁴ Brought us to one Mnason a Cyprian, an old disciple.] Mnason was a native of Cyprus, but an inhabitant of Jerusalem, who probably had been converted either by Christ, or the apostles, at the first opening of the gospel there. I have followed Sir Norton Knatchbull’s version of the words, as that which appeared to in best to suit the original; for it seem very unnatural to render a 25% Mnason bringing Mnason with them.

Reflections on Paul’s readiness to suffer for Christ.

a manner hung around him, and endeavoured to divert him from his purpose; he was not insensible to their tender regards: Far from that, his heart melted, and was even ready to break, under the impression; yet still he continued inflexible: There was a sacred passion warmer in his soul than the love of friends, or liberty, or life; the love of Christ constrained him, (2 Cor. v. 14,) and made him willing, joyfully willing, not only to be bound, but to die at Jerusalem, for his name, who had indeed died for him there. O that such as this might be the temper, such as these the sentiments, of every minister, of every Christian! For surely imprisonment in such a case is better than liberty; and death infinitely preferable to the most prosperous life secured by deserting his service, or flying from any post which the great Captain of our salvation hath assigned us.

On the other hand, let us learn of these wise and pious friends of Paul, to acquiesce in the will of God, when the determination of it is apparent, how contrary soever it may be to our natural desires, or even to those views which we had formed for the advancement of his cause and interest in the world; where perfect resignation may be difficult, in proportion to the degree of our piety and zeal. Can any teach him knowledge, (Job xxi. 22,) or pursue the purposes of his glory by wiser and surer methods than those which he has chosen? In this instance the bonds of Paul, which these good men dreaded as so fatal an obstruction to the gospel, tended, as he himself saw and witnessed while he was yet under them, to the furtherance of it; (Phil. i. 12;) and what they apprehended would prevent their seeing him any more, occasioned his returning to Cæsarea, and continuing there for a long time, when, though he was a prisoner, they had free liberty of conversing with him. (Acts xxiii. 33; xxiv. 23, 27.) And even to this day we see the efficacy of his sufferings, in the spirit they have added to those epistles which he wrote while a prisoner of Jesus Christ, and in that weight which such a circumstance also adds to his testimony. Let Jesus therefore lead us, and all his other servants, whithersoever he pleases, and we will bless his most mysterious conduct, in sure expectation of that day, when what is now most astonishing, in it shall appear beautiful, and ordered for the best.

It is pleasant to observe the honour paid to Mnason, as an old disciple: An honourable title indeed it is; and wherever it is found, may days speak, and the multitude of years teach wisdom! (Job xxxii. 7.) And may there be a readiness, as in this good old man, to employ all the remaining vigour of nature, be it more or less, in the service of Christ, and in offices of cordial love and generous friendship to those who are engaged in the work of the Lord.

Paul is kindly received by James and the brethren.

Acts 21:17-36

Paul being arrived at Jerusalem, after an interview with James and the elders of the church there, is assaulted by the Jews while worshipping in the temple, and rescued by Lysius the Roman officer from the extremest danger of being torn in pieces by their jury. Acts XXI. 17—36.

Acts XXI. 17.

XLVIII. IN the preceding section we gave an account of our setting out on our journey from Cæ-sarca, and now we are to add, that when we were arrived at Jerusalem, the brethren there received us with great pleasure and affection.ᵃ

ACTS XXI. 17.

AND when we were come to Jerusalem, the brethren received us gladly.

And the next day Paul took us with him, who had attended him in his journey, and entered in with us to the house of James the apostle, commonly called James the Less, or the Lord’s brother; and all the elders of the flourishing church in that city were present there, to receive so important a visitant, of whose arrival

And the day following Paul went in with us unto James; and all the elders were present.

and errand they had heard. And Paul, having embraced them with great affection, presented us that were of his company to them; and after this he gave them a particular account of all those things which God had done among the Gentiles by his ministry since he last left Jerusalem, informing them of the success that he had met with in Philippi, Thessalonica, Berœa, Athens, Corinth, and Ephesus; of the churches he had planted in all those places, and of the opportunity he had enjoyed of visiting most of them a second time; as well as of taking a review of those in Cilicia, Pamphylia, Lystra, and other parts of Asia, with the plantation of which they had formerly been made acquainted. (Acts xv. 4.) And he concluded with an account of those alms which he had brought from the Gentile converts, for the relief of their brethren of the circumcision at Jerusalem.

And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.

ᵃ The brethren received us with great pleasure and affection.] The alms he brought with him would be one, though far from being the only or the chief circumstance of endearment; so that the prayers of his Christian friends were answered, that his ministry with respect to Jerusalem (ἡ μυθοσόλημ) might be acceptable to the saints, Rom. xv. 31.

They warn him of the prejudices of the Jews against him. 315

And when they heard [it,] they glorified the Lord Jesus Christ, for this wonderful demonstration of his presence and grace with his servant; and then they said to him, Dear and honoured brother, we rejoice from our hearts in the triumphs of the gospel among the Gentiles; and as we doubt not but the whole body of the Christian church is dear to thee, as well as to us, we assure ourselves thou wilt candidly join in all prudent endeavours for removing any prejudices which may have been weakly imbibed, to the injury of that mutual affection which we so earnestly desire to cultivate: In a word, thou seest with thine own eyes, how many myriads of believing Jews there are, who are gathered together from all parts to Jerusalem, on occasion of this feast; and they are in the general persons who are all zealous for the observation of the Mosaic law, as supposing it of perpetual obligation on all our nation, without excepting those that have embraced Christianity. Now so it is, that through the prejudice and falsehood of thine enemies, they have been, (we doubt not, very falsely) informed of thee, that wherever thou comest thou teachest all the Jews which are among the Gentile nations to apostatize from the law of Moses; saying, that they ought not to circumcise their children, nor to walk according to the other rites and customs which we have learned from our forefathers, as of divine

b How many myriads of believing Jews there are.] I do not apprehend, that it can be certainly argued from hence, that there were more than thirty, or even twenty thousand Jewish believers now present at Jerusalem; for the word puegods; may only in general denote a great number; but it is certain, that the greater part of them were not stated inhabitants of Jerusalem, but only visited it on occasion of this great festival: (compare ver. 27 a) so that no certain argument can be deduced from hence, as to the plurality of congregations supposed to have been now under the care of the bishop of Jerusalem, if there were indeed any Christian officer who had that title so early, which it does not appear from scripture that there was. It is surprising therefore, that the ingenious Mr. Slater should lay so much stress upon this text in his Original Draught of the primitive churches.

c Thou teachest all the Jews which are among the Gentile nations to apostatize from Moses.] It is a leading observation of that vain and unhappy man Mr. Toland, in his Nazarenus, which he grounds principally on this text and history, that the gospel never designed to set the Jews at liberty from the law of Moses, except with regard to sacrifices, though he allows, that the Gentiles were not intended to be subject to it. (See Nazaren. p. 35, 36.) But it is evident, that he fell into that erroneous opinion, (so directly contrary to many other scriptures, such as, for instance, Rom. xiv. 14; Eph. ii. 14, 15; Col. ii. 14—17; 1 Tim. iv. 4; 2 Cor. iii. 9—11; Heb. viii. 13;) by not attending to a most obvious medium between enforcing it on their conscience, as necessary, and condemning it as unlawful. I have strongly expressed this medium in the paraphrase on ver. 23 and 25.

They advise him to join with some that were un institution. What is it then which may not be apprehended on such an occasion? The multitude, no doubt, who have been thus informed of thee, must by all means come together, to observe thy conduct narrowly; for they will soon have notice of thy being here, and must needs hear that thou art come; and they immediately will form their judgment of the truth or falsehood of the information they have received, by what they discover in thy present behaviour of regard or disregard to the Mosaic ceremonies: And therefore, to shew them that how far soever thou art from imposing them as necessary to salvation, or teaching men to seek justification by them, yet thou dost not think there is any intrinsic evil in them, nor teach it as a matter of duty, that believers in Christ should disuse and reject them; do this that we say to thee,ᵈ and let us counsel thee to take this method, as the best expedient we can think of, for immediately taking off any ill impressions which might otherwise be apprehended. There are with us four men, who are converts to the gospel, and have at present a vow of Nazariteship upon them: Now we would advise thee to take them as thy companions and partners, and purify thyself with them, according to the Jewish ritual; and be at all the necessary charges with them, that they may shave their heads, and offer the sacrifices which the law has appointed in that case:ᵉ And then all that come up to the temple, and see thee in these circumstances, will know by their own observation, that there ᵈ Do this that we say to thee.] To interret this advice given, to the great apostle of the Gentiles by the body of these elders, is an authoritative episcopal command, would be apparently absurd; and yet it is the only passage in the whole context, that glances at all that way. ᵉ Be at charges with them, that they may shave their heads.] Josephus not only tells us in general, that it was customary with persons in any sickness or distress, to make wars, and to spend at least thirty days in extraordinary devotions, (Bell. Jud. lib. ii. cap. 15, § 1,) but also says, that, when Agrippa came to Jerusalem, he offered sacrifices of thanksgiving, and ordered a food number of Nazarites to be shaved; (Antiq. lib. xix. cap. 6, [al. 5,] § 1,) phrase exactly answering to this; fro whence Dr. Lardner (Credib. Book I. chap. 9, § 7, Vol. 1. p. 473, 474,) very naturally argues, that to be at charges with Nazarites, was both a common and verpopular thing among the Jews. Th learned Witsius also has long since produced a most apposite passage from Maimonides, in which he expressly asserts, that a person, who was not himself a Nazarite, might bind himself by a vow to take part with one in his sacrifice. (Wits. Meletem. cap. x. § 5. p. 149.) The charges of these four Nazarites would be the price of eight lambs and four rams, besides oil, flour, &c. Numb. vi. 14, 15.

which Paul compies wit, an egins is purification.

is nothing of truth and reality in those things which they have heard of thee; but that instead of forbidding these observances to others, thou thyself walkest regularly, keeping the law, and avoiding all occasion of offence. And as for the believing Gentiles, thou knowest we have written some time ago to them, determining that they should think themselves obliged to observe none of these things; except it be to keep themselves from what is offered to idols, and from blood, and from that which is strangled, and from fornication. (Chap. xv. 28, 29.) And as we all concurred in this decree, they cannot imagine what thou mayest now do, according to the advice we give thee, at all inconsistent with asserting their liberty, in the manner thou so constantly dost: Nor will this be any proof at all that thou thinkest the observation of these ceremonies necessary to the salvation even of believing Jews, though duty, prudence, and charity, may in some particular instances dictate a conformity to them.

Now then, as this was the unanimous advice of James and the brethren, Paul on mature deliberation determined to comply with the proposal; and accordingly he took the men who had engaged in the vow, and the very next day being purified with them, according to the rites of the law, he entered with them into the temple, declaring to the priests who were in waiting there, the purpose he had formed for the accomplishment of the days of purification, till an offering should be offered for every one of them, as the Mosaic ritual required (Numb.

That thou thyself walkest regularly.] It is indeed very evident from hence, as Mr. Locke well observes, (on the Epistles, p. 4,) that, whatever might have passed between Paul and James on this head in private, (compare Gal. ii. 2,) James and the brethren thought it most regular and convenient, that the Jewish ritual should still be observed by those of the circumcision who believed in Christ; and considering what tribulation the church at Jerusalem must otherwise have been exposed to by the Sanhedrim, who no doubt would have executed them to the utmost as apostates, and also how soon Providence intended to render the practice of it impossible, and to

break the whole power of the Jews by destruction of the temple, and city, and nation, it was certainly the most orderly and prudent conduct to conform to it, though it were looked upon by those that understood the matter fully, (which it was no necessary that all should,) as antiquat and ready to vanish away. Heb. viii. 13.

Paul took the men, and the next day being purified with them, &c.] If any thing more than has already been said seem necessary to vindicate the brethren in giving, and Paul in taking this advice, which I cannot think there does, the reader may consult Calvin’s note here, and Wite. Meletem. cap. x. § 4—6, p. 150—152.

VOL. 3.

The Asian Jews see Paul in the temple, and alarm t pe e,vi. 13, and seq.) that so all proper preparations might be made for that purpose.But as the seven days which were to complete this affair were about to be accomplished,ʰ the Jews that were come from Asia to celebrate the feast of Pentecost,ⁱ seeing him in the temple, threw all the populace into confusion, and laid violent hands upon him in a most tumultuous and outrageous manner; Crying out to all that were present, Ye men of Israel, help; and exert that pious zeal which so provoking and heinous a circumstance must surely excite; for this is the wretched and detestable man, that every where teaches all men a set of principles most directly contrary to the people of the Jews, and the divine law we have received by Moses; and to this sacred and venerable place,ᵏ which hath been erected for the service of God at so vast an expense, and so solemnly devoted to him: And on these malignant principles he hath even brought Greeks into the temple, within that enclosure which no foreigner may enter,ˡ and thereby hath polluted¹ As the seven days were about to be accomplished.] Beza supposes, that by these seven days are meant the seven weeks that introduced the feast of Pentecost, which was usually called the feast of weeks, or that at least we are to understand them of the last week before it; but it is much more natural to refer them to the days of purification, which were to be completed, before the sacrifices should be offered that were to close the vow. It is however inconsistent with what follows to render the words ημελην συνήλωνησαι, that they were almost ended, as if the tumult in the temple happened towards the conclusion of these seven days, when Paul declares to Felix, in the defence he made before him eight days after he was seized, that it was then but twelve days since he went up to Jerusalem; (chap. xxiv. 11;) and it is evident, it was not till the third day after his coming thither, that Paul began his purification. The phrase implies no more, than that the seven days were about to be accomplished; and, by comparing chap. xxi. 18, 26; xxii. 30; xxiii. 12, 33; xxiv. 1, 11, it appears, that the time of his seizure must needs have been towards the beginning of them.¹ The Jews that were from Asia.] Paul had lately spent three years in preaching there, and, notwithstanding the success his labours were attended with, had met with great opposition from these people; (compare Acts xix. 9; xx. 3, 31; 1 Cor. xvi. 9;) so that it is no wonder, these should be the leaders in such an assault upon him.ᵏ Teaches — contrary to this place.] Every thing contrary to the law would be justly interpreted as contrary to the temple, which was so evidently supported by a regard to it. But perhaps Paul might have declared, that the destruction of the temple was approaching; which declaration, we know, was charged on Stephen as a great crime; Acts vi. 14¹ Brought Greeks into the temple, within that enclosure, &c.] It is very evident, and universally acknowledged, that any stranger might worship in that which was called the court of the Gentiles; but these zealots, without any proof, but an uncertain conjecture and rumour, imagined Paul had brought some uncircumcised Greeks into the inner part of the court, which was appropriated to the people of Israel, as was notified by the Greek and Latin inscriptions on several of the pillars which stood in the wall that separated it; Μα γι αλλόφυλον ταχνησαι, No foreigner must enter here (Joseph. Bell. Jud. lib. v. cap. 5, [al. vi. 6,] § 2; & lib. vi. cap. 2, [al. vii. 4,] 4.) But it is to be observed by the way,

ut to kill him, but are prevented by the tribune.

this holy place; and so has justly forfeited his life to its injured honours. For they had before seen Trophimus the Ephesian, who had attended him in his late journey, (chap. xx. 4,) in the city with him, whom they rashly imagined that Paul had brought with him into that part of the temple which was appropriated to native Jews, or to such as were proselyted by circumcision to the entire observation of their law.

And the whole city was moved on this occasion, and there was presently a tumultuous concourse of the people; and laying hold on Paul in a furious manner, they dragged him out of the temple, that it might not be defiled with his blood: And immediately the gates were shut by order of the proper officer, to prevent any farther riot or violation of those sacred enclosures, as well as to exclude Paul from seeking any sanctuary at the horns of the altar.

And when the multitude, who had now got him in their cruel hands, were so outrageous that they went about to kill him, word was brought to Lysias, the chief officer of the Roman garrison, who was the tribune of the cohort, and was called by the Greek title of Chiliarch, from his having (as that word signifies) a thousand men with their proper centurions under his command; and as a detachment of his men kept guard in the outer portico of the temple during this public festival, to prevent any tumult, he was soon informed by those upon

that a proselyte, who by circumcision had declared his submission to, and acceptance of the whole Jewish religion, was no longer looked upon as a foreigner, but as one naturalized, and so a fellow citizen, to which there may be an allusion, Eph. ii. 19.

They went about to kill him.] Philo says, that any uncircumcised person, who came within the separating wall mentioned above, might be stoned to death without any farther process, (Legat. ad Cai. p. 1022,) which is confirmed by the last passage quoted from Josephus; but, had Paul indeed brought such a one thither, that rule (allowing its authority) could not have affected him, since he himself was a Jew. Yet what the Jews called the judgment of zeal would no doubt have been leaded to justify the mur-

der, had it been perpetrated according to their wicked intent.

Kept guard in the outer portico of the temple, &c.] Josephus assures us, (Bell. Jud. lib. v. cap. 5, [al vi 6,] § 8,) that a detachment of armed soldiers, belonging to the Roman legion which lodged in the adjacent castle of Antonia, kept guard in the porticos of the temple, which surrounded the court of the Gentiles on feast days to prevent disorders; and he has another passage to the same purpose, Antiq. lib. xx. cap. 5, [al. 4,] § 3. It is evident, that Lysias, was not present, when this tumult began. I think it probable, as Dr. Lardne conjectures, (Credib. Book I. chap. 2, § 14, Vol. 1 p. 221, 222,) that he was the oldest Roman tribune at Jerusalem, and was the commanding officer at the castle abovementioned, and of the legion quartered there.

The tribune rescues Paul, and orders him into

duty that all the city of Jerusalem was in confusion. This presently alarmed the tribune, who knowing how much it was his concern to check such turbulent proceedings, immediately took soldiers and some of the centurions belonging to the cohort with him, and ran in among them to suppress the riot: The Jews were therefore stopped before they could accomplish their design, and when they saw the tribune and the soldiers come among them, they ceased from beating Paul; which they had began to do in such a manner, that had he not been thus seasonably rescued in this critical moment, his life must soon have fallen a sacrifice to their rage. Then the tribune drew near, and took him into his custody; and supposing him to be some very criminal and obnoxious person, in order to prevent his escape, he commanded him to be bound with two chains: And as he found the people so enraged against him, he inquired of those that were the forwardest amongst them, who he was, that such a general outcry had been raised against him, and what he had done to deserve it? And such was the confusion of this riotous assembly, that some among the multitude, cried out one thing, and some another: And as the tribune saw it was in vain to think the matter should be cleared at present, and that he could not know the certainty of any thing by reason of the tumult, he commanded him to be carried into the castle of Antonia, where the Roman garrison was kept. But when he was upon the stairs which led up from the nearest gate of the temple to it, it came to pass that he was borne up from the ground by the soldiers who had him in charge, because of the violence of the crowd.

• They ceased from beating Paul.] It is said just before, they went about to kill him, which they intended to have done, as Dr. Lightfoot has observed, by what the Jews were used to call the beating of the rebels, in which they did not stay for any legal process, but, having found that any had profaned the temple, the people rushed immediately upon them, and, having dragged them out, beat them with staves and stones in such a cruel manner, that they often died under their hands. (See Dr. Lightfoot, Chron. in loc. and Service of the Temple,

chap. i. § 3.) And thus would they have treated Paul upon a mere pretence, had they not been prevented by the coming of the tribune.

¶ When he was upon the stairs.] These stairs are particularly mentioned in the passage from Josephus, which is referred to in the beginning of note a; and it appears by the account he gives, that the castle was situated at an angle of the temple, and had a number of stairs descending both to the western and the northern portico.

Reflections on Paul’s prudence, and the fury of the Jews.

For the multitude of the people pressed after and followed him as far as they could; and when he was out of their reach, pursued him still with clamorous invectives, eagerly crying out, Away with him, away with him; for he deserves the worst of punishments, and should immediately be put to death.

IMPROVEMENT.

IT is delightful to observe, how the same principles of humble and benevolent piety wrought in the mind of Paul on the one hand, and on the other in those of James and the brethren of the circumcision; while the one recounted, and the other rejoiced in what God had done by his ministry among the Gentiles. May ministers always remember, that whatever good is done by their ministry, it is the work of God, and that the praise is to be rendered to him: And, O! that whenever they assemble and meet with each other for religious and friendly conference, they may have cause for mutual thankfulness, while they hear and tell what efficacy God is putting into the word, as spoken by them; which is never like to be greater than when the ministers of it appear least in their own eyes.

A prudent precaution, consistent with the strictest integrity, discovered itself in the advice which James and the Jewish Christians gave to their beloved brother Paul on this occasion, to conform to the customs of the Mosaic worship, in an affair in which he very innocently might do it; thereby to shew, that as he was not a slave to ceremonial institutions, so neither was he a bigotted zealot against them; nor one that made it a point of humour to oppose them in matters of indifference, and to father that opposition on conscience. When will the leaders of our churches agree to teach their followers by such wise and mild examples, to study the honour, and comfort, and usefulness, of each other, pursuing the things that make for peace, and tend to promote mutual edification? (Rom. xiv. 19.)

Yet what prudence, or what integrity, may not sometimes be mistaken or misrepresented? What good may not be evil spoken of, and abused as a cloak for mischief, when men’s hearts are overflowing with malice, and are so wretchedly corrupted as to take pleasure in indulging it under the disguise of religion? What numerous falsehoods attended the charge which those furious Jews brought against Paul, in every article of it? Yet it is believed, on the credit of a noisy rabble; and it was owing to the gracious interposition of a very remarkable Providence, that this light of Israel was not immediately quenched; and that this holy apostle was not torn in pieces by an outrageous mob, fierce and

As the soldiers were carrying Paul into the castle,

irrational as so many wild beasts, before he could have any liberty to speak for himself.

verse 31.36 Let not religion be condemned unheard, and then surely it cannot be condemned at all: Let us with pleasure reflect, that God can raise up guardians to it from the most unexpected quarter, and animate men, like this Roman officer, from considerations merely secular, to appear most seasonably and effectually in the defence of his faithful servants. Let us adore the wise conduct of Providence in instances like these; and let us always pursue our duty with courage, since God can never be at a loss for expedients to secure us in our adherence to it.

Acts 21:37

Paul makes a speech to the people at Jerusalem, in which he gives them a particular account of the means by which he was engaged to embrace and preach the gospel. Acts XXI. 37, to the end. XXII. 1—16.

Acts XXI. 37.

XLIX. Acts xxi. 37 IT has been shewn how Paul was rescued from the tumult of the Jews, who would have killed him; and with what violence they followed him with their cries, when he was taken from them: But as Paul was going to be brought into the castle, to which the Roman soldiers were conducting him, he said to the tribune who commanded them, May I be allowed to speak a few words to thee? And when the tribune heard him speak in the Greek language, he said, in some surprise, What, canst thou speak Greek? 38 Art not thou that Egyptian who didst some time before these days stir up a sedition, and lead out into the wilderness four thousand murderers,

Acts XXI. 37.

AND as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? who said, Canst thou speak Greek?

Art not thou that Egyptian, which before these days madest an uproar, and leddest out into

• Art not thou that Egyptian, &c.] Josephus (as almost all the learned commentators on this verse have observed,) expressly mentions this Egyptian impostor, as coming into Judea while Felix was governor there, which he had been some years before this tumult. (Compare Acts xxiv. 10.) By his account of him it appears, that, calling himself a prophet, he took many of the common people with him from Jerusalem, and, having brought them through the wilderness, and increased the number of his followers to thirty thousand, he led them to mount Olivet, promising them, that at his command the walls

of Jerusalem should fall down, that they might enter the city; but the Jews, instead of joining with them, stood on their defence; and, Felix marching out against him with the Roman soldiers, he was deserted by his followers, and fled with a few of his chief adherents, most of which were either taken or slain, but the Egyptian himself made his escape. (See Joseph. Bell. Jud. lib. ii. cap. 13, [al. 12,] § 5; Antiq. lib. xx. cap. 8, [al. 6,] § 6) There is indeed a considerable difference between the sacred historian and Josephus, as to the numbers mentioned by each; for the reconciling of which I refer

s leave o the tri une to speak to t ie peop e. 323 who committed horrible depredations there on szet. all who were so unhappy as to come within xlix. their reach? The public is so exasperated — against thee, that it naturally occurred to my Acts mind thou mightest be that most desperate of xxi. 39 criminals. But Paul said to him, Thou art entirely mistaken, both as to my person and character, as I hope fully to convince thee; for I am no Egyptian, but am indeed a Jew of Tarsus in Cilicia, and therefore a citizen of no inconsiderable city; b and I entreat thee thou wouldst favour me so far, as to permit me to speak to the people, who by this unreasonable attack upon me, shew how little they know of me; and for their sakes as well as my own, I could wish them to be better informed. And on his giving 40 him permission to say what he pleased, Paul, standing on the stairs that led up to the castle, beckoned with his hand to the people; and when he found there was a great silence, and they were ready to attend to what he said, he addressed them in the Syriac tongue, which was then the common language of the Jews, and therefore called the Hebrew dialect; and made a discourse to them to the following purpose, saying, Men, brethren, and fathers, of whatsoever Acts age, rank, or circumstance of life, I beseech xxii. you, that you would compose yourselves patiently and candidly to hear my apology, [which I make] now to you for myself and my conduct; and I cannot but hope it will fully convince you, how much you have been misinformed concerning me. (And when they heard that 2 he addressed them in their vulgar tongue, and spake what was then called the Hebrew dialect, my reader to the learned Mr. Ward’s solution of this difficulty, as reported by Dr. Lardner; (Credib. Book II. chap. 8, Vol. II. p. 497, 5 seq.) and conclude this note with the just remark of Dr. Lardner, as to the great accuracy with which Luke has represented Lysias speaking of this matter. The men were led into the wilderness, the impostor’s name was unknown, he being only called an Egyptian; he had escaped alive; and most of his followers had deserted him; so that a tumult of the Jews about him would have been no unnatural circumstance, (as some have objected,) since he had long ceased to be their idol. b A citizen of no inconsiderable city.] To inhabitants of Tarsus, which seems have taken its name from Tarshish te son of Javan, (Gen. x. 4,) boasted extremely of their antiquity, as Dio Chrysostom observes, Orat. 35, ad Tarsenses; n Strabo tells us, (Geograph. lib. xiv. p. 46,) that they were so considerable on account of learning, as well as commerce, wealth, and grandeur, that they might dispute the prize with Athens and Alexandria. Paul, by saying he was a Jew of Tarsus proved that he had a right to be irth temple.

aul tells the Jews how zealous he had been o

they were the rather disposed to hearken to him, and, numerous as the assembly was, kept a strict silence; and he went on with his discourse, and said.) It is well known to multitudes, that I am indeed by birth and religion a Jew, who was born at Tarsus, the chief city in the neighbouring province of Cilicia; but my parents were so warmly attached to their religion, and so desirous that I might be well instructed in it, that they sent me, at a great expense, to be educated here in this city, at the feet of that celebrated teacher Gamaliel, by whom I was trained up, [and] accurately instructed in the law of our fathers; being from my very youth exceedingly zealous for the honour of God and his sacred institutions, as you all are this day: Nor was there any in those days more violent in his opposition to the religion of Jesus than I was, who persecuted the followers of this Christian way and manner of worship, even to the very death; binding both men and women who professed it, without any regard to sex, age, or quality, and delivering them all into prisons, where they were closely and severely confined: And also the high priest

c Born at Tarsus.] This, as the learned Vitsius well observes, (Meletem. cap. i. 3,) shews how little credit is to be given by the tradition mentioned by Jerom, (de script. Eccles. cap. v.) that Paul was born at Gischalis in Judea, and driven from thence to Tarsus, when that city was sacked by the Romans, since it is directly contrary to his testimony of his own; and I mention chiefly to shew, how soon tradition erratic in facts of any considerable standing; and do I remember any proof of such a devastation at Gischalis about the time of Paul’s birth, which was somewhat later than that of our Lord. (Compare Acts vi. 58.) I honour the testimony of the fathers exceedingly, when they speak on their personal knowledge; but, when they report facts said to have happened long before they were born, I dare not lay much stress upon them.

d At the feet of Gamaliel.] Strabo tells us, in the passage referred to above, that it was customary among the inhabitants of Tarsus for the young people, when they had gone through a course of education at home, to travel abroad for farther improve-

ment. Of this celebrated Gamaliel, to whom the care of Paul in his younger years was committed, see note on Acts v. 34, p. 66. The phrase of being brought up at his feet, plainly alludes to the posture in which the scholars were usually placed, who sat on the ground, or on low seats, while their teacher was raised on a kind of throne. Compare Luke x. 39.

e Persecuted this way to the death.] We know he was concerned in the death of Stephen; (chap. viii. 1;) and, if he was not so in that of many more, it was not for want of zeal and rage, but merely of power. But there is no reason to think, that this sacred history contains a full account of all the outrages committed against Christians, during the period to which it extends.

f Into prisons.] Witsius observes here, that there were two sorts of prisons among the Jews; one only for confinement, the other where they were placed in most uneasy postures, and put to a kind of torture; for the illustration of which, he introduces some curious passages from the rabbies. See Wits. Meletem. cap. i. § 18.

and how eager in persecuting the followers of Christ.

is my witness, and all the court of the elders; for he and all the other members of the Sanhedrim well know, how eager I was to give them all the assistance in my power towards rooting out the gospel, if possible, from the face of the whole earth: From whom also having several years since received letters to the brethren, empowering me to act against those for whom I have now so great an affection, I went to Damascus with a most resolute purpose, according to the tenor of my commission, to bring those that were there, where I imagined many might have sought a retreat, bound to Jerusalem; that they might take their trial here, and be punished according to the utmost rigour of the law. (Compare Acts ix. 1, 2.)

And if you desire, as you probably may, to know how I came so entirely to change my sentiments and measures, as to engage in the defence and service of a cause which I so earnestly had laboured to destroy, I will give you a plain and faithful account of the wonderful event which occasioned it. Be pleased therefore to observe, that it came to pass on that most memorable day of my whole life, that as I was on my journey, and was now come nigh to Damascus, where I had as it were my prey in view, about noon, on a sudden, a great light shone about me from heaven: And I fell to the ground in unutterable astonishment, and at that instant heard a voice from heaven, saying to me, Saul, Saul, why dost thou persecute me? But I answered trembling, Who art thou, Lord? and how is it that I have persecuted thee? And he said unto me, I am Jesus the Nazarene, whom thou persecutest by the furious rage with which thou art pursuing my disciples, and art endeavouring to destroy my gospel. And they that were with me saw the light indeed, and were terrified; but they heard only a confused sound, and did not distinctly hear the voice of him that spake to me. And I, finding no farther disposition

The high priest is my witness.] That is, I can appeal to him for the proof of this. It will not follow from hence, that he, who was now high priest, also bore that office when Paul persecuted the Christians; he might then perhaps be only an inferior member of the Sanhedrim, on which suppo-

sition this appeal would be proper, an consequently no light can be gained from hence to fix the date of Paul’s conversion. Did not distinctly hear the voice, &c. To what I have said on chap. ix. 7, § 19 note 1, p. 125, I shall only add a remark of Mr. Fleming, (Christol. Vol.

VOL. 3.

He gives them an account of his miraculous con

to oppose that glorious person, who had condescended to appear in so gracious a manner to stop my wretched career, and to expostulate thus mildly with me, when it was evident he could have destroyed me in a moment, immediately surrendered as it were at discretion, and said, Lord, what shall I do? And the Lord said unto me, Arise, and go to Damascus, and there it shall be told thee, and a particular account shall be given thee of all things which are appointed for thee to do; and thou shalt be informed what extraordinary services are allotted to thee, after all thou hast done against my cause and interest. And as, when I was risen from the ground, I could not see by reason of the glory of that light which had broke in upon me, with so bright a lustre as quite to dazzle and blind my eyes, being led by the hand of those that were with me, I came to Damascus.

And one Ananias, a pious man according to the law, whose acceptance of the gospel had by no means destroyed his regard to the Mosaic institutions, and who on that account had an honourable character among all the Jews who dwelt [at Damascus,] was sent to visit me; And coming to me by a divine appointment, and standing by me as I lay blind upon my bed, he said to me, Brother Saul, look up, and fix thine eyes upon me. And in that very hour and moment I found my sight restored; so that I looked up upon him, and saw him distinctly.

And he then addressed me in words which I shall never forget, and which have since been remarkably illustrated; for he said, My dear brother, the God of our fathers hath foreordained thee to know his will, as now manifested in his gospel, and to see that righteous person whom

p. 103,) that as in the castle of Cleves, (and he might have added, in the cathedral of St. Paul, and elsewhere,) there is a gallery so contrived, that two persons, standing with their backs to each other in opposite parts of it, may distinctly hear each other, while a person standing between them in the middle can hear neither; it is easily conceivable, that the air might, by the ministry of angels, or the immediate power of Christ, be so disposed, as to produce such a phenomenon. But I do not apprehend,

that, had this been the case, Paul’s companions would have heard a confused sound, as I think it is strongly intimated they did. Elsner has shewn in a curious note here, that the Heathens thought divine voices as well as visions might affect one person in a company, without being perceived by the rest. (Observ. Vol. I. p. 466—468.) I give the story here without any large paraphrase, referring to § 19, p. 123, & seq. where it first occurs, for any further explication or illustration it may need.

and of the call he had to preach the gospel.

our nation so ungratefully rejected and crucified; and hath even granted thee the singular favour to hear a voice from his own mouth, though he be now ascended to the regions of celestial glory: And this because he intends to qualify thee for the most honourable and important service in his church; for thou shalt be his authentic witness to all men to whom thou mayest come, of those wonderful things which thou hast seen and heard on this extraordinary occasion. And now, considering this, why dost thou delay in the most solemn manner to declare the joyful acceptance of these benefits? Arise immediately, and be baptized, and thereby take the method which Christ has appointed to wash away thy sins, declaring thy desire of renouncing them, and invoking the name of the Lord Jesus, who has so mercifully interposed to deliver thee from them, and made that ordinance a token of remission.

IMPROVEMENT.

By whatever methods God hath been pleased to bring us home to himself, and to introduce into our minds the saving light of his spel, we shall have long, and indeed everlasting reason, to recollect it with pleasure; especially when he hath gone in any remarkable manner out of his common way for this gracious purpose. They who have in this respect obtained mercy of the Lord, should undoubtedly make it their care often to recollect the particular circumstances, and should be ready on every proper occasion to recount those wonders of power and love, for the encouragement and instruction of others. (Compare 1 Tim. i. 16.)

The learned education which Paul had received at the feet of 3 Gamaliel, was once (no doubt) the matter of his boasting and

i To see that righteous person, and to hear a voice from his mouth.] I see no reason at all to refer this (as Lord Barrington and Dr. Benson do,) to a future vision of Christ, and a future commission to be received from him. It plainly appears from Paul’s own narration, that he had already seen him, and heard him speak. It is therefore most evidently natural to refer it to the past rather than to a future event, though I own it may include both.

k Be baptized, and wash away thy sins.] Baptism in the adult, excepting in the very peculiar instance of our Lord, was a token of confession and humiliation for sin, (on

which account it is called the baptism of repentance, Mat. iii. 11; Mark i. 4; Luke iii. 3; Acts xiii. 24; xix. 4;) and of a desire to be cleansed from it, as the body was by water cleansed from its pollution; and, being administered to such professed penitents by divine appointment, as a token of favourable regard to them, it was a seal of pardon: Nor did God ordinarily give any particular person any public and visible token of pardon, till he submitted to baptism; and this may explain, in what sense baptism might be said to wash away sins, and elsewhere to save. (Compare 1 Pet. iii. 21.) See Acts ii. 38, and the note there, p. 27.

Reflections on Paul’s account of his conversion.

confidence. Unsanctified learning made his bonds strong, and xlix. furnished him with many a specious argument to oppose the gospel: Yet when divine grace changed his heart, and turned these accomplishments into another channel, they made the conquest so much the more glorious, and rendered him the fitter instrument to subserve God’s wise and merciful purposes, for the defence and propagation of Christianity by his means. Wherever learning is possessed, may it be so directed and improved; and wherever it is perverted and abused, may Christ manifest his victorious power, to cast down imaginations, and every high thing which exalteth itself in rebellion against him, till every thought be brought into a willing and thankful subjection to his authority. (2 Cor. x. 5.)

verse 7, 8, 10 Adored be the condescension of that blessed Redeemer, which spared this prostrate enemy, and reduced him by the tender expostulations of mercy, rather than the terrors of wrath; exerting that secret transforming power upon his heart, without which this miracle, astonishing as it was, would have had no thorough and abiding effect. Speak, O Lord, from heaven to them that ignorantly persecute thee; and make them humbly willing to receive the law from thy mouth. (Job xxii. 22.)

9, 11 If they who saw this tremendous scene, and the astonishing consequences of it, were not themselves subdued to the gospel, (as it doth not appear that they were,) it must certainly be a sad illustration of the hardness of the human heart, almost beyond parallel; especially when we consider how eager Paul would undoubtedly be, to make those who had been the associates of his crime the partners of his faith, service, and hope, as a Christian. But however these efforts might miscarry with respect to them, there were those who glorified God in him. (Gal. i. 24.) Let us take this renewed opportunity of doing it, and as he is still by his writings a glorious witness to Christ among us, on whom the ends of the world are come, let us, by receiving his testimony with a most cheerful assent, set to our seal that God is true. (John iii. 33.)