Acts 21
DOYLY— I am ready not to be bound only, &c.] How elevated, on this occasion, is the conduct of St. Paul. Though we may not be called upon to equal his conflicts, still his bold example should animate our breasts. Every man must expect some sufferings. We must be ready, not to be bound only, not only to bear lesser evils with Christian fortitude and patience, but even to suffer any extremity for the name, and in the cause, of Christ. Brewster.
Acts 21:15
- — we took up our carriages.] Rather, “we got all things ready” for our journey. Bp. Pearce.
— and went up to Jerusalem.] This was St. Paul’s fifth and last journey to Jerusalem, about twenty-five years from his conversion. Bp. Mann.
Acts 21:18
- — unto James;] St. James the Apostle, who was now bishop of Jerusalem. Bp. Mann. Here we find St. James bishop of Jerusalem, his presbyters or elders with him, and his deacons, mentioned ver. 28; and so we have reason to believe that other celebrated churches conformed to this model, having bishops, presbyters, and deacons. Dr. Whitby.
— and all the elders] The word, rendered in the New Testament “elders,” is in the original “presbyters,” from which our word “priest” is corrupted. Our ancestors, the Saxons, first used Preoster, whence by a further contraction came Preste, and Priest. The high and low Dutch have Priester; the French Prestre, or Petre; the Italian Prete; but the Spaniard only speaks full Presbytero. Jos. Mede.
Acts 21:21
- — they are informed of thee, &c.] They were mis-
Acts 21:22
- What is it therefore? &c.] What therefore is to be done, since the multitudes of Jews, which have thus been informed of thee, must needs come together. Dr. Whitby.
Acts 21:23
- — which have a vow on them;] Probably the vow of a Nazarite is here meant. This vow means a vow of separation or abstinence, as described at Numb. vi. The Nazarites abstained from every intoxicating liquor, in order that they might the better attend to the study of the law and the exercises of religion. Bp. Patrick.
Acts 21:24
- — purify thyself] Or, “separate thyself.” This purification was a separation unto the Lord; and the persons, who were to be purified, were to abstain from certain meats, actions, and habits, and were more particularly to guard themselves against touching any thing dead or unclean. See Numb. vi. 6, 7, 9. Bp. Pearce.
— and be at charges with them.] Or, be at charges for them; that is, defray their expenses for shaving their heads, and making the appointed offerings. Bp. Pearce.
It appears from a passage of Josephus, that it was deemed an act of piety among the Jews to defray for those, who were under the Nazarite vow, the expenses which attended its completion. The custom, as mentioned by him, is remarkable, and in close conformity with this scriptural account. Archdeacon Paley.
Paul is apprehended, but is rescued by the chief captain. Anno DOMINI 60.
cluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
Acts 21:26
- Then Paul took the men, &c.] We see from this behaviour of St. Paul, that for the sake of peace, and to avoid giving offence, it is expedient and lawful to conform to established usages and ceremonies, if innocent, though not essential to religion. Bp. Mann.
—entered into the temple.] He entered into the inner temple, or the court of the Israelites, (into which no Gentile or proselyte of the gate was allowed to enter,) “to signify the accomplishment,” &c. that is, to declare when the days of purification were to end. It seems to have been in the choice of the purifier what the number of days should be, and St. Paul seems to have chosen seven days. Bp. Pearce.
Acts 21:27
27.—the Jews which were of Asia.] Belonging to Ephesus, and the neighbouring parts, where he had been already persecuted. Beausobre.
Acts 21:28
28.—against the people.] Against the people of God, in making their privileges common to the heathen. Beausobre.
—brought Greeks also into the temple.] Brought Gentiles into the inner court of the Israelites; which, as Gentiles to whom the outer court was assigned, they were forbidden to enter. Abp. Newcome.
Acts 21:31
31.—chief captain of the band.] Of the Roman garrison. His name was Claudius Lysias, chap. xxiii. 26.
Acts 21:34
34.—to be carried into the castle.] The castle called Antonia, where the Roman garrison was stationed. It was built or augmented by Herod the Great, who named it from Arcus Antonius; it adjoined the north-
west corner of the temple, and was raised so high that it overlooked the two outer courts. Bp. Pearce.
Acts 21:37
37, 38.—Canst thou speak Greek? Art not thou that &c.] The officer tells him, that he did not expect to hear him speak the Greek language; for, by the tumult he had raised, he took him to be that Egyptian false prophet, who a year or two ago had excited a sedition in Judea, and was routed by Felix, as Josephus relates, but made his escape. The chief captain thought that he was now taken in a similar attempt. Pyle.
Acts 21:38
38.—that Egyptian, &c.] This person, according to Josephus, came from Egypt to Jerusalem, saying that he was a prophet, and persuading the people to follow him to the mount of Olives, in order to see the walls of the city fall down at his command. Eusebius adds, that he intended, with the people whom he collected, to force a passage into the city and seize upon the Roman guards. But the attempt was prevented by Felix. Dr. Hammond.
—that were murderers?] The word in the original means, cut-throats, or short-swordsmen. These were persons, as Josephus mentions, who came up to Jerusalem, under pretence of religion, with daggers or short swords under their cloaks: and being employed by Felix to assassinate Jonathan the high priest, for which crime they escaped with impunity, they afterwards made it a practice to come up to the feasts; and, either hiring themselves out as assassins to others, or acting from motives of personal revenge, they committed numerous
He declareth at large his conversion and call to the apostleship. Anno DOMINI 60.
Acts 21:40
- — spake unto them in the Hebrew tongue.] He chose rather to address the Jews in their native tongue, in order to conciliate their favour.
Chap. XXII. ver. 1. Men, brethren, and fathers.] See note at chap. vii. 2.