Acts 21:1-40

Acts 21:4-12 This passage contains several warnings given by the Spirit in the sense that Paul would have problems during his visit to Jerusalem (verses 4,10-12). But the apostle insisted on his purpose (v.14), and was later arrested and sent to Rome under custody. The discussion about whether Paul's decision was or wasn't in perfect harmony with GOD's will is senseless. What is worthwhile to note is that: 1) prophesies don't have to dictate decisions or manipulate the will of persons, and 2) although it's possible that they are true, GOD's will can still be realized, as was the case in bringing Paul to Rome.

KINGDOM DYNAMICS

Acts 21:9 Women and the ministry of the New Testament: The daughters of Philip,, WOMEN. This reference to the daughters of Philip, each one of them exercising the gifts of prophecy, make it rather clear that women brought the word of GOD through the power of the Holy Spirit, and that such a ministry was fully accepted in the early church. It confirms the instructions given by Paul in I Corinthians 11:4: 1) that a woman can "prophesy", but 2) that she should be appropriately "covered", that is, correctly linked with her spouse or another spiritual authority, a regulation that includes all spiritual leaders, whether men or women (see I Tim. 3:1-13).

It's disconcerting that the place of women in the ministry is debated by some in the church. Women occupied a place in the Upper Room, where the coming of the Holy Spirit and beginning of the Church was awaited (Acts 1:14). Later, Peter's prophetic sermon on Pentecost affirmed that the promise of the Old Testament was now being fulfilled: "your daughters" and "upon my servants". Women should now share fully, in equality with men, the anointing, the fullness and the ministry of the Holy Spirit. That would make their testimony and their service to the expansion of the gospel more effective.

Even though the place of men seems more prominent, concerning the number of men who were leaders, this doesn't constitute some direct restriction of this privilege. Note: 1) the explicit mention of Phebe as a deaconess ("servant", Greek, diakonia, Rom. 16:1) 2) John's letter to an "elect lady" (chosen), with instructions about who should be permitted to minister in her "house" (a designation for the first ecclesiastical communities; I John) and 3) I Corinthians 1:11 and Philippians 4:2, where Chloe and Syntyche appear to be women in whose homes the believers gathered. The method of designation suggests that there were called leaders in their communities.

The acceptance of women in the public place where the ministry of the church is developed doesn't represent a concession to the spirit of the feminist movement. But its rejection can be a concession to an order of male chauvinism, which has no backing or support anywhere in the Scriptures. (Rom. 16:1/I Pet. 3:1) J.W.H.

Acts 21:10,11 See the note for 11:28.

KINGDOM DYNAMICS

Acts 21:11 The theme of personal prophecy, PROPHECY. The Bible clearly reserves a place for personal prophecy. The prophet Nathan brought King David a word of reprimand from GOD (II Sam. 12:13); Isaiah predicted the death of Hezekiah (Is. 38:1); and in this passage, Agabus told Paul that he would have problems in Jerusalem. "Personal prophecy" refers to a prophecy ("word"), of personal character, that the Holy Spirit charges one person to give to another. Many maintain deep reserves about the gift of prophecy, due to the occasional abuse of it. True "words" can be used to manipulate others or can be applied foolishly or precipitously. This passage reveals some safeguards against the abusive use of personal prophecy, which help us to conserve this biblical practice. First, the "word" won't be something new to the person to whom it is directed, but will confirm the message that GOD has been giving him. We deduce from Acts 20:22-24, that Paul was already preoccupied with the matter that Agabus brought up. Second, the character of the person who communicates the "word" should be balanced. Agabus' credibility was accredited, not to his claim of possessing a "word", but to his fame as a faithful servant of GOD, used by the LORD to the exercise of this gift (11:28; 21:10). Third, the prophecy, or "word", shouldn't be considered "manipulative". In other words, such prophecies must never be perceived as something that someone imposes on anyone else's free will. The Christian life is neither superstitious nor governed by foolish omens nor by the tricks of gurus. Paul didn't change his plans because of Agabus' prophecy or due to the insinuations of others (verses 12-14), but he received the "word" with pondering, but, by all means, continued with his plans. Fourth, all prophecy is "partial" (I Cor. 13:9), which signifies that no matter how truthful that "word" may be, it doesn't give us the complete picture. Agabus' "word" was certain, and Paul was attacked in Jerusalem. But this also offered him an opportunity to minister in Rome (Acts 23:11). Finally, confronted by a "word", we must consider it in prayer, as Mary did with the information from the shepherds (Luke 2:19). A precipitous response isn't what is requires: we must always wait on GOD. We should then advance in life with full trust in GOD, as King Hezekiah did. He was told that he would soon die; but instead of giving up before the prophecy, he went to GOD in prayer, and his infirmity was cut short. Occasional personal prophecy doesn't constitute a risk if it's maintained within biblical norms, but neither should it become a resource for planning or directing our lives. (II Pet. 1:16-19/Acts 11:27-30) J.W.H.

Acts 21:17-36 Report to Jerusalem (HBH) Paul's time in Jerusalem may be divided into four episodes. First, Paul reported to the church in Jerusalem about his missionary activity. He presented an offering from the Gentile churches to the church in Jerusalem designed to aid the Judeans in their time of famine. In response to the success of Paul's mission, James asked that Paul sponsor four men in the completion of their Nazirite vow. This was to show the Jewish population that Paul (and Christianity) had not abandoned the Jewish religion. This sponsorship allowed those unable to provide their own offering to reap the spiritual benefits of a vow. It was a fairly common practice. Luke's mention of seven days (21:27) refers to the time necessary for Paul's own purification, since he had recently come into the country from abroad.

The second episode chronicles Paul's encounter with the mob and his arrest. The crowd took Paul's presence in the TEmple and the presence of his Gentile companions in the city as evidence that Paul had brought Gentiles into the temple courts reserved for Jews. This was a capital offense. Paul was accused by Jews from Asia Minor, not natives of Jerusalem. A Roman tribune, in an effort to keep the peace, came to Paul's rescue, but he could not "get at the truth because of the uproar" (21:34). As the Roman soldiers were taking Paul away, he asked to address the crowd. Perhaps the tribune was surprised to hear Paul speak fluent Greek. Certainly he was mistaken in identifying Paul as one of the messianic figures who caused much unrest within Palestine.

Acts 21:20-25 They still waged a full debate about Paul's teachings and Gentile Christianity (v.21). Thus the apostolic leadership of Jerusalem asked Paul, as a concession to those who had suspected him, that he submit to an act of ceremonial purification. The apostles themselves knew, however, that the accusations had no basis (v.24). Moreover, the decree of the Council of Jerusalem (chap. 15) was written and decided (v.25).

Acts 21:24 Pay their expenses (KJV-be at charges with them): Was a pious and charitable way through which an Israelite associated with those who had made a Nazarite vow. This represented 30 days of ritual purification, that also included shaving the head.

Acts 21:25 This is a reaffirmation of the apostolic decree of 15:19,20.

LITERARY RICHES
Acts 21:26 offering, prosphora; Strong #4376: Bring to, put before, presentation, sacrifice, a gift, the act of offering, or the thing offered. The word includes carrying out good acts and benefiting others. Paul participated in the ceremony of purification. This wasn't necessary for his salvation, but it constituted a religious act of devotion to GOD. Paul's purpose was to do what was necessary to gain other human beings for Christ.

Acts 21:27-29 The strategy of verses 23,24 bore no result. These a Asiatic Jews, who made the pilgrimage to Jerusalem to participate in the feasts, had opposed Paul in the regions from which he had come. When some of them recognized him in the temple they became furious, especially by supposing mistakenly that he had taken Trophimus, a Gentile, into the inner area of the temple. This was such a grave offense that not even Roman citizens were exempted from the penalty of death of they committed it.

Acts 21:30-32 Agabus' prophecy and the warnings of the church were fulfilled (see 21:4,11,12).

acts 21:37-23:35 Before the Sanhedrin (HBH) Paul's speech to the crowd was in Aramaic, the common language of Palestine. The speech itself was autobiographical, but its purpose was to defend Paul's gospel and mission. Paul informed the crowd that he was a Jew from the Diaspora, a Pharisee educated in Jerusalem, and a persecutor of Christians. All of that changed, however, with his call on the Damascus road. He concluded by narrating GOD's command to him to share the gospel with the Gentiles. At this point the crowd demanded Paul's execution again.

In the aftermath of Paul's speech, as he was about to be flogged and questioned, he invoked his Roman citizenship. The tribune was again surprised at Paul. Paul's citizenship would play a large role in his final trip to Rome.

The third episode is rather humorous. The tribune, in order to make his report to his superiors, had to determine the accusations against Paul. To do so he convened the Sanhedrin to examine Paul! Some scholars assume the tribune's power to call the Sanhedrin into session; others disagree. In either event this session of the Sanhedrin was highly unusual and perhaps as illegal as the one that questioned Jesus. The narrative is full of irony. Not only did the High Priest (Ananias) act in an unacceptable manner (we read in other ancient sources that such violence was in character for this particular High Priest), but the council ended on a note of confusion worthy of slapstick comedy. The members of the council seemed unaware that the resurrection of which Paul spoke (23:6) was that of Jesus rather than a philosophical concept. The council meeting turned into a mob scene, forcing the tribune to remove Paul to safety without learning any more about the accusations against Paul.

This section of the narrative has revolved around Paul's desire to preach in Rome. We are reminded of that end as we hear GOD's voice assuring Paul that he would "testify in Rome" (23:11). The first step of that journey from Jerusalem to Rome is the subject of the final episode in this passage. Paul's nephew uncovered a Jewish plot to kill Paul. This plot involved at least forty men and the Sanhedrin. When Lysias, the tribune, was informed of the plot, he made plans to move Paul from Jerusalem to Caesarea, there to appear before Felix, the governor. Ironically, the military might of the Roman presence in Palestine was mobilized to protect Paul from forty Jewish revolutionaries. Lysias commanded that Paul be accompanied by 472 men on his trip. Surely such a number was sufficient to face forty conspirators. Paul was in protective custody, since the tribune could find "no charge against him that deserved death or imprisonment" (23:29). Paul arrived safely in Caesarea, where he and Felix awaited accusers from Jerusalem.

TEN MAJOR SERMONS IN ACTS
Reference in Acts	Audience	Central Truths
Peter's mission sermons
1. Acts 2:14-41	An international group of GOD-fearing Jews in Jerusalem for Pentecost	The gift of the Holy Spirit proves now is the age of salvation. Jesus' resurrection validates His role as Messiah.
2. Acts 3:11-26	A Jewish crowd in the Jerusalem temple	The healing power of Jesus' name proves that He is alive and at work. Those who rejected the Messiah in ignorance can still repent.
3. Acts 10:27-48	The Gentile Cornelius and his household	GOD accepts persons of all races who respond in faith to the gospel message.
Stephen's sermon
4. Acts 7:1-60	The Sanhedrin	GOD revealed Himself outside the Holy Land. GOD's people capped a history of rejecting the leaders He had sent them by killing the Messiah.
Paul's mission sermons
5. Acts 13	Jews in the synagogue in Pisidian Antioch	Paul's mission sermons illustrate the changing focuses of early Christian work: first Jewish evangelism, second Gentile evangelism, third development of Christian leaders.
6. Acts 17	Pagan Greeks at the Areopagus in Athens
7. Acts 20	Christian leaders of the Ephesian church
Paul's defense sermons
8. Acts 22:1-21	Temple crowd in Jerusalem	Paul's defense sermons stressed that Paul was innocent of any breach of Roman law. Paul was on trial for his conviction that Jesus had been raised from the dead and had commissioned him as a missionary to the Gentiles.
9. Acts 24:10-21	The Roman Governor Felix
10. Acts 26	The Jewish King Agrippa II

VOWS - NAZARITES (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads." (Acts 21:23,24).

The custom of making vows to GOD is very ancient. We read of it as far back as the days of Job. Eliphaz refers to it in Job 22:27. Jacob practiced it in Genesis 28:20-22; 31:13. We read in later times of the vows of Jephthah (Judges 11:30,31), Hannah (I Sam. 1:11) and Absalom (II Sam. 15:8,9) though the last-mentioned probably pretended to vow for the purpose of furthering his rebellion. Heathens vowed as well as Jews. See Jeremiah 44:25; Jonah 1:16.

Vows usually involved free-will offerings to be given to GOD as a recognition of His goodness, either subsequent to the reception of blessings desired, or in anticipation of them. There was no law compelling any one to make vows, but, when once made, they came within the limit of the law, and their fulfillment became obligatory. See Numbers 30:2; Deuteronomy 23:21,22; Judges 11:35; Proverbs 20:25; Ecclesiastes 5:4,5.

The offerings to be devoted to the service of GOD in the fulfillment of vows were houses or land; animals for sacrifice; or the person of the one making the vow, his child, or his slave. These personal offerings could be redeemed, (see Lev. 27:1-7) so also could houses and land. Leviticus 27:14-25. Animals for sacrifice were not redeemable. Leviticus 27:9,10,33.

Besides the texts above mentioned, vows are referred to in Psalms 22:2b,1,14; 56:12; 66:13; 116:14,18; Isaiah 19:21; Nahum 1:15.
The vow specially alluded to in the text is supposed by most commentators to be the vow of the Nazarite. The origin of this peculiar vow is unknown, and even the etymology of the word is disputed, though most authorities derive it from nazar, to "consecrate", to "separate". The law regulating it is found in the sixth chapter of the book of Numbers, where the subject is treated, not as a novelty, but as a well-established custom.

The Nazarite vow was a consecration to the LORD. There were a few instances in which this consecration was for life. Persons thus set apart were called "Nazarites of perpetuity". Samson was one of these. See Judges 13:4,5. So was Samuel. See I Samuel 1:11. John the Baptist is also thought to have been a Nazarite for life. See Luke 1:15.

The Nazarites generally were, however, limited in the duration of the obligation imposed by their vow. These were called "Nazarites of days". The ordinary time was thirty days, but sometimes it extended to sixty, or even to a hundred, days. During the time the obligation lasted the Nazarite was to be separate in three particulars: 1. He was not to partake of wine or strong drink in any form. 2. He was not to allow his hair to be cut. 3. He was not to come in contact with a dead body.

At the close of his term of separation the Nazarite was to perform certain ceremonies, which are detailed in Numbers 6:13-21. Among other things, he was to cut off his hair and put it into the fire of the peace-offering. After the wave-offering was presented he might drink wine. In addition to the usual offerings required by the law, it was customary for those who were able to give something to help the poorer Nazarites procure their regular offerings. Paul is supposed to have complied with this custom, thus "being at charges with them", and enabling them to finish the term of their vows by shaving their heads. This will explain, not only the text, but also verse 26. In this way the apostle was able to show to his sensitive Jewish brethren that he did not mean to "forsake Moses". Paul's vow, which is spoken of in Acts 18:18, is also thought by many commentators to have been a Nazarite vow, though some dispute this view.

Various theories have been devised in explanation of this singular custom of the Nazarite. Perhaps none is more satisfactory than that which represents it to be the "typical representation of a holy life". Fairbairn says: "It sets forth in a striking and beautiful manner the leading features of a life devoted to GOD. It originates in a solemn resolve of the free-will, and is in this respect an interesting emblem of a godly life, which is the spontaneous outgoing of a heart renewed by the Spirit of GOD." - Imperial Bible Dictionary, s.v. NAZARITE. See also FAIRBAIRN'S Typology, vol. 2, p. 346.

A resemblance to at least one of the practices of the Nazarites may be found in the customs of other ancient nations besides the Jews. (The authorities are given in WINER, Biblisches Realworterbuch, s.v. NASIRAER.) Among the Egyptians, Syrians, Greeks, Romans, and Arabs, it was customary in times of impending peril to consecrate the hair and beard to the gods. Morier gives a singular illustration of a similar practice among the modern Persians. Speaking of customs concerning young children, he says: "It frequently happens after the birth of a son that if the parent be in distress, or the child be sick, or that there be any other cause of grief, the mother makes a vow that no razor shall come upon the child's head for a certain period of time, and sometimes for all his life. If the child recovers and the cause of grief be removed, and if the vow be but for a time, so that the mother's vow be fulfilled, then she shaves his head at the end of the time prescribed, makes a small entertainment, collects money and other things from her relations and friends, which are sent as Nezevs (offerings) to the mosque at Kerbelah, and are there consecrated." - Second Journey, etc., p. 108.

Acts 21:17-23:35 Paul at Jerusalem ("Exploring the New Testament" by Earle, Blaney and Hanson; published 1955)

The Conference with James (21:17-35). Paul made a report of his missionary work to James and the elders of the church at Jerusalem. They requested that he quiet the criticism against him by taking a vow in the Temple. This would prove that, while he advocated Gentile freedom from the Mosaic law, he himself was acting as a good Jew.

Because he was willing to "become all things to all men" (I Cor. 9:22) for their salvation, Paul complied with the request. But his presence in the Temple offered the occasion for the trouble that followed.
The Seizure of Paul (21:27-40). Shortly before the period of the vow was ended, Paul was mobbed in the Temple by Jews from the province of Asia. Because they had seen him on the streets with a Gentile from Ephesus they concluded - with typical human logic - that he had brought Greeks into the Temple and thus defiled it. This was one of the most serious sins in the eyes of the Jews of that time. There has been found a Greek inscription from the Temple of Jesus' day, which reads thus: "No foreigner may enter within the balustrade and enclosure around the Sanctuary. Whoever is caught will render himself liable to the death penalty which will inevitably follow."

As the Jews were trying to kill Paul, the tribune of the Roman Cohort in Jerusalem heard the uproar and rescued the apostle. So violent was the action of the mob that the soldiers had to carry Paul bodily up the steps into the barracks, called the Tower of Antonia, at the northwest corner of the Temple area. But before he was taken inside the apostle asked for the privilege of addressing the crowd. This he did in Aramaic - called "Hebrew" in the New Testament - the common language of the Jews in Palestine at that time.
Paul's Speech on the Stairs (22:1-21). In his defense Paul informed his hearers that he had been brought up a strict Jew and trained in the school of the Prominent Rabbi Gamaliel. Furthermore, he had zealously persecuted the Christians as dangerous heretics. But on the road to Damascus, Jesus had appeared to him and changed his life's course.
Paul's Plea of Roman Citizenship (22:22-30). When Paul mentioned Christ's command to him to go to the Gentiles, the crowd once more became a howling mob. The tribune ordered the prisoner carried into the barracks and examined by scourging. Not relishing this terrible torture - men sometimes died under the lash of the thongs with pieces of metal attached - Paul asserted his Roman citizenship. It was the rule at that time that no Roman citizen could be scourged without having first been tried and condemned.

The question might well be raised as to why Paul did not plead his Roman citizenship at Philippi and thus save himself a beating. The answer probably is that he was not given the opportunity. For he did stand on his rights the next morning (16:37).
Paul Before the Sanhedrin (23:1-10). When Paul was brought before this highest Jewish tribunal he declared his clear conscience in the sight of GOD. The cruel high priest ordered that he be slapped on the mouth. Paul retorted with a warning of GOD's judgment.

It has been asked how Paul could say (v.5) that he did not recognize the high priest. Perhaps the latter was not sitting in his usual chair as head of the Sanhedrin, or Paul's poor eyesight may have been responsible.

Then the apostle employed a very clever tactic. By asserting his belief in the resurrection, as a true Pharisee, he split the Sanhedrin. The Pharisees defended him against the Sadducees. By dividing his opponents, Paul saved himself from condemnation by the court.
The Plot Against Paul's Life (23:12-35). More than forty men bound themselves under oath that they would not eat or drink until they had killed Paul. Presumably these would-be assassins either broke their vow or committed suicide!

Realizing he had a serious situation on his hands, the tribune sent Paul immediately to Caesarea on the seacoast, the seat of Roman government in Judea. The measure of his fright is shown by the size of the military escort. Paul "rated" a guard of 400 infantrymen and 70 cavalry. The next day the foot soldiers returned from Antipatris, while the cavalry escorted this notable prisoner the rest of the way to Caesarea. The entire trip covered about sixty-five miles. But this time Paul rode (v.24), probably on horseback.