On the morrow ( tēi epaurion ).

Another and the more common way of expressing this idea of "next day"besides the three in Act 20:15 and the one in Act 21:1.

Unto Caesarea ( eis Kaisarian ).

Apparently by land as the voyage (ploun ) ended at Ptolemais (Act 21:7). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Act 9:30), on his return from Antioch at the close of the second mission tour (Act 18:22) and now. The best MSS. omit hoi peri Paulou (we that were of Paul’ s company) a phrase like that in Act 13:13.

Into the house of Philip the evangelist ( eis ton oikon Philippou tou euaggelistou ).

Second in the list of the seven (Act 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle,"one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing"(euēggelizeto ) was used of him in Act 8:40. The earliest of the three N.T. examples of the word "evangelist"(Act 21:8; Eph 4:11; 2Ti 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer"(ho baptizn , Mar 1:4), then "the Baptist"(ho baptistēs , Mat 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized"communities. This is probably Paul’ s idea in 2Ti 4:5. In Eph 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "

We abode with him

"(emeinamen par' autōi ). Constative aorist active indicative. Par autōi (by his side) is a neat idiom for "at his house."What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we"sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

Virgins which did prophesy ( parthenoi prophēteusai ).

Not necessarily an "order"of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Act 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joe 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Act 2:17). Paul in 1Co 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1Co 14:34-40; 1Ti 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luk 2:36) besides the inspired hymns of Elizabeth (Luk 1:42-45) and of Mary (Luk 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luk 8:1-3, for instance) before this incident.

As we tarried ( epimenontōn hēmōn ).

Genitive absolute. Note epi (additional) with menō as in Act 12:16.

Many days ( hēmeras pleious ).

More days (than we expected), accusative of time.

A certain prophet named Agabus ( prophētēs onomati Agabos ).

A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Act 11:28), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy.

Coming ( elthōn , second aorist active participle of erchomai )

, taking (aras , first aorist active participle of airō , to take up), binding (dēsas , first aorist active participle of deō , to bind). Vivid use of three successive participles describing the dramatic action of Agabus.

Paul’ s girdle ( tēn zōnēn tou Paulou ).

Old word from zōnnumi , to gird. See note on Act 12:8.

His own feet and hands ( heautou tous podas kai tas cheiras ).

Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1Ki 22:11; Jam 2:2; Jer 13:1-7; Eze 4:1-6). Jesus interpreted the symbolism of Peter’ s girding himself (Joh 21:18).

So ( houtōs ).

As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims.

Shall deliver ( paradōsousin ).

Like the words of Jesus about himself (Mat 20:19). He was "delivered"into the hands of the Gentiles and it took five years to get out of those hands.

Both we and they of that place ( hēmeis te kai hoi entopioi ).

Usual use of te kai (both--and). Entopioi , old word, only here in N.T.

Not to go up ( tou mē anabainein ).

Probably ablative of the articular present active infinitive with redundant negative me after parekaloumen (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: "Though devils be as many in Worms as tiles upon the roofs, yet thither will I go."This dramatic warning of Agabus came on top of that in Tyre (Act 21:4) and Paul’ s own confession in Miletus (Act 20:23). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.

What are you doing weeping? ( Ti poieite klaionteṡ )

Strong protest as in Mar 11:5.

Breaking my heart ( sunthruptontes mou tēn kardian ).

The verb sunthruptō , to crush together, is late Koiné[28928]š for apothruptō , to break off, both vivid and expressive words. So to enervate and unman one, weakening Paul’ s determination to go on with his duty.

I am ready ( Egō hetoimōs echō ).

I hold (myself) in readiness (adverb, hetoimōs ). Same idiom in 2Co 12:14.

Not only to be bound ( ou monon dethēnai ).

First aorist passive infinitive of deō and note ou monon rather than mē monon , the usual negative of the infinitive because of the sharp contrast (Robertson, Grammar , p. 1095). Paul’ s readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (Luk 9:51) said that "he set his face to go on to Jerusalem."Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?"(Joh 11:8). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus"(huper tou onomatos tou kuriou Iēsou ).

When he would not be persuaded ( mē peithomenou autou ).

Genitive absolute of the present passive participle of peithō . Literally, "he not being persuaded."That was all. Paul’ s will (kardia ) was not broken, not even bent.

We ceased ( hēsuchasamen ).

Ingressive aorist active indicative of hēsuchazō , old verb to be quiet, silent.

The will of the Lord be done ( tou kuriou to thelēma ginesthō ).

Present middle imperative of ginomai . There is a quaint naivete in this confession by the friends of Paul. Since Paul would not let them have their way, they were willing for the Lord to have his way, acquiescence after failure to have theirs.

We took up our baggage ( episkeuasamenoi ).

First aorist middle participle of episkeuazō , old verb to furnish (skeuos , epi ) with things necessary, to pack up, saddle horses here Ramsay holds. Here only in the N.T.

Went up ( anebainomen ).

Inchoative imperfect active of anabainō , we started to go up.

Certain of the disciples ( tōn mathētōn ).

The genitive here occurs with tines understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, Grammar , p. 502).

Bringing ( agontes ).

Nominative plural participle agreeing with tines understood, not with case of mathētōn .

One Mnason of Cyprus, an early disciple, with whom we should lodge ( par hōi xenisthōmen Mnasnōi tini Kupriōi archaiōi mathētēi ).

A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, Grammar , p. 718). Mnasōni is really the object of agontes or the accusative with para or pros understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative hōi (due to par' , beside, with). Then the rest agrees in case with Mnasōni . He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds eis tina kōmēn (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive xenisthōmen (first aorist passive of xenizō , to entertain strangers as in Act 10:6, Act 10:23, Act 10:32 already) may be volitive of purpose with the relative (Robertson, Grammar , pp. 955, 989). The use of archaiōi for "early"may refer to the fact that he was one of the original disciples at Pentecost as Peter in Act 15:7 uses hēmerōn archaiōn (early days) to refer to his experience at Ceasarea in Acts 10. "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors"(Furneaux).

When we were come ( genomenōn hēmōn ).

Genitive absolute again, "we having come."

Received ( apedexanto ).

Apodechomai , to receive from. This old compound only in Luke in the N.T.

Gladly ( asōmens ).

Old adverb hēsōmens from hēdomai , to be pleased. Here only in the N.T. Perhaps this first glad welcome was from Paul’ s personal friends in Jerusalem.

The day following ( tēi epiousēi ).

As in Act 20:15 which see.

Went in ( eisēiei ).

Imperfect active of eiseimi , old classic verb used only four times in the N.T. (Act 3:3; Act 21:18, Act 21:26; Heb 9:6), a mark of the literary style rather than the colloquial Koiné[28928]š use of eiserchomai . Together with us to James (sun hēmin pros Iakōbon ). So then Luke is present. The next use of "we"is in Act 27:1 when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness’ s story (Act 21:30, Act 21:35, Act 21:40; Act 22:2, Act 22:3; Act 23:12, etc.). It was probably the house of James (pros and para so used often).

And all the elders were present ( pantes te paregenonto hoi presbuteroi ).

Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in Acts chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers.

He rehearsed ( exēgeito ).

Imperfect middle of exēgeomai , old verb to lead out, to draw out in narrative, to recount. So Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last.

One by one ( kath' hena hekaston ).

According to each one (item) and the adverbial phrase used as an accusative after the verb exēgeito as Demosthenes does (1265), though it could be like kath' hena hekastos in Eph 5:33.

Which ( hōn ).

Genitive attracted from ha (accusative) into the case of the unexpressed antecedent toutōn .

God had wrought ( epoiēsen ho theos ).

Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (Act 21:17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Rom 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea"(Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

Glorified ( edoxazon ).

Inchoative imperfect, began to glorify God, though without special praise of Paul.

How many thousands ( posai muriades ).

Old word for ten thousand (Act 19:19) and then an indefinite number like our "myriads"(this very word) as Luk 12:1; Act 21:20; Jud 1:14; Rev 5:11; Rev 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Act 4:4 (number of the men--not women--about five thousand); Act 5:14 (multitudes both of men and women); Act 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Act 11:2; Act 15:1, Act 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Act 21:27) who were clearly not Christians at all.

All zealous for the law ( pantes zēlōtai tou nomou ).

Zealots (substantive) rather than zealous (adjective) with objective genitive (tou nomou ). The word zealot is from zēloō , to burn with zeal, to boil. The Greek used zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads,"who brought on the war with Rome. One of this party, Simon Zelotes (Act 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Act 20:6) and planning to reach Jerusalem for Pentecost (Act 20:16). The Judaizers rankled under Paul’ s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Rom 15:25) when he asked for the prayers of the Roman Christians (Rom 15:30-32). The repeated warnings along the way were amply justified.

They have been informed concerning thee ( katēchēthēsan peri sou ).

First aorist passive indicative of katēcheō . A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from ēchō , our word) down (kata ), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in Luk 1:4 which see; Act 18:25; Act 21:21; 1Co 14:19; Gal 6:6; Rom 2:18. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Act 11:2) and Paul (Act 15:1, Act 15:5). They had failed in their attacks on Paul’ s world campaigns. Now they try to undermine him at home. In Paul’ s long absence from Jerusalem, since Act 18:22, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. So James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation.

That thou teachest all the Jews which are among the Gentiles to forsake Moses ( hoti apostasian didaskeis apo Mōuseōs tous kata ta ethnē pantas Ioudaious ).

Two accusatives with didaskeis (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among (kata ) the Gentiles (the Jews of the dispersion as in Act 2:9) apostasy from Moses."That is the point, the dreadful word apostasian (our apostasy), a late form (I Macc. Jam 2:15) for the earlier apostasis (cf. 2Th 2:3 for apostasia ). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts"(Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know.

Telling them not to circumcise their children ( legōn mē peritemnein autous ta tekna ).

The participle legōn agrees with "thou"(Paul), the subject of didaskeis . This is not indirect assertion, but indirect command, hence the negative mē instead of ou with the infinitive (Robertson, Grammar , p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (autous accusative of general reference) are not to go on circumcising (peritemnein , present active infinitive) their children. Paul taught the very opposite (1Co 7:18) and had Timothy circumcised (Act 16:3) because he was half Jew and half Greek. His own practice is stated in 1Co 9:19 ("to the Jews as a Jew").

Neither to walk after the customs ( mēde tois ethesin peripatein ).

Locative case with infinitive peripatein . The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Act 6:14): "Will change the customs (ethē the very word used here) which Moses delivered unto us."It actually seemed that some of the Jews cared more for Moses than for God (Act 6:11). So much for the charge of the Judaizers.

What is it therefore? ( Ti oun estiṅ ).

See this form of question by Paul (1Co 14:15, 1Co 14:26). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul’ s teaching, but many do.

They will certainly hear ( pantōs akousontai ).

Pantōs is old adverb, by all means, altogether, wholly, certainly as here and Act 28:4; Luk 4:23; 1Co 9:10. This future middle of akouō is the usual form instead of akousō . There was no way to conceal Paul’ s arrival nor was it wise to do so. B C and several cursives omit dei plēthos sunelthein (The multitude must needs come together).

Do therefore this ( touto oun poiēson ).

The elders had thought out a plan of procedure by which Paul could set the whole matter straight.

We have ( eisin hēmin ).

"There are to us"(dative of possession as in Act 18:10). Apparently members of the Jerusalem church.

Which have a vow on them ( euchēn echontes aph' -- or eph' heautōn ).

Apparently a temporary Nazarite vow like that in Numbers 6:1-21 and its completion was marked by several offerings in the temple, the shaving of the head (Num 6:13-15). Either Paul or Aquila had such a vow on leaving Cenchreae (Act 18:18). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here"(Page). The reading aph' heautōn would mean that they had taken the vow voluntarily or of themselves (Luk 12:57; 2Co 3:5), while eph' heautōn means that the vow lies on them still.

These take ( toutous paralabōn ).

Second aorist active participle of paralambanō . Taking these alone.

Purify thyself with them ( hagnisthēti sun autois ).

First aorist passive imperative of hagnizō , old verb to purify, to make pure (hagnos ). See the active voice in Jam 4:8; 1Pe 1:22; 1 Jo 1Pe 3:3. It is possible to see the full passive force here, "Be purified."But a number of aorist passives in the Koiné[28928]š supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar , p. 819). That is possible here. Hence, "Purify thyself"is allowable. The word occurs in Num 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note hagnismou in Act 21:26.

Be at charges for them ( dapanēson ep' autois ).

First aorist active imperative of old verb dapanaō , to incur expense, expend. Spend (money) upon (ep' ) them. Ramsay ( St. Paul the Traveller , etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father’ s estate. The charges for five men would be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome"(Furneaux).

That they may shave their heads ( hina xurēsontai tēn kephalēn ).

Note tēn kephalēn , the head (singular). Future middle indicative of xuraō , late form for the old xureō , to shave, middle to shave oneself or (causative) to get oneself shaved. This use of hina with the future indicative is like the classic hopōs with the future indicative and is common in the N.T. as in the Koiné[28928]š (Robertson, Grammar , p. 984).

And all shall know ( kai gnōsontai ).

This future middle indicative of ginōskō (cf. akousontai in Act 21:22) may be independent of hina or dependent on it like xurēsontai , though some MSS. (H L P) have gnōsin (second aorist subjunctive, clearly dependent on hina ).

Of which ( hōn ).

Genitive plural of the relative ha (accusative) object of the perfect passive verb katēchēntai (cf. Act 21:21katēchēthēsan ) attracted into the case of the omitted antecedent toutōn . The instruction still in effect.

But that thou thyself walkest orderly ( alla stoicheis kai autos ).

Stoicheis is an old verb to go in a row (from stoichos , row, rank, series), to walk in a line or by rule. In the N.T. only here and Gal 5:25; Rom 4:12; Phi 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle phulassōn ton nomon (keeping or observing the law).

We wrote ( epesteilamen ).

First aorist active of epistellō , to send to and so to write like our epistle (epistolē ). Old verb, but in the N.T. only here and Act 15:20; Heb 13:22. It is the very word used by James in this "judgment"at the Conference (Act 15:20, episteilai ). B D here read apesteilamen from apostellō , to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see note on Acts 15) from which they are to keep themselves (direct middle phulassesthai of phulass , indirect command after krinantes with accusative, autous , of general reference). James has thus again cleared the air about the Gentiles who have believed (pepisteukotōn , perfect active participle genitive plural of pisteuō ). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.

Took the men ( paralabōn tous andras ).

The very phrase used in Act 21:24to Paul.

The next day ( tēi echomenēi ).

One of the phrases in Act 20:15 for the coming day. Locative case of time.

Purifying himself with them ( sun autois hagnistheis , first aorist passive participle of hagnizō ).

The precise language again of the recommendation in Act 21:24. Paul was conforming to the letter.

Went into the temple ( eisēiei eis to hieron ).

Imperfect active of eiseimi as in Act 21:18which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation.

Declaring ( diaggellōn ).

To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Rom 11:17 (quotation from the lxx). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham).

Until the offering was offered for every one of them ( heōs hou prosēnechthē huper henos hekastou autōn hē prosphora ).

This use of heōs hou (like heōs , alone) with the first aorist passive indicative prosēnechthē of prospherō , to offer, contemplates the final result (Robertson, Grammar , pp. 974f.) and is probably the statement of Luke added to Paul’ s announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1Co 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles"over the thousands in Jerusalem who have been deluded by Paul’ s accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul’ s behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul’ s appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul’ s alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul’ s conduct about it.

The seven days ( hai hepta hēmerai ).

For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (Act 20:16). There is no necessary connexion with the vow in Act 18:15. In Act 24:17 Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (prosphoras , sacrifices). Paul spent seven days in Troas (Act 20:6), Tyre (Act 21:4), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years.

When they saw him in the temple ( theasamenoi auton en tōi hierōi ).

First aorist middle participle of theaomai (from thea , a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Act 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Act 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2Ti 4:14). Paul was not in the inner sanctuary (ho naos ), but only in the outer courts (to hieron ).

Stirred up all the multitude ( sunecheon panta ton ochlon ).

Imperfect (kept on) active of suncheō or sunchunō (̇unnō ), to pour together, to confuse as in Act 2:6; Act 9:22; Act 19:31, Act 19:32; Act 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Act 19:31, Act 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith.

Laid hands on him ( epebalan ep' auton tas cheiras ).

Second aorist (ingressive, with endings of the first aorist, ̇an ) active indicative of epiballō , old verb to lay upon, to attack (note repetition of epi ). They attacked and seized Paul before the charge was made.

Help ( boētheite ).

Present active imperative of boētheō , to run (theō ) at a cry (boē ), as if an outrage had been committed like murder or assault.

All men everywhere ( panta pantachēi ).

Alliterative. Pantachēi is a variation in MSS., often pantachou , and here only in the N.T. The charges against Paul remind one of those against Stephen (Act 6:13) in which Paul had participated according to his confession (Act 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment.

And moreover also he brought Greeks also into the temple ( eti te kai Hellēnas eisēgagen eis to hieron ).

Note the three particles (eti te kai ), and (te ) still more (eti ) also or even (kai ). Worse than his teaching (didaskōn ) is his dreadful deed: he actually brought (eisēgagen , second aorist active indicative of eisagō ). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel ( The Athenaeum , July, 1871).

Hath defiled this holy place ( keKoinōken ton hagion topon touton ).

Present perfect active of Koinoō , to make common (See note on Act 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude"there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Act 19:9.). These enemies of Paul had now raised the cry of "fire"and vanish from the scene completely (Act 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.

For ( gar ).

Luke adds the reason for the wild charges made against Paul.

They had before seen ( ēsan proeōrakotes ).

Periphrastic past perfect of prooraō , old verb to see before, whether time or place. Only twice in the N.T., here and Act 2:25 quoted from Psa 16:8. Note the double reduplication in ̇eō̇ as in Attic (Robertson, Grammar , p. 364).

With him in the city Trophimus the Ephesian ( Trophimon ton Ephesion en tēi polei sun autōi ).

The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (sun ) in the city. That was a fact. They had just seized Paul in the temple (hieron ). That was another fact.

They supposed ( enomizon ).

Imperfect active of nomizō , common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, eisēgagen as in Act 21:28) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.

All the city was shaken ( ekinēthē hē polis holē ).

First aorist passive of kineō , common verb for violent motion and emotion. See note on Act 24:5 where the word is used by Tertullus of Paul as the stirrer up of riots!

The people ran together ( egeneto sundromē tou laou ).

Rather, There came a running together (suṅdromē from suṅtrechō ) of the people. The cry spread like wildfire over the city and there was a pell-mello4 scramble or rush to get to the place of the disturbance.

They laid hold on Paul ( epilabomenoi tou Paulou ).

Second aorist middle participle of epilambanomai with the genitive (cf. epebalan in Act 21:27).

Dragged ( heilkon ).

Imperfect active of helkō (and also helkuō ), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both epilabomenoi and heilkusan occur in Act 16:19 about the arrest of Paul and Silas in Philippi.

Straightway the doors were shut ( eutheōs ekleisthēsan hai thurai ).

With a bang and at once. First aorist (effective) passive of kleiō . The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

As they were seeking to kill him ( zētountōn autōn ).

Genitive absolute of zēteō , to seek, without autōn (they). This was their real purpose.

Tidings ( phasis ).

From phainō , to show. Old word for the work of informers and then the exposure of secret crime. In lxx. Here only in the N.T.

Came up ( anebē ).

Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (Act 21:35).

To the chief captain ( tōi chiliarchōi ).

Commander of a thousand men or cohort (Mar 15:16). His name was Claudius Lysias.

Of the band ( tēs speirēs ).

Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Act 10:1; and note on Act 27:1. The word is the Latin spira (anything rolled up). Note the genitive speirēs instead of speiras (Attic).

Was in confusion ( sunchunnetai ).

Present passive indicative of sunchunnō (see Act 21:27, sunecheon ). This is what the conspirators had desired.

Forthwith ( exautēs ).

Common in the Koiné[28928]š (exō autēs , supply hōras , hour).

He took ( paralabōn ).

See Act 21:24, Act 21:26.

Centurions ( hekatontarchas ).

See note on Luk 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred).

Ran down ( katedramen ).

Effective second aorist active indicative of katatrechō . From the tower of Antonia, vivid scene.

And they ( hoi de ).

Demonstrative use of hoi . The Jewish mob who had begun the work of killing Paul (Act 21:31).

Left off beating Paul ( epausanto tuptontes ton Paulon ).

The participle with pauomai describes what they were already doing, the supplementary participle (Robertson, Grammar , p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death.

Came near ( eggisas ).

First aorist active participle of eggizō , to draw near, Koiné[28928]š verb from eggus , near, and common in the N.T.

Laid hold on him ( epelabeto antou ).

See same verb in Act 21:30.

To be bound ( dethēnai ).

First aorist passive infinitive of de (see Act 21:11).

With two chains ( halusesi dusi ).

Instrumental case of halusis , old word from a privative and luō (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (Act 21:38). See Mar 5:4.

Inquired ( epunthaneto ).

Imperfect middle of punthanomai , old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries.

Who he was ( tis eiē ).

Present active optative of eimi changed from estin (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, Grammar , p. 1043f.).

And what he had done ( kai tōi estin pepoiēkōs ).

Periphrastic perfect active indicative of poieō here retained, not changed to the optative as is true of eiē from estin in the same indirect question, illustrating well the freedom about it.

Some shouting one thing, some another ( alloi allo tōi epephōnoun ).

Same idiom of alloi allo as in Act 19:32 which see. The imperfect of epiphōneō , to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in Act 12:22).

When he could not know ( mē dunamenou autou gnōnai ).

Genitive absolute of present middle participle of dunamai with negative mē and second aorist active infinitive of ginōskō .

The certainty ( to asphales ).

Neuter articular adjective from a privative and sphallō , to make totter or fall. Old word, in the N.T. only in Act 21:34; Act 22:30; Act 25:26; Phi 3:1; Heb 6:19.

Into the castle ( eis tēn parembolēn ).

Koiné[28928]š word from paremballō , to cast in by the side of, to assign soldiers a place, to encamp (see note on Luk 19:43). So parembolē comes to mean an interpolation, then an army drawn up (Heb 11:34), but mainly an encampment (Heb 13:11, Heb 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Act 21:37; Act 21:22 : Act 21:24; Act 23:10, Act 23:16, Act 23:32.

Upon the stairs ( epi tous anabathmous ).

From ana , up, and bainō , to go. Late word, in lxx and Koiné[28928]š writers. In the N.T. only here and Act 21:40.

So it was ( sunebē ).

Second aorist active of sumbainō , to happen (See note on Act 20:18) with infinitive clause as subject here as often in the old Greek.

He was borne ( bastazesthai auton ).

Accusative of general reference with this subject infinitive, present passive of bastazō , to take up with the hands, literally as here.

Violence ( bian ).

See note on Act 5:26. Biazō , to use force, is from bia .

Followed after ( ēkolouthei ).

Imperfect active of akolutheō , was following. Cheated of their purpose to lynch Paul, they were determined to have his blood.

Crying out ( krazontes ).

Construction according to sense, plural masculine participle agreeing with neuter singular substantive plēthos (Robertson, Grammar , p. 401).

Away with him ( Aire auton ).

The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luk 23:18, Aire touton ). He will hear it again from this same crowd (Act 22:22). It is the present imperative (aire ) as in Luk 23:18, but some may have used the urgent aorist active imperative as also in the case of Jesus Joh 19:15, āron , āron with staurōson added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob’ s yells rolled on and on in his ears.

May I say something unto thee? ( Ei exestin moi eipein tōi pros sė ).

On this use of ei in a direct question, see note on Act 1:6. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch’ s amazement.

Dost thou know Greek? ( Hellēnisti ginōskeiṡ ).

Old Greek adverb in ̇i from Hellēnizō , meaning "in Greek.""Do you know it in Greek?"In the N.T. only here and Joh 19:20.

Art thou not then the Egyptian? ( Ouk ara su ei ho Aiguptioṡ ).

Expects the answer Yes and ara argues the matter (therefore). The well-known (ho ) Egyptian who had given the Romans so much trouble.

Stirred up to sedition ( anastatōsas ).

First aorist active participle of anastatoō , a late verb from anastatos , outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Act 17:6 (which see); Act 21:38; Gal 5:12, but now found in several papyri examples with precisely this sense to upset.

Of the Assassins ( tōn sikariōn ).

Latin word sicarius , one who carried a short sword sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian ( War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul’ s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them.

I am ( Egō men eimi ).

In contrast with the wild guess of Lysias Paul uses men and de . He tells briefly who he is:

a Jew ( Ioudaios )

by race,

of Tarsus in Cilicia ( Tarseus tēs Kilikias )

by country, belonging to Tarsus (this adjective Tarseus only here and Act 9:11), and proud of it, one of the great cities of the empire with a great university.

A citizen of no mean city ( ouk asēmou poleōs politēs ).

Litotes again, "no mean"(asēmos , old adjective, unmarked, a privative and sēma , mark, insignificant, here only in the N.T.). This same litotes used by Euripides of Athens ( Ion 8). But Paul calls himself a citizen (politēs ) of Tarsus. Note the "effective assonance"(Page) in poleōs politēs . Paul now (de ) makes his request (deomai ) of Lysias.

Give me leave ( epitrepson moi ).

First aorist active imperative of epitrepō , old and common verb to turn to, to permit, to allow. It was a strange request and a daring one, to wish to speak to this mob howling for Paul’ s blood.

When he had given him leave ( epitrepsantos autou ).

Genitive absolute of aorist active participle of the same verb epitrepō .

Standing on the stairs ( hestōs epi tōn anabathmōn ).

Second perfect active participle of histēmi , to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him.

Beckoned with the hand ( kateseise tēi cheiri ).

He shook down to the multitude with the hand (instrumental case cheiri ), while Alexander, Luke says (Act 19:33), "shook down the hand"(accusative with the same verb, which see). In Act 26:1 Paul reached out the hand (ekteinas tēn cheira ).

When there was made a great silence ( pollēs sigēs genomenēs ).

Genitive absolute again with second aorist middle participle of ginomai , "much silence having come."Paul waited till silence had come.

In the Hebrew language ( tēi Ebraidi dialektōi ).

The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible"(2Co 10:10). But surely even they would have to admit that Paul’ s stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.

We that were of Paul's company

The best texts omit.

Philip

See ch. 8.

The seven

The first deacons. See Act 6:5.

Bound his own feet and hands

Imitating the symbolical acts of the Old Testament prophets. See 1Ki 22:11; Isa 20:1-3; Jer 13:1-7; Eze 4:1-6. Compare Joh 21:18.

Besought him not to go up

This suggests the case of Luther when on his journey to the Diet of Worms, and the story of Regulus the Roman, who, being permitted to return to Rome with an embassy from the Carthaginians, urged his countrymen to reject the terms of peace, and to continue the war, and then, against the remonstrances of his friends, insisted on fulfilling his promise to the Carthaginians to return in the event of the failure of negotiations, and went back to certain torture and death.

l am ready ( ἑτοίμως ἔχω )

Lit., I hold myself in readiness.

Took up our carriages ( ἀποσκευασάμενοι )

The verb means to pack up and carry off, or simply to pack or store away. Hence, some explain that Paul packed and stored the greater part of his luggage in Caesarea. The best texts, however, read ἐπισκευασάμενοι , having equipped ourselves. Carriages is used in the old English sense, now obsolete, of that which is carried, baggage. See 1Sa 17:22, A. V.

Bringing with them, etc

This would imply that Mnason was at Caesarea, and accompanied Paul and his companions to Jerusalem. It seems better to suppose that the disciples accompanied the apostle in order to introduce him to Mnason, whom they knew. Render, conducting us to Mnason, with whom we should lodge.

Old ( ἀρχαίῳ )

Better, as Rev., early. The rendering old might be taken to mean aged; whereas the word means of long standing.

They are informed ( κατηχήθησαν )

More than informed. They had been carefully instructed, probably by the Judaizing teachers. See on instructed, Luk 1:4.

To forsake Moses ( ἀποστασίαν ἀπὸ Μωσέως )

Lit., apostasy from Moses. Compare 2Th 2:3.

What is it therefore?

How does the matter lie? What is to be done?

The multitude must needs come together

Some texts omit. So Rev. If retained, we should read a multitude.

A vow

The Nazarite vow. See Numbers 6:1-21.

Be at charges with them ( δαπάνησον ἐπ ' αὐτοῖς )

Lit., spend upon them. Pay the necessary charges on their account. Hence Rev., rightly, " for them." The person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites until the time of the vow had expired. " For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat-offerings" (Farrar, " Life and Work of Paul" ). He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair to burn it under the caldron of the peace-offerings, " and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and four unleavened wafers anointed with oils and put them on the hands of the Nazarites, and waved them for a wave-offering before the Lord" (Farrar).

Walkest orderly ( στοιχεῖς )

See on elements, 2Pe 3:10.

Blood

See on Act 15:29.

Purifying himself ( ἁγνισθεὶς ).

See on 1Pe 1:22; and Jam 4:8.

Declaring ( διαγγέλλων )

To the priests who directed the sacrifices and pronounced release from the vow.

Fulfilment - until, etc

There is some dispute and confusion here as to the precise meaning. The general sense is that, having entered the temple toward the close of the period required for the fulfilment of these men's vow, he gave notice that the vowed number of Nazarite days had expired, after which only the concluding offering was required

Asia

See on Act 2:9.

Stirred up ( συνέχεον )

Only here in New Testament. Lit., poured together, threw into confusion. See on confounded, Act 2:6; and confusion, Act 19:40.

This place

The temple. Compare the charge against Stephen, Act 6:13.

Greeks

See on Act 6:1.

Temple ( ἱερὸν )

See on Mat 4:5. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul.

Trophimus

See on Act 20:4. As an Ephesian he would be known to the Asiatic Jews.

Drew him out of the temple

Better, as Rev., dragged (εἷλκον ). Out of the sacred enclosure and down the steps to the outer court, as they would not defile the temple proper with blood.

The doors were shut

Between the inner and outer courts.

Chief captain ( χιλιάρχῳ )

A commander of a thousand men. See on Mar 6:21; and on centurion, Luk 7:2.

Band ( σπείρης )

Or cohort. See on Mar 15:16. These troops were quartered in the tower of Antonia, which was at the northwestern corner of the temple-area, and communicated with the temple-cloisters by staircases.

Centurions

See on Luk 7:2.

Unto them ( ἐπ ' αὐτούς )

Better, upon them.

Chains ( ἁλύσεσι )

See on Mar 5:4.

Castle ( παρευβολήν )

Better, barracks. The main tower had a smaller tower at each corner, the one at the southeastern corner being the largest and overlooking the temple. In this tower were the quarters of the soldiers. The word is derived from the verb παρεμβάλλω , to put in beside, used in military language of distributing auxiliaries among regular troops and, generally, of drawing up in battle-order. Hence the noun means, a body drawn up in battle-array, and passes thence into the meaning of an encampment, soldiers' quarters, barracks. In Heb 11:34, it occurs in the earlier sense of an army; and in Heb 13:11, Heb 13:13; Rev 20:9, in the sense of an encampment. In grammatical phraseology it signifies a parenthesis, according to its original sense of insertion or interpolation.

Stairs

Leading from the temple-court to the tower. There were two flights, one to the northern and the other to the western cloister, so that the guard could go different ways among the cloisters in order to watch the people at the Jewish festivals.

So it was ( συνέβη )

Lit., it happened. The verb means, literally, to come together; hence, of a coincidence of events. It is designedly introduced here to express more vividly the fact of the peculiar emergency and the peril of Paul's situation. Things came to such a pass that he had to be carried up the stairs.

Canst thou speak ( γινώσκεις )

Lit., dost thou know? So Rev.

Art thou not ( οὐκ ἄρα οὺ εἶ )

Indicating the officer's surprised recognition of his own mistake. " Thou art not, then, as I supposed." Rev. properly adds then (ἄρα ) .

The Egyptian

A false prophet, who, in the reign of Nero, when Felix was governor of Judaea, collected a multitude of thirty thousand, whom he led from the wilderness to the Mount of Olives, saying that the walls of Jerusalem would fall down at his command and give them free entrance to the city. Felix with an army dispersed the multitude, and the Egyptian himself escaped. There is a discrepancy in the number of followers as stated by Josephus (80,000) and as stated by the commandant here (4,000). It is quite possible, however, that Josephus alludes to the whole rabble, while Lysias is referring only to the armed followers.

Madest an uproar

Better, as Rev., stirred up to sedition. The rendering of the A. V. is too vague. The verb means to unsettle or upset, and the true idea is given in the A. V. of Act 17:6, have turned the world upside down. Compare Gal 5:12, and kindred words in Mar 15:7; Luk 23:19.

That were murderers ( τῶν σικαρίων )

The A. V. is too general, and overlooks the force of the article, which shows that the word refers to a class. Rev., rightly, the assassins. The word, which occurs only here, and notably on the lips of a Roman officer, is one of those Latin words which " followed the Roman domination even into those Eastern provinces of the empire which, unlike those of the West, had refused to be Latinized, but still retained their own language" (Trench, " Synonyms" ). The Sicarii were so called from the weapon which they used - the sica, or short, curved dagger. Josephus says: " There sprang up in Jerusalem another description of robbers called Sikars, who, under the broad light of day, and in the very heart of the city, assassinated men; chiefly at the festivals, however, when, mixing among the crowd, with daggers concealed under their cloaks, they stabbed those with whom they were at variance. When they fell, the murderers joined in the general expressions of indignation, and by this plausible proceeding remained undetected" (" Jewish War," c. xiii.). The general New Testament term for murderer is φονεύς (see Mat 22:7; Act 3:14; Act 28:4, etc.).

Mean ( ἀσήμου )

Lit., without a mark or token (σῆμα ) . Hence used of uncoined gold or silver: of oracles which give no intelligible response: of inarticulate voices: of disease without distinctive symptoms. Generally, as here, undistinguished, mean. There is a conscious feeling of patriotism in Paul's expression.

Beckoned with the hand

Compare Act 26:1.

Tongue ( διαλέκτῳ )

Lit., dialect: the language spoken by the Palestinian Jews - a mixture of Syriac and Chaldaic.

So called from a stately temple which Herod the Great dedicated there to Augustus Cesar. It was the place where the Roman governor of Judea generally resided and kept his court. The evangelist, who was one of the seven deacons - An evangelist is a preacher of the Gospel to those who had never heard it, as Philip had done to the Samaritans, to the Ethiopian eunuch, and to all the towns from Azotus to Cesarea, Act 8:5, Act 8:26, Act 8:40. It is not unlikely he spent the following years preaching in Tyre and Sidon, and the other heathen cities in the neighbourhood of Galilee, his house being at Cesarea, a convenient situation for that purpose.

We lodged at his house during our stay at Cesarea.

The nearer the event was, the more express were the predictions which prepared Paul for it.

In the manner that malefactors were wont to be bound when apprehended.

St. Paul's bonds were first particularly foretold at Cesarea, to which he afterward came in bonds, Act 23:33.

St. Paul knew that this prediction had the force of a command. They did not know this.

For the apostles themselves were not void of human affections. I am ready not only to be bound, but to die - And to him that is ready for it, the burden is light.

This was not obstinacy, but true Christian resolution. We should never be persuaded, either to do evil, or to omit doing any good which is in our power; saying, the will of the Lord be done - Which they were satisfied Paul knew.

Our baggage; which probably went by sea before. What they took with them now in particular was the alms they were carrying to Jerusalem, Act 24:17.

He was a native of Cyprus, but an inhabitant of Jerusalem, and probably one of the first converts there.

That it might appear we are all of one mind, to James - Commonly called the Lord's brother; the only apostle then presiding over the Churches in Judea.

For the whole Mosaic dispensation. How astonishing is this! Did none of the apostles, beside St. Paul, know that this dispensation was now abolished? And if they did both know and testify this, how came their hearers not to believe them?

not to circumcise their children, nor to walk after the customs - Of the Mosaic law. And so undoubtedly he did. And so he wrote to all the Churches in Galatia, among whom were many Jews. Yea, and James himself had long before assented to Peter, affirming before all the apostles and all the brethren, Act 15:10, That this very law was a yoke which (said he) neither our fathers nor we were able to bear - Amazing! that they did not know this! Or, that if they did, they did not openly testify it at all hazards, to every Jewish convert in Jerusalem!

What is to be done? The multitude must needs come together - They will certainly gather together in a tumultuous manner, unless they be some way pacified.

To obviate their prejudice against thee: do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men?

that thou thyself walkest orderly, keeping the law - Ought he not, without any reverence to man, where the truth of God was so deeply concerned, to have answered plainly, I do not keep the Mosaic law; neither need any of you. Yea, Peter doth not keep the law. And God himself expressly commanded him not to keep it; ordering him to go in to men uncircumcised, and to eat with them, Act 11:3, which the law utterly forbids.

Yielding his own judgment to their advice, which seemed to flow not out of spiritual but carnal wisdom; seeming to be what he really was not: making as if he believed the law still in force.

Giving notice to the priests in waiting, that he designed to accomplish the days of purification, till all the sacrifice should be offered, as the Mosaic law required, Num 6:13.

When after giving notice to the priests, they were entering upon the accomplishment of those days. It was toward the beginning of them that Paul was seized.

Some of those Jews who came from Asia to the feast.

The Jewish nation; and the law - Of Moses; and this place - The temple. Yea, and hath even brought Greeks into the temple - They might come into the outer court. But they imagined Paul had brought then into the inner temple, and had thereby polluted it.

Both to prevent any farther violation of the temple; and to prevent Paul's taking sanctuary at the horns of the altar.

It was a rule among the Jews, that any uncircumcised person who came into the inner temple, might be stoned without farther process. And they seemed to think Paul, who brought such in thither, deserved no better treatment.

A cohort or detachment of soldiers, belonging to the Roman legion, which lodged in the adjacent castle of Antonia, were stationed on feast days near the temple, to prevent disorders. It is evident, Lysias himself was not present, when the tumult began. Probably he was the oldest Roman tribune (or colonel) then at Jerusalem. And as such he was the commanding officer of the legion quartered at the castle.

Having made his way through the multitude, came near and took him - And how many great ends of providence were answered by this imprisonment? This was not only a means of preserving his life, (after he had suffered severely for worldly prudence,) but gave him an opportunity of preaching the Gospel safely, in spite of all tumult, Act 22:22, yea, and that in those places to which otherwise he could have had no access, Act 21:40.

Taking it for granted he was some notorious offender. And thus the prophecy of Agabus was fulfilled, though by the hands of a Roman.

The castle of Antonia was situate on a rock fifty cubits high, at that corner of the outward temple, where the western and northern porticos joined, to each of which there were stairs descending from it.

The wisdom of God taught to make use of that very time and place.

Who came into Judea when Felix had been some years governor there! Calling himself a prophet, he drew much people after him; and having brought them through the wilderness, led them to Mount Olivet, promising that the walls of the city should fall down before them. But Felix marching out of Jerusalem against him, his followers quickly dispersed, many of whom were taken or slain; but he himself made his escape.

That dialect of it, which was then commonly spoken at Jerusalem.

(The words "the were of Paul's company" are omitted in the best manuscripts. They were probably added as the connecting words at the head of some church lessons).

A run along the coast, southward, of some thirty miles.

A term answering apparently very much to our missionary [HOWSON], by whose ministry such joy had been diffused over Samaria and the Ethiopian eunuch had been baptized (Acts 8:4-40).

Deacons, who had "purchased to himself a good degree" (1Ti 3:13). He and Paul now meet for the first time, some twenty-five years after that time.

Fulfilling Joe 2:28 (see Act 2:18). This is mentioned, it would seem, merely as a high distinction divinely conferred on so devoted a servant of the Lord Jesus, and probably indicates the high tone of religion in his family.

"a good many"

Finding himself in good time for Pentecost at Jerusalem, he would feel it a refreshing thing to his spirit to hold Christian communion for a few days with such a family.

The news of Paul's arrival having spread.

No doubt the same as in Act 11:28.

For though the Romans did it, it was at the Jews' instigation (Act 21:33; Act 28:17). Such dramatic methods of announcing important future events would bring the old prophets to remembrance. (Compare Isa 20:2, &c.; Jer 13:1, and Eze 5:1, &c.). This prediction and that at Tyre (Act 21:4) were intended, not to prohibit him from going, but to put his courage to the test and when he stood the test, to deepen and mature it.

The Cæsarean Christians.

Even with tears, Act 21:13.

not to go to Jerusalem.

Beautiful union of manly resoluteness and womanly tenderness, alike removed from mawkishness and stoicism!

"If that is all, let it come."

It was well he could add this, for he had that also to do.

"our baggage."

For the fifth time after his conversion, thus concluding his third missionary tour, which proved his last, so far as recorded; for though he accomplished the fourth and last part of the missionary plan sketched out (Act 19:21) --"After I have been at Jerusalem, I must also see Rome"--it was as "a prisoner of Jesus Christ."

Rather, "brought us to."

Not an "aged" disciple, but probably "a disciple of old standing," perhaps one of the three thousand converted on the day of Pentecost, or, more likely still, drawn to the Saviour Himself during His lifetime. He had come, probably, with the other Cyprians (Act 11:20), to Antioch, "preaching the Lord Jesus unto the Grecians," and now he appears settled at Jerusalem.

The disciples generally, as distinguished from the official reception recorded in Act 21:18.

To "report himself" formally to the acknowledged head of the church at Jerusalem, and his associates in office. See on Act 15:13. Had any other of the apostles been in Jerusalem on that occasion, it could hardly fail to have been noted.

In detail.

As on previous occasions (Act 14:27; and see Rom 15:15); no doubt referring to the insidious and systematic efforts of the Judaizing party in a number of places to shrivel the Church of Christ into a Jewish sect, and his own counter-procedure.

Constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem.

Those residing in heathen countries.

This calumny of the unbelieving Jews would find easy credence among the Christian zealots for Judaism.

Christian Jews, no doubt.

Perhaps kept ready on purpose.

That is, defray the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity.

This shows that with all their conciliation to Jewish prejudice, the Church of Jerusalem was taught to adhere to the decision of the famous council held there (Act 15:19-29).

That is, announce to the priest.

(See on Num 6:14-21).

In all likelihood those of Ephesus (since they recognized Trophimus apparently as a townsman, Act 21:29), embittered by their discomfiture (Act 19:9, &c.).

(See on Act 20:4).

That the murder they meant to perpetrate might not pollute that holy place.

Literally, "went up," that is, to the fortress of Antonia, where the commandant resided. See on Act 21:32. This part of the narrative is particularly graphic.

"the chiliarch," or tribune of the Roman cohort, whose full number was one thousand men.

(See on Act 12:6).

The difficulty would be so to state his crimes as to justify their proceedings to a Roman officer.

Rather, perhaps, "the barracks," or that part of the fortress of Antonia appropriated to the soldiers. The fort was built by Herod on a high rock at the northwest corner of the great temple area, and called after Mark Antony.

As before of his Lord (Luk 23:18; Joh 19:15).

The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.

The narrative is given in JOSEPHUS [Wars of the Jews, 2.8.6; 13.5], though his two allusions and ours seem to refer to different periods of the rebellion.

(See on Act 16:37).

"What nobler spectacle than that of Paul at this moment! There he stood, bound with two chains, ready to make his defense to the people. The Roman commander sits by, to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!" [CHRYSOSTOM (or in his name) in HACKETT].

The people awed at the permission given him by the commandant, and seeing him sitting as a listener.

The Syro-Chaldaic, the vernacular tongue of the Palestine Jews since the captivity.

We that were of Paul’ s company - Οἱ περι τον Παυλον· This clause is wanting in ABCE, and many others; the Syriac, Coptic, Vulgate, Armenian, etc

Came unto Caesarea - This was Caesarea of Palestine, already sufficiently described, See on Act 8:40 (note)

Philip the evangelist - One of the seven deacons, who seems to have settled here after he had baptized the eunuch. See on Act 8:40 (note).

Four daughters, virgins, which did prophesy - Probably these were no more than teachers in the Church: for we have already seen that this is a frequent meaning of the word prophesy; and this is undoubtedly one thing intended by the prophecy of Joel, quoted Act 2:17, Act 2:18, of this book. If Philip’ s daughters might be prophetesses, why not teachers?

Agabus - See the note on Act 11:28.

Took Paul’ s girdle, and bound his own hands, etc. - This was no doubt a prophet, in the commonly received sense of the term; and his mode of acting was like that of the ancient prophets, who often accompanied their predictions with significant emblems. Jeremiah was commanded to bury his girdle by the river Euphrates, to mark out the captivity of the Jews. Jer 13:4. For more examples of this figurative or symbolical prophesying, see Jer 27:2, Jer 27:3; Jer 28:4; Isa 20:1-6; Ezekiel 4:1-17; 12:1-28, etc

Into the hands of the Gentiles - That is, the Romans, for the Jews had not, properly speaking, the power of life and death. And, as Agabus said he should be delivered into the hands of the Gentiles, he showed thereby that they would attempt to destroy his life. This prediction of Agabus was literally fulfilled: see Act 21:33.

Besought him not to go up to Jerusalem - For they all understood the prophecy to be conditional and contingent; and that it was in Paul’ s power to turn the scale.

I am ready, not to be bound only - He was resolute and determined; but was under no constraining necessity. See the note on Act 21:4.

The will of the Lord be done - May that which is most for his glory take place! They plainly saw from the prophecy what would take place, if Paul went to Jerusalem; and every one saw that he had power to go, or not to go.

Took up our carriages - Αποσκευασαμενοι ; We made ourselves ready; packed up our things; got our baggage in order. This is what the text means.

And brought with them one Mnason, etc. - It is not very likely that they would bring a man with them with whom they were to lodge in Jerusalem; therefore, the text should perhaps be read as Bp. Patrick proposes: There went with us certain of the disciples of Caesarea, bringing us to one Mnason, with whom we were to lodge. This is most likely, as the text will bear this translation. But it is possible that Mnason, formerly of Cyprus, now an inhabitant of Jerusalem, might have been down at Caesarea, met the disciples, and invited them to lodge with him while they were at Jerusalem; and, having transacted his business at Caesarea, might now accompany them to Jerusalem. His being an old disciple may either refer to his having been a very early convert, probably one of those on the day of pentecost, or to his being now an old man.

Went in with us unto James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See Act 15:13

All the elders were present - It appears that they had been convened about matters of serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him.

Declared particularly, etc. - He no doubt had heard that they were prejudiced against him; and, by declaring what God had done by him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing any thing that he should not do, God would not have made him such a singular instrument of so much good.

How many thousands - Ποσαι μυριαδες ; How many myriads, how many times 10,000. This intimates that there had been a most extraordinary and rapid work even among the Jews; but what is here spoken is not to be confined to the Jews of Jerusalem, but to all that had come from different parts of the land to be present at this pentecost

They are all zealous of the law - The Jewish economy was not yet destroyed; nor had God as yet signified that the whole of its observances were done away. He continued to tolerate that dispensation, which was to be in a certain measure in force till the destruction of Jerusalem; and from that period it was impossible for them to observe their own ritual. Thus God abolished the Mosaic dispensation, by rendering, in the course of his providence, the observance of it impossible.

Thou teachest - to forsake Moses, etc. - From any thing that appears in the course of this book to the contrary, this information was incorrect: we do not find Paul preaching thus to the Jews. It is true that, in his epistles, some of which had been written before this time, he showed that circumcision and uncircumcision were equally unavailable for the salvation, of the soul, and that by the deeds of the law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Jesus Christ had delivered them from the yoke of the law; but they had, as yet, liberty to wear that yoke, if they pleased. He had shown them that their ceremonies were useless but not destructive; that they were only dangerous when they depended on them for salvation. This is the sum of what Paul had taught on this subject.

The multitude must needs come together - Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the apostle was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an evil that they had too much reason to fear.

We have four men which have a vow - From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note on Num 6:21 (note). "It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραιων ξυρασθαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it."See Bp. Pearce.

Be at charges with them - Or, rather, be at charges for them: help them to bear the expense of that vow. Eight lambs, four rams, besides oil, flour, etc., were the expenses on this occasion. See the notes on Numbers 6:1-21 (note)

Thou - walkest orderly and keepest the law - Perhaps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses; that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the law, Paul could not have assisted them in any measure with a clear conscience; but, as he did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to God for mercies already received, than to the procuring of future favors of any kind. Besides, God had not yet fully shown that the law was abolished, as has already been remarked: he tolerated it till the time that the iniquity of the Jews was filled up; and then, by the destruction of Jerusalem, he swept every rite and ceremony of the Jewish law away, with the besom of destruction.

As touching the Gentiles - See the notes on Acts 15:1-21 (note), and the additional observations at the end of that chapter.

To signify the accomplishment, etc. - Διαγγελλων, Declaring the accomplishment, etc. As this declaration was made to the priest, the sense of the passage is the following, if we suppose Paul to have made an offering for himself, as well as the four men: "The next day, Paul, taking the four men, began to purify, set himself apart, or consecrate himself with them; entering into the temple, he publicly declared to the priests that he would observe the separation of a Nazarite, and continue it for seven days, at the end of which he would bring an offering for himself and the other four men, according to what the law prescribed in that case."But it is likely that Paul made no offering for himself, but was merely at the expense of theirs. However we may consider this subject, it is exceedingly difficult to account for the conduct of James and the elders, and of Paul on this occasion. There seems to have been something in this transaction which we do not fully understand. See the note on Num 6:21

"Besides their typical and religious use, sacrifices were also intended for the support of the state and civil government; inasmuch as the ministers of state were chiefly maintained by them: so that the allotments to the priests out of the sacrifices may be considered as designed, like the civil-list money in other nations, for the immediate support of the crown and the officers of state. On these principles we are able to account for Paul’ s sacrificing, as we are informed he did, after the commencement of the Christian dispensation; an action which has been severely censured by some as the greatest error of his life: hereby he not only gave, say they, too much countenance to the Jews in their superstitious adherence to the law of Moses, after it was abrogated by Christ, but his offering these typical sacrifices, after the antitype of them was accomplished in the sacrifice of Christ, was a virtual denial of Christ, and of the virtue of his sacrifice, which superseded all others. Paul’ s long trouble, which began immediately after this affair, some have looked upon as a judgment of God upon him for this great offense. But, if this action were really so criminal as some suppose, one cannot enough wonder that so good and so wise a man as Paul was should be guilty of it; and that the Apostle James and the other Christian elders should all advise him to it, Act 21:18, Act 21:23, Act 21:24. It is likewise strange that we find no censure ever passed on this action by any of the sacred writers; not even by Paul himself, who appears so ready, on other occasions, to acknowledge and humble himself for his errors and failings: on the contrary he reflects with comfort on his having complied with the customs of the Jews in order to remove their prejudices against him and his ministry, and against the Gospel which he preached, and to win them over to embrace it: ‘ Unto the Jews I became as a Jew, that I might gain the Jews; and this I do for the Gospel’ s sake.’ 1Co 9:20, 1Co 9:23

"To elucidate this point; we are to consider that there was a political as well as a typical use of sacrifices; and that, though the typical ceased upon the sacrifice of Christ, yet the political continued till God in his providence broke up the Jewish state and polity about forty years after our Saviour’ s death. Till that time it was not merely lawful, but matter of duty, for good subjects to pay the dues which were appointed by law for the support of the government and magistracy. Now, of this kind was the sacrifice which Paul offered; and in this view they were paid by Christians dwelling in Judea, as well as by those who still adhered to the Jewish religion. So that, upon the whole, this action, for which Paul has been so much censured, probably amounts to nothing more than paying the tribute due to the magistrate by law, which the apostle enjoins upon all other Christians in all other nations, Rom 13:6."- Jennings’ Jewish Antiquities, p. 17.

The Jews which were of Asia - These pursued him with the most deliberate and persevering malice in every place; and it appears that it was through them that the false reports were sent to and circulated through Jerusalem.

This is the man that teacheth, etc. - As much as if they had said: This is the man concerning whom we wrote to you; who in every place endeavors to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services

Brought Greeks also into the temple - This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Trophimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself.

They took Paul - They tumultuously seized on him; and drew him out of the temple, out of the court of the Israelites, where he was worshipping: and - the doors were shut; the doors of the court of the Gentiles, probably to prevent Paul from getting any succor from his friends in the city; for their whole proceedings show that they purposed to murder him: they brought him out of the court of the Israelites, that court being peculiarly holy, that it might not be defiled by his blood; and they shut the court of the Gentiles, that they might have the opportunity unmolested of killing him in that place; for the court of the Gentiles was reckoned to be less holy than that of the Israelites.

The chief captain of the band - The Roman tribune, who had a troop of soldiers under him, which lodged in general in the castle of Antonia, which was built at the angle where the northern and western porticoes of the outer court of the temple were joined together. This castle was built by John Hyrcanus, high priest of the Jews: it was at first called Baris, and was the royal residence of the Asmoneans, as long as they reigned in Jerusalem. It was beautified by Herod the Great, and called Antonia, in honor of his friend Mark Antony. By this castle the temple was commanded, as it stood on higher ground. Josephus describes this castle, War, b. v. chap. 5, sec. 8, "as having four towers, from one of which the whole temple was overlooked; and that one of the towers was joined to the porticoes of the temple, and had a double pair of stairs from it, by which soldiers in the garrison were used to come down with their arms to the porticoes, on the festival days, to keep the people quiet; for, as the temple was a guard to the city, so this castle was a guard to the temple.""It seems, therefore,"says Bp. Pearce, "to me very plain, that the place where the Jews were about to kill Paul was the court of the Gentiles, the porticoes being there; and that the chief captain came down there to his rescue."The name of this chief captain, or tribune, was Claudius Lysias, as we learn from Act 23:26.

Ran down unto them - Ran down the stairs to the porticoes mentioned above.

And took him - With great violence, according to Act 24:7, probably meaning an armed force

To be bound with two chains - To be bound between two soldiers; his right hand chained to the left hand of the one, and his left hand to the right of the other. See the note on Act 12:6.

And when he came upon the stairs - Those mentioned in the note on Act 21:31.

Away with him - That is, Kill him; despatch him! for so much this phrase always means in the mouth of a Jewish mob. See on Luk 23:18 (note), and Joh 19:15 (note).

Canst thou speak Greek? - Claudius Lysias was not a Roman; he had, as himself informs us, purchased his citizenship of Rome with a great sum of money; (see Act 22:28); and it is very likely that he was but imperfectly acquainted with the Latin tongue; and the tumult that was now made, and the discordant noise, prevented him from clearly apprehending what was said; and, as he wished to know the merit of the cause, he accosted Paul with, ἙλληνιϚι γινωσκεις, Dost thou understand Greek? And when he found that he did understand it, he proceeded to question him as below.

Art not thou that Egyptian, etc. - The history to which Claudius Lysias refers is taken from Josephus, Ant. lib. xx. cap. 7, sec. 6, and War, lib. ii. cap. 13, sec. 5, and is in substance as follows: An Egyptian, whose name is not known, pretended to be a prophet, and told his followers that the walls of Jerusalem would fall down before them, if they would assist him in making an attack on the city. He had address enough to raise a rabble of 30,000 men, and with these advanced as far as the Mount of Olives; but Felix, the Roman governor, came suddenly upon him, with a large body of Roman troops, both infantry and cavalry: the mob was speedily dispersed, four hundred killed, two hundred taken prisoners, and the Egyptian himself, with some of his most faithful friends, escaped; of whom no account was ever afterwards heard. As Lysias found such an outcry made against Paul, he supposed that he must be some egregious malefactor, and probably that Egyptian who had escaped, as related above. Learned men agree that St. Luke refers to the same fact of which Josephus speaks; but there is a considerable difference between the numbers in Josephus, and those in Luke: the former having 30,000, the latter only 4000. The small number of killed and prisoners, only 600 in all, according to Josephus, leads us to suspect that his number is greatly exaggerated; as 600 in killed and prisoners of a mob of 30,000, routed by regular infantry and cavalry, is no kind of proportion; but it is a sufficient proportion to a mob of 4000. Dean Aldridge has supposed that the number in Josephus was originally 4000, but that ancient copyists mistaking the Greek Δ delta , four, for Λ lambda , thirty, wrote 30,000, instead of 4000. See Havercamp’ s edition, vol. ii. p. 177. There is another way of reconciling the two historians, which is this: When this Egyptian impostor at first began to make great boasts and large promises, a multitude of people, to the amount at least of 30,000, weary of the Roman yoke, from which he promised them deliverance, readily arranged themselves under his banners. As he performed nothing that he promised, 26,000 of these had melted away before he reached Mount Olivet: this remnant the Romans attacked and dispersed. Josephus speaks of the number he had in the beginning; St. Luke, of those that he had when he arrived at Mount Olivet

That were murderers? - Σικαριων : Sicarii , assassins: they derived their name from sica , a sort of crooked knife, which they concealed under their garments, and privately stabbed the objects of their malice. Josephus.

I am a man which am a Jew - A periphrasis for, I am a Jew. See the note on Act 7:2

Of Tarsus - no mean city - In the notes on Act 9:11, I have shown that Tarsus was a city of considerable importance, and in some measure a rival to Rome and Athens; and that, because of the services tendered to the Romans by the inhabitants, Julius Caesar endowed them with all the rights and privileges of Roman citizens. When St. Paul calls it no mean city, he speaks a language that was common to those who have had occasion to speak of Tarsus. Xenophon, Cyri Anabas. i., calls it, πολιν μεγαλην και ευδαιμονα, a great and flourishing city. Josephus, Ant. lib. i. cap. 6, sec. 6, says that it was παρ ’ αυτοις των πολεων ἡ αξιολογωτατη μητροπολις ουσα, the metropolis and most renowned city among them (the Cilicians.) And Ammianus Marcellinus, xiv. 8, says, Ciliciam Tarsus nobilitat, urbs perspicabilis : "Tarsus, a very respectable city; adorns Cilicia."

Paul stood on the stairs - Where he was out of the reach of the mob, and was surrounded by the Roman soldiers

Beckoned with the hand - Waving the hand, which was the sign that he was about to address the people. So Virgil says of Turnus, when he wished, by single combat between himself and Aeneas, to put an end to the war: -

Significatque manu, et magno simul incipit ore:

Parcite jam, Rutuli; et vos tela inhibete, Latini

He beckoned with his hand, and cried out with a loud voice

Desist, ye Rutulians; and, ye Latins, cease from throwing your javelins

He spake unto them in the Hebrew tongue - What was called then the Hebrew, viz. the Chaldaeo-Syriac; very well expressed by the Codex Bezae, τῃ ιδιᾳ διαλεκτῳ, in their own dialect

Never was there a more unnatural division than that in this chapter: it ends with a single comma! The best division would have been at the end of the 25th verse

Paul’ s embarkation at Tyre is very remarkable. The simple manner in which he was escorted to the ship by the disciples of Tyre, men, women, and children, and their affectionate and pious parting, kneeling down on the shore and commending each other to God, are both impressive and edifying. Nothing but Christianity could have produced such a spirit in persons who now, perhaps for the first time, saw each other in the flesh. Every true Christian is a child of God; and, consequently, all children of God have a spiritual affinity. They are all partakers of the same Spirit, are united to the same Head, are actuated with the same hope, and are going to the same heaven. These love one another with pure hearts fervently; and these alone are capable of disinterested and lasting friendship. Though this kind of friendship cannot fail, yet it may err; and with officious affection endeavor to prevent us from bearing a necessary and most honorable cross. See Act 21:12, Act 21:13. It should, therefore, be kept within Scriptural bounds.

9.Four daughters This is added for the commendation of Philip, not only that we might know that his house was well ordered, but also that it was famous and excellent through the blessing of God. For, assuredly, it was no small gift to have four daughters all endowed with the spirit of prophecy. −

By this means the Lord meant to beautify the first beginnings of the gospel, when he raised up men and women to foretell things to come. Prophecies had now almost ceased many years among the Jews, to the end they might be more attentive and desirous to hear the new voice of the gospel. Therefore, seeing that prophesying, which was in a manner quite ceased, doth now after long time return again, it was a token of a more perfect state. Notwithstanding, it seemeth that the same was the reason why it ceased shortly after; for God did support the old people with diverse foretellings, until Christ should make an end of all prophecies. − ⁴⁶⁰ Therefore, it was meet that the new kingdom of Christ should be thus furnished and beautified with this furniture, that all men might know that that promised visitation of the Lord was present; and it was also expedient that it should last but for a short time, lest the faithful should always wait for some farther thing, or lest that curious wits might have occasion given to seek or invent some new thing ever now and then. For we know that when that ability and skill was taken away, there were, notwithstanding, many brain-sick fellows, who did boast that they were prophets; and also it may be that the frowardness of men did deprive the Church of this gift. But that one cause ought to be sufficient, in that God, by taking away prophecies, did testify that the end and perfection was present in Christ; and it is uncertain how these maids did execute the office of prophesying, saving that the Spirit of God did so guide and govern them, that he did not overthrow the order which he himself set down. And forasmuch as he doth not suffer women to bear any public office in the Church, it is to be thought that they did prophesy at home, or in some private place, without the common assembly. −

10.A certain prophet Though Luke doth not plainly express the same, yet do I conjecture that this Agabus was the same of whom mention is made in the eleventh chapter, ( Act 11:28) who foretold that there should be famine under the reign of Claudius Caesar. And when as Luke calleth him a prophet, as of late he called, the four daughters of Philip, he signifieth that it was not a common but a peculiar gift. Now, we must see to what end the persecution which was at hand was now again showed by Agabus. As concerning Paul, he was sufficiently told already. − ⁴⁶¹ Therefore, I do not doubt but that this confirmation was added for other men’s sake; because the Lord meant every where to make known the bonds of his servant, partly that they might know that he entered the combat willingly, partly that they might perceive that he was appointed of God to be a champion to fight for the gospel. It was surely a profitable example of invincible constancy, seeing that he offered himself willingly and wittingly to the violence of the adversaries; and no less profitable is it for us at this day, that his apostleship should be confirmed with this voluntary and no less constant giving over of his life. −

The man who owneth this girdle It was an usual thing among the prophets to represent those things which they spake by signs; neither did they confirm their prophecies by using signs, through their own motion, but at the commandment of the Spirit, as when Isaias is commanded to go barefoot, ( Isa 20:2) Jeremiah to put a yoke upon his neck, to sell the possession and to buy it, ( Jer 27:2, and Jer 32:7) and Ezekiel to dig through the wall of his house privily, and in the same night to carry forth burthens, ( Eze 12:5). These and such like might seem to the common sort to be toys; − ⁴⁶² but the same Spirit, who did apply signs to his words, did inwardly touch the hearts of the godly, as if they had been brought to the very thing itself. So this spectacle, mentioned by Luke, did no less move Paul’s companions, than if they had seen him bound in deed. The false prophets did afterward essay to delude the simple by this policy, as Satan is in a manner God’s ape, and his ministers do envy the servants of God. Zedekias made himself horns, wherewith he promised Syria should be pushed. Ananias, by breaking Jeremiah’s yoke, put the people in a vain hope of deliverance. God hath suffered the reprobate to be deluded with such delusions, that he might punish their unbelief. −

But, forasmuch as there was in them no force of the Spirit, their vanity did no whit hurt the faithful. This is also worthy to be noted, that Agabus doth not set before their eyes a dumb spectacle, but he coupleth therewith the word, whereby he may show to the faithful the use and end of the ceremony. −

12.Both we Because they had not all one revelation, it is no marvel if their judgments were diverse. For seeing these holy men knew that there consisted much in the life or death of one man, they would not have him to come in danger rashly. And their desire is worthy [of] praise, in that they desired to provide for the common safety of the Church by keeping back Paul. But, on the other side, Paul’s constancy deserveth so much the more praise, when as he continueth so steadfast − ⁴⁶³ in the calling of God. For he was not ignorant what great trouble he should suffer by reason of his bands. But because he knoweth the will of God, which was his only rule in taking counsel, he maketh no account of all other things, that he may follow it. And, assuredly, we must be so subject to the will and pleasure of God, that no profit, no kind of reason may remove us from obeying him. − ⁴⁶⁴ When Paul doth reprehend the brethren, because they afflict his heart with weeping, he doth sufficiently declare that he was not hardened, − ⁴⁶⁵ but that he was brought unto some feeling and suffering together with them. − ⁴⁶⁶ Therefore, the tears of the godly did wound his heart; but that softness did not turn him out of the way, but that he proceeded to follow God with a straight course. Therefore, we must use such courtesy toward our brethren, that the beck or will of God have always the upper hand. Now Paul doth again declare by his answer, that the servants of Christ cannot be prepared to do their duty, unless they despise death; and that none can ever be well encouraged to live to the Lord, but those who will willingly lay down their lives for the testimony of the truth. −

14.We ceased saying If they had thought that he ran rashly unto death, they would not have ceased so. Therefore, they yield lest they resist the Holy Spirit, whereby they understand that Paul is governed. For that which they had heard before, by the mouth of Paul, that he was drawn, as it were, by the bands of the Spirit, was quite out of their heads by reason of the sorrow which they had conceived; but when they be taught again that it was the will of God that it should be so, they think it unlawful for them to resist any longer. And with this bridle must all our affections be kept in, that nothing be so bitter, or doleful, or hard, which the will of God may not mitigate and mollify. For so often as any thing which is hard or sharp doth fall out, we give God small honor, unless this cogitation prevail with us, that we must obey him.