CHAPTER 21
Acts 21:1-4 When we were separated from them and set out, we sailed straight to Cos, the next day to Rhodes, and from there to Patara; and finding a ship bound for Phoenicia we boarded and sailed away. Putting in at Cyprus and leaving it to port, we sailed to Syria, and came down to Tyre, for the ship was unloading its cargo there. Finding the disciples, we stayed with them seven days, who, by the Spirit, were telling Paul not to go up to Jerusalem.
This is what happened: Not finding a ship bound for Caesarea but for Phoenicia , I boarded that one; and we sailed on to Cyprus and allowed Syria to remain. For the phrase " leaving it to port " is not simple, it has been said, but that they were in no hurry to approach Syria. So they came to Lycia, and leaving Cyprus, sailed to Tyre; for there the ship unloaded its cargo . He does not say that he made the urging through the Spirit, but that, being guided by the Spirit , they knew. For he did not merely foretell dangers to him, but that he must not go up, sparing him. [CHRYSOSTOM]
Acts 21:5-9 When we had completed those days, we departed and went on our way, accompanied by all who were seeing us off, with their wives and children, as far as outside the city; and kneeling on the shore we prayed and embraced one another, and we boarded the ship, and they returned to their homes. We completed the voyage from Tyre and arrived at Ptolemais, and having greeted the brothers we stayed with them one day. On the next day we went on and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. Now he had four virgin daughters who prophesied.
“ completed those days .” The verb “completed” [ἐξαρτίσαι] is used in place of πληρῶσαι. 1 For after the days had been completed, that is, after the days of unleavened bread, they came to Troas five days later. It should be noted that the daughters of the deacon Philip were prophetesses, so that it is possible for one who partakes in service to minister in marriages. Note also that his prophetic daughters were virgins , and that they practiced this more out of holiness, so that they were deemed worthy of prophecy. Therefore it is clear that virginity was a matter of great importance to them as well. For if it had not been a matter of great importance, the author would not have added that they were also virgins. [CHRYSOSTOM]
Agabus’s prophecy concerning what would happen to Paul in Jerusalem.
Acts 21:10-14 Now as they were staying for many days, a certain prophet came down from Judea named Agabus; and coming to us, he took Paul’s belt and bound his own hands and feet and said, “Thus says the Holy Spirit: ‘The man whose belt this is will be bound like this by the Jews in Jerusalem, and will be delivered into the hands of the Gentiles.’” When we heard these things, both we and the locals begged him not to go up to Jerusalem. Then Paul answered, “Why are you weeping and breaking my heart? For I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus.” When he would not be persuaded, we ceased, saying, “The will of the Lord be done.”
Agabus , the one who long ago foretold the famine. But the troubling thing is that they will hand him over into the hands of Gentiles. And see that when Paul heard that he would suffer countless terrible things, then he was hastening. And Agabus did not say that they would bind Paul, so as not to seem to speak from an agreement; but the man whose belt this is. 2
Exhortation of James to Paul, concerning not permitting the Hebrews to be circumcised.
Acts 21:15-25 After those days, having made preparations, we went up to Jerusalem. Some of the disciples from Caesarea also went with us, bringing along with us a certain Mnason of Cyprus, an early disciple, with whom we were to be entertained. When we arrived in Jerusalem, the brothers received us gladly. On the following day Paul went in with us to James, and all the elders were present. And after he had greeted them, he related one by one what things God had done among the Gentiles through his ministry. When they heard it, they glorified God, and said to him, “You see, brother, how many thousands there are among the Jews who believe, and they are all zealous for the law. They have been informed about you that you teach all the Jews who are among the Gentiles to apostatize from Moses, telling them not to circumcise their children nor to walk according to the customs. What then is to be done? They will certainly hear that you have come. Therefore do what we tell you: there are four men with us who have a vow upon themselves. Take them and be purified with them, and pay their expenses so that they may shave their heads; and all will know that the things of which they were informed concerning you are nothing, but that you yourself also live in observance of the law. But concerning the Gentiles who have believed, we have written, deciding that they should abstain from things sacrificed to idols, from blood, from what is strangled, and from sexual immorality.”
“ having made preparations .” That is, having taken things for the journey. [CHRYSOSTOM]
“ You see, brother, how many thousands .” They advise, they do not impose this upon those around James; therefore they persuade. For it was condescension of economy, not of legislation. Therefore this was not a cutting off of the preaching, but an economy. For those in Jerusalem who believed from among the Jews wished still to observe the legal customs.
“ Take these and be purified with them .” They counsel him to make his defense by deed, not by word. They therefore say this: Provide the offerings prescribed by the law on their behalf, so that you may remove suspicion, and show that not only do you not teach outside the law, but that you yourself also observe what is in the law. And for fear that he should say, “If the Gentiles learn this, they will be scandalized,” they therefore add: “As for the Gentile believers, we wrote, he says, commanding them to observe nothing of that sort.” Just as then we imposed upon them, although preaching to Jews, so also, you preaching to the Gentiles, cooperate with us: for this is condescension, do not suspect anything. [CHRYSOSTOM]
And to do this in Jerusalem is attainable. Do this then here, so that it may be possible for you to do that abroad. Then he was persuaded by them, and he shaved himself and fulfilled all the Jewish rites. [AMMONIUS]
Concerning the disturbance raised against Paul in Jerusalem, so that the chief captain rescues him from the crowd. In which the condition of Paul regarding himself and his calling to the apostleship. Concerning what Ananias said to Paul in Damascus, and also concerning an apparition and the voice of God once made to him in the temple; that Paul was about to be beaten on account of these things, having said that "I am a Roman," he was released.
Acts 21:26-38 Then Paul, having taken the men and been purified with them for the day, entered the temple, announcing the completion of the days of purification until the offering should be presented for each one of them. But as the seven days were about to be completed, some Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, shouting, “Men of Israel, help, this is the man who everywhere teaches against our people and the law and this place, and besides has brought Greeks into the temple and defiled this holy place.” For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple. The whole city was stirred and there was a tumult; and they seized Paul and dragged him out of the temple, and immediately the doors were shut. As they were seeking to kill him, tidings reached the commander of the cohort that all Jerusalem was in confusion, who, taking soldiers and centurions from them, ran down upon them. And when those who were beating Paul saw the commander and the soldiers, they ceased beating him. Then the commander came near and took hold of him and ordered him to be bound with two chains, and was inquiring who he was and what he had done. But some were crying out one thing and some another in the crowd. And because he could not determine the truth on account of the uproar, he commanded him to be brought into the barracks. When he reached the steps, it happened that he was carried by the soldiers because of the violence of the crowd, for the multitude of the people was following, crying out, “Seize him!” As they were about to lead him into the barracks, Paul said to the commander, “May I speak to you?” He said, “Do you know Greek? Are you not the Egyptian who before these days stirred up and led into the wilderness four thousand men of the Sicarii?”
" Seize him ." It is the custom among the Jews to use this cry against the righteous, as also against the Lord, " Seize him ," instead of "Raise him up from the living." Others say it therefore, that is, those who speak according to our Roman usage: "Cast him into the pits." [AMMONIUS]
" Are you not the Egyptian ." This Egyptian was a certain man, a maker of new movements and a rebel and a deceiver and a sorcerer. And since the Devil wished to make Paul a sharer in the crimes that belonged to him, just as at that time against Christ, he stirred him up to perform wonders among the Jews. And when the chiliarch says, " Are you not the Egyptian ," he immediately removed him from this suspicion, and from the nation, and from the religion. For elsewhere he calls himself legitimately of Christ. [CHRYSOSTOM]
The Sicarii are called robbers who make use of small swords, in size somewhat like the daggers of the Persians, but curved and similar to the dagger [σίκαις] called by the Romans, from which the title was taken by those who robbed. Others said they were some sect among the Jews. [JOSEPHUS]
For there are three general sects among the Jews: Pharisees, Sadducees, and Essenes; these lead a more devout life, being lovers of one another and temperate; therefore they are called Essenes, that is, holy; others called them Sicarii, that is, zealots. [ORIGEN]
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Translator notes for Acts chapter 21.
1. The terms πληρῶσαι and ἐξαρτίσαι originate from Hellenistic/Biblical Greek literature and mean full completion, fulfillment, or perfect preparation. "πληρῶσαι" (from πληρόω) refers to filling, completing, or fulfilling a mission, while "ἐξαρτίσαι" (from ἐξαρτίζω) means to equip fully, to make someone capable, or to complete a process.
2. The text of the Patrologia Graeca has no commentary on Acts 21:10-14, so I used the comments found in the Pharmakeides version.