Acts 21 · The Lantern

And it came to pass, at our sailing, having been parted from them, having run direct, we came to Coos, and the succeeding day to Rhodes, and thence to Patara,

"And they accompanied them," it says, "unto the ship. And it came to pass, that after we had torn ourselves from them" - so much did they love him, such was their affection towards him - "and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara." Methinks Paul also wept.

"And when it came to pass that, being parted from them, we set sail, we came with a straight course to Coos." Then, as though violently parted from them, they came to Coos; and moving on to Rhodes and Patara, passing through Phenice and Cyprus, they came all the way to Tyre. Having found some disciples there, Paul stayed with them for seven days.

Luke uses a strong expression, saying "having parted from them" ("torn away from them"). And this is quite expressive, because after the tearing away they could not put out to sea. What does "we came with a straight course" mean? It means that they passed by all the other places without stopping at them.

and having found a ship passing over to Phenicia, having gone on board, we sailed,

"And finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre." He came to Lycia, and having left Cyprus, he sailed down to Tyre.

This is what happened: Not finding a ship bound for Caesarea but for Phoenicia, I boarded that one. [CHRYSOSTOM]

"Having found a ship crossing over to Phoenicia." Perhaps this ship had its anchorage here, in Patara; and they, not finding a ship departing for Caesarea, but finding a ship sailing to Phoenicia, set out on it and left Cyprus and Syria to the side, since the expression "leaving on the left" was not added without purpose, but to show that they did not even think of approaching…

and having discovered Cyprus, and having left it on the left, we were sailing to Syria, and did land at Tyre, for there was the ship discharging the lading.

And having found out the disciples, we tarried there seven days, and they said to Paul, through the Spirit, not to go up to Jerusalem;

"For there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem." They too prophesy of the afflictions. It is so ordered that they should be spoken by them also, that none might imagine that Paul said those things without cause, and only by way of boasting.

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]

If the Spirit commanded Paul, then why did he resist? For the disciples spoke, knowing from the Spirit about the dangers threatening him. Yes, they did not persuade him "by the prompting of the Spirit," they did not directly predict the dangers awaiting him, but, sparing him, they simply said "that he should not go to Jerusalem."

but when it came that we completed the days, having gone forth, we went on, all bringing us on the way, with women and children, unto the outside of the city, and having bowed the knees upon the shore, we prayed,

And there again they part from each other with prayer. "And when we had accomplished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.

"Completed those days." The verb "completed" [ἐξαρτίσαι] is used in place of πληρῶσαι. For after the days had been completed, that is, after the days of unleavened bread, they came to Troas five days later. [CHRYSOSTOM]

We set out, being escorted by wives and children, etc. The prophecy which sings of the Church is fulfilled: The daughters of Tyre will seek your favor with gifts, the rich among the people (Psalm XLIV), and the rest, up to the end of the Psalm. For no city received, held, or dismissed the Apostle with greater sweetness.

and having embraced one another, we embarked in the ship, and they returned to their own friends.

And we, having finished the course, from Tyre came down to Ptolemais, and having saluted the brethren, we remained one day with them;

and on the morrow Paul and his company having gone forth, we came to Caesarea, and having entered into the house of Philip the evangelist--who is of the seven--we remained with him,

and this one had four daughters, virgins, prophesying.

In this epistle [to Victor, the bishop of Rome] he [Polycrates] mentions him [John] together with the apostle Philip and his daughters in the following words: "For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints.

"And the same man had four daughters, virgins, which did prophesy." But it is not these that foretell to Paul, though they were prophetesses; it is Agabus.

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.

And we remaining many more days, there came down a certain one from Judea, a prophet, by name Agabus,

and he having come unto us, and having taken up the girdle of Paul, having bound also his own hands and feet, said, `Thus saith the Holy Spirit, The man whose is this girdle--so shall the Jews in Jerusalem bind, and they shall deliver him up to the hands of nations.'

When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain. As for him, having a mind to illustrate what he had always taught, he says, "Why weep ye, and grieve my heart?

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."

This is that Agabus who earlier predicted the famine. But bitter is the fact that "they will deliver him into the hands of the Gentiles." Notice: as soon as he heard that he was about to endure many sufferings, he begins to hasten. Agabus did not say that they would bind Paul, lest they think he was speaking by prior arrangement; no, he said: "the man whose belt this is."

And when we heard these things, we called upon him --both we, and those of that place--not to go up to Jerusalem,

and Paul answered, `What do ye--weeping, and crushing mine heart? for I, not only to be bound, but also to die at Jerusalem, am ready, for the name of the Lord Jesus;'

and he not being persuaded, we were silent, saying, `The will of the Lord be done.'

And after these days, having taken our vessels, we were going up to Jerusalem,

and there went also of the disciples from Caesarea with us, bringing with them him with whom we may lodge, a certain Mnason of Cyprus, an aged disciple.

And we having come to Jerusalem, the brethren did gladly receive us,

and on the morrow Paul was going in with us unto James, all the elders also came,

This was the Bishop of Jerusalem; and to him Paul is sent on an earlier occasion. This James was brother of the Lord; a great and admirable man. To him, it says, "Paul entered in with us." Mark the Bishop's unassuming behavior: "and the elders" were present.

The following day Paul went in with us to James. This James was the brother of the Lord, that is, of Mary, the sister of the Lord's mother, whom John the Evangelist mentions, and he was her son. Immediately after the passion of the Lord, he was appointed bishop by the apostles and ruled the Church in Jerusalem for thirty years, that is, until the seventh year of Nero.

"On the next day Paul came with us to James." James was the bishop of Jerusalem; this is the brother of the Lord, a great man and worthy of admiration. Paul tells them what happened among the Gentiles, not out of vainglory, but wishing to show God's love for mankind.

and having saluted them, he was declaring, one by one, each of the things God did among the nations through his ministration,

and they having heard, were glorifying the Lord. They said also to him, `Thou seest, brother, how many myriads there are of Jews who have believed, and all are zealous of the law,

Now, if the apostle had even absolutely permitted marriage when one's partner has been lost subsequently to (conversion to) the faith, he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances of the times: circumcising Timotheus on account of "supposititious false brethren; "and leadin…

It is quite clear, I think, that James gave this advice in order to show the falsity of the views supposed to be Paul's, which certain Jews who had come to believe in Christ, but who were still "zealous for the law," had heard about him, namely, that through the teaching of Christ the commandments, written by the direction of God and transmitted by Moses to the fathers, were to…

These thousands of Jews who believed were from those who cried out: "His blood be on us and on our children" (Matt. 27:25). Yet the Lover of mankind accepted many both from them and from their children and granted them innumerable blessings.

and they are instructed concerning thee, that apostasy from Moses thou dost teach to all Jews among the nations, saying--Not to circumcise the children, nor after the customs to walk;

Then also a third cause is given: "And they all," it says, "have been informed of thee" - they say not, "have heard," but have been instructed, that is, so they have believed, and have been taught, "that thou teachest apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs."

Thus the apostles and the holy disciples of the Savior, in the beginning, allowed converts from Judaism to the life of the gospel to be circumcised according to the law of Moses in order that they would just believe in the Lord.

But they have heard about you, that you teach the Jews among the Gentiles to depart from Moses, etc.; that is, they claim that you say that what was administered to the fathers by Moses should be condemned as sacrilegious and not commanded by God due to the doctrine of Christ.

what then is it? certainly the multitude it behoveth to come together, for they will hear that thou hast come.

`This, therefore, do that we say to thee: We have four men having a vow on themselves,

He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, and the Nazarites introduced into the temple, which incidents are described in the Acts.

He shows that it was not necessary to do this upon principle - whence also they obtain his compliance - but that it was economy and condescension. This vow appears to have been the Nazarite vow described in Numbers 6:1-21, taken by the apostle as an accommodation to Jewish prejudices and to allay the suspicions of the legal party in Jerusalem.

Many kinds of vows existed: some promised sacrifices, others – money, still others – themselves, and a fourth group – not to drink wine and not to cut their hair for a certain number of days. To this last category these men belonged. The hair was a symbol of mortification, because it, like the dead, does not feel pain.

these having taken, be purified with them, and be at expence with them, that they may shave the head, and all may know that the things of which they have been instructed concerning thee are nothing, but thou dost walk--thyself also--the law keeping.

"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. [CHRYSOSTOM]

And all will know that what they have heard about you is false; but would have said, All will think: especially since the apostles had already decreed in Jerusalem that no one should compel the Gentiles to Judaize. However, they had not decreed that no Jew should be prohibited from Judaizing then, although even the Jews were already not compelled by Christian doctrine.

"Taking them, purify yourself with them, and take upon yourself the expenses for the sacrifice for them." That is, he says, the sacrifices which, according to the law, must be offered for them, provide yourself, in order to destroy every suspicion. Defend yourself, it is said, by deed, not by word.

`And concerning those of the nations who have believed, we have written, having given judgment, that they observe no such thing, except to keep themselves both from idol-sacrifices, and blood, and a strangled thing, and whoredom.'

Then Paul, having taken the men, on the following day, with them having purified himself, was entering into the temple, announcing the fulfilment of the days of the purification, till the offering was offered for each one of them.

But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While "purifying himself" he was intolerable, and how should he have been tolerable while preaching? What lay ye to his charge? What have ye heard? He spoke nothing of the kind.

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]

Paul had his hair cut and fulfilled all the Jewish rites, but not because he changed his opinion (for that would have been a thing impure from vice), but because love is condescending. "He declared the completion of the days of purification," that is, he himself declared about himself that the purification was completed.

And, as the seven days were about to be fully ended, the Jews from Asia having beheld him in the temple, were stirring up all the multitude, and they laid hands upon him,

"And when the seven days were about to be completed, the Jews from Asia" - for his arrival most keeps times with theirs - "when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the t…

And when the seven days were nearly completed. These days were not yet completed, but their course was ongoing, the completion was awaited. Hence it is more clearly said in Greek: When the seven days were beginning to be completed.

Notice God's arrangement: after some were dissuaded, others, out of fear that the rest might also be dissuaded, attack Paul. Their restless character is visible everywhere.

crying out, `Men, Israelites, help! this is the man who, against the people, and the law, and this place, all everywhere is teaching; and further, also, Greeks he brought into the temple, and hath defiled this holy place;'

for they had seen before Trophimus, the Ephesian, in the city with him, whom they were supposing that Paul brought into the temple.

All the city also was moved and there was a running together of the people, and having laid hold on Paul, they were drawing him out of the temple, and immediately were the doors shut,

and they seeking to kill him, a rumour came to the chief captain of the band that all Jerusalem hath been thrown into confusion,

who, at once, having taken soldiers and centurions, ran down upon them, and they having seen the chief captain and the soldiers, did leave off beating Paul.

Then the chief captain, having come nigh, took him, and commanded him to be bound with two chains, and was inquiring who he may be, and what it is he hath been doing,

and some were crying out one thing, and some another, among the multitude, and not being able to know the certainty because of the tumult, he commanded him to be carried to the castle,

and when he came upon the steps, it happened he was borne by the soldiers, because of the violence of the multitude,

for the crowd of the people was following after, crying, `Away with him.'

"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]

"Then Paul took the men, and the next day, being purified, entered with them into the temple." Paul, gladly taking the above-mentioned advice, took the four brethren, purified and with their heads shaved, and boldly entered the synagogue on the following day.

They say "Away with him!" in accordance with Roman custom, since it was customary among the Jews to shout this phrase against the righteous, as they also shouted against the Lord: "Away with Him" (Luke 23:18).

And Paul being about to be led into the castle, saith to the chief captain, `Is it permitted to me to say anything unto thee?' and he said, `Greek dost thou know?

art not thou, then, the Egyptian who before these days made an uprising, and did lead into the desert the four thousand men of the assassins?'

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]

Four thousand men of the Sicarii. There is no controversy to be held between the tribune who spoke these things and Josephus who wrote about the Egyptian. For it could happen that he first came with a few, the same secretly leading a tyranny, but later joined many to himself by public deceit.

"Are you not that Egyptian?" There appeared a certain Egyptian, an innovator, a rebel, a deceiver, and a sorcerer. The devil flattered himself with the hope of using this man and presenting both Christ and the apostles as participants in those crimes which were committed by the followers of this Egyptian.

And Paul said, `I, indeed, am a man, a Jew, of Tarsus of Cilicia, of no mean city a citizen; and I beseech thee, suffer me to speak unto the people.'

Observe how, when he discourses to those that are without, he does not decline availing himself of the aids afforded by the laws. Here he awes the tribune by the name of his city.

A townsman from Tarsus in Cilicia, a not unknown city. The Apostle was indeed born in the town of Giscala in Galilee. When it was captured by the Romans, he moved with his parents to Tarsus in Cilicia. From there, sent to Jerusalem for the study of the law, he was instructed by Gamaliel, a very learned man, as he himself recounts later.

We, Christians, are the true Jews, as those who profess the true faith, because the name "Judah" means "confession." Since the commander asked whether he was that Egyptian, Paul first of all deflects him from this suspicion. And so that he would not think that he was a Jew by origin, he then declares his faith. So what then? Did he deny it? By no means!

And he having given him leave, Paul having stood upon the stairs, did beckon with the hand to the people, and there having been a great silence, he spake unto them in the Hebrew dialect, saying:

Acts21