In the previous chapter, we left the apostle Paul with tears in his eyes, warning the elders from Ephesus to be on their guard against false teachers. And we also saw very powerfully that Paul knew that his time on earth was coming to a close very soon, Philippians 1:21. He knew exactly what was about to happen to him as he departed from their company in Miletus.
We catch up with Paul’s journey, and Luke tells us that they, including Luke, went from Cos to Rhodes, to Patara, Acts 21:1. Then, they boarded a ship sailing to Phoenicia, and they passed Cyprus and sailed to Syria, where they stopped at Tyre for the ship to unload its cargo, Acts 21:2-3 / Isaiah 60:9.
Robertson, in his commentary, says the following.
‘Cos was an island 40 miles from Miletus. Rhodes refers to the city on the island of Rhodes, ‘Rhodes’ meaning ‘roses,’ another 90 miles farther. A gigantic statue of Apollo, the Colossus of Rhodes, one of the seven wonders of the ancient world, stood astride the entrance to this harbour years earlier, but it was now in ruins. From there, Paul’s party continued east to Patara, a 60-mile journey. Paul could have made these trips in three days. In Patara, the missionaries were able to transfer to a ship bound directly for Tyre, 400 miles away, probably a grain or fruit ship.’
It’s here in Tyre that Paul and his companions sought out the Lord’s followers in that city and stayed seven days with them, Acts 21:3, as he did at Troas, Acts 20:6, and Puteoli, Acts 28:14.
Since the Spirit played a key role in the start of this journey toward Jerusalem, Acts 20:22-23, it seems likely the disciples, having further revelations from the Spirit concerning Paul’s coming imprisonment, begged him not to go, Acts 21:4.
Kent, in his commentary, says the following.
‘Paul, however, regarded it not as a prohibition but a divine forewarning so that he would be spiritually prepared for what would happen.’
Robertson, in his commentary, says the following.
‘Duty called louder than warning to Paul, even if both were the calls of God.’
Luke says that at the end of their weeklong visit, Paul’s company walked toward the ship with an escort composed of the many Christian men in the city of Tyre, Psalms 87:4, along with their wives and children, Acts 21:5. And look what they did before boarding the ship, they all stopped for prayer, Acts 21:5.
We don’t know exactly what it was they were praying for, but the fact that they begged Paul not to go tells me that they must have been asking God to be with Paul because of what was going to happen to him, Acts 9:16 / Acts 19:21 / Acts 20:22-24 / Acts 21:14 / Acts 23:1 / Acts 23:11.
Barnes, in his commentary, says the following.
‘No man can read this narrative in a dispassionate manner without believing that they offered an extemporaneous prayer. No man can believe that Paul thus poured out the emotions of his heart in a prescribed form of words.’
Christians should always pray for safe journeys, no matter how long or short the journey is, Joshua 24:17-18 / Judges 18:5-6. And the reason for that is because we need to remind ourselves that we are never alone, we need to remember to take God with us.
After their prayer on the beach, Paul and those with him boarded the ship and the others returned home, Acts 21:6. The ship went on from Tyre to Ptolemais, where they were again greeted by the brethren, Acts 21:7.
And after one day’s stay, they went on to Caesarea, where they spent some time in the house of Philip, the proclaimer of good news, Acts 21:8 / Ephesians 4:12 / 2 Timothy 4:5.
Who was this Philip? I believe it was the same Philip who is mentioned in Acts 6:5-6 and Acts 8:40, who was chosen for the ministration to the widows and the one who taught the Ethiopian. Notice they stayed at Philip’s house, Acts 21:8 / Acts 20:4-5.
McGarvey, in his commentary, says the following regarding Philip’s house.
‘His house must have been a capacious one, as it enabled him to entertain the nine men who made up Paul’s company.’
According to what we have just read, Philip had four virgin daughters who prophesied, Acts 21:9. Just like Miriam, Exodus 15:20, Deborah, Judges 4:4, Noadiah, Nehemiah 6:14, and Huldah, 2 Kings 22:14. It’s during Paul’s time at Philip’s house that we’re introduced to a man whom we have already met.
Luke tells us that Agabus also came to Philip’s house at the same time as Paul’s company, Acts 21:10. This Agabus is the man who was one of the prophets who went to Antioch from Jerusalem.
He was the one who predicted a severe famine was going to spread throughout the Roman Empire, Acts 11:27-28. But this time, he’s not predicting a famine; he’s predicting Paul’s future.
Luke tells us that Agabus took Paul’s belt, or girdle, and bound his own hands and feet, Acts 21:11 / Ezekiel 4:1-6. He then explained that the Holy Spirit was foretelling Paul’s being taken prisoner by the Jews and turned over to the Gentiles, Acts 21:11.
Understandably, all those who heard the prophecy, including Luke, begged Paul not to go to Jerusalem, Acts 21:12. Again, we see Paul demonstrating in his life who carries the most influence. Not pain or suffering, death or even the fear of death was going to stop him from doing God’s will, Acts 21:13 / Acts 19:21 / Acts 20:22.
Tannehill, in his commentary, says the following.
‘Paul, aware of the suffering and danger ahead, must make the same decision in Caesarea that Jesus made in the prayer scene before his crucifixion. In the prayer scene, Jesus expressed the two options himself in internal debate: ‘Take this cup from me; nevertheless, let not my will but yours be done,’ Luke 22:42. In Paul’s case, his companions and friends express the option of escape and appeal to Paul to choose it. Paul chooses the other option. The conflict finally ends when Paul’s friends recognise that they cannot persuade him and say, ‘Let the will of the Lord be done,’ Acts 21:14.’
Paul explained that his trip to Jerusalem was one he was making in an effort to fulfil his commission to preach the Gospel, Matthew 10:28-29 / Romans 14:8 / Acts 20:22-23.
There’s no use spending a lot of time worrying about dying because all of us will have to go sometime. But all of us need to spend a lot of our time preparing to meet our Maker. Everyone on earth, past, present and future will all have to meet our Maker, Hebrews 9:27-28.
This was the fifth time that Paul had visited Jerusalem since he set out against the brethren at Damascus. Luke tells us that the group travelled on to Jerusalem, Acts 19:21, where they planned to lodge with one of the early disciples named Mnason, who was from Cyprus, Acts 21:15-16.
And they were joyfully greeted by the brethren in Jerusalem, Acts 21:17, which Paul may well have viewed as an answer to the prayers he had been asking others to pray for him, Romans 9:1-3 / Romans 15:30-31.
Whether this was an answered prayer or not, at least it is another prayer that was answered; that is, the saints in Jerusalem received the gift of money which Paul brought to help the needy saints.
And so Luke tells us that the next day, Paul delivered a report to James, the half-brother of Jesus, Acts 12:17 / Acts 15:13, and all the elders concerning the things God had accomplished among the Gentiles through Paul, Acts 21:19 / Acts 14:27 / Acts 18:23.
Constable, in his commentary, says the following.
‘Luke mentioned nothing about Paul’s delivery of the monetary gift, Paul’s main reason for going to Jerusalem, Romans 15:25-27 / 1 Corinthians 16:1-4.’
God did accomplish many things among the Gentiles through Paul; no wonder the group glorified God for the good which had been done, Acts 21:20.
The assembled group explained to Paul that thousands of Jews had obeyed the Gospel of Christ in Jerusalem, but they also still tried to adhere strictly to the Law of Moses, Acts 21:20-21. But as always, when people do great things from the Lord, there are always those in the background trying to discredit everything you have accomplished.
Someone, or some group, had spread the rumour that Paul taught Jews who lived among the Gentiles that they should forsake Moses’ law, especially by refusing to circumcise their children, Acts 21:21 / Romans 14:4-6.
Polhill, in his commentary, says the following.
‘The Jerusalem elders were in somewhat of a bind. On the one hand, they had supported Paul’s witness to the Gentiles at the Jerusalem Conference. Now they found Paul a persona non grata and his mission discredited not only among the Jewish populace, which they were seeking to reach, but also among their more recent converts. They did not want to reject Paul. Indeed, they praised God for his successes. Still, they had their own mission to the Jews to consider, and for that Paul was a distinct liability.’
We know that this was a false accusation because if we remember, Paul had actually circumcised Timothy with his own hand, Acts 16:3. What we also need to remember is that a full understanding of the effect of the cross on the ordinances of the Law of Moses would ultimately result in the end of circumcision as a religious act anyway, Ephesians 2:14-15 / Colossians 2:14. What happens next raises a few questions which need to be looked at carefully.
Naturally, the church would hear of Paul’s arrival in Jerusalem and would assemble. Therefore, James and the others proposed that Paul purify himself along with four men who had taken a vow, Acts 21:22-23 / Acts 18:18-21. Paul was also urged to pay the expenses involved in their vows, Acts 21:24.
Wesley, in his commentary, says the following.
‘James should have told those Jewish Christians: I do not keep the law of Moses; neither does Peter; neither need any of you!’
Why would Paul do that? If the Law of Moses and their customs were abolished at the cross of Christ, why would Paul do this? Simply because by doing this, Paul would silence those who were falsely charging him.
We need to ask ourselves, did Paul compromise his teachings about the law being a schoolmaster to lead men to Christ by purifying himself and paying for a vow under Moses’ law? Or did he recognise that these things did not have to do with salvation, so he could do them to further reach out to the Jews?
This is one of those questions for which we have no certain answer, but we point out this much about Paul’s actions because some people seem to suggest that Paul sinned by doing what the officials asked.
We need to understand what ‘ceremonial purification’ involved. It did not necessarily involve atonement for personal sin, Numbers 19:12. For example, a Jewish woman had to be ‘purified’ following the birth of a child, Leviticus 12:1-7. We see Mary, after giving birth to Jesus, obeying this purification law, Luke 2:22.
Remember, this law was to be obeyed even though the act of bearing a child is not sinful. The point I’m trying to make is that Paul’s act of ‘purification’, doesn’t mean that he was seeking personal forgiveness by means of an animal sacrifice.
Clarke, in his commentary, says the following.
‘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 be something in this transaction which we do not fully understand.’
We’re not sure why Paul did this, but I believe that Paul’s actions kept the peace so that he could reach even more Jews with the good news, 1 Corinthians 9:20.
Clarke, in his commentary, says the following.
‘Paul had shown them that their ceremonies were useless but not destructive; that they were only dangerous when they depended on them for salvation.’
But if there is anything we can get from this text, it’s this: at least James and the elders were consistent in not requiring the Gentiles to follow the Law of Moses, Acts 21:25 / Acts 15:20 / Acts 15:29.
Luke tells us that Paul took the others with him and yielded to the proposal set forth by James and the others, and began to be purified, Acts 21:26 / Numbers 6:13-20, perhaps to enter the inner part of the temple.
Near the end of the seven days of purification, some Jews from Asia found Paul in the temple area and called for others to help them, Acts 21:27. The Jews permitted Gentiles in the outer court of the temple, the court of the Gentiles, but they weren’t permitted to go beyond the enclosure into the women’s court, or into the court of Israel, much less into the court of the priests.
Constable, in his commentary, says the following.
‘Jewish men like Paul, who were not priests or Levites, could go no farther than the court of Israel. The priests had posted notices prohibiting Gentiles from entering the sacred enclosure, the area that included the courts of the women, Israel, and the priests. These were in Latin and Greek and were on the barrier, the Soreg, at the foot of the steps leading to this area of the temple. Archaeologists have discovered two of these notices.’
One reads as follows, according to Barrett.
‘No man of another nation to enter within the fence and enclosure round the temple. And whoever is caught will have himself to blame that his death ensues.’
Josephus says the following.
‘The Romans allowed the Jews to execute any Gentile, even a Roman citizen, for proceeding beyond this low, stone barrier.’
These guys come along and accuse Paul of four things, Acts 21:28 / Acts 6:11 / Acts 6:13-14. 1. Teaching against the Jews. 2. Teaching against the law. 3. Teaching against the temple. 4. Bringing Greeks into the temple, thereby defiling it.
As to the last charge, Luke reported that they had seen Paul in the city with Trophimus the Ephesian and supposed he had brought him into the temple, Acts 21:29.
With all those accusations flying around, the angry mob seized Paul and dragged him into the court of the Gentiles, Acts 21:30. They then closed the doors to the temple’s inner court so that no blood would defile it, Acts 21:30. Make no mistake about it, this would have been a terrifying ordeal for anyone to go through.
I’m wondering if Paul remembered those wonderful words, ‘the Lord is with me; I will not be afraid. What can man do to me? The Lord is with me; he is my helper. I will look in triumph on my enemies,’ Psalm 118:6-7. As Luke tells us next, we can see quite clearly that it wasn’t God’s will for Paul to be killed at this point in his life.
While they were trying to kill Paul, Acts 14:5 / Acts 14:19, Luke tells us that through God’s providence, word reached the chief captain of the Roman garrison guarding Jerusalem, Acts 21:31. His name is Claudius Lysias, Acts 23:26.
He rushed in with perhaps three hundred men into the midst of the mob violence, and as they rushed in, the mob stopped beating Paul as they arrived, Acts 21:32.
Constable, in his commentary, says the following.
‘This is the sixth time in Acts that Paul’s ministry had ignited a public disturbance, Acts 14:19 / Acts 16:19-22 / Acts 17:5-8 / Acts 17:13 / Acts 19:25-34.’
Agabus’ predictions came true, the chief captain ordered Paul to be bound with two chains, Acts 12:6, and asked about his crime, Acts 21:33 / Acts 21:11. And the mob gave all sorts of answers to the crime which Paul supposedly committed, Acts 21:34.
So the chief captain ordered Paul taken to the castle, Acts 21:34. But even this was no easy task because the soldiers literally had to carry Paul as a large part of the crowd followed, shouting, ‘away with him’, Acts 21:35-36 / Acts 7:54-8:1 / Acts 22:22.
Bruce, in his commentary, says the following.
‘The shout Away with him! which pursued him as he was carried up the steps was the shout with which Jesus’ death had been demanded not far from that spot some twenty-seven years before, Luke 23:18 / John 19:15.’
It’s very difficult to appreciate what these early Christians went through, sometimes on a daily basis to remain true to God because we may never have to experience it in our lifetimes. Don’t these accounts of Paul’s struggles give us so much encouragement to keep going? Philippians 3:10.
We sometimes read these accounts as though they were fictional figures in fictional places. The apostle Paul was a real person, travelling through real cities, going through real trials. And if we were to sit down with him and compare our trials, pains and sufferings with his, I believe we would come away very humbled.
Longenecker, in his commentary, says the following.
‘In this first of Paul’s five defences, Luke’s apologetic interests come to the fore in highlighting the non-political character of Christianity (contrary to other messianic movements of the day, Acts 21:38), and in presenting Paul’s mandate to the Gentiles as being the major reason for Jewish opposition to the gospel, Acts 22:10-22.’
We would think that Paul asking the chief captain, who had taken him prisoner, if he could speak would be a bad judgment on Paul’s behalf. Especially after having his life threatened by the very people who are trying to kill him.
I’m pretty sure if that were you or me, we would be longing just to get out of there to be safe and away from the mob. Paul doesn’t do that; he asks to speak to them, and when the captain heard Paul speak to him fluently in Greek, he was surprised, Acts 21:37.
The reason he was surprised was that he had assumed that Paul was an Egyptian criminal. The captain thought that Paul was an Egyptian criminal who had led a band of some four thousand men in a rebellion, Acts 21:38.
Constable, in his commentary, says the following.
‘The commander had assumed that Paul was a certain Egyptian who had appeared in Jerusalem three years earlier. This man claimed to be a prophet of God and announced that the wall of Jerusalem would collapse at his command. He further claimed that he would lead his followers from the Mount of Olives into Jerusalem, where they would defeat the Romans and throw off their yoke. The Romans, however, attacked this man’s followers first and killed many of them, but he had escaped.’
Paul explained to the captain that he was a Jew from Tarsus in Cilicia, Acts 21:39. Paul went on to ask the captain for permission to speak to the very multitude that only moments before had sought to kill him and when permission was granted.
Paul gestured with his hand to gain the attention of the audience, and a hush fell over the crowd, Acts 21:40 / Acts 12:17. And so, Paul then began to speak to them in Aramaic, Acts 21:40 / Romans 9:1-5.
Harrison, in his commentary, says the following.
‘Luke devotes considerable space to the record of Paul’s last visit to Jerusalem, not because the visit was important in itself, but because it showed the final rejection of the gospel by Jerusalem.’
Sadly, this is another example of how chapter breaks really don’t work at times. To read Paul’s first defence, we need to move on to the next chapter.