Atos 21
J. Vernon McGee · Citado em PreceptAustin
Atos 21
Vernon McGee says "I love the way this is expressed here. I think the translators of our Authorized Version have captured something that the modern translations just miss. They “discovered Cyprus” on the left hand is a way of saying that as they were sailing towards Tyre, Cyprus loomed up in the distance on their left-hand side. Of course it doesn’t mean that they were the first people to discover Cyprus. They saw the island and were near enough to recognize it, but they did not stop there. They were on their way to Tyre, a great commercial center which had been there since ancient times." (Thru the Bible) Leaving (2641)(kataleipo from kata = intensifies or strengthens the meaning + leipo = to leave ) literally means to leave behind. We kept sailing to Syria and landed at Tyre (see map) - Luke mentions Syria the Roman province that included not only Antioch to the north but also Phoenicia and Judea to the south. This trip would have taken 4-6 days depending on the winds (and estimating 5 knots/hour - see speed of ancient ships). Don't you wonder how many of the crew on that vessel we will meet in Heaven? "Tyre was formerly one of the most commercial cities of the world; and it is probable that in the time of Paul its commercial importance had not entirely ceased." (Barnes) Luke mentions no synagogue, which one would have expected had there been one for that is where Paul always made a "bee line!" Mare on background of Tyre - This port, famous in Old Testament times (with its history going back to the fourteenth century bc, and its power seen in establishing the north African city of Carthage, ca. 800 bc) was later conquered by Alexander the Great. It was about 400 miles southeast of Patara (a sea journey of about five days) and about forty-five miles south-southwest of Beirut and was considered to be one of the most important Phoenician cities. In the New Testament period, a group of disciples had earlier been formed at Tyre when persecuted disciples had taken the word to Phoenicia (Acts 11:19). Archaeological remains, chiefly Roman and Early Byzantine, include the Alexander causeway, a colonnaded street, a theater, a triumphal arch, a Roman forum, a hippodrome, and a Byzantine basilica. It became strongly Christian, with a bishop’s seat, in the second century. Origen died there in the third century. (New Testament Background Commentary: A New Dictionary of Words, Phrases and Situations in Bible Order) Larkin on Tyre - They put in at Tyre, a city built on an island with its port on the south side. An earthen mole constructed by Alexander the Great connected the city to the mainland, and subsequent action of the harbor waters had left a sandy beach. (Ibid) For there the ship was to unload its cargo - It must have been a large cargo as it took seven days to unload (and presumably reload). The cargo included the precious passenger Paul the premier proclaimer of the Gospel. Was to unload (670)(apophortizomai from apo = from + phortizo = to load) means to discharge a cargo and is used only here in the NT. Bauer states that this is a nautical term, used for jettisoning the cargo during a storm but also of regular unloading. Cargo (1117)(gomos from gemo = to be full, to be laden) referred to a relatively heavy object that was carried and thus a load, burden or as here cargo of a ship. Two other uses in Rev 18:11, 12 referring to the cargoes that would soon be useless because of the final pouring out of wrath on the enemies of God. Two uses in the Septuagint - Ex 23:5, 2 Ki 5:17. Acts 21:4 After looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit not to set foot in Jerusalem. KJV Acts 21:4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. After looking up the disciples Acts 19:1; Mt 10:11; 2 Ti 1:17 we stayed there seven days Acts 20:6,7; 28:14; Rev 1:10 they kept telling Paul through the Spirit Acts 21:10-12; 20:22 Acts 21 Resources - Multiple Sermons and Commentaries SEVEN DAYS WITH THE SAINTS After looking up the disciples - First mention of Christians at Tyre. Recall that this area had likely been evangelized earlier Luke recording "So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone." (Acts 11:19+). The irony of course is that the persecution in Jerusalem which presumably led to founding of a church in Tyre was a persecution that was led by Paul (then Saul) himself! (cf Acts 9:1-2+, Acts 26:9-11+). And now he is seeking out this church not to persecute but to fellowship with! It is also worth noting that the people of Tyre had been more positively disposed to Jesus' ministry than Judea had been (Read Lk 6:17+; Lk 10:13-14+). THOUGHT - Paul was not into sight-seeing but in saint strengthening. There is nothing wrong with a little sight seeing, just as long as you don't lose sight of God's ultimate purpose for life which is to glorify Him and that is not usually accomplished by sight seeing.
Atos 21
Vernon McGee - This is the verse used by those Bible teachers who feel that Paul made a great mistake when he went up to Jerusalem. It shows that these men spoke to Paul through the Holy Spirit. If I understand this correctly, the Spirit of God is not going to contradict Himself. I believe He is saying the same thing here that He had said before. Paul is not to go up to Jerusalem unless he is prepared to make the required sacrifice. Paul keeps saying that he is willing to make the sacrifice. He is perfectly willing to lay down his life for the Lord Jesus. That is the way I think it should be understood. For several reasons I do not believe that Paul stepped out of the will of God when he went up to Jerusalem. He had a sentimental reason for going there, but it was a good reason. He was carrying the offering from the gentile Christians to the suffering saints in Jerusalem. He wanted to present this to the church in Jerusalem with his own hands, because it was his hands that at one time had wasted the church in Jerusalem. He had been partly responsible for the state of penury in which the saints in Jerusalem found themselves. Paul did not want to send some representative to Jerusalem; he wanted to go to Jerusalem himself. Another reason I do not believe that Paul stepped out of the will of God is because of his writings later on. When Paul was in prison in Rome, the church at Philippi sent to him an expression of their sympathy. They loved him and they sympathized with his condition. But Paul wrote to them, “But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel” (Phil. 1:12). Because what happened to Paul did not hinder the spread of the gospel, I do not believe that Paul was out of the will of God. Furthermore, you remember that when the Lord appeared to Ananias and told him to go to Paul after his conversion, He said to Ananias, “… Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name’s sake” (Acts 9:15–16). Up to this point in our study of Acts, Paul has not appeared before kings and rulers, but we know it is in the will of God that he should do so. In the next chapters we will find that he does go before kings. He will testify before King Agrippa. It is probable that he appeared before Nero in Rome. We know for certain that he reached those who were in Caesar’s household because he sent greetings from them in his Epistle to the Philippians (4:22), which was written while he was a prisoner in Rome. Finally, as I have already mentioned, in 2 Timothy 4:7 Paul writes, “… I have finished my course….” This was written at the end of his life. It seems to me that he would not say that if for a time he had stepped out of the will of God. I must confess that as I look back over my own ministry, I am confident that I stepped out of the will of God for a brief time. I didn’t do it purposely. I did it ignorantly. I did it in a headstrong manner. I think the Lord has a way of making these things up to us. But I do not think that Paul at the end of his life could write that he had finished his course if he had been out of the will of God. I have spent some time on this because there is controversy over it. I have several very good friends in the ministry who do not agree with my point of view, but we are still friends. I love these brethren in the Lord. I just tease them and say I hope they will see the light someday. As one of them said to me, “When we get in the presence of the Lord, we will all be in agreement.” (Thru the Bible) Jack Arnold has a very helpful summary of the will of God in the context of this passage regarding God's will for Paul regarding going to Jerusalem...\ After a person becomes a Christian, the next most important step is to ascertain the will of God for his life. The most vital question for a Christian is, “What is the will of God for my life?” The Christian is not only asked to know the will of God, but he is commanded to know the will of God for his life. “So then do not be foolish, but understand what the will of the Lord is (Eph. 5:17). According to the Bible, there are at least four different forms of the will of God. Bible scholars have tried to give more than four categories, but these four essentially express all we need to know as Christians about the will of God. The Secret Will of God The secret will of God flows out of God’s sovereignty and includes what He planned in eternity past, and this will (plan) most certainly will come to pass. The secret will is known only to God and not to man. “Remember the former things long past, for I am God, and there is no other; I am God, and there is no one like Me, declaring the end from the beginning and from ancient times things which have not been done, saying ‘My purpose will be established, and I will accomplish all My good pleasure’” (Isa. 46:9, 10). “The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law” (Deut. 29:29). It is important to know that God has a secret will for it gives the Christian confidence that God has a plan for this work and for each Christian individually. The Revealed Will of God The revealed will of God refers to the commands of Scripture. It deals with what God desires for the Christian to do and with what the Christian ought to do according to God’s revelation in the Bible (Deut. 29:29). The revealed will is never done perfectly by the Christian but it is his ethical standard of conduct. Christians, for instance, are commanded to be holy in conduct (I Pet. 1:15, 16), to have a prayer life (I Thes. 5:17), to grow in grace and knowledge (II Pet. 3:18), to love one another (Jn. 13:34, 35), to witness for Christ in this world (Matt. 28:19) and to keep hundreds of other commands written in Scripture. If a Christian fails to keep the revealed will of God, then he must pay the consequences for his disobedience. The Permissive Will of God The permissive will of God is a theological way of explaining how nothing can happen outside of God’s secret will, and yet God is not responsible for sin. Human sin falls under the permissive will of God. It is related to those responsible actions of men which God passively allows, and yet He still has control over them. The permissive will of God deals with the negative aspects of God’s secret will. The Directive Will of God The directive will of God deals with those things God is actively and deliberately directing in His secret will. It is related to the positive aspects of the secret will of God. God’s directive will deals with the guidance of the Christian so that he knows in his experience, at least in part, the outworking of the secret will of God. What Is Involved in the Directive Will? The directive will is getting divine leading and guidance in the Christian’s life so he knows in his experience that he is in the center of God’s will and being directed by God. Most, if not all, problems in the directive will of God can be placed into three categories: 1) Vocation: what do you want me to do in life? 2) Location: where do you want me to live geographically? 3) Situation: seeking divine guidance and knowing God's will for every situation. How Is the Directive Will of God Determined? Primary Methods. There are four primary methods for determining the directive will of God. Bible. The Bible is the first and primary source for determining God's directive will. One must know the commands and principles of Scripture and apply these to one's experience. It is never the will of God to do anything if it is contrary to any biblical command or principle (Col. 1:9). Prayer. One must pray honestly for God's will over any matter, making it known to God that He is willing and ready to do anything God reveals to him. If a person is not open and honest before God in prayer, then he will never know the directive will of God. Fellowship. It is important that a Christian be in fellowship with Christ at all times. Where we are and what we are to do are not nearly so important as what we are to God. He wants us to be constantly in fellowship with Christ at all times no matter what the circumstances may be. Common Sense. A Christian must use all of his God-given natural faculties in studying all factors in finding the will of God. However, all reasoning must be directed by biblical principles and bathed in prayers, for the mind is still tainted by sin and the heart is deceitful and desperately wicked. Conviction. Quite often the Holy Spirit gives a strong conviction which cannot be shaken. It is the still small voice of God speaking to the conscience that we are to do something for Him. The inner witness of the Spirit is a reality for every Christian in fellowship with his Lord. Secondary Methods Circumstances. God may lead by opening and closing doors (Col. 4:3). The Christian should pray, “If this is not your will, Lord. then shut every door, no matter what it may cost me personally." Counsel. It is always wise to seek out the counsel of another Christian or Christians to talk over the matter (Prov. 15:22). The counsel may be rejected, but it is good to get wisdom from older, more mature Christians. The facts, or the clarification of facts, may come through a counselor, but the leading must come from the Lord. To reject the advice of a counselor is not always wrong, especially if a person has a strong conviction from the Lord that he is to do something. Peace. If God is in some move, He will give a peace which passes all human understanding (Col. 3:15). A person should pray until he has divine peace. He may be afraid emotionally of the situation but may have peace that he is doing the right thing. Knowing the will of God is what Acts 21:1-26 is all about. The Apostle Paul had to know the will of God for his life in the same way we have to know the will of God for our lives, and he struggled with and faced the same kind of problems about the will of God as we do. (Acts 21:1-14 The Will of God) Related Resources: The Will Of God How can I know God's will for my life? What does the Bible say about knowing God's will? How can I know when God is telling me to do something? How can we recognize the voice of God? Does God have a plan for me? How can I find my spiritual calling? 1 Thessalonians 4:3 Commentary Colossians 1:9 Commentary Colossians 4:12 Commentary Ephesians 1:11-12 Commentary Ephesians 5:17-18 Commentary Romans 12:2 Commentary Will - Thelema (Greek Word Study) Acts 21:5 When our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until we were out of the city. After kneeling down on the beach and praying, we said farewell to one another. KJV Acts 21:5 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. they all...escorted us 15:3; 17:10; 20:38 with wives and children Dt 29:11,12; Josh 24:15; 2 Chr 20:13; Neh 12:43; Mt 14:21 After kneeling down on the beach and praying Acts 9:40; 20:36; 1 Kings 8:54; Ps 95:6; Mark 1:40 Acts 21 Resources - Multiple Sermons and Commentaries TIME TO SET SAIL TIME TO PRAY When our days there were ended, we left and started on our journey - The days refers to the seven days to unload the ship. Ended is the rare verb exartizo which means to to furnish perfectly and in this context means to "finish the exact number of days (seven)." Ended (1822)(exartizo from ek = out or used to intensive meaning + artios = fit, complete, capable from root ar- which indicates appropriateness, suitability, usefulness, aptitude) means to completely outfit, fully furnish, fully equip or supply. Exartizo was used of a wagon or rescue boat which was completely outfitted or of a machine sold in good condition and capable of performing the service expected of it. In the present passage exartizo conveys the sense of accomplishing the days, finishing the time (the seven days) during which they had to remain for the cargo to be unloaded. While they all, with wives and children, escorted us until we were out of the city - So here we see an impromptu prayer meeting reminiscent of the departure from the Ephesian elders at Miletus (Acts 20:36-38). It is notable and perhaps somewhat surprising that this is the first time Luke mentions children in connection with the apostolic churches. THOUGHT - Don't miss Luke's use of the little adjective "all!" (i.e., "en masse"!) In our busy culture in America to get "all" of the church together for anything would take a miracle of God! This is sad, for people are missing out on what God is doing in the assembled body. These believers at Tyre did not want to miss out on saying farewell to the greatest apostle in the history of the church! Are you forsaking your assembling together (and this includes the prayer meetings!!!)? (cf Heb 10:25+) If so, you can be sure that you are missing out on something God is doing!
Atos 21
Vernon McGee - A Jew who comes to Jesus Christ does not stop being a Jew. So they say to Paul, “Look, you are a Jew. That is your background. And you want to win the Jews for Christ.” Paul says, “I sure do!” So they say, “Since you are a Jew, it wouldn’t hurt you to go with these four Jewish men who have made a vow. They have shaved their heads and are going into the temple. Would you go along with them?” Paul says, “Sure.” Paul didn’t take this vow because he was commanded to do so (Ed: Actually they did issue a command [Do], but I think they gave it under grace, not law). He took this vow because he wanted to win these people. (Thru the Bible) We have four men who are under a vow - These men had already voluntarily taken this vow and were still under the vow. The Jerusalem elders are referring to a Nazarite vow (as supported by the reference to shaved heads - see Nu 6:18), which was a vow symbolism complete separation from the world and unto God, usually for a period of 30 days (Which is why some do not think this was truly a Nazarite vow). Samson (Jdg 16:17) and John the Baptist (Lk 1:15) were exceptions for they were to keep this vow for their entire life. You can see the logic of the elders, for they knew that among even the zealous Jews, the taking of a Nazarite vow was viewed with reverence for it was a manifestation of an individual's highest devotion to God. If this was indeed a Nazarite vow, it was a good move, because shaven heads of five Jewish men would have testified visually of their loyalty to the Law of Moses. Gilbrant comments the suggestion of the elders was that Paul take this vow "To demonstrate that he did not want to abolish Judaism. Paul was asked to pay for the sacrifices these four men were to present on the last day of the vow. This was in accordance with the Law (Nu 6:21) and contemporary practice, as when Herod Agrippa I paid for the expense of many Nazarites (Josephus Antiquities 19.6.1)." (Ibid) Vow (2171)(euche from euchomai = to wish, pray, vow) usually refers to a vow but also could refer to a prayer. Louw-Nida on vow - promise to God that one will do something, with the implication that failure to act accordingly will result in divine sanctions against the person in question." Paul cut his hair at Cenchreae due to a vow he had taken (Acts 18:18) and many believe this was a modified Nazarite vow. Zodhiates on the uses of euche in James 5:15 - If, however, prayer was meant by the euché (James 5:15), the more common word proseuché <4335> would have been used. The basic meaning of the word euché is wish or vow. When it is addressed to God, it becomes proseuché, from prós <4314>, toward, and euché, wish. When we pray to God, we wish that He would intervene to permit something in our lives that we feel is proper and right. For the Christian, every prayer ought to be the result of his faith in God through Christ. In the NT, faith is the acceptance of God's revelation for man and the means whereby that revelation for each individual is appropriated. A Christian's wish is for God's will to take place in his life, even in the case of sickness. It is of such a wish coming from faith that James is speaking about in regard to a sick brother. In praying for the sick, we must exercise faith that God is able to heal, and we are free to express our wish for the healing of the sick. However, once we have expressed our wish, we must allow God to do as He pleases and in that find the satisfaction in faith. (Complete Word Study Dictionary – New Testament) Euche - 3x - prayer (1), vow (2) - Acts 18:18; Acts 21:23; Jas. 5:15 ("the prayer offered in faith will restore the one who is sick") Gilbrant - The Septuagint frequently uses euchē in place of nēdher and nēzer. Most often euchē means a “vow” (Numbers 30:3). It can also signify a specific kind of offering (Deut 12:6,11). In the Old Testament a vow was taken upon oneself voluntarily (Deuteronomy 23:21-23) and implied that something would be delivered to God at a specific point in time. A variety of items could serve as a “vow,” including a life of service rendered by the one who made the vow (Leviticus 27:2ff.). In Numbers 21:1-3 an entire city was placed under a ban as the result of a “vow” the Israelites took in order to help secure a military victory. One special use of euchē deserves closer examination. Nu 6:1-21 is devoted to a discussion of the Nazarite vow. This euchē was voluntary and open to both men and women. It covered a limited period of time. It involved such a consecrated dedication to God that the vow called for rigorous steps to ensure purity. Not only did the Nazarite abstain from wine and strong drink, he also abstained from all fruit of the vine (i.e., grapes, raisins). In addition, the Nazarite was to grow his hair long and wear it unbound as a symbol of strength in honor of the Lord. Also he was to have no association with the dead. Special purification rites were prescribed in the extraordinary event of contact with the dead (Nu 6:9-12). On the final day of the vow, certain sacrifices were offered including the hair cut from the consecrated head. The significance of the vow was a demonstration of one’s dedication to God. (Ibid) Euche in the Septuagint - Gen. 28:20; Gen. 31:13; Lev. 7:16; Lev. 22:21; Lev. 22:23; Lev. 22:29; Lev. 23:38; Lev. 27:2; Num. 6:2; Num. 6:4; Num. 6:5; Num. 6:6; Num. 6:7; Num. 6:8; Num. 6:9; Num. 6:12; Num. 6:13; Num. 6:18; Num. 6:19; Num. 6:21; Num. 15:3; Num. 15:8; Num. 21:2; Num. 29:39; Num. 30:2; Num. 30:3; Num. 30:4; Num. 30:5; Num. 30:6; Num. 30:7; Num. 30:8; Num. 30:9; Num. 30:10; Num. 30:11; Num. 30:12; Num. 30:13; Num. 30:14; Deut. 12:6; Deut. 12:17; Deut. 12:26; Deut. 23:18; Deut. 23:21; Jdg. 11:30; Jdg. 11:39; 1 Sam. 1:11; 1 Sam. 1:21; 1 Sam. 2:9; 2 Sam. 15:7; 2 Sam. 15:8; Job 11:17; Job 16:17; Job 22:27; Ps. 22:25; Ps. 50:14; Ps. 56:12; Ps. 61:5; Ps. 61:8; Ps. 65:1; Ps. 66:13; Ps. 116:18; Prov. 7:14; Prov. 15:8; Prov. 15:29; Prov. 19:13; Prov. 31:2; Eccl. 5:4; Isa. 19:21; Jer. 11:15; Dan. 6:5; Dan. 6:7; Dan. 6:12; Jon. 1:16; Nah. 1:15; Mal. 1:14 Related Resources: What is the Nazirite/Nazarite vow? What does the Bible say about shaving? What happened between Paul’s third and fourth missionary journeys? Gotquestions summary of a Nazarite Vow - The Nazirite/Nazarite vow is taken by individuals who have voluntarily dedicated themselves to God. The vow is a decision, action, and desire on the part of people whose desire is to yield themselves to God completely. By definition, the Hebrew word nazir, simply means “to be separated or consecrated.” The Nazirite vow, which appears in Numbers 6:1-21, has five features. It is voluntary, can be done by either men or women, has a specific time frame, has specific requirements and restrictions, and at its conclusion a sacrifice is offered. First, the individual enters into this vow voluntarily. The Bible says, "Speak to the Israelites and say to them: 'If a man or woman wants to make a special vow, a vow of separation to the LORD as a Nazirite’” (Numbers 6:2). This shows that it is individuals who take the initiative to consecrate themselves to the Lord. There is no divine command involved. While generally done by the individual by his own choice, two individuals in the Old Testament, and one in the New Testament, were presented to God by their parents. Samuel and Samson in the Old Testament (1 Samuel 2:8-28; Judges 13:1-5), and John the Baptist in the New Testament received the Nazirite vow from birth (Luke 1:13-17). Second, both men and women could participate in this vow, as Numbers 6:2 indicates, “a man or woman.” The Nazirite vow was often taken by men and women alike purely for personal reasons, such as thanksgiving for recovery from illness or for the birth of a child. However, under the Mosaic law, the vow or oath of a single woman could be rescinded by her father, and that of a married woman by her husband (Numbers 30). Third, the vow had a specific time frame, a beginning and an end as these two statements indicate: “Throughout the period of his separation he is consecrated to the LORD... Now this is the law for the Nazirite when the period of his separation is over” (Numbers 6:8, 13a). So, the Nazirite vow usually had both a beginning and an end. Fourth, there were specific guidelines and restrictions involved with the Nazirite vow. Three guidelines are given to the Nazirite. Numbers 6:3-7 tells us that he/she was to abstain from wine or any fermented drink, nor was the Nazirite to drink grape juice or eat grapes or raisins, not even the seeds or skins. Next, the Nazirite was not to cut his hair for the length of the vow. Last, he was not to go near a dead body, because that would make him ceremonially unclean. Even if a member of his immediate family died, he was not to go near the corpse. Numbers 6:13-20 shows the procedure to follow to complete the vow. A sacrifice was made (Nu 6:13-17), the candidate’s hair was cut and put on the altar, and the priest did the final task of completing the sacrificial process, which ended the vow (Nu 6:20). This section concludes with the statement, “This is the law of the Nazirite who vows his offering to the LORD in accordance with his separation, in addition to whatever else he can afford. He must fulfill the vow he has made, according to the law of the Nazirite”(Nu 6:21). Although the Nazirite vow is an Old Testament concept, there is a New Testament parallel to the Nazirite vow. In Romans 12:1-2 Paul states, “Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is—his good, pleasing and perfect will.” For Christians, the ancient Nazirite vow symbolizes the need to be separate from this world, a holy people consecrated to God (2 Ti 1:9; 1 Pe 1:15). (What is the Nazirite/Nazarite vow?) Acts 21:24 take them and purify yourself along with them, and pay their expenses so that they may shave their heads; and all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law. KJV Acts 21:24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. take them and purify yourself along with them Acts 21:26; 24:18; Exodus 19:10,14; Numbers 19:17-22; 2 Chr 30:18,19; Job 1:5; 41:25; John 3:25; Heb 9:10-14 so that they may shave their heads Acts 18:18; Numbers 6:5,9,13,18; Judges 13:5; 16:17-19 but that you yourself also walk orderly, keeping the Law 1 Cor 9:20; Gal 2:12 Acts 21 Resources - Multiple Sermons and Commentaries Take them and purify yourself along with them, and pay their expenses so that they may shave their heads (See Acts 21:27+) - Payment would be for any expenses incidental to the completion of the vow (e.g., offerings) and would be seen by others as act of piety which should further blunt the false accusations of the Judaizers.
Atos 21
McGee - As mobs generally do, this mob acts on assumption and misinformation. Acts 21:28 crying out, "Men of Israel, come to our aid! This is the man who preaches to all men everywhere against our people and the Law and this place; and besides he has even brought Greeks into the temple and has defiled this holy place." KJV Acts 21:28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. Men of Israel, come to our aid Acts 19:26-28; 24:5,6 his is the man who preaches to all men everywhere against our people Acts 21:21; 6:13,14; 24:5,6,18; 26:20,21 besides he has even brought Greeks into the temple Jer 7:4-15; Lam 1:10 Watch video of Paul's arrest and speech before the crowd Acts 21 Resources - Multiple Sermons and Commentaries HELP! AN ANTI-SEMITE IS IN OUR MIDST John MacArthur sets the context noting that "This passage marks a major transition in the life and ministry of the apostle Paul. Since his conversion on the road to Damascus (Acts 9:1ff+), he had ministered freely (except for brief imprisonments such as in Philippi [Acts 16:23ff+; cf. 2 Cor. 11:23]). But from this point on in Acts, Paul will be a prisoner....During this incarceration, Paul gave six separate defenses of his actions: before the unruly mob at Jerusalem (Acts 21:27ff.), the Sanhedrin (Acts 22:30ff.), Felix (Acts 24:1ff.), Festus (Acts 25:1-12), Herod Agrippa (Acts 25:13ff.), and the Jews at Rome (Acts 28:17-28). Those masterful defenses ably answered the false charges leveled against him—a fact even the Roman authorities acknowledged (Acts 26:30-32). (MacArthur New Testament Commentary – Acts) Sir Walter Raleigh - We see by experience that dogs do always bark at those they know not, and that it is their nature to accompany one another in those clamours; and so it is with the inconsiderate multitude who, wanting that virtue which we call honesty in all men, and that especial gift of God which we call charity in Christian men, condemn without hearing and wound without offence given, led thereunto by uncertain report only, which King James truly acknowledgeth for the father of all lies. Crying out, "Men of Israel, come to our aid! - Their cry might be subtitled "How to start a riot!" They are crying out as if Paul was threatening to kill someone (although in a sense God was using him to "kill" Judaism's focus on keeping the Law to earn righteousness). They continued crying out with intense passion commanding other to come (present imperative). You can almost see them pointing at Paul as they cry out. Imagine what was going through Paul's mind! Crying out (present tense)(2896)(krazo) refers to a loud cry or vociferation, expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. Abbott-Smith says "generally used of inarticulate cries, to scream, cry out (Aesch., etc.)" It is used of the cry of an animal, the barking of a dog and two men in a quarrel, trying to bawl each other down (so Aristophanes, Knights, 1017)" 'The prophet in awful earnestness, and as with a scream of anguish, cries over Israel' (Morison) Krazō was also a technical, rabbinic term to refer to the loud summons of a prophet, needing to be heard and that may be somewhat the intent in the present context. These Jews perceived a threat to their religion and thus were giving a loud summons much like Jewish prophets would warn of danger. Luke's uses of krazo in Acts - Acts 7:57; Acts 7:60; Acts 14:14; Acts 16:17; Acts 19:28; Acts 19:32; Acts 19:34; Acts 21:28; Acts 21:36; Acts 23:6; Acts 24:21; Come to our aid (997)(boetheo from boé = a cry, exclamation + théō = to run) means to run on hearing a cry, to give assistance. Boetheo was originally used in a military sense and that may be the sense intended in this passage. Boetheo - 8x in NT - Mt. 15:25; Mk. 9:22; Mk. 9:24; Acts 16:9; Acts 21:28; 2 Co. 6:2; Heb. 2:18; Rev. 12:16 This is the man who preaches to all men everywhere against our people and the Law and this place - Preaches is more accurately rendered teaches (for it is the verb didasko). Their lying accusations are very similar to the accusations in Acts 21:21+ and may well have been some of the same men.