Atos 21
Bob Utley · You Can Understand the Bible
Atos 21
CONTEXTUAL INSIGHTS TO ACTS 21:1-16 This chapter is surprising in what is not said! There is no mention of Paul's emphasis on a contribution from the Gentile churches to the Jerusalem church. This may be alluded to in the list of names Paul was traveling to Jerusalem with in Acts 20:4. James D. G. Dunn, Unity and Diversity in the NT, pp. 272-278, makes in interesting conjecture that there was tension between James (known for his allegiance to the traditions of Judaism) and Paul over the place of the Oral Traditions in the life of a believing Jew. SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
Atos 21:1-6
21:1 "ran a straight course" This is a nautical term meaning to sail a direct course (cf. Acts 16:11). Luke was very familiar with sailing terms (cf. Acts 21:3). Most of the "we" sections of Acts involve sailing. ▣ "Cos" The name means "summit." It is the name of both an island and its largest city. This island was the home of Hippocrates (fifth century B.C.) and it was the site of a large medical school. It was a free state considered to be part of the Roman province of Asia. It was located about forty miles south of Miletus. ▣ "Rhodes" This is also the name of an island and its chief city. This commercial island was famous for (1) its roses and (2) its university, which specialized in rhetoric and oratory. In the past (29 B.C.) it was world famous for its bronze, 104' tall colossus of a man that stood by the harbor. The statue functioned as a lighthouse. ▣ "Patara" The Western family of Greek manuscripts (cf. P 41 , D) and some Old Latin versions add "and Myra" (most likely an addition from Acts 27:5), which was the chief port for ships to Syria. The UBS 4 gives the shorter reading an "A" rating (certain). Patara was a coastal city in Lycia. It was famous for its oracle of Apollo, which at one time rivaled even Delphi. 21:2 "and having found a ship crossing over to Phoenicia" This must have been a larger ship. The smaller ships hugged the coastline. This ship saved them a lot of time by taking a direct route. 21:3 "came in sight of Cyprus" This is another nautical idiom, as is the next phrase. This must have brought thoughts of Barnabas and the first missionary journey. ▣ "Tyre" This was the coastal capital of Phoenicia. 21:4 "the disciples" There was a church in this city which was probably started after the persecution of Stephen (cf. Acts 8:4; 11:19). In this period believers would seek out other believers to stay with (cf. Acts 21:7,16). SPECIAL TOPIC: DISCIPLES ▣ "telling Paul through the Spirit not to set foot in Jerusalem" This refers to the presence of prophets in this local congregation (cf. Acts 20:23; 21:10-12). Their message concerning persecution was true and yet apparently Paul's trip was God's will (cf. Acts 21:14). Jesus, through Ananias, had told Paul about his life's work (cf. Acts 9:15-16). Suffering would be part of it, but also he would witness to kings. Paul's imprisonment would provide an opportunity to address Jewish and Roman leaders, and also Caesar! SPECIAL TOPIC: PROPHECY (NT) 21:5 "After kneeling down on the beach and praying" This is a beautiful picture of Christian love and concern. It may have been a special service, like Acts 20:32,36. This emotional parting included the women and children of the church.
Atos 21:7-14
21:7 "Ptolemais" This city was named after Alexander the Great's general who ruled in Egypt and was an ancestor of Ptolemy II who built this city in 26 B.C. This is the only natural port on the Palestinian coast. In the OT it was called Acco (cf. Judges 1:31). Today it is called by its Crusader name, Acre. ▣ "the brethren" In Acts this is synonymous to "disciples" (cf. Acts 21:4,16). It designated believers in Jesus Christ. ▣ "we stayed with them" See note at Acts 21:4. 21:8 "we left" Whether they left by land or sea is uncertain. ▣ "Caesarea" This is the Roman headquarters of Palestine. It was a coastal city with a small manmade harbor. Philip the Evangelist lived here (cf. Acts 8:40). ▣ "the evangelist" This term is surprisingly used only three times in the NT (cf. Eph. 4:11 and 2 Tim. 4:5). We are not certain exactly what this ministerial gift encompassed. The term itself means "one who proclaims the gospel." See the full exegetical note online at Eph. 4:11. ▣ "who was one of the seven" This refers to the Jerusalem church's problem of some women complaining of unfair food distribution particularly by the Greek-speaking widows. The church elected seven men to handle this need. All of them had Greek names. These Seven were also powerful preachers. They were the first to catch the worldwide vision of the gospel (see notes at Acts 6). In my opinion, these are not "deacons." SPECIAL TOPIC: DEACONS 21:9 "had four virgin daughters. . .prophetesses" Philip's daughters are characterized by two terms. virgins ‒ this may mean that they never married in order to minister (celibate by choice and calling). The early church had a category of female ministers called "Virgins"'; see Shepherd of Hermas, Sim. 9.11 SPECIAL TOPIC: CELIBACY AND MARRIAGE prophetesses ‒ This is a ministry gift listed in 1 Cor. 12:11; Eph. 4:11. Luke also calls Anna a prophetess in Luke 2:36. SPECIAL TOPIC: PROPHECY (NT) Remember Luke, in his writings, has a special concern for women. We need to rethink our position on women in leadership positions (cf. Joel 2:28-32; Acts 2:16-21) in the church based on all of NT evidence. A book that has helped me in this area is Gordon Fee, Gospel and Spirit. Church tradition says that they moved to Asia Minor (Phrygia) and that his daughters lived long and served God to a very old age. We learn this tradition from Eusebius' quotes from both Polycrates and Papias (cf. Eccl. Hist. 3:31:2-5). SPECIAL TOPIC: WOMEN IN THE BIBLE SPECIAL TOPIC: WOMEN IN MINISTRY SPECIAL TOPIC: WOMEN MINISTERS 21:10 "a prophet named Agabas" There are at least two ways to understand this term. in the Corinthian letters this refers to sharing or proclaiming the gospel (cf. 1 Cor. 11:5; 14:1,29-31) the book of Acts mentions prophets (cf. Acts 11:27-28; 13:1; 15:32; 21:10, even prophetesses, 21:9) The problem with this term is, how does the NT gift of prophecy relate to OT prophets? In the OT prophets are the writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11), but with a changed task after the death of the Twelve, so too, is the office of prophet. Inspiration has ceased; there is no further inspired Scripture (cf. 2 Pet. 1:20-21; Jude v. 3). New Testament prophets' primary task is proclamation of the gospel, but the also show how to apply NT truths to current situations and needs. SPECIAL TOPIC: INSPIRATION SPECIAL TOPIC: PROPHECY (OT) SPECIAL TOPIC: PROPHECY (NT) 21:11 Agabas, like the OT prophets, acted out his revelation (i.e., 1 Kgs. 22:11; Isa. 20:1-3; Jer. 13:1-7; 19; 27:2; 28:10; Ezek. 3:1-11; 4:1-6; 5:1-4; 12; 24). SPECIAL TOPIC: WAYS OF REVELATION 21:12 "began begging him" This is an IMPERFECT ACTIVE INDICATIVE. It can mean (1) to begin an action or (2) a repeated action in past time. 21:13 It is hard to balance this prophetic action with Paul's sense that going to Jerusalem was God's will (cf. v. 4). The message of NT prophets is not as authoritative as Scripture. SPECIAL TOPIC: ILLUMINATION ▣ "the name of the Lord Jesus" See SPECIAL TOPIC: The Name of the Lord 21:14 "The will of the Lord be done" This is a PRESENT MIDDLE IMPERATIVE, used in the sense of a prayer. God did have a plan and purpose for Paul's life. Paul felt he knew God's will even in the face of specific and recurring prophecy about the problems which lay ahead. Paul must have felt that these prophecies were for his spiritual and mental preparation and not a prohibition. Paul clearly felt and lived as if there was a divine plan for his life, as there was for every individual and nation, particularly those involved in the redemption, restoration, and restatement of fallen humanity. See "Introduction to Acts," Purpose and Structure," #10. SPECIAL TOPIC: THE WILL (thelēma) OF GOD
Atos 21:15-16
21:15 "we got ready" The King James Version has "took up our carriages" (NKJV has "packed"). This is a graphic word used of travel preparation (Peshitta) and is found only here in the NT. ▣ "Jerusalem" It was about 64 miles away. It was known as "the holy city" because of the presence of YHWH's temple. It was the only place the directions of Moses could be carried out. 21:16 "Mnason" This was a Jewish Christian from Cyprus (like Barnabas). He would have been one of the Hellenistec Jews, like the Seven of Acts 6. Apparently he had been a believer from the early days; possibly Luke interviewed him for his Gospel while staying in Palestine during Paul's imprisonment at Caesarea. CONTEXTUAL INSIGHTS INTO ACTS 21:17-23:30 BRIEF OUTLINE OF ACTS 21:17-26:32 (Paul's imprisonment and defense both in Jerusalem and Caesarea.) Riot and arrest at the temple, Acts 21:17-40 Paul's defense before the mob, Acts 22:1-22 The Roman Interrogation, Acts 22:23-30 The Sanhedrin Interrogation, Acts 23:1-10 The conspiracy to murder Paul, Acts 23:11-35 Paul before Felix, Acts 24:1-23 Paul before Felix and Drucilla privately, Acts 24:24-27 Paul before Festus, Acts 25:1-12 Paul before Agrippa II and Bernice, Acts 25:13-26:32 COMMON ELEMENTS OF PAUL'S DEFENSE Common Elements Paul before Mob Paul before Sanhedrin Paul before Felix Paul before Festus Paul before Agrippa II 1. His Jewish Background 22:3 24:14,17-18 26:4 2. His Pharisaic training and zeal 22:3 23:6-9 24:15,21 26:5-8 3. His Persecution of "The Way" 22:4-5 26:9-11 4. His Personal testimony of his conversion 22:6-16 26:12-16 5. His Call to specific ministry by God 22:17-22 26:17-23 COMPARISON OF SADDUCEES AND PHARISEES SADDUCEES PHARISEES Origin Name Means Social Status Scriptural Question Theology Maccabean Period "Zadokities"? Priestly Aristocracy Written Law only (especially Genesis through Deuteronomy) Conservative – just the opposite of Pharisees, who were accused of being influenced by Zoroastrianism (cf 23:8) Maccabean Period "Separated Ones"? Middle Class Laymen All of the Oral & Written Law plus the Prophets and Writing sections of the OT canon Progressive – highly developed angeology – belief in life after death and resurrection – very structured rules for daily life SPECIAL TOPIC: SADDUCEES SPECIAL TOPIC: PHARISEES
Atos 21:17-26
21:17 It was a good sign that the Jerusalem believers gave Paul and these Gentile converts a hearty welcome (cf. Luke 8:40; 9:11; Acts 2:41; 18:27; 21:17; 24:3; 28:30), but there was also prejudice in the Jerusalem church (cf. Acts 21:20-21). For a list of Paul's visits to Jerusalem, see Acts 9:26. 21:18-19 "Paul went in with us to James" There is no special mention here of the gift from the Gentile churches (cf. Acts 24:17). The "us" seems to refer to Paul's traveling companions from the Gentile church who gave an offering (cf. Acts 20:4). Paul made a similar report to James in Acts 15:12 (i.e., the Jerusalem Council). James is the half-brother of Jesus and the respected leader of the Jerusalem Church (cf. Acts 12:17; 15:13). SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS 21:18 "and all the elders were present" Notice that there is no mention of the Apostles. Apparently they were on mission trips out of the country, or maybe they were dead. This use of the term "elders" reflects its Jewish usage (cf. Acts 4:5,8,23; 6:12; 11:30; 15:2,4,6,22,23; 16:4; 23:14; 24:1,25; 25:15; Heb. 11:2; James 5:14), not its later use by the church for pastors (cf. Acts 14:23; 20:17,18,23; 1 Tim. 5:17,19; Titus 1:5; 1 Pet. 5:1; 2 John 1; 3 John 1). SPECIAL TOPIC: ELDERS SPECIAL TOPIC: BISHOPS/OVERSEERS 21:19 Some commentators think that Paul received a cool reception and that the money from the Gentile churches was not appreciated. Here is their line of reasoning. Paul stayed at a Hellenistic Jew's home, not one of the leaders of the Jerusalem church. There is no expression of gratitude for the gift. It is not even mentioned. The leadership immediately tell Paul how disliked he is among thousands in the Jerusalem church. The church is never said to have supported Paul in prison or at his trials. It must be said that there was conflict and confusion about Paul's message and mission. However, Acts 21:19 seems to be positive to me! 21:20 "how many thousands there are among the Jews" What a wonderful witness of the power of the gospel and the love of God to Jewish people in Jerusalem. There was a believing Jewish remnant. May be Zech. 12:10 has been fulfilled! SPECIAL TOPIC: REMNANT (three senses) ▣ "who have believed" This is a PERFECT ACTIVE PARTICIPLE. This surely implies true saving faith. One can be saved without complete understanding and even despite misunderstanding of all theological issues, (cf. Acts 1:6; Luke 19:11; a good OT example is Nineveh). Paul would characterize these as "weak" Christians (see full notes at Rom. 14:1-15:13; 1 Cor. 8; 10:23-33). He would bend over backward to encourage them, as long as their "weakness" did not affect the gospel (the Judaizers of Galatians or Gnostics of Colossians and Ephesians). SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION (PERFECT) SPECIAL TOPIC: CHRISTIAN FREEDOM vs. CHRISTIAN RESPONSIBILITY ▣ "they are all zealous for the Law" This shows the large number of converted Pharisees, zealots, or Essenes. However, conversion did not remove their religious bias. These were similar to the Judaizers of Galatians. It is remarkable how Paul loved and supported "weak" believers (i.e., Rom. 14:1), but would not tolerate "false teachers" or those who misrepresented the gospel. SPECIAL TOPIC: JUDAIZERS 21:21 "they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses" The phrase "having been told" reflects the Hebrew idiom "re-echo," which implies oral teaching. This is combined with the PRESENT TENSE VERB (teaching) to show that the Jews in Jerusalem had repeatedly been told about Paul's activity in a biased sense. These charges were more serious than just preaching to Gentiles, which caused so much trouble (cf. Acts 15). The term "to forsake" is a strong term which comes into English as "apostasy" (cf. 2 Thess. 2:3). The theological issue related to how believing Jews should relate to the OT was not yet settled! In some sense this mirrors the issues of today's "Messianic synagogues"! SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW 21:23 "We have four men who are under a vow" Apparently these were members of the church. This refers to a limited Nazirite vow (cf. Num. 6:1-8). Paul had earlier taken a similar vow (cf. Acts 18:18). We are very uncertain about the details of this limited vow (cf. Nazir 1:3). SPECIAL TOPIC: NAZIRITE VOW 21:23-25 This passage gives us insight into Paul's view about Jewish Christians' relationship to the Mosaic Law. Paul may have continued to observe Jewish traditions (cf. Acts 18:18; 20:6), at least when trying to evangelize Jews (cf. 1 Cor. 9:19-23). This is possibly an affirmation of Messianic Jewish fellowships in our day but the emphasis must be evangelism not compromising with OT rituals, feast days, or food laws. SPECIAL TOPIC: THE MOSAIC LAW AND THE CHRISTIAN SPECIAL TOPIC: FOOD LAWS SPECIAL TOPIC: CIRCUMCISION 21:24 "pay their expenses" Paul may not have taken this limited Nazarite vow himself at this point, but paid for the required sacrifice of the others. The rabbis taught that it was a great honor to pay for the Nazarites vow (Ned. 10a). SPECIAL TOPIC: NAZIRITE VOW ▣ "shave their heads" The Nazirite Vow is discussed in Numbers 6. Those who took permanent vows were not allowed to cut their hair. However, the temporary vow was characterized by the shaving of the head at the end of the time period. This verse shows how Paul tried to conform to the culture which he was trying to reach with the gospel (cf. 1 Cor. 9:19-23; 10:23-33). 21:25 "we wrote" This refers to the official statement of the Jerusalem Council (cf. Acts 15:19-20, 28-29). This document mainly removed the ritualistic and dietary barriers between believing Jewish and believing Gentile groups in mixed churches of the diaspora (outside Palestine). It, however, did not relate to believing Jews' relationship to the Mosaic Covenant. This was obviously a crucial issue. The Jerusalem Council settled the issue in relationship to Gentiles but not to Jews. Should a Jewish believer continue in the practice of Judaism as well as the church? The theological issue is how to combine or separate a performance-based covenant (Law of Moses) with a grace-based covenant (the gospel reflecting the "new covenant" of Jer. 31:31-34, described in Ezek. 36:22-36)? The synagogue felt this same pressure. Many Jews, inside and outside Palestine, were becoming Christians. Judaism's collective answer was "the Eighteen Benedictions" from Jamnia, about A.D. 90, which caused Jews to once and for all choose sides. For another view, see Hard Sayings of the Bible, pp. 537-539. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: SUPERIORITY OF THE NEW COVENANT OVER THE MOSAIC COVENANT 21:26 "went into the temple" This is what would cause the trouble, not solve it!
Atos 21:27-36
21:27 "Jews from Asia" Paul's old enemies had come to Jerusalem for the feast also. Now Paul was on Judaism's turf. 21:28 "this is the man who preaches" These Asian Jews interpreted Paul's preaching as against Judaism instead of fulfilling the OT promises (cf. Matt. 5:17). These charges are similar to the ones made against Stephen (cf. Acts 6:13). Paul himself may have stated this; he surely agreed with this Jewish theological position (cf. Acts 22:20) before his Damascus encounter with Christ. The message of Christ undermined the nationalism, legalism, and ritualism of popular first century Judaism! This is illustrated not only in Paul's universalism—salvation available to "all men"—but also the theological assertion of exclusivistic salvation only in and through faith in Christ (cf. John 14:6). SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH ▣ "he has even brought Greeks into the temple" This supposed incident would have occurred in the Court of Israel, where the Nazarite vows were performed in the southeast corner. It was lawful for the Gentiles to enter the outer court of the temple only. This was a false charge (cf. Acts 21:29). 21:29 "Trophimus the Ephesian" These Jews from Asia (Ephesus) knew both Paul and Trophimus and had earlier planned Paul's death (cf. Acts 20:3). Now they saw their opportunity to play on Jewish racial biases and have Paul killed (cf. Acts 21:31,36). 21:30 "the doors were shut" This was apparently the gate between the Court of Israel and the Court of the Women. The temple had its own police force of Levites who kept order. This action was to keep the temple from being defiled keep Paul from trying to return to the temple for safety These Jews acted in exactly the same manner as did the mob at Ephesus (cf. Acts 19). 21:31 "the commander of the Roman cohort" This is literally a leader of a thousand. This would be the highest-ranking official in the Roman army (equestrian) who was stationed in Jerusalem during feast days when the population swelled to three times its normal number. His job was to keep order. ▣ "the cohort" They lived in Fortress Antonia, which overlooked the temple court. It was built by Herod the Great as a palace, but was used by the Romans as a military headquarters (cf. Josephus, Wars 5.5.8). 21:32 "some soldiers and centurions" A centurion was literally the leader of a hundred. The Fortress Antonia was heavily garrisoned, especially during Jewish feast days. SPECIAL TOPIC: FEASTS OF ISRAEL 21:33 "to be bound with two chains" This could mean (1) hands and feet or (2) between two Roman soldiers. Apparently the soldiers thought he was an insurrectionist (cf. Acts 21:38). 21:34-35 This shows the violence and frenzy of the mob (cf. Acts 21:30). 21:35 "the stairs" These stairs that ran from the Fortress Antonia into the temple area had been alluded to in Acts 21:32, "ran down." There were two sets of these access stairs, each going into a different division of the temple. The Romans wanted to quell any rioting quickly. Feast days were often days of nationalistic unrest. 21:36 "Away with him" These are the same words which were shouted at Jesus (cf. Acts 22:22; Luke 23:18; John 19:15). There are many parallels between the treatment of Paul and Jesus by the Jews and Romans.
Atos 21:37-40
21:37 "Do you know Greek" The Colonel was surprised that Paul spoke Koine Greek because he apparently thought that Paul was an Egyptian insurrectionist that he had heard about (cf. Acts 21:38 and Josephus' Antiq. 2.13.5; 20.8.6). This Egyptian rebellion occurred between A.D. 52-57. 21:38 "men of the Assassins" This is sicarii, a Latin term for assassins or dagger men. They are often called "zealots" in the NT (cf. Luke 6:15; Acts 1:13). They were a group of Jews committed to the violent overthrow of the Romans. A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 382, mentions that this very word was used by Josephus to describe this Egyptian insurrectionist's followers (cf. Josephus, Wars 2.13.5; Antiq. 20.8.6,10). 21:39 "a citizen of no insignificant city" This is an idiom (litotes, see note at Acts 12:18), which Paul used to assert his citizenship in a world-class university town. The text does not say if the Roman officer was impressed. 21:40 "he had given him permission" This commander still wanted to know what this was all about! ▣ "motioned to the people with his hand" This was apparently a well known hand gesture for silence so that a person could speak (cf. Acts 12:17; 13:16; 19:33; 21:40; 26:1). This may have been a rhetorical gesture that Paul learned while studying rhetoric at Tarsus. ▣ "he spoke to them in the Hebrew dialect" Paul spoke to the mob in Aramaic (the Jews had learned to speak Aramaic during their years under Persian rule). This quieted the mob for a period (cf. Acts 22:2).