Acts 21:17

PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)

the brethren received us gladly--the disciples generally, as distinguished from the official reception recorded in Act 21:18.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_21:17-26

And when we were come to Jerusalem the brethren received us gladly.

Paul at Jerusalem

Note here--

I. The early conquests of the gospel. During the quarter of a century which had elapsed since Pauls first introduction to the Church at Jerusalem, what wonders Christianity had wrought! The historic sketch which he now presented caused his hearers to glorify the Lord, and they tell him that many thousands of Jews believed. These triumphs serve to demonstrate--

1. The genuineness of gospel facts. There were ample opportunities of testing their truth.

2. The amazing force of Christian truth. What other system could have effected such revolutions?

3. The zeal with which the apostles prosecuted their ministry.

II. The tenacity of early prejudice. Those Christian Jews could not give up the ritualism in which they had been brought up. They were still zealous of the law. Early prejudices, especially in religion, warp the judgment, exclude the entrance of new light, impede the progress of the soul in intelligence, manly independency, and power. Prejudices give a colour to the glass through which the soul looks at truth, and thus prevents her from appearing in her own native hue.

III. The slanderousness of religious bigotry. (Act_21:21). Paul not only acted indulgently towards the scrupulous (Act_16:3; Rom_1:4; 1Co_8:7; 1Co_10:27), but in general disapproved of Jews relinquishing the observance of the law, and observed it himself (1Co_7:18; 1Co_9:20). All he insisted upon was, that no prerogative or claim to salvation should be built on legal observance, and that it should not be imposed upon Gentile believers. Who fabricated the slander? The bigoted Jews. Religious bigotry now, as ever, maligns the men whose doctrines transcend its narrow notions--in its pulpits, platforms, and press.

IV. The conciliatory genius of Christianity.

1. James and the elders perceive that a schismatic spirit is rife, and they are anxious to promote concord. Hence their question (verse 22), How shall this false impression, be removed? And they proposed the expedient of verses 23, 24. He who does not strive to harmonise social discords has not the true love within him. Love is ever bearing the olive branch over the tumults of the world.

2. This conciliatory spirit of Christianity is further developed in the conduct of Paul. Paul is among the Nazarites, says Lange--

(1) Not as a slave of human ordinances, but in the light of evangelical liberty, which had power over all things that promote the kingdom of God (1Co_6:12).

(2) Not as a dissembler before the people, but in the ministry of brotherly love, which bears the infirmities of the weak (Rom_15:1).

(3) Not as a fugitive from the cross, but in the power of apostolic obedience, which knows to deny itself from love to the Lord (Luk_9:23). Bold and invincible as was the apostle, his spirit of conciliation was very remarkable (1Co_9:1). Fidelity to principle is not inconsistent with a studious endeavour to avoid giving offence to our fellow men. (D. Thomas, D. D.)

Paul at Jerusalem

I. Met by friends.

1. Paul was glad to visit Jerusalem, and the brethren were glad to receive him. They and he were too good Christians to raise a loud lament because immortal duty doing had led the apostle into a place of mortal danger.

2. Paul rehearsed the things which God had wrought, humbly making of himself a mere instrument in Gods hand. Naturally, then, the brethren glorified not Paul, but God.

3. Paul spoke much of results, and but little of difficulties and dangers and privations. It matters more to the true missionary what God does by him than what God does with him.

4. Paul worked abroad--and the brethren worked at home, etc., and rejoiced in each others successful efforts. The cause of Foreign Missions and the cause of Home Missions should have the fullest mutual sympathy and support.

II. Misrepresented by enemies.

1. No earnest Christian but meets with misrepresentation, and it usually increases just in proportion as his earnestness does.

2. No earnest Christian but will find that they have been informed of all sorts of imaginary errors in his teaching.

3. No form of opposition is more difficult for the earnest Christian to face than this anonymous misrepresentation. They have been informed, and they--in the church or outside of it--hasten to spread the warning that Paul does not believe in the Old Testament.

4. Anonymous contributions are not everywhere rejected if they assail the teachings of a good and earnest man. Therefore the devil usually chooses to do his work anonymously.

III. Misrepresentation met.

1. It was well for Paul to vindicate himself for the Masters cause suffers so long as there is an imputation upon the servant.

2. It is well for the servant of Christ to concede a point provided no principle is sacrificed.

3. It is well for one to vindicate himself from a false charge as Paul did, by deeds rather than by words.

4. It is well to treat different men differently. There is a way in which to reach a Jew, and a way in which to reach a Gentile, and the two ways are not identical.

5. It is well to subordinate minor questions of Church polity, individual preference, denominational peculiarities to the great paramount object of soul saving. All things to all men, that I may by all means save some. (S. S. Times.)

Paul at Jerusalem

Notice--

I. The importance of order in the Church. Paul was an apostle, but he respects the officers of the local church, consults their feelings, respects their judgment, and strengthens their hands. Under the specious statement that the work of God is the main thing, many belittle Christian organisation, as if it were not the very way to do the work of God. Free lances are often an hindrance to the Christian army, and their freeness is all too often mainly in the liberties they take with Christian truth and agencies. Gods work is best done in Gods way.

II. How dextrous the enemies of the truth are in misrepresenting Christian action. This policy need not surprise us. If men allege that we undervalue good works because we deny their saving power; that our views of Gods sovereignty mean fatalism; that we have no Church because we do not hold apostolical succession--they are only misrepresenting us as Paul was misrepresented.

III. That it is fit that Gods people should in all fitting ways clear themselves and their testimony of such injurious imputations. We are of little account personally, but the truth is great. There is a silly weakness that revolts from honest defence of the truth, and wants nothing but conventional commonplace.

IV. That there is something due to the honest readers of Scripture, even if we interpret differently. When men set up fashion, antiquity, aesthetics, Christian consciousness, or the like, it is one thing; when they honestly defer to the Divine Word as they understand it, it is another. So it was with these. So it is with good men who think Davids psalms the only fitting material for praise; with Friends as to forms and titles; with Baptists who believe themselves bound to immerse.

V. The importance of Christian graces in promoting and preserving peace. Paul is modest and forgetful of self. The elders rejoice over him; at the same time they frankly tell him the facts of the case. Honesty and frankness are great conservators of harmony. Christian forbearance triumphing over selfishness is a grace of a high order. There are many who will go all lengths to meet the world, who look with lofty scorn on Christians who take different methods. Between believers weak in the faith and worldliness with no faith at all, there is a wide difference. In all things harmless let us go a long way to meet the one class and satisfy them; they are Christs friends and ours. Concession to the others is not to be made of one jot or tittle, because they are not friends, but enemies. (J. Hall, D. D.)

Paul among the brethren at Jerusalem,

or what appertains to bearing the infirmities of the weak:--

I. Christian love which is willing to bear them, while it has a tender feeling for the wants of the weak, and exercises a noble self-denial in condescending to them in word and deed.

II. Christian strength, which is able to bear them, possesses freedom of spirit to distinguish between form and essence, the shell and the kernel, and has strength of character not to surrender with subordinate matters the chief thing, and not to deny the Lord from love to man. (K. Gerok.)

Christian forbearance

I. Necessary. As such--

1. Practised by our Lord Himself.

2. Employed by His apostles.

3. Indispensable to us.

II. Salutary.

1. Without Gods forbearance the world would be lost.

2. By the apostles forbearance much weakness was gained;

3. By Christian forbearance, we do not indeed gain all, but we promote peace, and thus the kingdom of God in general. (Lisco.)

The beginning of the end

1. The brethren received them gladly. I am not sure about that; they never before have been received gladly, and the gladness now admitted of being stated in one half-line. I have no particular faith in that sort of gladness. When did Paul content himself with half a line when he was recognising his friends? Read his letter to the Philippians! The fact is they never liked Paul at Jerusalem. He was too big for them.

2. Then it is said that when they heard Paul they glorified the Lord. Presently we shall know the meaning of that. They might have said something to Paul. There is a way of turning from a man that you may pray, when you ought first to have thrown your arms around him and said, God bless thee, grand old soldier of the Cross; come, let us pray together. A little more humanity at Jerusalem would have done no harm; but Jerusalem is forgotten: Paul remains. A little humanity would do the Church no harm. A little recognition of merit, a kindly reference to loving service done by man to man, helps the wheel of life to run round more smoothly. It would be so at home if you would say how pleased you are with what has been done for you.

3. They could not have been so greatly occupied with the glory of God, for they instantly proposed to Paul a compromise, and said with such whining voices, Thou seest, brother, etc. There the Church goes down. That spirit is still abroad, and we are saying of men of free spirit and Pauline heart, and as for us, we are all right with regard to them; but there is a general impression abroad that they are not orthodox. Be quiet, or say something, or attend a service. Was there ever such a craven-hearted thing as a Church with this note in its throat? The men who are buried in a crowd were to dictate the policy of the worlds greatest Christian prince and hero! But James had lived a long time in the metropolis; he seldom went from home; he could not bear a noise, and he would offer on the altar of prejudice this oblation. It was not right, but Paul will not hinder the great cause; he was willing to become all things to all men, that he might by any means save some. We can imagine the smile of the heart as he consented to be one of five, to go through certain customs and ceremonies in order to prove himself orthodox. Orthodoxy does not consist in doing certain things, but in doing something in the soul.

4. Now mark what follows. The Jews which were of Asia laid hands on him, crying, This is the man that teacheth all men everywhere against the law, etc. In the very act of attempting to prove himself orthodox, to people who had no right to judge his orthodoxy, he was seized as a hypocrite. The temple was no protection. It suits some men to believe others to be hypocrites rather than to give them credit for good intentions, instead of saying, We have been misinformed about this man; here he is submitting to the law of Moses. You cannot satisfy blackmailers; pay them what you like today, they will return tomorrow. There are blackmailers in the Church as well as in the world. You can never live holy enough to put an end to their diabolism of spirit. Never treat with them; stand upon the eternal right and say, Why do the heathen rage, and the people imagine a vain thing? What applies to character applies also to argument. When you have satisfied Aristotle with your logic, you have not begun to touch the blackmailer; he does not want the logic, he wants to torment the logician.

5. It will go badly with Paul then but for the State. James and the elders will not do much for Paul now, for, dear old gentlemen, they did not like noise! There is a time when the State must assert its authority. And when the mob saw the chief captain and the soldiers, they left beating of Paul. Cowards! And these were the men that Paul was asked to conciliate! To be recognised by them was an intolerable patronage. Then the chief captain came near, and took him, etc. The State knows nothing about Christian ministers. It seems comical to hear the chief captain. Art thou not that Egyptian, etc. You dont suppose the chief captains know anything about prayer meetings, or ministers or deacons prayer meetings? There is no rebuke perhaps more humbling than an inquiry as to your identity by men whom you thought respected you, and knew all about you. It would be amusing to Paul to be mistaken for an Egyptian. He, who had not been ashamed of the gospel of Christ; he who died daily for Christ, coming back from the wars, was mistaken by the State for an Egyptian, which had led out into the wilderness four thousand men that were murderers. Never mind; Paul owed the State a good deal in this instance. The State will see justice done to us. The State will not allow this property with which we ourselves are associated to be diverted from its proper purpose. So with human life. Thank God for civilised States. (J. Parker, D. D.)

And when he had saluted them.

The brotherly salutation between Paul and James

1. A victory of love which seeks not its own in carnal narrowness and self-will.

2. An earnest of the future union of Israel and the Gentile world under the Cross of Christ.

3. A triumph of the wonderful ways of God in the spread of His kingdom, and in the realisation of His plan of salvation. (K. Gerok.)

They are informed of thee.--

Misrepresentation

In every scandal there is the warp and the woof; it is seldom that some ground cannot be had to work upon. The woof may be a fact wholly perverted, but upon it the liar may weave his warp, his figure of detraction and scandal; and it comes out all in one piece, and no man can say that there is not some truth in it, though if the truth were picked out, the lie would stand by itself, a clean and absolute lie. Mr. Wilberforce relates an instance regarding himself. He found himself held up to public ridicule in an unfriendly journal, the author of the slander having given the following instance of Mr. Wilberforces Phariseeism. He was seen lately walking up and down the Pump Room reading his prayers like his predecessors of old who prayed at the corners of streets to be seen of men. Wilberforce remarks, As there is generally some light circumstance which perverseness turns into a charge of reproach, I began to reflect, and I soon found the occasion of the calumny. I was walking in the Pump Room in conversation with a friend: a passage was quoted from Horace, the accuracy of which was questioned; and as I had a Horace in my pocket I took it out and read the words. This was the bit of wire which factious malignity sharpened into a pin to pierce my reputation. (G. B. Cheerer, D. D.)

Slander

The tongue of the slanderer is a devouring fire, which tarnishes whatever it touches; which exercises its fury on the good grain equally as on the chaff, on the profane as on the sacred; which, wherever it passes, leaves only desolation and ruin; digs even into the bowels of the earth, and fixes itself on things the most hidden; turns into vile ashes what only a moment before had appeared to us so precious and brilliant; acts with more violence and danger than ever in the time when it was apparently smothered up and almost extinct; which blackens what it cannot consume, and sometimes sparkles and delights before it destroys. (J. Massillon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 21:17-19. The brethren received us gladly — The alms which they brought with them might be one, but certainly were not the only or the chief reason of the welcome reception they met with. The day following, Paul, and those who had attended him in his journey, waited on James — Commonly called James the Less, or the Lord’s brother, the only apostle then presiding over the churches in Judea. See notes on Act 15:18. And all the elders were present — To receive so important a visitant, of whose arrival and errand they had doubtless been informed. And when he had saluted them — With cordial affection, and presented to them those that were of his company; he declared particularly what God had wrought among the Gentiles — Since he last left Jerusalem, informing them how many of the idolatrous Gentiles, in all the great cities of the Lesser Asia, Macedonia, and Greece, had embraced the gospel through his ministry; that he had planted churches in those cities, and that the gifts of the Holy Ghost had been communicated to many believers in every church; mentioning also his having visited most of them a second time, as well as taken a review of those in Cilicia, Pamphylia, Lystra, and other parts of Asia, with the plantation of which they had formerly been made acquainted, Act 15:4. Moreover, in this account we may be sure he did not forget to mention the liberal contributions which the churches of the Gentiles through Asia and Europe had made for the poor of the saints in Judea, and which they had sent by his hands as a testimony of their gratitude for the knowledge of the true God, communicated to them by men of their nation. The collection, Paul, no doubt, now delivered, in presence of the messengers of the churches, to James and to the elders, to be by them distributed to the poor of the Jewish Christians, who by that expression of the good-will of the Gentile believers, ought to have been disposed to think favourably of them as their brethren.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

St. Paul in Jerusalem (Chs 21:17-28:16)

17-40. Disturbances in the Temple. St Paul arrested.

18. James] The Lord's 'brother,' the acknowledged head of the Church of Jerusalem: cp. Act_15:13, etc.

19. Particularly] i.e. in minute detail.

20. The Lord (i.e. Jesus)] RV 'God.'

23, 24. The four men were Nazirites (see Numbers 6), and St. Paul was advised to pay for their sacrifices, and to associate himself with their Nazirite vow during the week that it had still to run (see Act_21:27). By thus becoming a Nazirite, and defraying the sacrificial expenses of these poorer Nazirites (the latter a most meritorious work, according to contemporary opinion; see Jos. 'Ant.'

19.16.1), St. Paul would prove himself a good Jew as well as a good Christian.

The Jewish Christians were suspicious of St. Paul, not because he refused to circumcise his Gentile converts (this point had already been settled at the Council of Jerusalem), but because it was reported that he advised even Jews to neglect the observance of the Law (Act_21:21). The charge was false in point of fact, but it had this amount of truth in it, that St. Paul's principle that a man is saved by faith in Christ and not by the works of the Law, would naturally lead to the abandonment of the ceremonial Law even by Jews.

25. See Acts 15.

26. Entered, etc.] We may freely translate this difficult passage thus: 'He entered into the Temple, informing the priests that within seven days (see Act_21:27) the days of their purification would be accomplished; and he purposed to remain with them in the Temple for a whole week, until the legal sacrifice had been offered for each one of them.' 27f.; The outer court of the Temple was called 'the Court of the Gentiles.' Within this was 'the Court of Israel,' separated from it by a high wall with doors (see Act_21:30). Inscriptions upon the barrier denounced the penalty of death upon all Gentile intruders. One of these has been preserved, and runs: 'No alien is to pass within the fence and enclosure round the Temple. Whosoever shall be taken shall be responsible to himself alone for the death which will ensue.' See also Jos. 'Ant.'

15.11.5.

29. Trophimus] see on Act_20:4.

30. They drew him and all his companions 'out of the Temple,' i.e. out of the Court of Israel, and closed the doors of this court, ostensibly to prevent any more Gentiles from entering.

31. Went about to] i.e. were seeking to. The chief captain of the band] rather, 'the tribune of the Roman cohort,' which was stationed in the fortress Antonia, adjoining the Temple.

34. Castle] lit. 'encampment.' The fortress Antonia is meant.

36. Away with him] i.e. Slay him.

38. Art not thou] rather, 'Thou art not then the Egyptian,' etc. Four thousand men] rather, the four thousand men of the Sicarii. The Sicarii (i.e. assassins) were the extreme members of the 'zealot' party. They carried out their 'national' policy by openly assassinating influential Jews supposed to be friendly to Rome. Josephus says, 'But an Egyptian false prophet did the Jews more mischief still. He got together 30,000 deluded ment whom he led round from the wilderness to the Mount of Olives, and intended to break into Jerusalem by force from that place. He said that at his command the walls of Jerusalem would fall down' ('War,'

2. 13. 5; 'Ant.'

20.8. 6). Felix dispersed them, but the Egyptian escaped.

39. St. Paul was not without civic pride. Tarsus was the seat of a famous university, and had produced several of the most eminent Stoic philosophers. On its coins it proudly boasted itself 'Self-Governing Metropolis.' Citizenship of Tarsus was confined to a select few of the inhabitants, so that its possession was proof of respectability and social standing.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

PART FIFTH

The arrest of the apostle Paul, the result of which is, that he not only finds an opportunity, in the providence of God, to deliver his testimony concerning Jesus before his people, the Great Council, rulers, and princes, but is also conducted to Rome, the capital of the world, and the residence of the emperor, in order to bear witness there concerning Jesus Christ, in the presence of Jews and Gentiles.

Act_21:17 to Act_28:31 (Conclusion)

______

SECTION I

THE CAUSE AND MANNER OF THE ARREST OF PAUL

Act_21:17-40

A.—BY THE ADVICE OF THE ELDERS AT JERUSALEM, PAUL TAKES A CERTAIN PART IN THE VOW OF FOUR NAZARITES, IN ORDER TO REMOVE THE SUSPICION OF THE JUDÆO-CHRISTIANS THAT HE WAS AN ENEMY OF THE LAW

Act_21:17-26

17And [Now, δὲ] when we were come to Jerusalem, the brethren received11 us gladly. 18And [But] the day following Paul went in [om. in] with us unto James; and all the elders were present. 19And when he had saluted them, he declared particularly what things [related in detail all that] God had wrought among the Gentiles by his ministry. 20And [But] when they heard it, they glorified the Lord [glorified God12 ], and said unto him, Thou seest, brother, how many thousands of [among the13 ] Jews there are which [who] believe; and they are all zealous [zealots in behalf] of the law: 21And [But] they are informed of thee, that thou teachest all14 the Jews which [who] are among the Gentiles to forsake Moses, saying [and sayest] that they ought not to circumcise their children, neither to walk after the customs. 22What is it therefore [then]? the [a] multitude must needs [will necessarily] come together: for they will hear that thou art come. 23Do therefore this that we say to thee: We have four men which [who] have a vow on them; 24Them take [Take these (τούτους) to thyself], and purify thyself with them, and be at charges with them [and pay the expenses for them], that they may shave their heads: and all may know15 that [there is nothing in] those things, whereof they were informed concerning thee, are nothing [om. are nothing]; but that thou thyself also walkest orderly, and keepest the law [walkest in keeping the law]. 24[But] As touching the Gentiles which [who] believe [have become believers], we have written16 and concluded [given directions and resolved] that they [need] observe no such thing,17 save only that they keep themselves from things offered to idols [from every idol-sacrifice], and from blood, and from [every thing] strangled, and from fornication. 26Then Paul took the men [to himself], and the next day purifying himself with them, entered into the temple, to signify the accomplishment of [temple, and announced that he would fulfil] the days of purification, until that an [the, ἡ] offering should be offered for every one of them.

EXEGETICAL AND CRITICAL

Act_21:17-18. And when we were come to Jerusalem.—[“The apostle arrives now at Jerusalem for the fifth time since he left it on his persecuting errand to Damascus. It is the last recorded visit that he ever made to the Jewish capital.” (Hackett).—Tr.]. Οἱ ἀδελφοί are not the apostles and elders (Kuinoel), but those Christians with whom Paul and his companions came first in contact, that is, Mnason and others, who were well acquainted with Paul or with those who accompanied him from Cesarea. For the elders are not mentioned until Act_21:18, and it can scarcely be supposed that any one of the apostles was at that time in Jerusalem, as he would otherwise have undoubtedly been expressly mentioned. The elders alone of the mother-church now preside over it, with James, the brother of the Lord (Act_12:17; Act_15:13), as their central point. In his house all the elders assembled, and held a session of great importance and solemnity, which had, as it is apparent, been specially appointed on account of the apostle of the Gentiles. Paul was accompanied by his fellow-travellers from the Gentile congregations, who, with him, brought the collections offered by the latter; these gifts were, without doubt, formally placed in the hands of the elders on this occasion.

Act_21:19. And when he had saluted them.—Paul first saluted (ἀσπασάμενος) the elders in an impressive and cordial manner, and, at the same time, presented the salutations of the Gentile-Christian congregations. He then gave a full and detailed account of his apostolical labors in pagan lands, and of the success and the blessing which God had granted. The word διακονία (comp. Act_20:24), exhibits the conception which Paul had formed of his important vocation as the apostle of the Gentiles.

Act_21:20-21. a. And when they heard it.—This address, which doubtless gave all the details, made such a deep impression on the college of the elders of the mother-church, that, full of joy and gratitude, they fervently proclaimed the praises of God. Nevertheless, they did not conceal a certain difficulty which existed; they candidly informed the apostle of the prejudice which large numbers of the converted Jews entertained against him. The expression “many thousands of converted persons in Judea,” cannot create surprise, unless we should suppose that the congregation in Jerusalem alone is meant; but the language before us does not sustain this supposition, and, indeed, Judea is expressly mentioned. [But Lechler adopts in his translation of the text above, the reading ἐν τοῖς Ἰουδαίοις, rather than that of ἐν τῇ Ἰουδαίᾳ; see note 3, appended to the text.—Tr.]. Now if we assume that the whole province is meant, what should prevent us from believing that the number of the Christians in the many cities and villages of Judea, including the capital itself (in which the congregation, twenty or twenty-five years previously, counted 5000 men as members, Act_4:4), now amounted to several tens of thousands? [μυριάδες. “How many myriads (or tens of thousands,) is not a mathematical, but an indefinite and popular expression … the definite idea of ten thousand is entirely posterior to Homer. It is also a favorite hyperbole of Paul himself—1Co_4:15; 1Co_14:19, in both which cases he can only mean what we mean when we say “innumerable,” “numberless,” or “endless,” not to define or specify a number, but to convey the vague idea of a multitude. … It is not the statistics of the Jewish Church that we have now before us, but a strong, yet natural, expression of the fact that they were very numerous, etc.” (Alexander).—Tr.]. Baur has therefore no ground, in this respect, for doubting the genuineness of πεπιστευκότων (Paulus, p. 200), or, with Zeller, for accusing the historian of an unhistorical exaggeration.

b. And they are all zealous [zealots in behalf] of the law.—These Christians in Judea are described as far as their sentiments are concerned, as strict and zealous respecting the law (ζηλωταὶ τ. νόμου), that is, so strict in their personal observance of the law, that their zeal and passions were aroused whenever the Mosaic institutions were undervalued or assailed. The same term is employed [ζηλωτής] which became the name of a party during the Jewish War. [Josephus: Jewish War, iv. 3. 8, ult, 13; Act_8:1.—Tr.]. It is indeed quite possible that the uneasy feelings with which the Jewish people, as a whole, regarded the dominion of the Romans, and paganism generally, may have exercised a certain influence also on the Judæo-Christians. James himself was a man whose views and feelings inclined him to a strict observance of the law (whence he was called צַדִּיק), and the elders at Jerusalem doubtless entertained the same sentiments. Still, it is obvious that they were not prejudiced against the apostle Paul, like the great mass of the Judæo-Christians. The latter had been induced by the malicious and incessant representations of Judaistic teachers (κατηχήθησαν) to believe, with respect to the labors of Paul, that he urged the Jews of the Diaspora (τοὺς κ. τ. ἔθνη π. Ἰουδαίους) [of the Dispersion, Jam_1:1; 1Pe_1:1.—Tr.], to apostatize from the institutions of Moses, and that he taught them, first, that they should no longer circumcise their children, in consequence of which the rite of circumcision would cease to be observed in the next generation, and, secondly, that they should no longer observe in their own conduct the Mosaic customs (ἔθεσιπεριπατεῖν). [Λέγων μή περιτέμνειν etc.—the infinitive after verbs expressing: to say, to believe etc., when the latter refer, not to that which actually exists, but to that which ought to be, involving the conception of advising, demanding, commanding. (Winer: Gr. § 44. 3.).—“This opinion respecting. Paul was undoubtedly erroneous, as the principles which he expressed in his Epistles (see Rom.; Gal.; 1 Cor.), and his wisdom as a teacher, sufficiently demonstrate. But it could be easily entertained by those anti-Pauline Judaists, who exaggerated the value of Mosaism, when they learned that he taught that the acquisition of Messianic salvation depended, not on circumcision and the works of the law, but solely on faith in Christ.” (Meyer).—Tr.]

Act_21:22. What is it therefore?—This question (τί οὐν ἔστι) is often proposed when men deliberate on the course of conduct which they should pursue [see 1Co_14:15; 1Co_14:26.—Tr.]. The συνελθεῖν of a multitude [πλῆθος is not preceded by the article.—Tr.], is to be understood as referring neither to a regular meeting of the congregation (Calvin, Grotius, Bengel), nor, specially, to a tumultuous assemblage (Kuinoel), but to a gathering together of inquisitive persons.

Act_21:23-25. We have four men which have a vow on them.—[The vow mentioned in Act_18:18, is of an entirely different nature.—Tr.]. These men are clearly described as Christians by εἰσιν ἡμῖν. The vow was the well-known vow of the Nazarites [see Numb. Acts 6.—Tr.]. The elders [“we say”, not James alone, Tr.] advise the apostle to unite in some manner in the vow with the men, or associate himself with them (παραλαβὼν), by defraying the expenses of the sacrifices which they were obliged to offer at the termination of the vow. (Such an act was regarded as a particular mark of devout zeal; Herod Agrippa, for instance, provided in this manner for a number of poor Nazarites; Jos. Antiq. xix. 6.1.). The apostle was also requested to perform certain Levitical rites of purification in conjunction with the men (ἁγν. οὐν αὐτοῖς). [They could not legally shave their heads, until they had complied with their obligations.—Tr.].—Interpreters are not agreed whether Paul himself assumed the Nazariteship, or not; it has been usually supposed that he, too, took the vow, and Meyer, for instance, has recently adopted this view. It is, however, erroneous. It is undoubtedly true that ἁγνίζεσθαι is employed in reference to the Nazariteship (LXX. [e. g., Num_6:3]), but it is also applied to every other Levitical purificatory rite [e. g., Num_19:12]. And even if the phrase ἁγνίσθητι σὺν αὐτοῖς, Act_21:24, might be easily so understood, as if Paul was only now to enter into an ἁγισμός, which those four men were already bound to perform, still the expression σὐν αὐτοῖς ἁγνισθεὶς, Act_21:26, by no means admits of this interpretation; those words can only mean that Paul, in company with the Nazarites, and they in company with him, had purified themselves on the same day, and in one and the same act. The reference is simply to an appearance in the temple, and to the prayers and sacrifices which were to be offered there, and for which, in particular, the Jews prepared and sanctified themselves by ablutions and bathing. (“Some understand the verb (ἁγνίζομαι) as signifying, not the Nazaritic vow itself, but those preliminary rites of purification which preceded every solemn act of ceremonial worship, as required by the law (see Exo_19:10; Exo_19:14) and still practised in the time of Christ (see Joh_11:55). The exhortation (of the elders), thus explained, is not that he should make himself a Nazarite, but merely that he should perform such preparatory rites as would enable him to take part with these Nazarites in the conclusion of their solemn service.” (Alexander). The same view is advocated in Conyb. and Howson’s Life of St. Paul, etc. II. 251; others (Meyer, de Wette, Alford, Hackett, etc. believe that Paul also took the Nazaritic vow.—Tr.]. And, indeed, the opinion that those who paid the expenses when Nazarites completed their vow, also took the vow for some days upon themselves, derives support from no other known source, and has been advanced only with a view to account for the transaction described in the passage before us. Comp. Wieseler: Chronol. d. apost. Zeitalters, p. 105 ff. [In this work—“Chronology of the Apostolic Age”—Wieseler also rejects the opinion that Paul assumed the vow. See also Keil: Bibl. Archæol I. § 67. note 2. ult.—Tr.].

Act_21:26. Then Paul took, etc.—The apostle acceded to the proposal, and after having made that Levitical preparation, appeared in the temple for the purpose of informing the priests that those four men would complete the period of their Nazariteship; it terminated legally when the appointed offering (ἡ προςφορά, the offering required by the law [Num_6:13-17]) had been made for each individual. This conduct of Paul was intended to convince all Judæo-Christians who entertained strictly legal principles, that the prejudices which they had been led to entertain, were totally unfounded (ὦν οὐδὲν ἔστι, that not one of them had any real ground), and that, on the contrary, he was so far from inducing the Jews to apostatize from the law, that he himself, in his own person (καὶ αὐτός), also observed the Mosaic law in his walk and conduct.—At the same time, the elders, who wished to obviate any scruples which their proposal might produce in the mind of Paul, as if it were their ultimate purpose to restrict the liberty of the Gentile-Christians, made the additional remark that that liberty had already been secured and recognized, and was permanently established. Μηδὲν τοιοῦτον, i.e., none of the observances that were peculiar to Mosaic law.

DOCTRINAL AND ETHICAL

1. It was doubtless either in consequence of a misunderstanding of the facts, or from a disposition to circulate a calumny, that the apostle Paul was accused of teaching the Jews of the dispersion to apostatize from Moses. His doctrine was the Gospel of grace in Christ Jesus; it is, at the same time, unquestionably true, that he preached the doctrine of salvation in Christ alone, and not the doctrine of righteousness by the law. But he did not in any case assail the law or the Mosaic institutions themselves; he only combated the doctrine that the observance of the law was absolutely necessary to salvation, and opposed no other tendency except that which refused to recognize any form of the Church of Christ, besides the Jewish. But that evangelical liberty which constituted the very centre of his life, qualified him alike for tolerating the observance of the Mosaic law on the part of those who were Jews by birth, and for contending, in behalf of Gentile-Christians, for their freedom from the law. Comp. 1Co_7:18 ff.

2. What opinion should we form of the conduct of Paul, from a moral point of view? It has been asserted that he is here represented as guilty of great hypocrisy, and hence the whole narrative has been rejected by some as unhistorical (Zeller: Apgsch., p. 277 ff.). But was his conduct really a practical denial of his own sacred convictions, when he resolved to perform a Levitical act, in order to furnish a visible demonstration that neither was he unfaithful to the law himself, nor did he induce others to apostatize from it? Now such was solely the meaning and object of the whole transaction. If he had, by his course, declared that a Christian who had been born under the law, was obliged to observe the Levitical laws, in order to be assured of his salvation and to become just before God, then indeed would he have denied his most holy convictions, and have been guilty of such hypocrisy as would have exposed him to severe censure. Such was, however, far from being the case; it was solely love that prompted him to subject himself to the law on this occasion, in order to remove an unfounded prejudice from the minds of the Judæo-Christians, which had led them to take offence at him. This view strictly corresponds to his own declaration respecting himself: “Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law,” etc. 1Co_9:19-22.

HOMILETICAL AND PRACTICAL

Act_21:17. The brethren received us gladly.—The causes which had formerly prevented the believers at Jerusalem from receiving Paul with confidence and friendship (Act_9:26), had long ago ceased to operate. (Rieger).

Act_21:18. And the day following Paul went in with us unto James.—This visit demonstrates alike the honesty and candor, and the modesty and humility of Paul. For, with his views of evangelical liberty, he might have found himself repelled by the Judæo-Christian legal strictness of James, and, on comparing the many trials and difficulties which he had encountered, with the comparatively easy and undisturbed labors of the presiding officer of the congregation at Jerusalem, he might have claimed the precedence. But the first obstacle was removed by their common evangelical faith, and the second by his apostolical humility and brotherly love.

Act_21:19. What things God had wrought among the Gentiles by his ministry.—With what humility Paul speaks of his own labors! God—he says—has wrought all. He claims nothing for himself save the joy which he experiences on seeing the divine name glorified. (Ap. Past.).—When we hear of the works which God is even now performing among pagans, let us not survey them with indifference, but give that glory to God which belongs to him. (Starke).

Act_21:20. And when they heard it, they glorified the Lord.—They praised the Lord, and not Paul, even as he did not praise himself. But while they praised the Lord for all that He had wrought through Paul, they recognized him, at the same time, as a blessed instrument of God.—Thou seest, brother, how many thousands, etc.—Although Paul and James fraternally salute each other, and although the brethren are greatly encouraged by the narrative of Paul, and give praise to God, they nevertheless do not conceal the information which they had received concerning the fault which he was accused of having committed. The very sincere and ardent brotherly love which they entertain, makes them not blind and dumb, but rather honest and candid, in uttering their sentiments. (Ap. Past.).

Act_21:21. And they are informed of thee, etc.—How can any thing be so well said or done, that the world will not censure or pervert it? (Starke).—Let him who hears this charge which was made against Paul, and who asks for the proof of his innocence, examine Acts 14. and Acts 15. of the Epistle to the Romans, (Rieger).—And yet, language like that which occurs, for instance, in the second chapter of Romans, might doubtless awaken such suspicions in the minds of men who were “zealous of the law.” (Williger).

Act_21:22. The [A] multitude must needs [will necessarily] come together.—The opinion has sometimes been expressed that, in the apostolical congregations, no distinction existed between the teachers or presiding officers, on the one hand, and other members of the church, on the other. But what a carefully arranged order we here find in the congregation at Jerusalem! To James, the first place is assigned; the elders come in a body to him. In this college of presiding officers the case of Paul was first discussed, and it was only afterwards that the congregation was consulted. [But see Lechler’s note on Act_21:22, above Exeg., etc.—Tr.]. From this circumstance our own age may derive many lessons, in reference both to an ecclesiastical democracy, and to an over-estimate of the ministerial office. (Williger).

Act_21:23-24. Do therefore this, etc.—The best refutation which can be furnished, consists in actions rather than in words.—At times it is well to incur expense, for the sake of calming the excited minds of others.—In matters in which no principle is involved, a Christian may readily accommodate himself to others; but let him take heed that neither hypocrisy nor the fear of man furnishes the motive.—Let us so use our Christion liberty as to gain, and not to offend those that are weak in faith.—To act the hypocrite, is one thing, but it is a different thing, when, in a spirit of love, we become all things to all men, for the encouragement of the weak, that is, in matters in which liberty of choice is allowed, and in which the means employed, while they are lawful in themselves, may even be sanctified by the end in view. (Starke).—If we desire to form an impartial judgment respecting this occurrence, we will arrive at the following results: first, that James and the elders acted in accordance with their knowledge of the circumstances of the times; secondly, that Paul was desirous of showing that he was controlled, not by self-will and sectarian animosity, but solely by the power of the Gospel, and that he consequently yielded, and conformed to the “beggarly elements” [Gal_4:9] of the Jews, in order to gain some of them; and, thirdly, that this course, which proceeded from honest motives, was permitted by the Lord, in order that Paul might appear in the eyes even of his most imbittered foes, not as a disturber of their religion, but as a true friend of the Jewish church, and that they might thus learn that their persecution of him was the more unjust. Those interpreters are unjust, who accuse the apostle of hypocrisy, and represent the sufferings which soon followed, as a divine chastisement; for these sufferings had, at a much earlier period, been already revealed to him, and constituted, indeed, the goal which he was steadfastly approaching. (Ap. Past.).—The counsel which the elders gave to Paul was not carnal, intended to secure him or them from suffering affliction, but was spiritual, intended to spare the weak, and thus to gain them.—The circumstances are often embarrassing, when love apparently requires us to submit to bondage, even though we are free in the faith. In such cases Christianity is involved in difficulties; some demand more exactness and rigor, others, more liberality and freedom from restraint. Truth takes the middle course. (Rieger).—The Gentile church, which the apostle had founded, had just been cordially saluted by the Judæo-Christian church with united praises which were offered to God. That hour foreshadowed the great consummation, when the fulness of the Gentiles shall come in [Rom_11:25], and when Israel shall acknowledge its God and King in His work among the Gentiles. To that hour and its holy and significant character, the conduct of the apostle now corresponds. For while he had always recognized the law, and steadily adhered to its fundamental principles, (although he could usually obey it only in the domain of the spirit,) he now gives a visible form to that recognition; and thus he opens the prospect of the final disappearance of the exceptional position which he held, that is, the thirteenth apostolate. Could he have possibly chosen a more appropriate method of applying a part of the gifts which the Gentiles had sent, than that of contributing to the expenses incurred by the solemn sacrifices, which the four poor Nazarites from the congregation of the saints were required to offer, on completing their vow? Had he not reason to regard the gifts of the Gentiles, which were offered through his instrumentality, as the beginning of those offerings with which the Gentiles would, at a future period, beautify the sanctuary of Israel, and render glorious the worship of the people of God? Isa_60:5-13; Zec_14:16, and elsewhere. (Baumgarten).

ON THE WHOLE SECTION, Act_21:17-26.—On Christian forbearance: I. It is necessary: (a) it was exercised by the Lord Himself; (b) it was observed by the apostles; (c) it is indispensable in our own case. II. It is salutary: (c) without the forbearance of God, the world would be lost; (b) by the forbearance of the apostles, many who were weak in the faith, were gained; (c) we, too, may, by Christian forbearance, gain, not indeed all men, but at least peace, and thus promote the general interests of the kingdom of God. (From Lisco).

How far may an experienced Christian yield to the prejudices of those who are weak in the faith? I. He may participate in all things, which are matters of indifference, when the object is good—the service of God. II. He is not at liberty to do anything which would sanction the opinion that such acts are necessary to salvation. (Lisco).

The conduct of the Christian towards his honest but weak brethren, (id.).

The cordiality of Paul and James, on meeting in Jerusalem, Act_21:18-20 : it was, I. A victory of that love which seeketh not its own, over a carnal narrowness of heart, and self-will: II. A token of the future union of Israel and the Gentile world under the cross of Christ; III. A. triumph of the wonderful ways of God in extending His kingdom, and executing his plan of salvation, Act_21:19-20.

Paul among the Nazarites: I. Not as the slave of human ordinances, but acting in the power of evangelical liberty, to which all things are lawful that promote the interests of the kingdom of God, 1Co_6:12; II. Not as a hypocrite before men, but acting in the service of brotherly love, which bears the infirmities of the weak, Rom_15:1; III. Not as a fugitive from the cross, but acting in the power of apostolic obedience, which, supported by love to the Lord, is enabled to practise self-denial, Luk_9:23.

In what sense may a servant of Christ be made all things to all men (1Co_9:22)? I. When, in the case of all men whom he hopes to benefit, he never flatters the flesh, but aids and encourages the spirit; II. When, in all things which he does in order to benefit others, he never surrenders the one thing needful, but preaches Christ, even as He is set forth in the Word of God, and received by faith in the heart.

Paul among the brethren at Jerusalem, or, What will enable us to bear the infirmities of the weak? I. Christian love, which is willing to bear them; (a) it has a tender regard for the wants of the weak, and (b) and nobly practises self-denial, in adapting itself to for them in word and deed. II. Christian strength, which is able to bear them; it possesses (a) the liberty of the spirit, by which it distinguishes between the form and the essence, the shell and the kernel; and (b) firmness of character; for even in subordinate matters it never surrenders principle, or denies the Lord for the sake of pleasing men.

Footnotes:

[11]Act_21:17. ἀπεδέξαντο is far better attested [by A. B. C. E. and Cod. Sin.] than ἐδέξαντο [of text. rec., and found in G. H.]. Luke is the only writer in the New Test. who employs the compound ἀποδέχομαι, and he introduces it several times [once in his Gospel, ch: Act_8:40, and five times in the Acts. Lach. Tisch. and Alf. read ἀπεσέξαντο.—Tr.]

[12]Act_21:20. a. According to external testimony, the reading θεόν is undoubtedly preferable to κύριον. [The latter, adopted in text. rec., is found in D. H., while A. B. C. E. G. Cod. Sin. and Vulg. (Deum) exhibit θεόν, which reading is recognized by Lach. Tisch. Alf., and several other recent editors.—Tr.]

[13]Act_21:20. b. The words ἐν τοῖς Ἰουδαίοις are found in the uncial manuscripts A. B. C. E., and in several versions [Vulg. in Judaeis], and this reading is supported by that of Cod. Cantab. [D. and also by the Syr. vers.], namely, ἐν τῇ Ἰουδαίᾳ, while the genitive τῶν Ἰουδαίων was inserted to suit τῶν πεπιστευκοτων. The latter reading is sustained only by the two latest uncial manuscripts [G. H., but without τῶν before Ιουδ.], and by several versions. [Lach. and Tisch. read ἐν τοῖς Ιουδ. Alf. reads, with text. rec. simply Ἰουδαίων, and, with Meyer and de Wette, regards the other reading as an adaptation to ἐν τοῖς ἔθνεσι in Act_21:19.—Cod. Sin. omits both readings, without furnishing a substitute.—Tr.]

[14]Act_21:21. πάντας [of text. rec.] is so strongly attested [by B. C. D (corrected). G. H. and Cod. Sin.], that the omission of the word must be regarded as unauthorized. [A. and E. omit the word; D (original), has εἰσίν for πάντας . Lach. and Tisch. drop the word, but Alf. retains it.—Vulg. eorum … Judaeorum.—Tr.]

[15]Act_21:24. [Instead of γνῶσι, of text. rec., from G. H., the reading γνώσονται is found in A. B. C. D. E. and Cod. Sin. Recent editors generally insert the latter. Alford, who adopts the view of Meyer and de Wette, says: “γνῶσι is a grammatical correction after ἵνα.”—Tr.]

[16]Act_21:25. a. ἐπεστείλαμεν is very decidedly sustained [by A. C. E. G. H. and Cod. Sin.], and should be preferred to ἀπεστ., which Lachmann has adopted on the authority of two uncial manuscripts [namely, B. D. Alf. reads, with text. rec. ἐπεστ.; Vulg. scripsimus.—Tr.]

[17]Act_21:25. b. Lachmann has cancelled the words: μηδὲν τοιοῦτον τηρεῖν αὐτοὺς, εἰ μή, on the authority of A. B., of three minuscules, and of some versions [Vulg. etc.]; but they were probably dropped in all these cases [by copyists], for the reason that they do not occur in the parallel passage, Act_15:28-29 [where other verbal variations occur.—Tr.]. Five uncial manuscripts, on the other hand [C. D. E. G. H.], and numerous minuscules exhibit these intermediate words, which should be retained as genuine. [Alf. retains them, but Cod. Sin. omits the whole, without any apparent correction by a later hand.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Act_21:17-19. Γενομ.] having arrived at; Act_3:5.

οἱ ἀδελφοί] the Christians, to whom we came,

Mnason and others who were with him. It was not until the following day, Act_21:18, that they, with Paul at their head, presented themselves to the rulers of the church. Accordingly, there is not to be found in this notice, Act_21:17, any inconsistency with the dissatisfaction towards Paul afterwards reported (Baur); and οἱ ἀδελφ. is not to be interpreted of the apostles and presbyters (Kuinoel).

σὺν ἡμῖν] witnesses to the historical truth of the whole narrative down to Act_21:26 : those who combat it are obliged to represent this σὺν ἡμῖν as an addition of the compiler, who wished externally to attach what follows to the report of an eye-witness (Zeller, p. 522). See, in opposition to this wretched shift, Ewald, Jahrb. IX. p. 66.

πρὸς Ἰάκωβον] the Lords brother, Act_12:17, Act_15:13. Neither Peter nor any other of the Twelve can at this time have been present in Jerusalem; otherwise they would have been mentioned here and in the sequel of the narrative.[121]

ὧν] τούτων ἅ. Usual attraction.

[121] Nevertheless, on the part of the Catholics (see Cornelius a Lapide), the presence of all the apostles is assumed; Mary having at that time died, and risen, and ascended into heaven. According to other forms of the variously-coloured legend, it occurred twelve years after the death of Jesus. See Sepp, p. 68 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 21:17 . There is no good reason to doubt that they were in time for the Feast; it is a legitimate inference from their tarrying at Cæsarea that they were easily able to reach Jerusalem: possibly the presence of Jews from Asia may be taken, as Rendall points out, to indicate that the time of the Feast was near at hand. ἀσμένως : only here, significantly; omitted in Act 2:41 (R.V., W.H [358] ); 2Ma 4:12 ; 2Ma 10:33 A, Mal 3:15Mal 3:15 ; 3Ma 5:21 , so in classical Greek. Even if the welcome only came, as Wendt supposes, from those who were comparatively few amongst many in Jerusalem, St. Paul found himself a brother amongst brethren. ἐδέξ ., see on Act 18:27 , ἀποδέχομαι .

[358] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

17. They received us gladly. Luke reciteth this, therefore, that he may set forth the equity of the brethren, who did not credit rumors and false reports. Though many envious and wicked men did daily, one after another, endeavor to bring Paul in contempt, yet, because James and his fellows in office were well persuaded of his uprightness, they were not estranged from him. Therefore, they receive him now courteously and brotherly as a servant of Christ, and declare that he is welcome. This moderation must we observe diligently, that we be not too hasty to believe wicked reports, especially when those who have given some testimony of their honesty, and whom we have tried to serve God faithfully, are burdened with crimes unknown to us, or else doubtful, because Satan knoweth that nothing is more fit to lay waste the kingdom of Christ, than discord and disagreement among the faithful, he ceaseth not to spread abroad false speeches, which may cause one to suspect another. Therefore, we must shut our ears against false reports, that we may believe nothing concerning the faithful ministers of the Word, but that which we know to be true.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) The brethren received us gladly.—This was, perhaps, an informal welcome, given in Mnason’s house, by those who came there to receive the expected guests.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17–36. Arrival at Jerusalem. Paul’s Reception by the Church and by the People

17. And … gladly] The brethren, whose joy is here spoken of, would be those Christians who first learnt of the arrival of Paul at Mnason’s house. It is not the public reception which is here intended, for however welcome Paul may have been to individuals, the heads of the Church were manifestly apprehensive of trouble which might arise from his presence in Jerusalem.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when we were come to Jerusalem,.... That is, Paul and his companions, attended with the disciples of Caesarea, and Mnason the old disciple with them:

the brethren received us gladly; readily, willingly, and cheerfully; they did not treat them with an air of coldness and indifference, or look shy on them, or show any resentment to them, notwithstanding the various reports which had been brought them, concerning the ministry of the apostle among the Gentiles.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 And when we were come to Jerusalem, the brethren received us gladly.

Ver. 17. Received us gladly] Gr. ασμενως, smilingly. Dat bene, dat multum, qui dat cum munere vultum. When we come to the new Jerusalem, the whole court of heaven shall meet us, and greet us with great joy.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The brethren - Christians.

Received us gladly - They had been long absent. They had been into distant regions, and had encountered many dangers. It was a matter of joy that they had now returned in safety.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It is thought, that by brethren in this place, and Act 21:7, they are meant, who, being believers, were formed into a church with its several officers, and that they are called disciples only, Act 21:4, who, living dispersed, and in smaller numbers, could not constitute such a church; but surely whatsoever there is of privilege and happiness in this spiritual fraternity, that truly catholic charity that was in the apostles and other holy men, would not so confine it, as to exelude any from enjoying of it, who did not exclude themselves by greater crimes than their paucity in number, or the consequences of that, could amount unto.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Come to Jerusalem—The terminus of Paul’s third missionary tour, begun at Act_18:23. where see notes.

Brethren… gladly—It was doubtless cheering to Paul, saddened with the dark predictions of change and death at Jerusalem, to meet the face of smiling friends. These were the friends of his Cesarean friends, the progressive party of the Church, sympathizers with Christian Gentilism and its apostle.

HISTORIC REVIEW—Paul’s entrance into Jerusalem calls for a brief history of Judea from the death of Herod Agrippa, whose history is given in our note on Act_12:1; Act_12:21-25.

§ 1. Herod Agrippa left two daughters, who are mentioned in Acts, namely, Bernice and Drusilla, and an only son, AGRIPPA II. (See Herod’s family table in note on Mat_2:1.) Bernice married her uncle Herod of Chalcis; and, on account of Agrippa’s extreme youth, the kingdom of his father was reduced to a province under procurators, subordinate to the Prefect of Syria resident at Antioch, while the treasury of the temple and the appointment of the high priests were intrusted to King Herod of Chalcis. The boy Agrippa was kept at the Roman court as the favourite of the Emperor Claudius.

CUSPIUS FADUS (A.D. 44) was the first and one of the wisest of the procurators, under whose administration the robber bands infesting the country were repressed and public peace secured.

TIBERIUS ALEXANDER, an apostate from Judaism to paganism, succeeded A.D. 46. During the four years of these two procurators occurred the great famine foretold by Agabus, (xi, 27.)

§ 2. VENTIDIUS CUMANUS, the third procurator, (A.D. 49,) ruled with a rashness that filled the province with commotion and bloodshed.

Soon after his accession Herod, king of Chalcis, died, and young Agrippa II., though still remaining at Rome, succeeded to his crown, and to his control over the temple treasury and the high priesthood. Bernice, wife of this Herod and sister to Agrippa, returned to Rome; and such was the relation there between the brother and sister that the Roman poet Juvenal satirized them an incestuous barbarians.

During Cumanus’ rule some Galileans, in passing through Samaria to the Passover at Jerusalem, were assaulted by the Samaritans, and a number slain. The Jews forthwith appealed to Cumanus, who, bribed by the Samaritans, refused all justice. The indignant Jewish people resorted to arms, in which they were countenanced by the high priest, Ananias. Cumanus met a large body of the insurgents, and Roman discipline obtained an easy victory. Cumanus sent an exciting account of the rebellion to the Emperor Claudius; and it was in consequence of this that the frightened Claudius decreed the banishment of the Jews from Rome mentioned by Luke.

Meantime the Prefect of Syria, Quadratus, at Antioch, thought it due time for himself to interpose. Upon examination he found Cumanus guilty of bribery and Ananias guilty of rebellion, and sent them both to Rome, the latter in chains, for trial before the emperor. The eloquent Jewish Jonathan went to defend the case of his nation. And now there appears upon the stage a person with whom Paul came in important contact.

§ 3. Pallas and Felix (the latter subsequently procurator) were two Greek slaves imported by Antonia, mother of Claudius, probably from Arcadia. Their manners and talents won her confidence, and they both became favourite courtiers. When the emperor’s wife was executed, Pallas was so fortunate as to advocate the claims of Agrippina (Nero’s mother) to succeed her. Agrippina became empress, and Pallas and Felix were all-powerful. Through young King Agrippa a compact was formed, by which Jonathan should petition the Jewish nation that Felix might be appointed procurator, and Pallas and Felix, combined with Agrippa and Agrippina, should secure the Emperor’s decision in favour of Ananias and the Jews against Cumanus and the Samaritans. They gained the case, and it is probable that Jonathan was appointed to the high priesthood vacated by Ananias.

FELIX now became procurator, (A.D. 51,) and, though Tacitus tells us that “he ruled with the cruelty and lust of a despot and the meanness of a slave,” his administration, at first, had its merits. He destroyed the robber bands, and gave so much peace and prosperity to the country that Tertullus (see note on Act_24:2) was not wholly a false flatterer.

Two years after Felix’s appointment Agrippa II., now aged twenty-six, left Rome, having been transferred from Chalcis to the former tetrarchy of Philip, comprising Trachonitis, Gaulonitis, Batanea, Iturea, and Abilene.

He fixed his court at Cesarea Philippi, (Mat_16:13;) but he also had an ancestral palace at Jerusalem. Thither he made frequent visits, and at one of them heard the celebrated defence of Paul. Bernice accompanied him to Palestine with unimproved reputation. (See note on Act_25:23.) She then in order to terminate the scandal, married Polemo, king of Cilicia, on condition that he would be circumcised, but afterward deserted him. Bernice some years later won the heart of the Emperor Titus, became the inmate of the palace, and would have become his wife but for the opposition of the Roman public, which compelled the emperor to dismiss her.

Drusilla, the other sister of Agrippa above mentioned, married Asisus, king of Emesa; but as both of these attractive ladies often accompanied Agrippa to Rome, Felix became enamoured with Drusilla. By the arts, it is said, of a second Simon Magus, (see note on Act_8:24,) who was employed for the purpose by Felix, she was induced to desert the king and marry the procurator. Agrippa and Felix were, therefore, brothers-in-law.

§ 4. When Paul arrived at Rome, in A.D. 58, Felix had been six or seven years in office. Claudius had died, NERO was emperor, (see notes on Act_9:31, and Act_19:10,) and Agrippa was in royal favour. Jonathan, who had procured the appointment of Felix, had so often and so boldly presumed to rebuke him, that the procurator employed an assassin to murder him at Jerusalem with a poinard concealed under his vestments.

From the Latin name of the poniard used, sica, the word sicarii became the term for a class of assassins who subsequently became fearfully multitudinous. They entered the most sacred places, and so skilfully committed their murders in the crowd that detection was impossible. The high priesthood, now vacated by the assassination of Jonathan, was for a long time vacant, and Ananias, as named in Acts xxii, was perhaps no genuine high priest. This lengthened vacancy arose from the fact that Agrippa, who had the appointing power, was absent, by Nero’s order, in a distant war.

§5. Shortly before Paul’s arrival occurred the overthrow of the Egyptian false prophet mentioned in Acts 21. Though a native of Egypt, he was probably a Jew lately landed in Judea. Announcing himself as the messenger of God to restore the kingdom of Israel, he drew four thousand followers into the Judean wilderness. His soldiers so increased that he took possession of the Mount of Olives with a force of thirty thousand to put down the Roman power. Felix bravely attacked him with horse and foot, aided by the Jerusalemites, who detested the impostor, slew four hundred insurgents, captured others, and routed the whole. The Egyptian escaped; but the whole city was in search of him, and Lysias was in hopes that he was caught in the person of Paul. (Act_21:38.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 17-26. Paul and the Levitical usages.

Paul"s gospel was that of salvation by Christ Jesus alone, as contrasted with the principle of salvation by legal obedience. But he did not contend against the Law and against Mosaism as such only against the doctrine that the observance was indispensable to salvation. The spirit of evangelical freedom made him tolerant of the observance in the case of born Jews, while at the same time he contended for the emancipation of the Gentile Christians from the claims of the Law. (1Co_7:18, 1Co_7:19)

I As EXAMPLE OF CHRISTIAN PRUDENCE IN GENERAL. It is necessary to study and consider human nature as it is. No acting as if in a vacuum, no trying to carry out abstract principles, regardless of men"s habit of thinking and acting, can be either right or successful. The followers of Christ were to be "wise as serpents, yet harmless as doves." Want of tact is often a greater hindrance to success than want of greater gifts of head and heart. Men are repelled by disregard of their feelings, and often won over by trifling concessions, which cost nothing important to those who make them or to the cause of truth. But serious cases of conscience may arise under these conditions; and prudence ceases to be a virtue whenever it is practiced at the expense of truth or of truthfulness.

II AN EXAMPLE OF CONCESSION TO THE PREJUDICES OF THE WEAK, In these difficult cases love must be the great guiding principle. (Rom_15:1) Christian love "endureth all things." It has a delicate intelligence of the needs of the weak; it practices a fine self-denial, condescends to the lowlier in word and in deed. In such weakness there is true strength. It demands intellectual strength, to distinguish between form and contents, between the shell and the kernel; and firmness of character, to hold fast to the main matter, while those of subordinate importance are given up; constancy and faithfulness, not to deny the law of Christ, while promoting love amongst his disciples. In things indifferent we may take a part, provided we clearly see the way to promote the kingdom of God in so doing; but at the same time, we must do nothing to favor the opinion that such things are necessary to salvation. In the whole episode we may see the victory of love that "seeketh not her own" over bigotry and narrow-mindedness; thus a forecast of the union of Israel and the heathen world in Christ, and a triumph of the Divine counsel in the extension of his kingdom and the diffusion of his thoughts of salvation. With reference to Paul, it illustrates his saying, "To the Jews I became as a Jew, that I might gain the Jews; to those under the Law, as under the Law, that I might gain those under the Law. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Jewish Uprising against Paul.

The reception at Jerusalem:

v. 17. And when we were come to Jerusalem, the brethren received us gladly.

v. 18. And the day following Paul went with us unto James; and all the elders were present.

v. 19. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.

When Paul and his companions reached Jerusalem, the brethren of the congregation received them with joy, much to the encouragement of them all. The next day there was a more formal meeting, when Paul took his companions and presented them to James, the brother of the Lord, the most prominent elder of the congregation. All the other elders of the congregation were also present for the interview. After saluting them all, Paul began to narrate, literally, to give an account, one by one, in careful detail, what the Lord had done among the Gentiles through his ministry. This referred especially to the success of the second and of the third journey, for the brethren in Jerusalem had heard the story of the first journey, chap. 15:4. Very likely Paul’s recital also brought out the fact that he had lived up to the resolutions passed by the conference in Jerusalem some eight or nine years before. Reports from the mission-fields should always prove most interesting to all the Christian brethren, and should stimulate interest in the work.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

17, 18. Paul is gladly received by the apostles and brethren, proceeding at once to James, the pastor of the mother church, where, in presence of the apostles, elders and brethren, he relates the mighty works of God among the Gentiles.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

17. The period which had been looked forward to for months with prayerful anxiety had now arrived, and Paul was to know, without further delay, whether or not the service which he had for Jerusalem would be accepted by the saints. To his unspeakable relief, the historian was able to say, (17) " Now when we were come to Jerusalem, the brethren received us gladly. " If Luke had given any account of the contribution Paul was bringing, we should have expected him to say something more definite about its reception than is implied in this remark. But, as he saw fit to omit all mention of the enterprise, we are at liberty to infer, from the glad reception given to the messengers, that the gift they bore was also welcome. The main object of Paul's visit and of his prayers was now accomplished. He had finished this much of his course and his ministry with joy, and his heart was relieved from its chief anxiety. Whether the Lord would now accept his prayer for deliverance from the disobedient in Jerusalem, he felt to be a matter of minor importance.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Paul and his companions arrive in Jerusalem.

General Information:

Here the words "he" and "his" refers to Paul. The word "them" refers to the elders.

the brothers welcomed us

Here "brothers" refers to the believers in Jerusalem whether male or female. AT: "the fellow believers welcomed us" (See: When Masculine Words Include Women)

he reported one by one

"he gave a detailed account of all"

translationWords

Jerusalem

brother

Paul

James (brother of Jesus)

elder

God

Gentile

to minister

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17–36. ARRIVAL AT JERUSALEM. PAUL’S RECEPTION BY THE CHURCH AND BY THE PEOPLE

17. ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἁδελφοί, the brethren received us gladly. The brethren, whose joy is here spoken of, would be those Christians who first learnt of the arrival of Paul at Mnason’s house. It is not the public reception which is here intended, for however welcome Paul may have been to individuals, the heads of the Church were manifestly apprehensive of trouble which might arise from his presence in Jerusalem.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17-23:35.] Paul at Jerusalem: made prisoner, and sent to Cæsarea.

17. οἱ ἀδελφοί] The Christians generally: not the Apostles and elders, as Kuin., who imagines from vv. 20, 21, that ‘cœtus non favebat Paulo.’ But (1) this is by no means implied: and (2) James and the elders are not mentioned till ver. 18.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.