Acts 21:23

Act_21:23-26

Do therefore this that we say to thee: We have four men which have a vow upon them.

Paul and the Nazarite vow

Hardly had Pauls glowing words of passionate love to Christ--his plea for a flee pulpit, as it were, a common Christianity--ceased when James cuts in severely and dryly enough with what he has heard. And then--as every word fell like an ice drop on Pauls fervent spirit, and he was wondering whether humiliation could go any further--he had to listen to the crowning proposal, that he should take four beggars who had a vow, pay for them himself, and see to their head shaving, etc., before all the people! Paul, who had taught throughout Asia that such usages were foolish or indifferent, was to go nigh eating his own words to allay the fears and gratify the narrow minds of those who called themselves Christs disciples! The burning question, in fact, in Jerusalem, seemed to be not the love of Christ, or the conversion of the heathen, or fellowship between Christian teachers, but how to keep in with the orthodox laity, how stand firm by the old organisation. As Paul listened and read acutely, as he so well could, between the lines, a bitter, terrible, choking feeling must have come over him. There he stood, having toiled for years to get them money, amongst other things, for their poor, yearning above all for their sympathy, if only a friendly word, for him and his converts--first fruits of the new world he was conquering for them--and they met him with a stare and a rebuke. He was wretchedly disappointed, almost personally insulted; his offerings slighted--his sentiments ignored--his opinions and arguments misunderstood or disregarded. Last indignity; he was to be heavily fined, to be forced to eat his own words, and undergo openly a test of suspicion in the temple. It was an awful moment, the fate of his Gentile Churches seemed hanging in the balance. But the grandeur of Pauls mission prevailed. At all costs this rupture between him and the apostles must not take place--and of all places in the world not at Jerusalem; the party of the Church must be saved somehow--the aegis of those who had seen the Lord must be spread over the Gentiles. Paul rose to the occasion. Statesman, diplomatist, man of ideas, man of action, man of heart; where shall we find such qualities combined? They met in Paul. Concession and consistency for one moment seemed at war within him. But with a flash of true spiritual genius, he harmonised them, by appeal to a principle higher than either, Charity. That Divine formula enabled him now, not for the first and not for the last time, to stoop to conquer. Paul accepts. He appears in the temple; he is at charges with four beggars; he keeps the law of Moses. (H. R. Haweis, M. A.)

Paul among the Nazarites

1. Not as a slave of human ordinances, but in the might of evangelical liberty, which has 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). (K. Gerok.)

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

Act 21:23. Λέγομεν, we say This counsel originated from spiritual prudence, not from carnal policy. Paul himself had adopted a somewhat similar course already: ch. Act 18:18.—ἡμῖν, there are with us) Those four men therefore were Christians.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 21:23 . εἰσὶν ἡμῖν , cf. Act 18:10 . The four men certainly seem to have been members of the Church at Jerusalem, i.e. , Jewish Christians. εὐχὴν ἔχοντες : a temporary Nazirite vow, Num 6:1 ff. The length of time was optional, but thirty days seems to have been the shortest time, Jos., B.J. , ii., 15, 1. ἐφʼ ἑαυτῶν , see critical note, the Nazirite vow lies upon them as an unfulfilled obligation. If we read ἀφʼ it would mean him to affirm that the vow had been taken by them of their own will, on their own initiation, cf. Luk 12:57 , 2Co 3:5 , Joh 5:19 ; Joh 5:30 , etc., see further Grimm-Thayer, sub v. ἀπό , ii., 2 d, aa; and Rendall, in loco. Blass however renders ἐφʼ “quia votum in se receperunt,” so that it is difficult to distinguish very definitely.

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

we have four men--Christian Jews, no doubt.

which have a vow--perhaps kept ready on purpose.

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

Verse 23. We have four men which have a vow] From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note, See Clarke on Nu 6:21. "It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραιων ξυρασθαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it." See Bp. Pearce.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

23. Do that which we say to thee. The elders seem (as I said even now) to be fallen unto a foolish pampering [indulgence] through too much love of their nation. But the manifest judgment of that thing dependeth upon the circumstances which are hid from us at this day: yet they knew them well. The whole body almost did consist upon [of] Jews, so that they needed not to fear the offending of the Gentiles. For in other regions this was the cause of departure, because every man was wedded to his own custom, and would prescribe a law to others. Furthermore, they had at Jerusalem many things which might provoke them to keep the ceremonies of the law, so that they had a greater excuse if they did more slowly forsake them. And though their zeal were not void of fault, yet as it was an hard matter to reform it, so it could not be done at a sudden. We see how this superstition was scarce in long time pulled from the apostles; and because new disciples came daily unto the faith, the infirmity was nourished in all together. And yet, notwithstanding, we must not deny but that ignorance was coupled with obstinacy, which the elders did nevertheless tolerate, lest they should do more hurt by using violent remedies. I leave it indifferent whether they did pass measure or no.

Having a vow upon them. Though these four be reckoned among the faithful, yet their vow was superstitious. Whereby it appeareth that the apostles had much trouble in that nation, which was not only hardened in the worship of the law through long use, but was also naturally malapert, and almost intractable. Though it may be that these men were as yet but novices, and therefore their faith was yet but slender, and scarce well framed; wherefore the doctors did suffer them to perform the vow which they had unadvisedly made. As touching Paul, because he made this vow not moved thereunto by his own conscience, but for their sakes, with whose error he did bear, the case stood otherwise with him. Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. It seemeth, indeed, to have in it certain things which did not agree with the profession of faith. But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law (1 Corinthians 9:20). Finally, he was made all things to all men, that he might win all; to wit, even unto the altars, so that he might pollute himself with no sacrilege under a color of love. It had not been so lawful for him to go unto the solemn sacrifice of satisfaction. But as for this part of the worship of God, which consisted in a vow, he might do it indifferently, so it were not done for religion’s sake, but only to support the weak. But it was neither his intent to worship God with this rite, neither was his conscience tied, but he did freely submit himself to his weak brethren.

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.

(23) We have four men which have a vow on them.—The advice was eminently characteristic. (1) It came from one who himself lived as bound by the Nazarite vow. “No razor came upon his head, and he drank neither wine nor strong drink” (Hegesippus in Euseb. Hist. ii. 23). By connecting himself with such a vow St. Paul would show that he was content in these matters to follow in the footsteps of St. James, that he looked upon the observance of the Nazarite vow, if not as binding, at any rate as right and praise worthy. (2) It is obvious that St. Paul’s conduct on his last visit to Jerusalem had furnished a precedent for the line of action now recommended. He had then come as a Nazarite himself; had in that character burnt the hair which he had cut off at Cenchreæ (see Note on Act_18:18), and had offered the accustomed sacrifices. Why should he not repeat the process now? There was, however, this difficulty: the minimum period of the Nazarite vow was for thirty days, and as St. Paul had not taken the vow previous to the advice, and probably wished to leave Jerusalem soon after the feast was over (Act_19:21), it was out of his power to fulfil it now in its completeness. Jewish usage, however, made an intermediate course feasible. A man might attach himself to a Nazarite, or company of Nazarites, join in the final process of purification, which lasted, probably, for seven days (Num_6:9), shaving his head, and offering sacrifices with them. This was considered in itself a devout act, especially if the new comer defrayed the cost of the sacrifices. Agrippa I., for instance, had in this way gained credit with the Jews, as showing his reverence for the Law (Jos. Wars, ii. 15, § 1). It is clear that the four men were members of the Church of Jerusalem, and the fact is interesting as showing how intensely Jewish that church still was in its observances.

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

23. Do therefore … vow on them] They advise St Paul to take a part in the ceremonies of a Nazarite vow. He could not go through the whole course of the observance, for these men had already for some time had the vow upon them, but it was permitted among the Jews for anyone who wished, to join in the final purification ceremonies of this vow; and this was the more readily permitted, if the person wishing to take a share, only in this concluding portion, bore the charges of the person or persons to whom he joined himself. It is significant of the intense clinging to the older ceremonial in the Jewish Church that among the Christian congregation there were men found who had taken this vow upon them. If the authorities knew of St Paul’s previous observance of a like vow (Act_18:18) they would have no scruple in urging him to take part in a similar service again. For an account of the Nazarite’s vow, see Num_6:1-21. It is not there specified how long the observance of the vow lasted, and the time may have varied in different cases, but the final ceremonies appear to have lasted seven days.

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.

Do therefore this that we say to thee,.... This is said not as commanding, but as advising; and not to what was a duty, and necessary to be done as such, but as a point of prudence:

we have four men which have a vow on them; that is, there were four men who were of the church at Jerusalem, believers in Christ, but weak ones, who were zealous of the law, and bigots to it, and who had voluntarily vowed a vow of the Nazarites; see Num 6:2.

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

23 Do therefore this that we say to thee: We have four men which have a vow on them;

Ver. 23. A vow on them] A voluntary vow of Nazariteship, which yet is agreeable to the law’s praescript.

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.

We have four men - There are with us four men. It is evident that James and the elders meant to say that these men were connected with them in the Christian church; and the fact shows that the Christians at Jerusalem did not disregard the institutions of Moses, and had not been so far enlightened in the doctrines of Christianity as to forsake yet the ceremonial rites of the Jews.

Which have a vow on them - Which have made a vow. See the notes on Act 18:18. From the mention of shaving the head (in Act 21:24), it is evident that the vow which they had taken was that of the Nazarite; and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the custom usual on such occasions. See the notes on Act 18:18. These persons Paul could join, and thus show decisively that he did not intend to undervalue or disparage the laws of Moses when those laws were understood as mere ceremonial observances.

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

Who have a vow upon them. On which account they will have sacrifices offered for them in the temple. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vows were either, first, such as men did make in gratitude for any deliverance they had received, as from sickness, storms, or any imminent dangers: or, secondly, to enable them the better to serve God on any occasion; and then they were bound to keep themselves from all those things which were forbidden to the Nazarite, as wine and strong drink, and to nourish their hair, as the Nazarites were bound to do. This vow they made for a certain time, and not perpetual: the law concerning it you may see, in Num 6:2-5.

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

23. We say—It is the body of the elders who give this advice, James doubtless concurring, and being perhaps spokesman.

We have—This implies that the four Nazarites belong to the Christian body.

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

Which have a vow; meaning emphatically the vow of a Nazarite.

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

Therefore - To obviate their prejudice against thee: do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

vow

Probably according to Num 6:1-7. Cf. Col 2:14-17.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

See notes on verse 18

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.

23. τοῦτο οὗν ποίησον, do therefore this. They advise St Paul to take a part in the ceremonies of a Nazirite vow. He could not go through the whole course of the observance, for these men had already for sometime had the vow upon them, but it was permitted among the Jews, to anyone who wished, to join in the final purification ceremonies of this vow; and this was the more readily permitted, if the person wishing to take a share only in this concluding portion bore the charges of the person or persons to whom he joined himself. It is significant of the intense clinging to the older ceremonial in the Jewish Church that among the Christian congregation there were men found who had taken this vow upon them. If the authorities knew of St Paul’s previous observance of a like vow (Act 18:18) they would have no scruple in urging him to take part in a similar service again. For an account of the Nazirite’s vow, see Num 6:1-21. It is not there specified how long the observance of the vow lasted, and the time may have varied in different cases, but the final ceremonies here appear to have lasted seven days.

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.

23. εὐχήν] A vow of Nazarites. This vow must not be confounded, historically or analogically, with that of ch. 18:18: see note there, and Num 6:2-21.

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

A vow. The Nazarite vow. See Num 6:1 - 21.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.