Acts 21:29

Act 21:29. Σὐν αὐτῷ, with him) We ought to be anxious, but not too much so, in maintaining our converse with the saints, although likely thereby not to please the ungodly. Paul did not introduce Trophimus into the temple: and yet he did not wholly shun him on account of the Jews.—ἐνόμιζον, they supposed) Zealots are often mistaken in their suppositions.

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

Act 21:29 . τὸν Ἐφέσ .: if some of these Jews, as is very probable, came from Ephesus, they would have recognised Trophimus. The latter had not only come “as far as Asia,” Act 20:4 , but had evidently accompanied Paul to Jerusalem; on the statement and its bearing upon 2Ti 4:20 , see Salmon, Introd. , p. 401, and Weiss, Die Briefe Pauli an Timotheus und Titus , p. 354. προεωρακότες : antea videre; in classical Greek nowhere as here, but referring to future, or space, not to past time; Blass, in loco , compares 1Th 2:2 , Rom 3:9 , for πρό . εἰς τὸ ἱερὸν , i.e. , from the Court of the Gentiles (into which the uncircumcised Greeks like Trophimus and others might enter) into the inner Court, open to Jews only. The punishment for such transgression by a Gentile was death, even if he was a Roman citizen, Jos., B.J. , vi., 2, 4. At the foot of the stair by which “the Court” in the strict sense of the word was approached there was a railing bearing notice in Greek and Latin with the prohibition and the punishment due to its violation. For one of these inscriptions discovered and published in 1871 by Clermont-Ganneau see Revue archéologique , xxiii., 1872, Schürer, Jewish People , div. i., vol. ii., p. 74, and div. ii., vol. i., p. 266. E.T. (where other references are given), Edersheim, Temple and its Services , p. 24, Plumptre, Acts, in loco , Blass, in loco, cf. Jos., Ant. , xv., 11, 5, B.J. , v., 5, 2.

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

Trophimus--(See on Act 20:4).

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

(29) Trophimus an Ephesian.—See Note on Act_20:4. His face was naturally familiar to those who had come from the same city. They had seen the two together in the streets, possibly near the entrance of the Temple, and, hatred adding wings to imagination, had taken for granted that St. Paul had brought his companion within the sacred enclosure.

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

29. For they had, &c.] Hence we see that Trophimus had come with the Apostle not only “as far as Asia” (see note on Act_20:4), but all the way to Jerusalem. His name bespeaks the man a Greek, and, from the anger of these Asiatic Jews, he was doubtless a convert to Christianity without having been a proselyte of Judaism. It is noticeable that so ready were these men to find a cause for attacking St Paul, that they began it on a mere thought, “They supposed Paul had brought him into the temple.”

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.

For they had seen before with him in the city,.... Not of Ephesus, but of Jerusalem:

Trophimus an Ephesian; the same that is mentioned in Act 20:4 whom these Jews of Asia, and who very probably were inhabitants of Ephesus, knew very well to be a Gentile:

whom they supposed Paul had brought into the temple; for seeing him walk with the apostle very familiarly through the streets of Jerusalem, they concluded from thence, that he took him with him into the temple, which was a very rash and ill grounded conclusion; and which shows the malignity and virulence of their minds, and how ready they were to make use of any opportunity, and take up any occasion against him, even a bare surmise, and which had no show of probability in it; for it can never be thought, that while Paul was using methods to remove the prejudices of the Jews against him, he should take such a step as this, to introduce a Gentile into the holy place, which he knew was unlawful, and would greatly irritate and provoke them.

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

29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

Ver. 29. Whom they supposed] But was that sufficient ground to make such a coil, to raise such an uproar? Passions are head-long and head-strong; like heavy bodies down steep hills, once in motion, they move themselves, and know no ground but the bottom.

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.

In the city - In Jerusalem. As he was with Paul, it was inferred that he would attend him everywhere.

Trophimus - He had accompanied Paul on his way from Ephesus, Act 20:4.

Whom they supposed ... - This is a most striking illustration of the manner in which accusations are often brought against others. They had seen him with Paul in the city; they inferred, therefore, that he had been with him in the temple. They did not even pretend that they had seen him in the temple; but the inference was enough to inflame the angry and excitable passions of the multitude. So in the accusations which people now often make of others. They see one thing, they infer another; they could testify to one thing, but they conclude that another thing will also be true, and that other thing they charge on them as the truth. If people would state facts as they are, no small part of the slanderous accusations against others would cease. An end would be made of the most of the charges of falsehood, error, heresy, dishonesty, double-dealing, and immorality. If a statement is made, it should be of the thing as it was. If we attempt to say what a man has done, it should not be what we suppose he has done. If we attempt to state what he believes, it should not be what we suppose he believes.

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

For they had seen; the Jews of Asia, who could not but know Trophimus; and he following of Paul in this journey, either ignorantly or maliciously they accuse the apostle for taking him into the temple with him; which was only their surmise, and the issue of their enraged jealousy.

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

29. Trophimus—(See note on Act_20:4.)

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

Before seen for seen before, A.V.; the Ephesian for an Ephesian, A.V. Trophimus. (see Act_20:4) Having seen him with St. Paul in the city, they concluded that he had come with him into the temple.

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

See notes on verse 27

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.

29. Τρόφιμον τὸν Ἐφέσιον, Trophimus the Ephesian. Hence we see that Trophimus had come with the Apostle not only ‘as far as Asia’ (see note on Act 20:4), but all the way to Jerusalem. His name bespeaks the man a Greek, and, from the anger of these Asiatic Jews, he was doubtless a convert to Christianity without having been a proselyte of Judaism. It is noticeable that so ready were these men to find a cause for attacking St Paul, that they began it on a mere thought, ‘They supposed Paul had brought him into the Temple.’

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.

29. Τρόφ.] See ch. 20:4, note. We here learn that he was an Ephesian.

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

Trophimus. See on ch. Act 20:4. As an Ephesian he would be known to the Asiatic Jews.

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