Acts 21 Commentary

“And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.”

Philip, the evangelist, so called from his preaching the gospel, though he was one of the seven, that is, of the seven deacons. (Witham)

“And the same man had four daughters, virgins, which did prophesy.”

Prophecy. It is supposed that these daughters of St. Philip had made a vow of virginity, or at least remained in that state out of a motive of religion. St. Jerome thinks in reward of this they were gifted with a prophetic spirit. (Lib. i. chap. 24. cont. Jov.) — Others think that by prophesying is meant interpreting the Scriptures, or singing the praises of God. (Estius)

“And the day following Paul went in with us unto James; and all the elders were present.”

To James, the bishop of Jerusalem, where all the seniors, that is, the bishops and priests, had assembled. (Witham)

“And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:”

How many thousands. In the Greek, how many ten thousands. (Witham)

“And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.”

To forsake Moses. In the Greek, to depart or apostatize from Moses and the law. This is more than was true. For St. Paul circumcised Timothy, (chap. xvi.) and did not absolutely hinder converts who had been Jews, from practising the Jewish ceremonies. (Witham) — There is a manifest falsity in this accusation against St. Paul. He had never commanded or advised the Jews, to whom he had preached, to renounce the law, abandon the ceremonies of Moses, or reject the ancient customs of the nation. He had never hindered any one from following in this respect the bias of his inclinations. He had indeed defended the liberty of the converts from these ceremonies; he had taught that Christ had taken away the necessity of this yoke; but he left them at liberty still to carry it if they pleased. (Calmet) — For these things were not then to be sought after as necessary, nor yet to be condemned as sacrilegious. The law of Moses at that time was dead, but not deadly. (St. Augustine, ep. lxxxii.) — These considerations will sufficiently explain the apostle’s motive for submitting on this occasion to one of their ceremonies. He became all to all, that he might gain all to Christ. (Haydock)

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

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

“Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.”

Bestow on them. It was thought a merit among the Jews to bear the expenses of any vow which another had made. They thus became partakers of it; in the same manner as at present those, who have not the courage to forsake the world by solemn vows, seek to have some share in the merits of those who do forsake it, by contributing part of their substance to their support. (Calmet)

“And all the city was moved, and the people ran together : and they took Paul, and drew him out of the temple: and forthwith the doors were shut.”

The doors were shut, lest the temple should be profaned by Gentiles entering into it. (Witham) — The temple was an asylum, but not for those men who were justly pursued. Hence the Jews looking upon Paul as a blasphemer, they did not think they violated this asylum by forcibly removing Paul from the temple; but lest he might return, they fastened the entrance-gates.

“Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was , and what he had done.”

Two chains, for his hands and feet; or perhaps one chain was put on each hand, which was likewise tied to a soldier on each side of him, who led him. This was the Roman custom of binding prisoners. See Seneca, ep. v. et lib. de tranquil. animi. x. See Acts xii. 6, 7.

“And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.”

Into the castle.[1] Neither the Latin nor the Greek word signifies a castle, but rather a camp, or a place walled, or with a trench about it. It is true, we may here understand the tower, called Antonia; but within its court might be tents for soldiers, where there was so great a number: for we see that Lysias could send away 470 with St. Paul, besides those that might stay behind. (Witham)

“And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?”

Canst thou speak Greek? We cannot doubt but St. Paul had in Greek spoke already to the tribune: upon which he said, dost thou speak Greek? and then asked him, if he were not that seditious Egyptian, who had headed so many murderers? (Witham)

“Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?”

This Egyptian coming to Jerusalem, and professing himself to be a prophet, had persuaded the people to accompany him to Mount Olivet, pretending he would throw down the walls of the city only by a word. Felix, the Roman governor, attacked the deluded multitude, and killed 400. The leader escaped, and was heard of no more. This was in the 13th year of Claudius, about three years before St. Paul’s apprehension. (Menochius) — These rebels are called murderers, Sikarioi, Sicarii, from Sica, a small dagger, which they concealed under their cloak. Some of them were the retainers of Judas Galilæus; other Hessæans, who fought with the greatest animosity against the Romans, and suffered the most cruel death, sooner than to acknowledge Cæsar for lord and master. Some again suppose that the word sikarioi is only a corruption of the words, oi karioi,Scriptuarii, a name given to the Esseni. Consult Josephus, Jewish Antiquities xx. 7.

“But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.”

I am indeed a Jew, by birth and education. (Witham)

“And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,”

He spoke in the dialect of the country, which was partly Hebrew and partly Syriac, but the Syriac greatly prevailed; and from the steps, epi tous anastathmous, which led to the fortress of Antonia. Here a Roman cohort was lodged; it was situated to the north-west, and joined the temple. The flight of steps was occupied by the lowest orders of the people. Thus Cicero ad Atticum: Gradus templorum ab infimâ plebe completi erant; and again, pro Cluentio: gradus concitatis hominibus narrat.