1 - 5 The uproar to which the writer refers is the near riot in Ephesus. Luke pictures the whole incident as bustle and confusion. Paul felt that he needed to flee for his life or that he needed to depart until things cooled off. So he embraced (aspasamenos) or greeted his friends and departed to the region of Macedonia and came into Greece. He stayed in Greece three months during the winter of A. D. 56 -57 this time hoping to strengthen the brethren in the area especially in Corinth. It was here that some think the Epistle to the Romans was written. When Paul was made aware that the Jews were conspiring against him, he thought it best to return to Macedonia. A great deal of territory is covered in the phrase "and when he had gone over those parts..." (dielthon de ta mere ekein). The general tour of the entire area would include Philippi, Thessalonica, Berea, Neapolis, Amphipolis and Apollonia urging delegates from the churches in the area to go with him. It appears that Paul was staying one step ahead of his opposition; to foil the enemies by returning home by way of Macedonia, he returned to Troas. Of course, Jehovah God was his Protector and Leader as he continues to serve in God's missionary army. He was not about to make the journey to Jerusalem by himself. He was accompanied (suneipeto) now by Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus and Trophimus. These men went ahead and would tarry or meet Paul, and Luke (in verse 5, the writer changes from they to us) who was evidently already in Troas. A major concern of Paul during this trip was his collection for the Jerusalem Christians. All of his epistles written during this course of this third missionary period mentions this project (Polhill, p. 415).
Ramsay states that, "Paul's intention must have been to take a pilgrim ship carrying Achaian and Asian Jews to the Passover. With a shipload of hostile Jews, it would be easy to find opportunity to murder Paul. He therefore abandoned the proposed voyage and sailed for Macedonia, where he easily arrived in time to celebrate the Passover in Philippi. It is clear that the plot was discovered at the last moment, when delegates from the churches had already assembled. The European delegates were to sail from Corinth, the Asian from Ephesus, where doubtless the pilgrim ship would call. When the plan was changed, word was sent to the Asian delegates; and they went as far as Troas to meet the others, for in ancient voyages it could be calculated with certainty that Paul's company would put in at that harbor" (p. 287). Paul was going to be carrying a considerable amount of money with him; many of his traveling companions were delegates from the Gentile churches who were contributing to the Jerusalem offering for the poor saints.
The writer may have condensed "what was probably a whole year of Paul's life and work as we gather from II Corinthians, one of Paul's 'weighty and powerful' letters as his enemies called them (II Corinthians 10:10). We have no way of knowing why Luke did not tell of Paul's stay in Troas (II Corinthians 2:12), nor of meeting Titus in Macedonia (II Corinthians 2:13 to 7:16), nor of Paul's visit to Illyricum (Romans 15:19f), to give time for II Corinthians to do its work (II Corinthians 13), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia" (Robertson, III, p. 335).
"The hope of reaching Jerusalem by the Passover had, of course, to be abandoned; the only chance left was to get there by Pentecost. It was doubtless overruled for good that it should be so; for if Paul had been in the Holy City at the Passover, he would have been mixed up by his enemies with the riot and massacre which about that time marked the insane rising of the Egyptian impostor who called himself the Messiah" (Farrar, B. I. XXXIX, p. 106).
6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days. 7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the next day (morrow), and continued his speech until midnight. 8 And there were many lights in the upper chamber, where they were gathered together. 9 And there sat in a window a certain young man, named Eutychus, being fallen into a deep sleep; and as Paul was long preaching, he sank down with sleep; and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. 11 When he, therefore, was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12 And they brought the young man alive, and were not a little comforted. 6 Paul and Luke sailed away from Philippi after the days of unleavened bread and within five days reached Troas. They stayed in Troas for seven days. Paul took the opportunity to preach to all who would listen. This was in the spring of A. D. 57 and the days of unleavened bread were from April 7 - 14. Paul was in a hurry to reach Jerusalem within fifty days for he wanted to attend the Feast of Pentecost.
7 - 10 The disciples came together on the first day of the week for preaching and to observe the Lord's Supper; this is one of the earliest references to Christians meeting for worship on Sunday, the first day of the week. Paul prolonged (pareteinen) or continued his message until the midnight hour for his plans were to leave on the morrow for Jerusalem; the message was punctuated by dialogue (dieleyeto) or discussion. Lest we brethren think we are permitted to preach until midnight some Sunday night as did Paul, let us remember that we are not Paul. The building in which they were meeting had an upper story or balcony.
A man named Eutychus fell into a deep sleep and tumbled from an open window in which he was sitting (on the third floor), trying to catch a breath of fresh air to combat his drowsiness, and was killed after hitting the hard earth or pavement below. Many things may have contributed to the young lad's drowsiness - a warm spring evening, a room filled with torches burning up the oxygen supply, a long-winded preacher, and probably several hours past the lad's normal bedtime. The name Eutychus means fortunate, and truly he was fortunate that day that Paul was there to assist him. Paul, however, discontinued his message long enough to go down and embrace (sumperilabon) or put his arms around him and hold him close. Paul consoled the congregation by telling those who were concerned, "Trouble not yourselves (or stop crying); for his life is in him." Of course, this was not a laughing matter, but Luke probably intended a gentle touch of humor as he does throughout his writings. It did have a happy ending but only because of Paul's ability to work miracles. God turned a tragedy into joy. Paul restored the young man's life back to him. One is reminded of I Kings 17 where Elijah raised a widow's son, and II Kings 4 where Elisha restored to life the son of the Shunammite woman. Other resurrection or resuscitation miracles are found in Luke 7:11 - 15; 8:49 - 56; John 11:38 - 44; Acts 9:36 - 41. 11, 12 After ministering to Eutychus, Paul returned to the rostrum and served the Lord's Supper (klasas arton) or broke bread. The disciples used the expression "to break bread" when referring to a meal; however, according to the context it is supposed that they partook of the Lord's Supper at this time. After the Lord's Supper, apparently they enjoyed a midnight meal, and continued to fellowship, and to discuss the Scriptures with those present until daybreak. Luke relates that the young man, Eutychus, was brought in and all present were comforted. Then the missionary party departed to the coast ready to get aboard the ship for Assos.
13 - 16 Luke says that he, and the others who had been traveling with Paul, went ahead to the ship and sailed unto Assos intending to take in (analambannein) or take up Paul who had gone down the coast about twenty miles on foot (pezeuein) . Why Paul wanted to go it on foot is conjectural, some think it may have been to visit friends on the way, others think that he wanted to have the company of brethren from Troas or it is quite possible the vessel was not large enough to accommodate all of them. Robertson says, "it was a beautiful walk in the spring-time and no doubt Paul enjoyed it whatever his reason was for going thus to Assos while the rest went by sea. Certainly he was entitled to a little time alone, this one day, as Jesus sought the Father in the night watches (Matthew 14:23)" (III, p. 344).
After meeting Paul at Assos, which was about twenty miles south of Troas, they came to Mitylene. It was there, no doubt, that a small skiff brought Paul out to the ship and he was hoisted aboard (Yeager, X, p. 445). From there they sailed over against (antikros), not touching or opposite Chios, and anchored beside Samos, thence to Trogyllium and finally to Miletus. Paul and his friends may have had some control of the vessel; in any event, they must have had sufficient influence with the captain to induce him to consult their wishes. Lest some will wonder why they put in the each harbor, and why it took so long, we must remember that this ship depended upon the prevailing winds. The vessel was a coasting vessel; that is, they stayed close to the coast. They probably sailed only a part of the daylight hours each day when the winds were favorable and anchored in various ports each night. Since it was too late now to get to Jerusalem by Passover, Paul decided to try to make it to Jerusalem by Pentecost.
It was during this time that Paul experienced some of the hazards of travel that is experienced in modern days. Evidently his clothing, bags and baggage did not always keep up with him, for he told Timothy later (II Timothy 4:13), "The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments."
17 And from Miletus he sent to Ephesus, and called the elders of the church. 18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19 serving the Lord with all humility of mind, and with many tears, and trials (temptations), which befell me by the lying in wait of the Jews; 20 and how I kept back nothing that was profitable unto you, but have shown you, and have taught you publicly, and from house to house. 21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
17 - 21 From Miletus Paul sent (pemphas) a message to the elders of the Ephesian church calling (metekalesato) or summoning (middle voice - to himself) them to come to him in Miletus. If Paul and his company had gone to Ephesus, they probably would have lost some valuable time needed to reach Jerusalem by Pentecost. Also it had been about a year ago that Paul had to leave Ephesus in haste because of a riot. The elders gladly came to meet him; it was then that he began his discourse to them (verses 18 - 35), and the very touching scene of their last farewell (verses 36 - 38). Luke speaks only of the Ephesian elders, but there may have been others from neighboring towns where churches had been established. Bruce says of this speech to the Ephesian elders, "...(it) is quite distinctive among all the speeches reported in Acts. It is the only Pauline speech delivered to Christians which Luke has recorded, and we should not be surprised to discover how rich it is in parallels to the Pauline Epistles" (p. 412).
The missionary unbosoms himself to the elders of the church at Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution (Robertson, p. 347). Paul relates how the Ephesians elders knew (epistasthe) or were aware how he had served them in humility (tapeinophrosunes) or lowliness of mind, tears (dakruon) or weeping and trials (peirasmon) or testings because of the plots of the Judaizers. Paul was not a 'cry baby' but doubtless he had wet his pillow with tears while alone night after night. "Paul's sad experience with his converts in Galatian country (Galatians 1:6; 3:1) had taught him that what he is about to say to the Ephesians elders was necessary. If he had made a similar speech to the Galatians before he left, perhaps they might not have been so easily led astray by Paul's enemies. His speech to the Ephesians is a moving and eloquent plea for them to remain steadfast in the grace of the gospel and to resist all traducers who would try to discredit Paul" (Yeager, X, p. 450).
Paul had preached the whole counsel of God, holding (upesteilamen) back or withholding nothing; he had witnessed publicly (demosia) or in open assemblies (in many synagogues and the school of Tyrannus) and from house to house (kat' oikous). That is grass-roots evangelism; visiting house after house with the message of salvation. His complete testimony or earnest witnessing was repentance (metanoian) toward God and faith toward the Lord Jesus Christ had been to both Jews and Greeks. It is interesting that Paul did not mention water baptism, church membership, good works, circumcision or charismatic gifts. Was the three year ministry at Ephesus and his final message to the elders worth it? Yes, it was!! A strong church was established in the city; later the Apostle John would be their distinguished pastor for some twenty-five or thirty years.
22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there, 23 except that the Holy Spirit witnesseth in every city, saying that bonds and afflictions await (abide) me. 24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
22 - 24 Now Paul feels as though he is going bound (dedemenos), impelled or as though tied with fetters in his own spirit and the Holy Spirit, and he does not know what will happen to his life (Paul's own spirit was under the control of the Holy Spirit). The missionary viewed himself as already in chains, a prisoner in imagination, though not yet in body. Of course, he knows that he is in the will of God, and Jehovah God will take care of him. In fact, all of God's people are immortal and invincible until God is finished with their ministry here on earth. Paul was not moved by bonds or afflictions that might await him (sunantesonta) or that he may encounter there; he did not count his life dear unto himself. By no account did Paul esteem his life worthy for himself. His main goal was to do the will of God and finish his life here on earth with a feeling of deep joy. Yeager writes, "The obedient Christian has signed a blank contract which commits him to do whatever God may require. This means sailing on a well charted course, but the course is not revealed in advance to the child of God, although it is faultlessly planned in advance by the Sovereign God Who loves him too much to injure him, is too intelligent to make a mistake and powerful enough to see him through every step of it" (X, p. 454).
Paul wanted to finish (teleioso) or perfect his course that God had laid out for him. Nothing in life is left for him except to do God's perfect will or finish his course. In the sublime language of verse 24 we hear distinctly the voice of the man who on approaching the end of his missionary work could say to the elders what he wrote to Timothy later in II Timothy 4:6 - 8, "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing."
25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore, I testify unto you (take you to record) this day, that I am pure from the blood of all men; 27 for I have not shunned to declare unto you all the counsel of God.
25 - 27 Paul predicts that he will not see the Ephesians on earth again. Of course, the Pastoral epistles do show that Paul was allowed to visit Ephesus again (I Timothy 1:3; 3:14; 4:13). He wants to go on record (marturomai) or testify, and he wants the Ephesians to know that his hands are clean from the blood of any man because he has been faithful to declare the whole counsel of God. Paul may have drawn from the 'watchman' analogy of Ezekiel 33:1 - 6. The watchman fulfills his task when he blows the warning trumpet in the face of danger. Once he has sounded the warning, he is no longer responsible for the lives of those he is appointed toward. Paul had done that; he had preached the full gospel. Goodspeed translates a part of this verse thus: "...for I have not shrunk from letting you know God's purpose without reserve." It is much for any preacher to claim and it ought to be true of all of us. The apostle held back nothing. The strict admonition begins in verse 28.
Paul says, furthermore, grievous wolves (lukoi bareis), ferocious, rapacious, harsh wolves from out of town will arise seeking to lead the sheep astray or not sparing the flock. "These men would be as far from corresponding to their professed character as guardians of the flock as fierce wolves are unlike the faithful shepherd" (Hackett, p. 241). In fact, some from within the church may be the very ones who will speak perverse (diestarammena = dia - through + strepho - turning) things (that turn away from the sound doctrine which Paul has taught them), things that are twisted, and distorted and draw the disciples away. Paul wrote Timothy in II Timothy 2:16 - 18, "But shun profane and vain babblings; for they will increase unto more ungodliness, and their word will eat as doth a canker (gangrene), of whom are Hymenaeus and Philetus, who, concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some." Jesus foretold of false prophets in sheep's clothing, "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves."
Could the Apostle Paul foresee what would happen in the very area of Ephesus? The letters to the seven churches of Asia (Revelation 2:1 - 3:22) show the whole region was inundated with false teaching within a few decades. There were the 'doctrine of Balaam,' the 'doctrine of the Nicolaitans,' the seductions of 'that woman Jezebel,' Laodicean wealth and worldliness, and the 'depths of Satan' were all rampant by the time John wrote Revelation (Phillips, p. 406).
A man to shepherd God's people is more than a New Testament concept. In Numbers 26:15 - 17 when Moses desired a replacement for himself he "...spoke unto the Lord, saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, who may go out before them, and who may go in before them, and who may lead them out, and who may bring them in; that the congregation of the Lord be not as sheep that have no shepherd."
31 Therefore, watch, and remember, that for the space of three years I ceased not to warn everyone night and day with tears. 32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them who are sanctified. 33 I have coveted no man's silver, or gold, or apparel.
31 - 33 Paul could testify during his ministry with them which consisted of three years, he had been faithful night and day with tears to admonish (noutheton), alert or warn them to remain faithful. As the missionary and an elder minister, Paul commends them to (paratithemai) God, or places them side by side with God and the word of His grace. Only God can make them strong enough to withstand opposition. "A christian who is placed para thoe and para to logo tes charitos autou is in the position of close association with and hence protection by God" (Yeager, X, p. 465). That only can result in building them up or edifying them and giving them an inheritance among all the saints of God. Then he states that he has coveted (arguriou) or lusted after no man's silver, gold or apparel. These three possessions were considered the most precious man could own. The wealth of the Orientals consisted in part of costly garments. Paul could have been defending himself of false accusations that would arise from those grievous wolves.
34 Yea, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. 35 I have shown you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
34, 35 Paul, their missionary, had worked with his hands building tents to supply his and other of his associates' needs for board, room and traveling expenses; Timothy, Erastus, Luke and others traveled with Paul. Did Paul raise his calloused hands to reinforce his statement? He could have! Paul probably worked at making tents in the morning hours and taught and preached in the afternoon and night hours. In fact, Paul serves as an example or object lesson to all; they should support the weak and needy by remembering Jesus' words, "It is more blessed to give than to receive." These words are not found in any of the Gospels; however, Paul attributes these words to our Savior. We are indebted to Paul for preserving this beatitude. "It breathes the air of the upper kingdom. It puts into language the very spirit of Jesus Christ. It is the life of the Savior in a sentence. To receive is quite on a low level. Any one and anything can do that; and the further we go down in the scale, the more we find recipiency common and supreme. The selfish man, the spoiled child, the ravenous animal,---these are remarkable for receiving...To give is the highest level for it is essentially divine, it is Christ-like, it is angelic, it is heroic" (Clarkson, Pulpit Commentary, Vol. XXXVIII, p. 155).
36 And when he had thus spoken, he knelt down, and prayed with them all. 37 And they all wept much, and fell on Paul's neck, and kissed him, 38 sorrowing most of all for the words which he spoke, that they should see his face no more. And they accompanied him unto the ship.
36 - 38 Paul had finished his admonition; he knelt and prayed aloud for all of them. There was much weeping as the elders fell on Paul's neck and kissed him repeatedly. We would say, "They all began to cry and threw their arms around Paul's neck and kissed him fervently and affectionately." They were sorrowful especially (malista) or chiefly that they might never see Paul again in the flesh. He had meant much to them, and they respected him for his work and teachings. After a fond farewell, the missionary moved toward the ship for their journey to Jerusalem. The elders went ahead of him (proepempon) to the shore and waited as he and his associates boarded the ship.
"Robert Moffat labored for more than fifty years in South Africa, and chiefly at Kuruman. On Sunday, March 20, 1870, he preached for the last time in Kuruman church. In all that great congregation there were few of his own contemporaries. With a pathetic grace he pleaded with those who still remained unbelieving. It was an impressive close to an impressive career. On the Friday following the aged missionary and his wife took their departure. As they came out of their house and walked to their waggon they were beset with crowds of the Bechuanas, each longing for a hand-shake and another word of farewell, and as the waggon drove away it was followed by all who could walk, and a long and pitiful wail arose, enough to melt the hardest heart" (B. I. XXXIX, p. 180).
1, 2 Paul and his company (among them were Luke, Trophimus and Aristarchus and probably others) are on their way to Jerusalem now; they left the reluctant Ephesian elders and sailed by Cos. They will see the island of Rhodes, well-known for the Colossus, one of the seven wonders of the ancient world - a bronze statue to the sun god Apollo which towered above the harbor entrance. The Colossus was built in 280 B. C. but destroyed 56 years later. Rhodes was on the 'starboard' side or right side of the ship or small coasting vessel; thence they land at Patara, a small seacoast town. At Patara apparently they go aboard a larger sea-going ship, rather than a coasting vessel; they are now sailing southeastward on the Mediterranean Sea.
A coasting ship; that is, one which hugs the coastline is dependent upon prevailing winds. Most of the coasting ships would sail in the daytime only and seek harbor at night. "Ships evidently stopped every evening. The reason lies in the wind, which in the Aegean during the summer generally blows from the north, beginning at a very early hour in the morning; in the late afternoon it dies away; at sunset there is a dead calm, and thereafter a gentle south wind arises and blows during the night. The start would be made before sunrise; and it would be necessary for all passengers to go on board soon after midnight in order to be ready to sail with the first breath from the north" (Ramsay, p. 293).
3 Now when we had sighted Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre; for there the ship was to unload her cargo. 4 And finding disciples, we tarried there seven days; who said to Paul through the Spirit, that he should not go up to Jerusalem. 5 And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city. And we knelt down on the shore, and prayed. 6 And when we had taken our leave one of another, we took ship, and they returned home again.
3 - 6 The journey from to Patara to Tyre is approximately 400 miles by a straight course and generally took five days or so under favorable winds. They will view the island of Cyprus on the 'port' side or left side of the ship as they make their way to Phoenicia. They land at Tyre, a seacoast city in Phoenicia, where the vessel unloads her burden (gomon) or cargo. The missionary company spent seven days in Tyre where they found other Christian disciples; they would still have time to reach Jerusalem by Pentecost if they stayed only seven days. These disciples urged Paul not to go up to or to set foot in Jerusalem. After spending seven days in Tyre, Paul's hosts, their families and friends saw them to the seashore. It was there that Paul knelt down on the soft sandy beach and prayed; their friends left them and went back home.
7 And when we had finished our course from Tyre, we came to Ptolemais, and greeted the brethren, and abode with them one day. 8 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, who was one of the seven, and abode with him. 9 And the same man had four daughters, virgins, who did prophesy.
7 - 9 After leaving Tyre the company came to Ptolemais and stayed there one day visiting with the brethren. The next day Paul and his company left Ptolemais for Caesarea; it would normally take two days traveling on foot by land but only one day by ship. Their journey by ship is now over at Caesarea. There is some question as to whether Paul and his company went from Ptolemais to Caesarea by ship or by land. At Caesarea they found Philip, the deacon-evangelist, and his family. Philip was host to the company for many days. Philip had a family of a wife and four young maiden daughters who had the prophetic gift; today in our Sunday schools the women do most of the actual teaching. "(These daughters of Philip) demonstrate that in the first century, before the New Testament literature was complete, the Holy Spirit chose to give this gift to some, as He chose to exercise His sovereignty over the body of Christ (I Corinthians 12:10; 14:1)," so writes Yeager (X, p. 480).
"We should not conclude that (Paul's) determination to go on (to Jerusalem) was disobedience to the guidance of the Spirit of God; this determination of his was the fruit of an inward spiritual constraint which would not be gainsaid. It was natural that his friends who by the prophetic spirit were able to foretell his tribulation and imprisonment should try to dissuade him from going on, but with a complete lack of concern for his own safety, so long as he could fulfil his sacred service, Paul like his Master 'steadfastly set his face to go to Jerusalem' (Luke 9:51),"(Bruce pp, 421, 422). 10 And as we tarried there many days, there came down from Judaea a certain prophet named Agabus. 11 And when he was come unto us, he took Paul's girdle (belt), and bound his own hands and feet, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this belt, and shall deliver him into the hands of the Gentiles.
10, 11 While in Caesarea Paul and his friends were visited by Agabus, a prophet, from Judaea (Acts 11:28). Agabus gave Paul an object lesson by taking Paul's belt or sash and tying his own feet and hands. He said that the owner of this belt, which wound several times around the waist, will be bound hand and foot by the Jews if he goes to Jerusalem; he will be delivered over to the Gentiles. Agabus was just from Jerusalem and probably knew the feeling there against Paul. This was the third message that Paul had received encouraging him not to go to Jerusalem (Acts 20:22,23; 21:4, 11).
12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. 13 Then Paul answered, What mean ye to weep and to break mine heart? For I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus. 14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
12 - 14 When Paul's friends of Caesarea heard Agabus's prophecy, they too, urged Paul not to go to Jerusalem. They did not wish to frustrate God's plan for Paul, but their respect and love for him prompted them to try to get Paul to reconsider. Paul, however, felt led of the Lord to continue his plans. He told them their weeping was breaking (sunthruptontes) or crushing his heart. His friends were trying to soften Paul's will like a washerwoman of old would pound her clothes to clean them. Paul's heart was touched; he felt the spring of manly strength giving way, but with a strong effort of faith and will he overcame his friends' objections. His mind, however, had been made up. He was ready (etoimos) and even willing not only to be bound but to die if God willed it. When his friends saw that Paul's mind could not be changed they said, "The will of the Lord be done." No earnest pleading could change Paul's mind.
The will of the Lord is always best; when we follow Him, we cannot go amiss. "Driven by an instinct which neither we nor they can comprehend, the swallows pass with the changing seasons from clime to clime. Over miles of weary plain, over lofty mountain walls, across leagues of sea, into lands unknown before, they follow with gladness and trust the Hand that guides them. We, too, have a journey to make into lands unknown to us; we, too, have a Hand to guide us in that long journey. Shame is it for us if we follow the leadings of that Hand with less of gladness and of trust than the unreasoning birds of heaven" (H. C. Trumbull, B. I. Vol. XXXIX, p. 198).
Kistemaker outlines Paul's travels thus:
First week Leave Philippi after Easter
Travel to Troas (20:6 five days)
Second week Spend seven days in Troas (20:6)
Third week Travel to Miletus (20:3 - 16; four days)
Fourth week Travel from Miletus to Tyre (21:1 - 3; seven days)
Fifth week Spend seven days in Tyre (21:4)
Sixth week Travel to Ptolemais (21:7; one day)
Spend one day in Ptolemais (21:7)
Travel to Caeserea (21:8; one day)
Seventh week Spend several days in Caesarea (21:10, 15)
Travel to Jerusalem (21:15; two or three days)
Arrive in Jerusalem (21:17)
(p. 749)
PAUL AND HIS ASSOCIATES IN JERUSALEM
Acts 21:15 - 26
15 And after those days we took up our luggage and went up to Jerusalem. 16 There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an early (old) disciple, with whom we should lodge.
15, 16 After leaving Caesarea where Paul and his company spent the week with Philip, they would have just enough time to get to Jerusalem for Pentecost. The words "we took up our luggage" come from one word episkeuasamenoi which can mean "fitting out for a journey," "to equip beasts of burden," or "collecting baggage." The meaning here is probably "collecting baggage." Some writers think the missionary company used pack animals on this final leg of their journey. The journey by foot from Caesarea to Jerusalem was sixty-four miles and would take three or four days. Mnason, a Cypriote by birth but now a resident of Jerusalem, accompanied the missionary party, and Mnason would be their host in the Holy City. Mnason was a converted disciple to Christianity of several years probably as early as Pentecost (Acts 2); he may have been one of the 120. When Paul arrived in Jerusalem his third missionary journey was completed; he would no longer bear witness to Jesus Christ as a free man. He would be in chains from now on, but the chains would be unable to bind his witness. Indeed his witness would become bolder still. From here on throughout the remainder of the Book of Acts, we have the most tedious portion of the book. It consists of seemingly endless legal scenes and has more than its share of speeches. Under Roman bonds they protect Paul, although they administered some rough treatment, they almost constantly testified to his innocence (Polhill, pp. 439 - 441).
17 And when we were come to Jerusalem, the brethren received us gladly. 18 And the day following Paul went in with us unto James; and all the elders were present. 19 And when he had greeted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
17 - 19 Upon arriving in Jerusalem the missionaries found the church members glad to see them, and they received them royally. Ramsay states that in A. D. 57 Pentecost fell on May 28th (pp. 289 - 295). The next day after arrival, James, the pastor of the church and the half-brother of Jesus and Jude, called all the elders together. After a time of greeting and fellowship, Paul was ready to declare (exegeito) or tell in detail (each thing, one at a time) to the church how God had blessed his ministry among the Gentiles (Acts 9:15; Galatians 2:7 - 10).
20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are who believe, and they are all zealous of the law; 21 and they are informed of thee, that thou teachest all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. 22 What is it, therefore? The multitude must needs come together; for they will hear that thou art come.
20 - 22 When Paul's message was given to the Jerusalem church, they glorified God and praised His name. The elders were enthusiastic about Paul's ministry, however, they saw a problem which would develop in Jerusalem and they moved to forestall it. Apparently James and the elders were in full sympathy with Paul's theological principles and policies. Many of the Jerusalem Jews had converted to Christianity, but they were still zealous to fulfill the law of Moses. These men were called Zealots from zelotai which means to burn with zeal, or to boil; this group of what would be called "hot-heads" brought on the war with Rome. Simon Zelotes was one of the disciples of the Lord Jesus Christ. They had believed in Christ as Savior, but probably saw in Judaism a means of staying saved. They still wanted to hang on to the observance of the law of Moses and the traditions in which they were reared. Furthermore, some of these Jews had brought accusations against Paul that he was teaching his converts to forsake (apostasian) or depart from Moses' law, and he was saying that their children should not be circumcised, nor walk after the customs of the Jews. Paul taught the very opposite (I Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half-Jew and half-Greek.
The charge was enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. Paul had defended his position earlier (Acts 15), and it looked like he was going to need to do it again. The elders saw an opportunity since Paul was in Jerusalem that he tell these gainsayers how God was blessing his ministry. Of course Paul did teach that it was not necessary to keep the law of Moses in order to be saved, nor in order to stay saved. If they wanted to do so for sentimental reasons, Paul would not object. Many of the Jews would be in Jerusalem for Pentecost, and James and the elders foresaw a confrontation (a wedge of discord seemed to be resulting between two conflicting schools of thought in the church). It actually seemed that some of the Jews cared more for Moses than for God (Acts 6:11). Paul realized that he would have opposition in Jerusalem. Conybeare and Howson remark: "we do find in the Epistle written to the Romans...a remarkable indication of discouragement, and almost despondency, when he asked the Christians at Rome to pray that, on his arrival in Jerusalem, he might be delivered from the Jews who hated him, and be well received by those Christians who disregarded his authority...Romans 15:31. We should remember that he had two causes of apprehension, -- one arising from the Jews, who persecuted him everywhere; the other from the Judaizing Christians, who sought to deprecate his apostolic authority" (Carter and Earle, p. 322).
23 Do, therefore, this that we say to thee: we have four men who have a vow on them; 24 them take and purify thyself with them, and pay their expenses, that they may shave their heads, and all may know that those things, of which they were informed concerning thee, are nothing, but that thou thyself also walkest orderly, and keepest the law.
23, 24 How could the problem be solved without a rift developing within the church? James and the elders developed an idea that might solve the problem. There were four men, evidently in the church (Hebrew Christians), who had undertaken a temporary Nazarite vow (Numbers 6:1 - 21), and the time had arrived for them to fulfill their vow. If Paul would participate in the vow making, possibly the problem could be solved. To which Paul agreed; it was an opportunity to make a vital matter of Christian ethics very clear. Paul did not shrink from the encounter, but embraced it as an opportunity to make a vital point clear. The child of God is not saved by works, but he is saved by faith that works (Yeager, X, p. 494). It was necessary for the men to shave their heads on the seventh day and bring an offering on the eighth day of the vow. Paul was asked to purify himself with these four men and pay their expenses or underwrite the cost for their vow which necessitated that Paul buy a dozen animals for sacrifice. The four men were to shave their heads as a symbol of keeping their vow. In so doing the Jews would know that Paul was walking orderly (stoicheis) and keeping the law.
The procedure for the Nazarite vow (Numbers 6) consisted of offering a ram of a year old for a burnt offering, a sheep of the same age for a sin offering, a ram for a thank-offering, a basket of unleavened cakes and a libation of wine. The hair was to be shaven off at the gate of the sanctuary, and cast into the fire where the thank-offering was burning. The participant offered as a wave-offering to God the shoulders of the thank-offering and two cakes, which were both given to the priest (Hackett, p. 250). The Apostle Paul agreed to purchase these offerings for the four at considerable expense.
The apostle cannot be unfairly charged with compromise of his own gospel principles here. Paul wrote in I Corinthians 7: 19; 9:20, "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God...and 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, not being myself under the law, that I might gain them that are under the law." It was only when it was undertaken as a religious obligation that circumcision carried with it the duty to keep the whole Jewish law (Galatians 5:3).
25 As touching the Gentiles who believe, we have written and concluded that they observe no such thing, except only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication. 26 Then Paul took the men, and the next day, purifying himself with them, entered into the temple, to signify the accomplishment of the days of purification, until an offering should be offered for every one of them.
25, 26 James and the other brethren knew full well that it was not necessary for the Gentiles to submit to the Mosaic law. That had been settled at the Jerusalem Conference (Acts 15) several years ago. It was decided that they only must keep themselves from things offered to idols, and from eating animals from which the blood had not been drained properly, from animals improperly killed by strangulation and from fornication (Acts 15:19, 20; 23 - 29).
27 - 30 The purification process which was required of Paul and the vow-makers was that they cleanse themselves on the third and seventh day; this was the seventh day. And when Pentecost was almost over, a group of Asiatic Jews spotted Paul in the Temple and began to stir up (sunecheon) or confuse the people. These were the Jews that troubled Paul earlier (Acts 19:9). They laid hands on him (ekbalon) or cast him out, and cried out that Paul was teaching wrong doctrine contrary to the law and this place; that is, the Torah and Temple. Furthermore, he has brought a Greek from Ephesus, a Gentile, into the Temple thus polluting (kekoinoken) or ceremonially defiling the Holy Place or the "Court of Israel," where Jewish men who were not priests or Levites were admitted. Of course, this was a capital offense; Gentiles might visit the outer court of the temple, but they might not penetrate into any of the inner courts on pain of death...a Temple barrier read, 'No foreigner may enter within the barricade which surrounds the temple and enclosure. Anyone who is caught doing so will have himself to blame for his ensuing death" (Bruce, p. 433, 434).
The Jews had seen Trophimus with Paul, and they supposed that he had taken him into the Temple. This, no doubt, was a false accusation, but the Jews were looking for an excuse to seize Paul. Thus they moved the entire city and the people ran together (sundrome) or quickly assembled, and they began to drag Paul from the inner precincts down the steps into the outer court, and slammed the door shut, as if to exclude anyone else from coming into the Temple or to keep the area from being polluted with Paul's blood. Paul had tried hard not to stir up the Jews, but they were determined to cause trouble. James had encouraged Paul not to antagonize the Jews unduly.
31 And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar; 32 and when they saw the chief captain and the soldiers, they ceased beating Paul. 33 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. 34 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 barracks.
31 - 34 In the outer court the people assaulted Paul and were about to kill (apokteinai) or slay him when the chief captain of the Jerusalem garrison, who had two hundred men under his command, was alerted about the uproar or riot. We learn later that the captain was Claudius Lysias (Acts 23:26). When the chief captain with his soldiers appeared or ran down (katedromen) into the mob they ceased (epausanto) or discontinued beating Paul, but the captain arrested him and bound him with two chains; probably he was handcuffed to two soldiers, one on either side of him. The chief captain further demanded of the crowd what Paul had done. He must be a malefactor, the captain must have thought. When they began their accusations, some accused Paul of one thing, others accused him of something else - uncertainty (asphales) and mass confusion prevailed. When the chief captain could not make out the true accusation, he has the soldiers to take Paul and commanded that he be carried, lifted by his legs, up the steps to the barracks for his safety and protection. 35 And when he came upon the stairs, so it was, that he was borne of the soldiers because of the violence of the people. 36 For the multitude of the people followed after, crying, Away with him! 37 And as Paul was to be led into the barracks, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? 38 Art not thou that Egyptian, who before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? 35 - 38 When the chief captain had led Paul to the flight of stairs leading up to the barracks, he was borne (bastazesthai) or carried up by the soldiers. The crowd was shouting, "away with him;" they said the same again in Acts 22:22, and Paul's Lord and Master had heard the same words (Luke 23:18), "Away with this man and release unto us Barabbas." Whereupon Paul in polite, polished Greek asked permission to speak, "May I speak unto thee?" The captain seemed surprised when Paul spoke to him in Greek. The captain then asked him if he was not that Egyptian adventurer who led a revolt against the government. Paul was mistaken for a false prophet and an assassin (sikarion from the Latin word - sica - a short sword or dagger under the clothing) or the cutthroat who with some four thousand men had led a revolt earlier in the history of Jerusalem. It was a case of mistaken identity! The Roman captain, though a pagan or a heathen, was more open to reason that the Jew, blinded by bigotry and fanaticism.
39 But Paul said, I am a man who is a Jew of Tarsus, a city in Cilicia, a citizen of no mean city; and, I beseech thee, permit me to speak unto the people. 40 And when he had given him permission, Paul stood on the stairs, and beckoned with the hand unto he people. And when there was a great silence, he spoke unto them in the Hebrew tongue, saying, 1 Men, brethren, and fathers, hear ye my defense which I make now unto you.
39 - 22:1 Now, when he was given permission, Paul makes his defense and identifies himself. His city of birth was the great city of Tarsus, in Cilicia, born of Jewish stock. Yeager states, "Paul did not refrain from boasting of his background and his high social, political, academic and religious status when he felt that here was good reason to do so. This was not false modesty about him. It was important now for the Roman officer to know that he had a distinguished Roman citizen in his custody" (X, p. 513). Then Paul stands on the stairs and raises his hand in order to silence the crowd and to get its attention. What a dramatic scene!! "Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews" (Robertson, III, p. 383).
"What nobler spectacle," exclaims Chrysostom, "than that of Paul at this moment! There he stands, bound with two chains, ready to make his defense to the people. The Roman commander sits by to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil! (Hackett, p. 255). Finally, when the crowd was silenced, and when he got their attention Paul gave his defense (apologias) or an answer to an accusation as he spoke in the Hebrew or Chaldee (Aramaic) tongue. "Men, brothers, and fathers, hear ye my defense which I make now unto you." Paul's blood, training, and religion had been the same as theirs.
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As we use Goodwin's chronology and reference to the journey, Paul's third missionary journey, we find the following: It had begun in A. D. 54 and had lasted four years. During this time Paul had visited Antioch, the regions of Galatia and Phrygia. He had remained in Ephesus for three of those four years. Paul's friends there were Sosthenes, Stephanas, Fortunatus, Achaicus, Aquilla and Priscilla. He had visited Troas in Macedonia. There Timothy joined him and Titus brought good news from Corinth. Paul visited Corinth, Greece and abode there three months. While in Corinth, Paul wrote his Epistle to the Galatians in the winter of A. D. 57. Then he journeyed to Jerusalem by the way of Philippi, Troas, Assos, Mitylene, Samos, Trogyllium, Miletus, Coos, Rhodes, Patara, Tyre, Ptolemais, Caeserea, and finally to Jerusalem for the fifth time (pp. 87 - 89).