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Matthew Henry’s Complete Commentary
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Matthew Henry |
A C T S.
CHAP. XXI.
We have, with a great deal of pleasure, attended the apostle in his
travels throughout the Gentile nations to preach the gospel, and have
seen a great harvest of souls gathered in to Christ; there we have seen
likewise what persecutions he endured; yet still out of them all the
Lord presently delivered him,
But now we are to attend him to Jerusalem, and there into lasting
bonds; the days of his service now seem to be over, and nothing to
remain but days of suffering, days of darkness, for they are many. It
is a thousand pities that such a workman should be laid aside; yet so
it is, and we must not only acquiesce, as his friends then did, saying,
“The will of the Lord be done;” but we must believe, and shall find
reason to do so, that Paul in the prison, and at the bar, is as truly
glorifying God, and serving Christ’s interest, as Paul in the pulpit
was. In this chapter we have,
I. A journal of Paul’s voyage from Ephesus to Cæsarea, the next
sea-port to Jerusalem, some places he touched at, and his landing there,
II. The struggles he had with his friends at Cæsarea, who
mightily opposed his going up to Jerusalem, but could not prevail,
III. Paul’s journey from Cæsarea to Jerusalem, and the kind
entertainment which the Christians there gave him,
IV. His compliance with the persuasions of the brethren there, who
advised him so far to compliment the Jews as to go and purify that it
might appear he was no such enemy to the Mosaic rites and ceremonies as
he was reported to be,
V. The turning of this very thing against him by the Jews, and the
apprehending of him in the temple as a criminal thereupon,
VI. The narrow escape he had of being pulled to pieces by the rabble,
and the taking of him into fair and legal custody by the chief captain,
who permitted him to speak for himself to the people,
And so we have him made a prisoner, and shall never have him otherwise
to the end of the history of this book.
| Paul’s Voyage to Cæsarea; Paul’s Arrival at Ptolemais. |
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1 And it came to pass, that after we were gotten from them, and
had launched, we came with a straight course unto Coos, and the
day following unto Rhodes, and from thence unto Patara:
2 And finding a ship sailing over unto Phenicia, we went
aboard, and set forth.
3 Now when we had discovered Cyprus, we left it on the left
hand, and sailed into Syria, and landed at Tyre: for there the
ship was to unlade her burden.
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 kneeled 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.
7 And when we had finished our course from Tyre, we came to
Ptolemais, and saluted the brethren, and abode with them one day.
We may observe here,
I. How much ado Paul had to get clear from Ephesus, intimated in the
first words of the chapter, after we had gotten from them, that
is, were drawn from them as by violence. It was a force put upon both
sides; Paul was loth to leave them, and they were loth to part with
him, and yet there was no remedy, but so it must be. When good people
are taken away by death, they are, as it were, gotten from their
friends here below, who struggled hard to have detained them if
possible.
II. What a prosperous voyage they had thence. Without any difficulty,
they came with a straight course, by direct sailing, to
Coos, a famous Grecian island,–the next day to Rhodes,
talked of for the Colossus there,–thence to Patara, a famous
port, the metropolis of Lycia
(v. 1);
here they very happily found a ship sailing over into Phenicia,
the very course they were steering,
v. 2.
Providence must be acknowledged when things happen thus opportunely,
and we are favoured by some little circumstances that contribute to the
expediting of our affairs; and we must say, It is God that maketh
our way perfect. This ship that was bound for Phenicia (that is,
Tyre) they took the convenience of, went on board, and set sail
for Tyre. In this voyage they discovered Cyprus, the island that
Barnabas was of, and which he took care of, and therefore Paul did not
visit it, but we left it on the left hand
(v. 3),
sailed upon the coast of Syria, and at length landed
at Tyre, that celebrated mart of the nations, so it had been, but
was now reduced; yet something of a trade it had still, for there
the ship was to unlade her burden, and did so.
III. The halt that Paul made at Tyre; when he had arrived there, he was
upon the coast of the land of Israel, and found now that he could
compass the remainder of his journey within the time he had fixed.
1. At Tyre he found disciples, some that had embraced the
gospel, and professed the Christian faith. Observe, Wherever Paul came,
he enquired what disciples were there, found them out, and associated
with them; for we know what is the usage with birds of a feather. When
Christ was upon earth, though he went sometimes into the coast of Tyre,
yet he never went thither to preach the gospel there; nor did he think
fit to afford to Tyre and Sidon the advantages which Chorazin and
Bethsaida had, though he knew that if they had had them they would have
made a better improvement of them,
But, after the enlarging of the gospel-commission, Christ was preached
at Tyre, and had disciples there; and to this, some think, that
prophecy concerning Tyre had reference
Her merchandise and her hire shall be holiness to the Lord.
2. Paul, finding those disciples at Tyre, tarried there seven
days, they urging him to stay with them as long as he could. He
staid seven days at Troas
(ch. xx. 6),
and here so many days at Tyre, that he might be sure to spend one
Lord’s day with them, and so might have an opportunity of preaching
publicly among them; for it is the desire of good men to do good
wherever they come, and where we find disciples we may either benefit
them or be benefited by them.
3. The disciples at Tyre were endowed with such gifts that they could
by the Spirit foretel the troubles Paul would meet with at Jerusalem;
for the Holy Ghost witnessed it in every city,
ch. xx. 23.
Being a thing that would be so much talked of when it came to pass, God
saw fit to have it much prophesied of before, that people’s faith,
instead of being offended, might be confirmed. And withal they were
endowed with such graces that foreseeing his troubles, out of love to
him and concern for the church, especially the churches of the
Gentiles, that could ill spare him, they begged of him that he would
not go up to Jerusalem, for they hoped the decree was conditional:
If he go up, he will come into trouble there; as the prediction to
David that the men of Keilah will deliver him up (that is, if he
venture himself with them); and therefore they said to him,
by the Spirit, that he should not go up, because they concluded
it would be most for the glory of God that he should continue at
liberty; and it was not at all their fault to think so, and
consequently to dissuade him; but it was their mistake, for his trial
would be for the glory of God and the furtherance of the gospel, and he
knew it; and the importunity that was used with him, to dissuade him
from it, renders his pious and truly heroic resolution the more
illustrious.
4. The disciples of Tyre, though they were none of Paul’s converts, yet
showed a very great respect to Paul, whose usefulness in the church
they had heard so much of when he departed from Tyre. Though they had
had but seven days’ acquaintance with him, yet, as if he had been some
great man, they all came together, with their wives and
children, solemnly to take leave of him, to beg his blessing, and
to bring him as far on his way as the sea would permit them. Note,
(1.) We should pay respect, not only to our own ministers, that are
over us in the Lord, and admonish us, and, for their work’s sake among
us, esteem them highly in love, but we must, as there is
occasion, testify our love and respect to all the faithful ministers of
Christ, both for his sake whose ministers they are, and for their
work’s sake among others.
(2.) We must, in a particular manner, honour those whom God hath
singularly honoured, by making them eminently useful in their
generation.
(3.) It is good to train up children in a respect to good people and
good ministers. This was particularly remarkable at Tyre, which we have
not met with any where else, that they brought their wives and children
to attend Paul, to do him the more honour and to receive benefit by his
instructions and prayers; and as angry notice was taken of the children
of the idolaters of Bethel, that mocked a prophet, so, no doubt,
gracious notice was taken of the children of the disciples at Tyre,
that honoured an apostle, as Christ accepted the hosannas of the little
children.
(4.) We should be good husbands of our opportunities, and make the
utmost we can of them for the good of our souls. They brought Paul
on his way, that they might have so much the more of his company
and his prayers. Some refer us to
as a prediction of this, The daughter of Tyre shall be there with a
gift; for it is probable that they made some presents to Paul at
parting, as usual to our friends that are going to sea,
5. They parted with prayer, as Paul and the Ephesians elders had done,
Thus Paul has taught us by example, as well as rule, to pray always, to
pray without ceasing. We kneeled down on the shore and prayed.
Paul prayed for himself, prayed for them, prayed for all the churches;
as he was much in prayer so he was mighty in prayer. They prayed upon
the shore, that their last farewell might be sanctified and sweetened
with prayer. Those that are going to sea should, when they quit the
shore, commit themselves to God by prayer, and put themselves under his
protection, as those that hope, even when they leave the terra
firma, to find firm footing for their faith in the providence and
promise of God. They kneeled down on the shore, though we may suppose
it either stony or dirty, and there prayed. Paul would that men
should pray every where, and so he did himself; and, where he
lifted up his prayer, he bowed his knees. Mr. George Herbert says,
Kneeling never spoiled silk stockings.
6. They parted at last
(v. 6):
When we had taken our leave one of another, with the most
affectionate embraces and expressions of love and grief, we took
ship to be gone, and they returned home again, each
complaining that this is a parting world. Observe how they disposed of
themselves: “We, that had a journey before us, took ship, thankful that
we had a ship to carry us; and those, who had no occasions to call them
abroad returned home again, thankful that they had a home to go to.”
Rejoice Zebulun in thy going out, and Issachar in thy tents.
Paul left his blessing behind him with those that returned home, and
those that staid sent their prayers after those that went to sea.
IV. Their arrival at Ptolemais, which was not far from Tyre
(v. 27):
We came to Ptolemais, which some think is the same place with
Accho, which we find in the tribe of Asher,
Paul begged leave to go ashore there, to salute the brethren, to
enquire of their state, and to testify his good will to them; though he
could not stay long with them, yet he would not pass by them without
paying his respects to them, and he abode with them one day,
perhaps it was a Lord’s day; better a short stay than no visit.
| The Prophecy of Agabus; Paul’s Adherence to His Resolution to Visit Jerusalem. |
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8 And the next day we that were of Paul’s company departed,
and came unto Cæsarea: and we entered into the house of Philip
the evangelist, which was one of the seven; and abode with him.
9 And the same man had four daughters, virgins, which did
prophesy.
10 And as we tarried there many days, there came down from
Judæa a certain prophet, named Agabus.
11 And when he was come unto us, he took Paul’s girdle, and
bound his own hands and feet, and said, Thus saith the Holy
Ghost, So shall the Jews at Jerusalem bind the man that owneth
this girdle, and shall deliver him into the hands of the
Gentiles.
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.
We have here Paul and his company arrived at length at Cæsarea, where
he designed to make some stay, it being the place where the gospel was
first preached to the Gentiles, and the Holy Ghost fell upon
them,
ch. x. 1, 44.
Now here we are told,
I. Who it was that entertained Paul and his company at
Cæsarea. He seldom had occasion to go to a public house, but,
wherever he came, some friend or other took him in, and bade him
welcome. Observe, those that had sailed together parted when the voyage
was accomplished, according as their business was. “Those that were
concerned in the cargo staid where the ship was to unlade her
burden
(v. 3);
others, when they came to Ptolemais, went as their occasions led them;
but we that were of Paul’s company went where he went, and came to
Cæsarea.” Those that travel together through this world will separate
at death, and then it will appear who are of Paul’s company and who are
not. Now at Cæsarea.
1. They were entertained by Philip the evangelist, whom we left at
Cæsarea many years ago, after he had baptized the eunuch
(ch. viii. 40),
and there we now find him again.
(1.) He was originally a deacon, one of the seven that were chosen to
serve tables,
(2.) He was now and had long been an evangelist, one that went about to
plant and water churches, as the apostles did, and gave himself, as
they did, to the word and prayer; thus, having used the
office of a deacon well, he purchased to himself a good degree;
and, having been faithful in a few things, was made ruler over many
things.
(3.) He had a house at Cæsarea, fit to entertain Paul and all his
company, and he bade him and them very welcome to it; We entered
into the house of Philip the evangelist, and we abode with him.
Thus does it become Christians and ministers, according as their
ability is, to use hospitality one to another, without grudging,
1 Pet. iv. 9.
2. This Philip had four maiden daughters, who did prophesy,
v. 9.
It intimates that they prophesied of Paul’s troubles at Jerusalem, as
others had done, and dissuaded him from going; or perhaps they
prophesied for his comfort and encouragement, in reference to the
difficulties that were before him. Here was a further accomplishment of
that prophecy,
of such a plentiful pouring out of the Spirit upon all flesh that their
sons and their daughters should prophesy, that is, foretel
things to come.
II. A plain and full prediction of the sufferings of Paul, by a noted
prophet,
1. Paul and his company tarried many days at Cæsarea, perhaps
Cornelius was yet living there, and (though Philip lodged them) yet
might be many ways kind to them, and induce them to stay there. What
cause Paul saw to tarry so long there, and to make so little haste at
the latter end of his journey to Jerusalem, when he seemed so much in
haste at the beginning of it, we cannot tell; but we are sure he did
not stay either there or any where else to be idle; he measured his
time by days, and numbered them.
2. Agabus the prophet came to Cæsarea from Judea; this was
he of whom we read before, who came from Jerusalem to Antioch,
to foretel a general famine,
See how God dispenseth his gifts variously. To Paul was given the word
of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of
healing; to Agabus, and to Philip’s daughters, was given prophecy, by
the same Spirit–the foretelling of things to come, which came to pass
according to the prediction. See
So that that which was the most eminent gift of the Spirit under the
Old Testament, the foretelling of things to come, was under the New
Testament quite outshone by other gifts, and was bestowed upon those
that were of less note in the church. It should seem as if Agabus came
on purpose to Cæsarea, to meet Paul with this prophetic
intelligence.
3. He foretold Paul’s bonds at Jerusalem,
(1.) By a sign, as the prophets of old did, Isaiah
(ch. xx. 3),
Jeremiah
Ezekiel
and many others. Agabus took Paul’s girdle, when he laid it by,
or perhaps took it from about him, and with it bound first
his own hands, and then his own feet, or perhaps bound his hands
and feet together; this was designed both to confirm the prophecy (it
was as sure to be done as if it were done already) and to affect those
about him with it, because that which we see usually makes a greater
impression upon us than that which we only hear of.
(2.) By an explication of the sign: Thus saith the Holy Ghost,
the Spirit of prophecy, So shall the Jews at Jerusalem bind the man
that owneth this girdle, and, as they dealt with his Master
shall deliver him into the hands of the Gentiles, as the Jews in
other places had all along endeavoured to do, by accusing him to the
Roman governors. Paul had this express warning given him of his
troubles, that he might prepare for them, and that when they came they
might be no surprise nor terror to him; the general notice given us
that through much tribulation we must enter into the kingdom of
God should be of the same use to us.
III. The great importunity which his friends used with him to dissuade
him from going forward to Jerusalem,
“Not only those of that place, but we that were of Paul’s company, and
among the rest Luke himself, who had heard this often before, and seen
Paul’s resolution notwithstanding, besought him with tears that he
would not go up to Jerusalem, but steer his course some other way.”
Now,
1. Here appeared a commendable affection to Paul, and a value for him,
upon account of his great usefulness in the church. Good men that are
very active sometimes need to be dissuaded from overworking themselves,
and good men that are very bold need to be dissuaded from exposing
themselves too far. The Lord is for the body, and so we must be.
2. Yet there was a mixture of infirmity, especially in those of Paul’s
company, who knew he undertook this journey by divine direction, and
had seen with what resolution he had before broken through the like
opposition. But we see in them the infirmity incident to us all; when
we see trouble at a distance, and have only a general notice of it, we
can make light of it; but when it comes near we begin to shrink, and
draw back. Now that it toucheth thee thou art troubled,
Job iv. 5.
IV. The holy bravery and intrepidity with which Paul persisted in his
resolution,
1. He reproves them for dissuading him. Here is a quarrel of love on
both sides, and very sincere and strong affections clashing with each
other. They love him dearly, and therefore oppose his resolution; he
loves them dearly, and therefore chides them for opposing it: What
mean you to weep and to break my heart? They were an offence to
him, as Peter was to Christ, when, in a like case, he said, Master,
spare thyself. Their weeping about him broke his heart.
(1.) It was a temptation to him, it shocked him, it began to weaken
and slacken his resolution, and caused him to entertain thoughts of
tacking about: “I know I am appointed to suffering, and you ought to
animate and encourage me, and to say that which will strengthen my
heart; but you, with your tears, break my heart, and discourage me.
What do you mean by doing thus? Has not our Master told us to take up
our cross? And would you have me to avoid mine?”
(2.) It was a trouble to him that they should so earnestly press him to
that in which he could not gratify them without wronging his
conscience. Paul was of a very tender spirit. As he was much in tears
himself, so he had a compassionate regard to the tears of his friends;
they made a great impression upon him, and would bring him almost to
yield to any thing. But now it breaks his heart, when he is under a
necessity of denying the request of his weeping friends. It was an
unkind kindness, a cruel pity, thus to torment him with their
dissuasions, and to add affliction to his grief. When our friends are
called out to sufferings, we shall show our love rather by comforting
them than by sorrowing for them. But observe, These Christians at
Cæsarea, if they could have foreseen the particulars of that
event, the general notice of which they received with so much
heaviness, would have been better reconciled to it for their own sakes;
for, when Paul was made a prisoner at Jerusalem, he was presently sent
to Cæsarea, the very place where he now was
and there he continued at least two years
(ch. xxiv. 27),
and he was a prisoner at large, as appears
(ch. xxiv. 23),
orders being given that he should have liberty to go among his friends,
and his friends to come to him; so that the church at Cæsarea had
much more of Paul’s company and help when he was imprisoned than they
could have had if he had been at liberty. That which we oppose, as
thinking it to operate much against us, may be overruled by the
providence of God to work for us, which is a reason why we should
follow providence, and not fear it.
2. He repeats his resolution to go forward, notwithstanding: “What
mean you to weep thus? I am ready to suffer whatever is appointed
for me. I am fully determined to go, whatever comes of it, and
therefore it is to no purpose for you to oppose it. I am willing to
suffer, and therefore why are you unwilling that I should suffer? Am
not I nearest myself, and fittest to judge for myself? If the trouble
found me unready, it would be a trouble indeed, and you might well weep
at the thoughts of it. But, blessed be God, it does not. It is very
welcome to me, and therefore should not be such a terror to you. For my
part, I am ready,” etoimos echo—I have myself
in a readiness, as soldiers for an engagement. “I expect trouble, I
count upon it, it will be no surprise to me. I was told at first
what great things I must suffer,”
“I am prepared for it, by a clear conscience, a firm confidence
in God, a holy contempt of the world and the body, a lively faith in
Christ, and a joyful hope of eternal life. I can bid it welcome,
as we do a friend that we look for, and have made preparation for. I
can, through grace, not only bear it, but rejoice in it.” Now,
(1.) See how far his resolution extends: You are told that I must be
bound at Jerusalem, and you would have me keep away for fear of this. I
tell you, “I am ready not only to be bound, but, if the will of
God be so, to die at Jerusalem; not only to lose my liberty, but
to lose my life.” It is our wisdom to think of the worst that may befal
us, and to prepare accordingly, that we may stand complete in all
the will of God.
(2.) See what it is that carries him out thus, that makes him willing
to suffer and die: it is for the name of the Lord Jesus. All
that a man has will he give for his life; but life itself will Paul
give for the service and honour of the name of Christ.
V. The patient acquiescence of his friends in his resolution,
1. They submitted to the wisdom of a good man. They had carried the
matter as far as they could with decency; but, “when he would not be
persuaded, we ceased our importunity. Paul knows best his own
mind, and what he has to do, and it becomes us to leave it to himself,
and not to censure him for what he does, nor to say he is rash, and
wilful, and humoursome, and has a spirit of contradiction, as some
people are apt to judge of those that will not do just as they would
have them do. No doubt, Paul has a good reason for his resolution,
though he sees cause to keep it to himself, and God has gracious ends
to serve in confirming him in it.” It is good manners not to over-press
those in their own affairs that will not be persuaded.
2. They submitted to the will of a good God: We ceased, saying,
The will of the Lord be done. They did not resolve his
resolution into his stubbornness, but into his willingness to suffer,
and God’s will that he should. Father in heaven, thy will be
done, as it is a rule to our prayers and to our practice, so it is
to our patience. This may refer,
(1.) To Paul’s present firmness; he is inflexible, and unpersuadable,
and in this they see the will of the Lord done. “It is he that has
wrought this fixed resolution in him, and therefore we acquiesce in
it.” Note, In the turning of the hearts of our friends or ministers,
this way or that way (and it may be quite another way than we could
wish), we should eye the hand of God, and submit to that.
(2.) To his approaching sufferings: “If there be no remedy, but Paul
will run himself into bonds, the will of the Lord Jesus be done. We
have done all that we could do on our parts to prevent it, and now we
leave it to God, we leave it to Christ, to whom the Father has
committed all judgment, and therefore we do, not as we will, but as he
will.” Note, When we see trouble coming, and particularly that of our
ministers’ being silenced or removed from us, it becomes us to say,
The will of the Lord be done. God is wise, and knows how to make
all work for good, and therefore “welcome his holy will.” Not only,
“The will of the Lord must be done, and there is no remedy;” but, “Let
the will of the Lord be done, for his will is his wisdom, and he doeth
all according to the counsel of it; let him therefore do with us and
ours as seemeth good in his eyes.” When a trouble is come, this must
allay our griefs, that the will of the Lord is done; when we see it
coming, this must silence our fears, that the will of the Lord shall be
done, to which we must say, Amen, let it be done.
| Paul’s Visit to Jerusalem; Paul’s Conformity to the Jewish Law. |
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15 And after those days we took up our carriages, and went up
to Jerusalem.
16 There went with us also certain of the disciples of
Cæsarea, and brought with them one Mnason of Cyprus, an old
disciple, with whom we should lodge.
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 saluted them, he declared particularly what
things God had wrought among the Gentiles by his ministry.
20 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:
21 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.
22 What is it therefore? the multitude must needs come
together: for they will hear that thou art come.
23 Do therefore this that we say to thee: We have four men
which have a vow on them;
24 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.
25 As touching the Gentiles which believe, we have written
and concluded that they observe no such thing, save only that
they keep themselves from things offered to idols, and from
blood, and from 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 that an offering should be
offered for every one of them.
In these verses we have,
I. Paul’s journey to Jerusalem from Cæsarea, and the company that went
along with him.
1. They took up their carriages, their bag and baggage, and as
it should seem, like poor travellers or soldiers, were their own
porters; so little had they of change of raiment. Omnia mea mecum
porto–My property is all about me. Some think they had with them
the money that was collected in the churches of Macedonia and Achaia
for the poor saints at Jerusalem. If they could have persuaded Paul to
go some other way, they would gladly have gone along with him; but if,
notwithstanding their dissuasive, he will go to Jerusalem, they do no
say, “Let him go by himself then;” but as Thomas, in a like case, when
Christ would go into danger at Jerusalem, Let us go and die with
him,
John xi. 16.
Their resolution to cleave to Paul was like that of Ittai to cleave to
David
In what place my Lord the king shall be, whether in death or life,
there also will thy servant be. Thus Paul’s boldness emboldened
them.
2. Certain of the disciples of Cæsarea went along with them.
Whether they designed to go however, and took this opportunity of going
with so much good company, or whether they went on purpose to see if
they could do Paul any service and if possible prevent his trouble, or
at least minister to him in it, does not appear. The less while that
Paul is likely to enjoy his liberty the more industrious they are to
improve every opportunity of conversation with him. Elisha kept close
to Elijah when he knew the time was at hand that he should be taken up.
3. They brought with them an honest old gentleman that had a house of
his own at Jerusalem, in which he would gladly entertain Paul and his
company, one Mnason of Cyprus
(v. 16),
with whom we should
lodge. Such a great concourse of people there was to the feast that
it was a hard matter to get lodgings; the public houses would be taken
up by those of the better sort, and it was looked upon as a scandalous
thing for those that had private houses to let their rooms out at those
times, but they must freely accommodate strangers with them. Every one
then would choose his friends to be his guests, and Mnason took Paul
and his company to be his lodgers; though he had heard what trouble
Paul was likely to come into, which might bring those that entertained
him into trouble too, yet he shall be welcome to him, whatever comes of
it. This Mnason is called an old disciple–a disciple from
the beginning; some think, one of the seventy disciples of Christ,
or one of the first converts after the pouring out of the Spirit, or
one of the first that was converted by the preaching of the gospel in
Cyprus,
However it was, it seems he had been long a Christian, and was now in
years. Note, It is an honourable thing to be an old disciple of Jesus
Christ, to have been enabled by the grace of God to continue long in a
course of duty, stedfast in the faith, and growing more and more
prudent and experienced to a good old age. And with these old disciples
one would choose to lodge; for the multitude of their years will teach
wisdom.
II. Paul’s welcome at Jerusalem.
1. Many of the brethren there received him gladly,
v. 17.
As soon as they had notice that he was come to town, they went to his
lodgings at Mnason’s house, and congratulated him on his safe arrival,
and told him they were glad to see him, and invited him to their
houses, accounting it an honour to be known to one that was such an
eminent servant of Christ. Streso observes that the word here used
concerning the welcome they gave to the apostles, asmenos
apodechein, is used concerning the welcome of the apostles’
doctrine,
They gladly received his word. We think if we had Paul among us
we should gladly receive him; but it is a question whether we should or
no it, having his doctrine, we do not gladly receive that.
2. They paid a visit to James and the elders of the church, at a
church-meeting
(v. 18):
“The day following, Paul went unto James, and took us with him,
that were his companions, to introduce us into acquaintance with the
church at Jerusalem.” It should seem that James was now the only
apostle that was resident at Jerusalem; the rest had dispersed
themselves to preach the gospel in other places. But still they
forecasted to have an apostle at Jerusalem, perhaps sometimes one and
sometimes another, because there was a great resort thither from all
parts. James was now upon the spot, and all the elders or presbyters
that were the ordinary pastors of the church, both to preach and
govern, were present. Paul saluted them all, paid his respects to them,
enquired concerning their welfare, and gave them the right hand of
fellowship. He saluted them, that is, he wished them all health
and happiness, and prayed to God to bless them. The proper
signification of salutation is, wishing salvation to you: salve,
or salus tibi sit; like peace be unto you. And such
mutual salutations, or good wishes, very well become Christians, in
token of their love to each other and joint regard to God.
III. The account they had from him of his ministry among the Gentiles,
and their satisfaction in it.
1. He gave them a narrative of the success of the gospel in those
countries where he had been employed, knowing it would be very
acceptable to them to hear of the enlarging of Christ’s kingdom: He
declared particularly what things God had wrought among the Gentiles by
his ministry,
v. 19.
Observe how modestly he speaks, not what things he had wrought (he was
but the instrument), but what God had wrought by his ministry. It was
not I, but the grace of God which was with me. He planted and
watered, but God gave the increase. He declared it particularly, that
the grace of God might appear the more illustrious in the circumstances
of his success. Thus David will tell others what God has done for his
soul
(Ps. lxvi. 16),
as Paul here what God has done by his hand, and both that their friends
may help them to be thankful.
2. Hence they took occasion to give praise to God
(v. 20):
When they heart it, they glorified the Lord. Paul ascribed it
all to God, and to God they gave the praise of it. They did not break
out into high encomiums of Paul, but left it to his Master to say to
him, Well done, good and faithful servant; but they gave glory
to the grace of God, which was extended to the Gentiles. Note, The
conversion of sinners ought to be the matter of our joy and praise as
it is of the angels’. God had honoured Paul more than any of them, in
making his usefulness more extensive, yet they did not envy him, nor
were they jealous of his growing reputation, but, on the contrary,
glorified the Lord. And they could not do more to encourage Paul
to go on cheerfully in his work than to glorify God for his success in
it; for, if God be praised, Paul is pleased.
IV. The request of James and the elders of the church at Jerusalem to
Paul, or their advice rather, that he would gratify the believing Jews
by showing some compliance with the ceremonial law, and appearing
publicly in the temple to offer sacrifice, which was not a thing in
itself sinful; for the ceremonial law, though it was by no means to be
imposed upon the Gentile converts (as the false teachers would have it,
and thereby endeavoured to subvert the gospel), yet it was not become
unlawful as yet to those that had been bred up in the observance of it,
but were far from expecting justification by it. It was dead, but not
buried; dead, but not yet deadly. And, being not sinful, they thought
it was a piece of prudence in Paul to conform thus far. Observe the
counsel they give to Paul herein, not as having authority over him, but
an affection for him.
1. They desired him to take notice of the great numbers there were of
the Jewish converts: Thou seest, brother, how many thousands of the
Jews there are who believe. They called him brother, for they
looked upon him as a joint-commissioner with them in gospel-work.
Though they were of the circumcision and he the apostle of the
Gentiles, though they were conformists and he a nonconformist, yet they
were brethren, and owned the relation. Thou hast been in some of our
assemblies, and seest how numerous they are: how many myriads of
Jews believe. The word signifies, not thousands, but ten
thousands. Even among the Jews, who were most prejudiced against
the gospel, yet there were great multitudes that received it; for the
grace of God can break down the strongest holds of Satan. The number of
the names at first was but one hundred and twenty, yet now many
thousands. Let none therefore despise the day of small things; for,
though the beginning be small, God can make the latter end greatly to
increase. Hereby it appeared that God had not quite cast away his
people the Jews, for among them there was a remnant, an election, that
obtained (see
many thousands that believed. And this account which they could
give to Paul of the success of the gospel among the Jews was, no doubt,
as grateful to Paul as the account which he gave them of the conversion
of the Gentiles was to them; for his heart’s desire and prayer to God
for the Jews was that they might be saved.
2. They informed him of a prevailing infirmity these believing Jews
laboured under, of which they could not yet be cured: They are all
zealous of the law. They believe in Christ as the true Messiah,
they rest upon his righteousness and submit to his government; but they
know the law of Moses was of God, they have found spiritual benefit in
their attendance on the institutions of it, and therefore they can by
no means think of parting with it, no, nor of growing cold to it. And
perhaps they urged Christ’s being made under the law, and
observing it (which was designed to be our deliverance from the law),
as a reason for their continuance under it. This was a great weakness
and mistake, to be so fond of the shadows when the substance was come,
to keep their necks under a yoke of bondage when Christ had come to
make them free. But see,
(1.) The power of education and long usage, and especially of a
ceremonial law.
(2.) The charitable allowance that must be made in consideration of
these. These Jews that believed were not therefore disowned and
rejected as no Christians because they were for the law, nay, were
zealous for it, while it was only in their own practice, and they did
not impose it upon others. Their being zealous of the law was capable
of a good construction, which charity would put upon it; and it was
capable of a good excuse, considering what they were brought up in, and
among whom they lived.
3. They gave him to understand that these Jews, who were so zealous of
the law, were ill-affected to him,
Paul himself, though as faithful a servant as any Christ ever had, yet
could not get the good word of all that belonged to Christ’s family:
“They are informed of thee (and form their opinion of thee
accordingly) that thou not only dost not teach the Gentiles to observe
the law, as some would have had thee (we have prevailed with them to
drop that), but dost teach all the Jews who are dispersed
among the Gentiles to forsake Moses, not to circumcise their
children nor to walk after the customs of our nation, which were of
divine appointment, so far as they might be observed even among the
Gentiles, at a distance from the temple,–not to observe the fasts and
feasts of the church, not to wear their phylacteries, nor abstain from
unclean meats.” Now,
(1.) It was true that Paul preached the abrogation of the law of Moses,
taught them that it was impossible to be justified by it, and therefore
we are not bound up any longer to the observance of it. But,
(2.) It was false that he taught them to forsake Moses; for the
religion he preached tended not to destroy the law, but to fulfil it.
He preached Christ (the end of the law for righteousness), and
repentance and faith, in the exercise of which we are to make great use
of the law. The Jews among the Gentiles whom Paul taught were so far
from forsaking Moses that they never understood him better, nor ever
embraced him so heartily as now when they were taught to make use of
him as a schoolmaster to bring them to Christ. But even the
believing Jews, having got this notion of Paul, that he was an enemy to
Moses, and perhaps giving too much regard to the unbelieving Jews too,
were much exasperated against him. Their ministers, the elders here
present, loved and honoured him, and approved of what he did, and
called him brother, but the people could hardly be induced to entertain
a favourable thought of him; for it is certain the least judicious are
the most censorious, the weak-headed are the hot-headed. They could not
distinguish upon Paul’s doctrine as they ought to have done, and
therefore condemned it in the gross, through ignorance.
4. They therefore desired Paul that he would by some public act, now
that he had come to Jerusalem, make it to appear that the charge
against him was false, and that he did not teach people to forsake
Moses and to break the customs of the Jewish church, for he himself
retained the use of them.
(1.) They conclude that something of this kind must be done: “What
is it therefore? What must be done? The multitude will hear that
thou art come to town.” This is an inconvenience that attends men
of fame, that their coming and going are taken notice of more than
other people’s, and will be talked of, by some for good-will and by
others for ill-will. “When they hear thou art come, they must needs
come together, they will expect that we call them together, to
advise with them whether we should admit thee to preach among us as a
brother or no; or, they will come together of themselves expecting to
hear thee.” Now something must be done to satisfy them that Paul does
not teach the people to forsake Moses, and they think it necessary,
[1.] For Paul’s sake, that his reputation should be cleared, and that
so good a man may not lie under any blemish, nor so useful a man labour
under any disadvantage which may obstruct his usefulness.
[2.] For the people’s sake, that they may not continue prejudiced
against so good a man, nor lose the benefit of his ministry by those
prejudices.
[3.] For their own sake, that since they knew it was their duty to own
Paul their doing it might not be turned to their reproach among those
that were under their charge.
(2.) They produce a fair opportunity which Paul might take to clear
himself: “Do this that we say unto thee, take our advice in this
case. We have four men, Jews who believe, of our own churches,
and they have a vow on them, a vow of Nazariteship for a certain
time; their time has now expired
(v. 23),
and they are to offer their offering according to the law, when they
shave the head of their separation, a he-lamb for a burnt-offering, a
ewe-lamb for a sin-offering, and a ram for a peace-offering, with other
offerings pertinent to them,
Many used to do this together, when their vow expired about the same
time, either for the greater expedition or for the greater solemnity.
Now Paul having so far of late complied with the law as to take upon
him the vow of a Nazarite, and to signify the expiration of it by
shaving his head at Cenchrea
according to the custom of those who lived at a distance from the
temple, they desire him but to go a little further, and to join with
these four in offering the sacrifices of a Nazarite: ‘Purify thyself
with them according to the law; and be willing not only to take
that trouble, but to be at charges with them, in buying sacrifices for
this solemn occasion, and to join with them in the sacrifice.” This,
they think, will effectually stop the mouth of calumny, and every one
will be convinced that the report was false, that Paul was not the man
he was represented to be, did not teach the Jews to forsake Moses, but
that he himself, being originally a Jew, walked orderly, and kept the
law; and then all would be well.
5. They enter a protestation that this shall be no infringement at all
of the decree lately made in favour of the Gentile converts, nor do
they intend by this in the least to derogate from the liberty allowed
them
(v. 25):
“As touching the Gentiles who believe, we have written and
concluded, and resolve to abide by it, that they observe no such
things; we would not have them to be bound up by the ceremonial law
by any means, but only that they keep themselves from things offered
to idols, and from blood, and from things strangled, and from
fornication; but let not them be tied to the Jewish sacrifices or
purifications, nor any of their rites and ceremonies.” They knew how
jealous Paul was for the preservation of the liberty of the converted
Gentiles, and therefore expressly covenant to abide by that. Thus far
is their proposal.
V. Here is Paul’s compliance with it. He was willing to gratify them in
this matter. Though he would not be persuaded not to go to Jerusalem,
yet, when he was there, he was persuaded to do as they there did,
Then Paul took the men, as they advised, and the very next
day, purifying himself with them, and not with multitude nor
tumult, as he himself pleads
(ch. xxiv. 18),
he entered into the temple, as other devout Jews that came upon
such errands did, to signify the accomplishment of the days of
purification to the priests; desiring the priest would appoint a time
when the offering should be offered for every one of them, one for
each. Ainsworth, on
quotes out of Maimonides a passage which gives some light to this:
If a man say, Upon me behalf the oblations of a Nazarite, or,
Upon me be half the shaving of a Nazarite, them he brings half the
offerings by what Nazarite he will, and that Nazarite pays his offering
out of that which is his. So Paul did here; he contributed what he
vowed to the offerings of these Nazarites, and some think bound himself
to the law of Nazariteship, and to an attendance at the temple with
fastings and prayers for seven days, not designing that the offering
should be offered till them, which was what he signified to the priest.
Now it has been questioned whether James and the elders did well to
give Paul this advice, and whether he did well to take it.
1. Some have blamed this occasional conformity of Paul’s, as indulging
the Jews too much in their adherence to the ceremonial law, and a
discouragement of those who stood fast in the liberty wherewith Christ
had made them free. Was it not enough for James and the elders of
Jerusalem to connive at this mistake in the Jewish converts themselves,
but must they wheedle Paul to countenance them in it? Had it not been
better, when they had told Paul how zealous the believing Jews were for
the law, if they had desired, whom God had endued with such excellent
gifts, to take pains with their people to convince them of their error,
and to show them that they were made free from the law by their
marriage to Christ?
To urge him to encourage them in it by his example seems to have more
in it of fleshly wisdom than of the grace of God. Surely Paul knew what
he had to do better than they could teach him. But,
2. Others think the advice was prudent and good, and Paul’s following
it was justifiable enough, as the case stood. It was Paul’s avowed
principle, To the Jews became I as a Jew, that I might gain the
Jews,
1 Cor. ix. 20.
He had circumcised Timothy, to please the Jews; though he would not
constantly observe the ceremonial law, yet, to gain an opportunity of
doing good, and to show how far he could comply, he would occasionally
go to the temple and join in the sacrifices there. Those that are weak
in the faith are to be borne with, when those that undermine the faith
must be opposed. It is true, this compliance of Paul’s sped ill to him,
for this very thing by which he hoped to pacify the Jews did but
provoke them, and bring him into trouble; yet this is not a sufficient
ground to go upon in condemning it: Paul might do well, and yet suffer
for it. But perhaps the wise God overruled both their advice and Paul’s
compliance with it to serve a better purpose than was intended; for we
have reason to think that when the believing Jews, who had endeavoured
by their zeal for the law to recommend themselves to the good opinion
of those who believed not, saw how barbarously they used Paul (who
endeavoured to oblige them), they were by this more alienated from the
ceremonial law than they could have been by the most argumentative or
affecting discourses. They saw it was in vain to think of pleasing men
that would be pleased with nothing else but the rooting out of
Christianity. Integrity and uprightness will be more likely to preserve
us than sneaking compliances. And when we consider what a great trouble
it must needs be to James and the presbyters, in the reflection upon
it, that they had by their advice brought Paul into trouble, it should
be a warning to us not to press men to oblige us by doing any thing
contrary to their own mind.
| Paul Seized in the Temple; The Tumult at Jerusalem. |
|
|
27 And when the seven days were almost ended, the Jews which
were of Asia, when they saw him in the temple, stirred up all the
people, and laid hands on him,
28 Crying out, Men of Israel, help: This is the man, that
teacheth all men every where against the people, and the law,
and this place: and further brought Greeks also into the temple,
and hath polluted this holy place.
29 (For they had seen before with him in the city Trophimus an
Ephesian, whom they supposed that Paul had brought into the
temple.)
30 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.
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 Who immediately took soldiers and centurions, and ran down
unto them: and when they saw the chief captain and the soldiers,
they left beating of 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 castle.
35 And when he came upon the stairs, so it was, that he was
borne of the soldiers for 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 castle, he said unto the
chief captain, May I speak unto thee? Who said, Canst thou speak
Greek?
38 Art not thou that Egyptian, which before these days madest
an uproar, and leddest out into the wilderness four thousand men
that were murderers?
39 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.
40 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,
We have here Paul brought into a captivity which we are not likely to
see the end of; for after this he is either hurried from one bar to
another, or lies neglected, first in one prison and then in another,
and can neither be tried nor bailed. When we see the beginning of a
trouble, we know not either how long it will last or how it will
issue.
I. We have here Paul seized, and laid hold on.
1. He was seized in the temple, when he was there attending the days of
his purifying, and the solemn services of those days,
Formerly he had been well known in the temple, but now he had been so
long in his travels abroad that he had become a stranger there; so that
it was not till the seven days were almost ended that he was
taken notice of by those that had an evil eye towards him. In the
temple, where he should have been protected, as in a sanctuary, he was
most violently set upon by those who did what they could to have his
blood mingled with his sacrifices–in the temple, where he should have
been welcomed as one of the greatest ornaments of it that ever had been
there since the Lord of the temple left it. The temple, which they
themselves pretended such a mighty zeal for, yet did they themselves
thus profane. Thus is the church polluted by none more than by popish
persecutors, under the colour of the church’s name and interest.
2. The informers against him were the Jews of Asia, not those of
Jerusalem–the Jews of the dispersion, who knew him best, and who were
most exasperated against him. Those who seldom came up to worship at
the temple in Jerusalem themselves, but contentedly lived at a distance
from it, in pursuit of their private advantages, yet appeared most
zealous for the temple, as if thereby they would atone for their
habitual neglect of it.
3. The method they took was to raise the mob, and to incense them
against him. They did not go to the high priest, or the magistrates of
the city, with their charge (probably because they expected not to
receive countenance from them), but they stirred up all the
people, who were at this time more than ever disposed to any thing
that was tumultuous and seditious, riotous and outrageous. Those are
fittest to be employed against Christ and Christianity that are
governed least by reason and most by passion; therefore Paul described
the Jewish persecutors to be not only wicked, but absurd unreasonable
men.
4. The arguments wherewith they exasperated the people against him were
popular, but very false and unjust. They cried out, “Men of Israel,
help. If you are indeed men of Israel, true-born Jews, that have a
concern for your church and your country, now is your time to show it,
by helping to seize an enemy to both.” Thus they cried after him as
after a thief
(Job xxx. 5),
or after a mad dog. Note, The enemies of Christianity, since they could
never prove it to be an ill thing, have been always very industrious,
right or wrong, to put it into an ill name, and so run it down by
outrage and outcry. It had become men of Israel to help Paul, who
preached up him who was so much the glory of his people Israel;
yet here the popular fury will not allow them to be men of Israel,
unless they will help against him. This was like, Stop thief, or
Athaliah’s cry, Treason, treason; what is wanting in right is
made up in noise.
5. They charge upon him both bad doctrine and bad practice, and both
against the Mosaic ritual.
(1.) They charge upon him bad doctrine; not only that he holds corrupt
opinions himself, but that he vents and publishes them, though not here
at Jerusalem, yet in other places, nay in all places, he teaches all
men, every where; so artfully is the crime aggravated, as if, because
he was an itinerant, he was a ubiquitary: “He spreads to the utmost of
his power certain damnable and heretical positions,”
[1.] Against the people of the Jews. He had taught that Jews and
Gentiles stand on the same level before God, and neither
circumcision avails any thing nor uncircumcision; nay, he had
taught against the unbelieving Jews that they were rejected (and
therefore had separated from them and their synagogues), and this is
interpreted to be speaking against the whole nation, as if no doubt but
they were the people, and wisdom must die with them
(Job xii. 2),
whereas God, though he had cast them off, yet had not cast away his
people,
Rom. xi. 1.
They were Lo-ammi, not a people
(Hos. i. 9),
and yet pretended to be the only people. Those commonly seem most
jealous for the church’s name that belong to it in name only.
[2.] Against the law. His teaching men to believe the gospel as the end
of the law, and the perfection of it, was interpreted his preaching
against the law; whereas it was so far from making void the law that it
established it,
[3.] Against this place, the temple. Because he taught men to
pray every where, he was reproached as an enemy to the temple, and
perhaps because he sometimes mentioned the destruction of Jerusalem and
the temple, and of the Jewish nation, which his Master had foretold.
Paul had himself been active in persecuting Stephen, and putting him to
death for words spoken against this holy place, and now the same
thing is laid to his charge. He that was then made use of as the tool
is now set up as the butt of Jewish rage and malice.
(2.) They charge upon him bad practices. To confirm their charge
against him, as teaching people against this holy place, they charge it
upon him that he had himself polluted it, and by an overt-act showed
his contempt of it, and a design to make it common. He has brought
Gentiles also into the temple, into the inner court of the temple,
which none that were uncircumcised were admitted, under any pretence,
to come into; there was written upon the wall that enclosed this inner
court, in Greek and Latin, It is a capital crime for strangers to
enter.–Josephus Antiq. 15. 417. Paul was himself a Jew, and
had right to enter into the court of the Jews. And they, seeing some
with him there that joined with him in his devotions, concluded that
Trophimus an Ephesian, who was a Gentile, was one of them. Why? Did
they see him there? Truly no; but they had seen him with Paul in the
streets of the city, which was no crime at all, and therefore they
affirm that he was with Paul in the inner court of the temple, which
was a heinous crime. They had seen him with him in the city, and
therefore they supposed that Paul had brought him with him into the
temple, which was utterly false. See here,
[1.] Innocency is no fence against calumny and false accusation. It is
no new thing for those that mean honestly, and act regularly, to have
things laid to their charge which they know not, nor ever thought of.
[2.] Evil men dig up mischief, and go far to seek proofs of
their false accusations, as they did here, who, because they saw a
Gentile with Paul in the city, will thence infer that he was with him
in the temple. This was a strained innuendo indeed, yet by such unjust
and groundless suggestions have wicked men thought to justify
themselves in the most barbarous outrages committed upon the
excellent ones of the earth.
[3.] It is common for malicious people to improve that against those
that are wise and good with which they thought to have obliged them and
ingratiated themselves with them. Paul thought to recommend himself to
their good opinion by going into the temple, he had not been so
maligned by them. This is the genius of ill-nature; for my love,
they are my adversaries,
Ps. cix. 4; lxix. 10.
We have Paul in danger of being pulled in pieces by the rabble. They
will not be at the pains to have him before the high priest, or the
sanhedrim; that is a roundabout way: the execution shall be of a piece
with the prosecution, all unjust and irregular. They cannot prove the
crime upon him, and therefore dare not bring him upon a fair trial;
nay, so greedily do they thirst after his blood that they have not
patience to proceed against him by a due course of law, though they
were ever so sure to gain their point; and therefore, as those who
neither feared God nor regarded man, they resolved to knock him on the
head immediately.
1. All the city was in an uproar,
The people, who though they had little holiness themselves, yet had a
mighty veneration for the holy place, when they heard a hue-and-cry
from the temple, were up in arms presently, being resolved to stand by
that with their lives and fortunes. All the city was moved, when
they were called to from the temple, Men of Israel, help, with
as much violence as if the old complaint were revived
(Ps. lxxix. 1),
O God, the heathen are come into thine inheritance, thy holy temple
have they defiled. Just such a zeal the Jews here show for God’s
temple as the Ephesians did for Diana’s temple, when Paul was informed
against as an enemy to that
(ch. xix. 29):
The whole city was full of confusion. But God does not reckon
himself at all honoured by those whose zeal for him transports them to
such irregularities, and who, while they pretend to act for him, act in
such a brutish barbarous manner.
2. They drew Paul out of the temple, and shut the doors between the
outer and inner court of the temple, or perhaps the doors of the outer
court. In dragging him furiously out of the temple,
(1.) They showed a real detestation of him as one not fit to be
suffered in the temple, nor to worship there, nor to be looked upon as
a member of the Jewish nation; as if his sacrifice had been an
abomination.
(2.) They pretended a veneration for the temple; like that of good
Jehoiada, who would not have Athaliah to be slain in the house of
the Lord,
2 Kings xi. 15.
See how absurd these wicked men were; they condemned Paul for drawing
people from the temple, and yet, when he himself was very devoutly
worshipping in the temple, they drew him out of it. The officers of the
temple shut the doors, either,
[1.] Lest Paul should find means to get back and take hold of the horns
of the altar, and so protect himself by that sanctuary from their rage.
Or rather,
[2.] Lest the crowd should by the running in of more to them be thrust
back into the temple, and some outrage should be committed, to the
profanation of that holy place. Those that made no conscience of doing
so ill a thing as the murdering of a good man for well-doing, yet would
be thought to scruple doing it in a holy place, or at a holy time:
Not in the temple, as Not on the feast-day.
3. They went about to kill him
(v. 31),
for they fell a beating him
(v. 32),
resolving to beat him to death by blows without number, a punishment
which the Jewish doctors allowed in some cases (not at all to the
credit of their nation), and called the beating of the rebels.
Now was Paul, like a lamb, thrown into a den of lions, and made an easy
prey to them, and, no doubt, he was still of the same mind as when he
said, I am ready not only to be bound, but to die at Jerusalem,
to die so great a death.
III. We have here Paul rescued out of the hands of his Jewish enemies
by a Roman enemy.
1. Tidings were brought of the tumult, and that the mob was up, to
the chief captain of the band, the governor of the castle, or,
whoever he was, the now commander-in-chief of the Roman forces that
were quartered in Jerusalem. Somebody that was concerned not for Paul,
but for the public peace and safety, gave this information to the
colonel, who had always a jealous and watchful eye upon these
tumultuous Jews, and he is the man that must be instrumental to save
Paul’s life, when never a friend he had was capable of doing him any
service.
2. The tribune, or chief captain, got his forces together with all
possible expedition, and went to suppress the mob: He took
soldiers and centurions, and ran down to them. Now at
the feast, as at other such solemn times, the guards were up, and the
militia more within call than at other times, and so he had them near
at hand, and he ran down unto the multitude; for at such times
delays are dangerous. Sedition must be crushed at first, lest it grow
headstrong.
3. The very sight of the Roman general frightened them from beating
Paul; for they knew they were doing what they could not justify, and
were in danger of being called in question for this day’s uproar, as
the town clerk told the Ephesians. They were deterred from that by the
power of the Romans from which they ought to have been restrained by
the justice of God and the dread of his wrath. Note, God often makes
the earth to help the woman
(Rev. xii. 16),
and those to be a protection to his people who yet have no affection
for his people; they have only a compassion for sufferers, and are
zealous for the public peace. The shepherd makes use even of his dogs
for the defence of his sheep. It is Streso’s comparison here. See here
how these wicked people were frightened away at the very sight of the
chief captain; for the king that sitteth on the throne of judgment
scattereth away all evil with his eyes. The governor takes him into
custody. He rescued him, not out of a concern for him, because he
thought him innocent, but out of a concern for justice, because he
ought not to be put to death without trial; and because he knew not how
dangerous the consequence might be to the Roman government of such
tumultuous proceedings were not timely suppressed, nor what such an
outrageous people might do if once they knew their own strength: he
therefore takes Paul out of the hands of the mob into the hands of the
law
(v. 33):
He took him, and commanded him to be bound with two chains, that
the people might be satisfied he did not intend to discharge him, but
to examine him, for he demanded of those who were so eager
against him who he was, and what he had done. This violent
taking of him out of the hands of the multitude, though there was all
the reason in the world for it, yet they laid to the charge of the
chief captain as his crime
(ch. xxiv. 7):
The chief captain Lysias came with great violence, and took him out
of our hands, which refers to this rescue as appears by comparing
where the chief captain gives an account of it to Felix.
IV. The provision which the chief captain made, with much ado, to bring
Paul to speak for himself. One had almost as good enter into a struggle
with the winds and the waves, as with such a mob as was here got
together; and yet Paul made a shift to get liberty of speech among
them.
1. There was no knowing the sense of the people; for when the chief
captain enquired concerning Paul, having perhaps never heard of his
name before (such strangers were the great ones to the excellent ones
of the earth, and affected to be so), some cried one thing, and some
another, among the multitude; so that it was impossible for the
chief captain to know their mind, when really they knew not either one
another’s mind or their own, when every one pretended to give the sense
of the whole body. Those that will hearken to the clamours of the
multitude will know nothing for a certainty, any more than the builders
of Babel, when their tongues were confounded.
2. There was no quelling the rage and fury of the people; for when
the chief captain commanded that Paul should be carried into the
castle, the tower of Antonia, where the Roman soldiers kept
garrison, near the temple, the soldiers themselves had much ado to get
him safely thither out of the noise, the people were so violent
(v. 35):
When he came upon the stairs, leading up to the castle, the
soldiers were forced to take him up in their arms, and carry him (which
they might easily do, for he was a little man, and his bodily presence
weak), to keep him from the people, who would have pulled him limb from
limb if they could. When they could not reach him with their cruel
hands, they followed him with their sharp arrows, even bitter words:
They followed, crying, Away with him,
v. 36.
See how the most excellent persons and things are often run down by a
popular clamour. Christ himself was so, with, Crucify him, crucify
him, though they could not say what evil he had done. Take him
out of the land of the living (so the ancients expound it), chase
him out of the world.
3. Paul at length begged leave of the chief captain to speak to him
(v. 37):
As he was to be led into the castle, with a great deal of
calmness and composedness in himself, and a great deal of mildness and
deference to those about him, he said unto the chief captain, “May I
speak unto thee? Will it be no offence, nor construed as a breach
of rule, if I give thee some account of myself, since my persecutors
can give no account of me?” What a humble modest question was this!
Paul knew how to speak to the greatest of men, and had many a time
spoken to his betters, yet he humbly begs to leave to speak to this
commander, and will not speak till he has obtained leave: May I
speak unto thee?
4. The chief captain tells him what notion he had of him: Canst thou
speak Greek? I am surprised to hear thee speak a learned language;
for, Art not thou that Egyptian who made an uproar? The Jews
made the uproar, and then would have it thought that Paul had given
them occasion for it, by beginning first; for probably some of them
whispered this in the ear of the chief captain. See what false mistaken
notions of good people and good ministers many run away with, and will
not be at the pains to have the mistake rectified. It seems, there had
lately been an insurrection somewhere in that country, headed by an
Egyptian, who took on him to be a prophet. Josephus mentions this
story, that “an Egyptian raised a seditious party, promised to show
them the fall of the walls of Jerusalem from the mount of
Olives, and that they should enter the city upon the ruins.” The
captain here says that he led out into the wilderness four thousand
men that were murderers–desperadoes, banditti, raparees,
cut-throats. What a degeneracy was there in the Jewish nation, when
there were found there so many that had such a character, and could be
drawn into such an attempt upon the public peace! But Josephus says
that “Felix the Roman president went out against them, killed four
hundred, and took two hundred prisoners, and the rest were
dispersed.”–Antiq. 20. 171; Wars 2. 263. And Eusebius
speaks of it, Hist. 2. 20. It happened in the thirteenth year of
Claudius, a little before those days, about three years ago. The
ringleader of this rebellion, it seems, had made his escape, and the
chief captain concluded that one who lay under so great an odium as
Paul seemed to lie under, and against whom there was so great an
outcry, could not be a criminal of less figure than this Egyptian. See
how good men are exposed to ill-will by mistake.
5. Paul rectifies his mistake concerning him, by informing him
particularly what he was; not such a vagabond, a scoundrel, a rake, as
that Egyptian, who could give no good account of himself. No: I am a
man who is a Jew originally, and no Egyptian–a Jew both by nation
and religion; I am of Tarsus, a city of Cilicia, of honest
parents and a liberal education (Tarsus was a university), and, besides
that, a citizen of no mean city. Whether he means Tarsus or Rome
is not certain; they were neither of them mean cities, and he was a
freeman of both. Though the chief captain had put him under such an
invidious suspicion, that he was that Egyptian, he kept his temper, did
not break out into any passionate exclamations against the times he
lived in or the men he had to do with, did not render railing for
railing, but mildly denied the charge, and owned what he was.
6. He humbly desired a permission from the chief captain, whose
prisoner he now was, to speak to the people. He does not demand it as a
debt, though he might have done so, but sues for it as a favour, which
he will be thankful for: I beseech thee, suffer me to speak to the
people. The chief captain rescued him with no other design than to
give him a fair hearing. Now, to show that his cause needs no art to
give it a plausible colour, he desires he may have leave immediately to
defend himself; for it needed no more than to be set in a true light;
nor did he depend only on the goodness of his cause, but upon the
goodness and fidelity of his patron, and that promise of his to all his
advocates, that it should be given them in that same hour what they
should speak.
7. He obtained leave to plead his own cause, for he needed not to have
counsel assigned him, when the Spirit of the Father was ready to
dictate to him,
The chief captain gave him license
(v. 40),
so that now he could speak with a good grace, and with the more
courage; he had, I will not say that favour, but that justice, done him
by the chief captain, which he could not obtain from his countrymen the
Jews; for they would not hear him, but the captain would, though it
were but to satisfy his curiosity. This licence being obtained,
(1.) The people were attentive to hear: Paul stood on the
stairs, which gave a little man like Zaccheus some advantage, and
consequently some boldness, in delivering himself. A sorry pulpit it
was, and yet better than none; it served the purpose, though it was
not, like Ezra’s pulpit of wood, made for the purpose. There he
beckoned with the hand unto the people, made signs to them to be
quiet and to have a little patience, for he had something to say to
them; and so far he gained his point that every one cried hush to his
neighbour, and there was made a profound silence. Probably the chief
captain also intimated his charge to all manner of people to keep
silence; if the people were not required to give audience, it was to no
purpose at all that Paul was allowed to speak. When the cause of Christ
and his gospel is to be pleaded, there ought to be a great silence,
that we may give the more earnest heed, and all little enough.
(2.) Paul addressed himself to speak, well assured that he was serving
the interest of Christ’s kingdom as truly and effectually as if he had
been preaching in the synagogue: he spoke unto them in the Hebrew
tongue, that is, in their own vulgar tongue, which was the language
of their country, to which he hereby owned not only an abiding
relation, but an abiding respect.
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