21 21:1And when we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara. 2 21:2And having found a ship crossing to Phoenicia, we went aboard and set sail. 3 21:3When we had come in sight of Cyprus, leaving it on the left we sailed to Syria and landed at Tyre, for there the ship was to unload its cargo. 4 21:4And having sought out the disciples, we stayed there for seven days. And through the Spirit they were telling Paul not to go on to Jerusalem. 5 21:5When our days there were ended, we departed and went on our journey, and they all, with wives and children, accompanied us until we were outside the city. And kneeling down on the beach, we prayed 6 21:6and said farewell to one another. Then we went on board the ship, and they returned home.
7 21:7When we had finished the voyage from Tyre, we arrived at Ptolemais, and we greeted the brothers and stayed with them for one day. 8 21:8On the next day we departed and came to Caesarea, and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him. 9 21:9He had four unmarried daughters, who prophesied. 10 21:10While we were staying for many days, a prophet named Agabus came down from Judea. 11 21:11And coming to us, he took Paul’s belt and bound his own feet and hands and said, “Thus says the Holy Spirit, ‘This is how the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’” 12 21:12When we heard this, we and the people there urged him not to go up to Jerusalem. 13 21:13Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus.” 14 21:14And since he would not be persuaded, we ceased and said, “Let the will of the Lord be done.”
15 21:15After these days we got ready and went up to Jerusalem. 16 21:16And some of the disciples from Caesarea went with us, bringing us to the house of Mnason of Cyprus, an early disciple, with whom we should lodge.
17 21:17When we had come to Jerusalem, the brothers received us gladly. 18 21:18On the following day Paul went in with us to James, and all the elders were present. 19 21:19After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. 20 21:20And when they heard it, they glorified God. And they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law, 21 21:21and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs. 22 21:22What then is to be done? They will certainly hear that you have come. 23 21:23Do therefore what we tell you. We have four men who are under a vow; 24 21:24take these men and purify yourself along with them and pay their expenses, so that they may shave their heads. Thus all will know that there is nothing in what they have been told about you, but that you yourself also live in observance of the law. 25 21:25But as for the Gentiles who have believed, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality.” 26 21:26Then Paul took the men, and the next day he purified himself along with them and went into the temple, giving notice when the days of purification would be fulfilled and the offering presented for each one of them.
27 21:27When the seven days were almost completed, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, 28 21:28crying out, “Men of Israel, help! This is the man who is teaching everyone everywhere against the people and the law and this place. Moreover, he even brought Greeks into the temple and has defiled this holy place.” 29 21:29For they had previously seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple. 30 21:30Then all the city was stirred up, and the people ran together. They seized Paul and dragged him out of the temple, and at once the gates were shut. 31 21:31And as they were seeking to kill him, word came to the tribune of the cohort that all Jerusalem was in confusion. 32 21:32He at once took soldiers and centurions and ran down to them. And when they saw the tribune and the soldiers, they stopped beating Paul. 33 21:33Then the tribune came up and arrested him and ordered him to be bound with two chains. He inquired who he was and what he had done. 34 21:34Some in the crowd were shouting one thing, some another. And as he could not learn the facts because of the uproar, he ordered him to be brought into the barracks. 35 21:35And when he came to the steps, he was actually carried by the soldiers because of the violence of the crowd, 36 21:36for the mob of the people followed, crying out, “Away with him!”
Paul arrives at Jerusalem and visits James and the elders, who are encouraged to hear of all that has happened during Paul’s journeys (vv. 17–19). They in turn tell Paul of the “thousands” of Jews who have come to faith (v. 20). Issues concerning the law of Moses—particularly Paul’s perceived disregard of it—continue on, however. So Paul agrees to submit to ceremonial purifying for the sake of peace and unity (v. 26). This passage is rich in both practical principles and questions.
Jews from Asia, still upset because of their earlier encounters with Paul, follow the typical pattern of stirring up a mob with sensationalist lies (v. 28). A wild uproar begins, but, ironically, Paul’s life is saved by Romans in the Jewish capital (vv. 32–36).
Paul had told the Ephesian elders that he was traveling to Jerusalem, being “constrained by the Spirit” (20:22–23). Before that, on his way to Ephesus, Paul was “resolved in the Spirit to . . . go to Jerusalem” (19:21). Whether Paul will or should go to Jerusalem is already settled in the narrative. We also know, from Paul’s letters, that Paul is determined to take the offering from the Gentile churches to the Jewish believers in Jerusalem. When Paul wrote 1 Corinthians, there was still a question over whether he himself would go (1 Cor. 16:3–4), but that epistle was written before Romans (which was probably penned during Paul’s third journey, while he was in Corinth), in which Paul states clearly that he will take the offering to Jerusalem (Rom. 15:25). There is no doubt that before the third journey was over, Paul’s mind was made up to go to Jerusalem.
The disciples understandably do not want Paul to go—but why do they do so “through the Spirit” (Acts 21:4)? It is possible that these disciples are prophesying in a manner similar to Agabus, described in the next section of Acts. The hesitation to call them prophets, however, is due to the fact that, unlike with Agabus, Luke does not label these disciples “prophets.” On the other hand, the presence of the Spirit and similarities with the Agabus narrative lend support for seeing these disciples as prophets. But their identity does not affect the interpretation of the text; it is enough that they are described as speaking “through the Spirit.”
There seems to be a conflict of interest here: the Spirit is clearly leading Paul to Jerusalem, where these disciples are telling Paul through the Spirit not to go. The phrase “through the Spirit” is difficult to interpret, but there is no indication that the Spirit is speaking audibly through them or giving a command. It is far more likely that the Spirit has given them insight into what Paul will experience in Jerusalem, similar to Agabus’s prophecy in verse 11. It is entirely possible that the disciples understand exactly what the Spirit is indicating but misinterpret the meaning or intent of what they sense. It is even possible that they understand or interpret their Spirit-led knowledge as a command. But how they understood the Spirit, or the application of what the Spirit has indicated to them, is not the issue. They neither command Paul nor expressly forbid him to go; they only express their wish for him not to go, based on whatever the Spirit has communicated to them.
Paul clearly does not consider their message to be authoritative; he resumes his journey shortly after receiving their warning. These disciples love Paul; they know where he is headed and what will happen, and they do not want him to go. Elsewhere Luke makes clear when God is directly leading people in Acts, but this is not one of those times. These disciples are simply expressing their God-given knowledge of what Paul will encounter in Jerusalem, and how they wish Paul to respond—something Paul already knows (20:23) and may have even shared with them.
Paul continues to Caesarea and meets Philip. Luke calls Philip “the evangelist” and makes clear that he is the same Philip from earlier in Acts (21:8; see 8:26–40, esp. v. 40). Philip has four daughters “who prophesied” (21:9). Peter’s quotation of Joel—“Your sons and your daughters shall prophesy” (2:17; cf. Joel 2:28)—comes immediately to mind. Luke probably means that they are known for their gift of prophecy, though he is possibly indicating that they have received prophecies concerning Paul similar to those of Agabus. It is enough to note that prophecy is a known gift in the early church (cf. 1 Cor. 13:2; 14:1; 1 Thess. 5:20–21).
In Acts 11:28 Agabus had prophesied a worldwide famine. Here he delivers a direct word for Paul about what will soon happen. His prophecy accords with what the Spirit has already shown Paul (20:23): arrest and prison are in his future. Agabus uses a belt to demonstrate to Paul that he will be bound and handed over to the Gentiles (this need not imply an actual leather belt used by the authorities). This prophecy will prove to be accurate.
Agabus declares, “Thus says the Holy Spirit,” and informs Paul that the Jews will arrest him in Jerusalem (21:11). Some read this text and conclude that Paul ignores Agabus’s prophecy or, worse, disobeys it. But there is no command to obey here. Agabus tells Paul nothing he does not already know. Although the Romans bind Paul, the Jews are the immediate cause, and they seize Paul when Jews from Ephesus stir up the crowd against him (vv. 27, 30). That in itself is enough to fulfill the prophecy. Many readers of Acts find it disturbing to think that Agabus could be a legitimate prophet, claiming to speak on behalf of the Spirit, and yet not communicate in exact detail. Perhaps Agabus was not given the entire message or a sense of all the details; perhaps he was given the general outline but put the picture together himself. The Spirit is infallible, not Agabus. When it comes to understanding the NT gift of prophecy, it is Paul who commands, “Test everything” (1 Thess. 5:21).
Luke provides the key to Agabus’s prophecy in his Gospel. In Luke 18:31–32 Jesus tells his disciples, “We are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon.” Paul will follow the path of Jesus. From the road to Damascus onward, Paul is told of all the suffering he will face. Luke records such suffering as Paul travels on his journeys. Along the way the apostle receives more affirmation, in increasing detail, that his path of suffering will lead him back to Jerusalem. As he approaches the city, a prophet meets him with a message unmistakably mimicking Jesus’ words about his own suffering. The point is not whether Paul will be bound in a belt or with chains, or whether he will be bound by the Jews or by the Romans. Luke’s aim is to show that Paul follows Jesus in the way of suffering and the cross. Agabus confirms the story with a visually illustrated prophecy.
Paul’s friends are understandably concerned when they hear Agabus’s message (Acts 21:12). They plead with him, but Paul’s reply is both touching and plain: they are breaking his heart (v. 13). This is a show of sincere love and friendship. He is heartbroken not over their lack of understanding about why he is going to Jerusalem, but because his friends are upset and crying over him. He is ready for prison, and even death, for the sake of Jesus (v. 13). At this point Paul knows beyond a shadow of doubt what he must do. He is no maverick out to go his own way, flouting good brotherly counsel, but is following the leading of the Spirit. His friends recognize that Paul will have it no other way, so they all agree: “Let the will of the Lord be done” (v. 14). With those words, Luke closes Paul’s public ministry in Acts, and the story turns to Jerusalem.
21:17–26 Paul Shows His Freedom. As evident throughout Acts, despite tension between some believers in Jerusalem, the leaders, including James, are fully on board with Paul. They are glad to see him and rejoice to hear of his ministry among the Gentiles. There are, however, serious concerns about Paul and his teaching. For the most part, these concerns are based on misinformation (v. 21). It seems aspects of what Paul and the other apostles have taught concerning the Gentiles are being misunderstood. Their misgivings are directed only toward Paul’s teaching in regard to Jewish believers—they either do not care what is happening with the Gentiles or, more likely, know about the council’s decision (v. 25) and are fine with Gentiles’ remaining uncircumcised.
The Jerusalem elders are concerned over what some of the Jewish believers will do when they hear that Paul is in Jerusalem. They reach a solution designed to stave off controversy and, hopefully, allay doubts and fears. The elders are not condoning the false ideas or giving them any credence—the group opposing Paul based on misinformation is wrong and creating dangerous tensions. But the elders’ plan shows real pastoral care and concern for the unity of the church, and Paul is willing to go along.
The vow in question (v. 23) appears to be a Nazirite vow (Numbers 6), involving shaving one’s head as well as abstaining from wine or anything else from grapes. An offering would be presented by those taking the vow. The elders ask Paul to pay the expenses of four others taking the vow and to undergo the purification rites himself (Acts 21:24). Paul agrees, in an example of his desire to be “all things to all people” (1 Cor. 9:22), in this case specifically for the sake of Jewish believers, and also as an example of his concern for weaker brothers. This is not the first time Paul takes a vow in Acts—he cut his hair for what was probably a similar vow in Cenchreae (Acts 18:18). Here Paul shows the greatest expression of Christian freedom, namely, living for the benefit of others. As a new covenant believer, Paul is free from the necessity of taking vows according to the Mosaic law. He is, however, compelled to love his neighbor and free to keep some aspects of the law if doing so is beneficial to others. Going along with the plan means unity for the Jerusalem church, so Paul agrees.
James states that when Paul takes the vow, all will see that he lives “in observance of the law” (21:24). We should not overread the scope of what James is saying—he is not claiming that Paul keeps the entire ceremonial law, as James and the apostles know that believers are no longer required to do so. James means that Paul’s actions will quell the rumors that he teaches against the law: if Paul takes the vow, how could he be teaching against the law? Next, James confirms that the situation regarding the Gentiles has not changed; the decision of the council stands (v. 25). This puts his comment about observance of the law into perspective: keeping the law is not a matter of salvation in Jesus, and the Gentiles need concern themselves only with turning from their pagan past and avoiding practices especially offensive to Jews. There is no double standard in the apostolic teaching. No one is saved by keeping the law, and believers are, by definition, not under the law. In this new covenant context, there is only belief in Jesus and living for others. Paul’s taking the vow is neither hypocritical nor deceitful.
21:27–36 Paul Arrested in the Temple. However much the vow allays the fears of the Jewish believers, Paul faces new troubles from old enemies. The “Jews from Asia” (v. 27) are likely from Ephesus, for they recognize Trophimus, an Ephesian with Paul in Jerusalem (v. 29). What follows is a riot similar to that in Ephesus, again centered on a temple. These Jews immediately rile up the people and seize Paul (v. 30). Their accusations are plain: Paul teaches against the people (Jews), the law, and this place (the temple). Compounding their irritation is their belief that Paul has taken Trophimus into the temple. The temple is divided into sections: the outermost area is the court of Gentiles, beyond which no Gentile is permitted to go, upon pain of death. The Jews falsely accuse Paul and Trophimus of breaking that prohibition.
In no time the whole city is in an uproar, and the people take hold of Paul, drag him out of the temple, begin to beat him, and plan to kill him. There is little evidence of devotion and observance of the law on the part of Paul’s accusers—another parallel with the suffering and trial of Jesus. Again Gentiles come to Paul’s rescue. A tribune in the Roman garrison on the Temple Mount hears of the melee, and he and his soldiers intervene and arrest Paul, assuming he has committed some sort of crime deserving of the crowd’s actions (v. 33). When the tribune is faced with the uproar, he takes Paul back to the barracks, no doubt to decide what to do and to protect Paul from the crowd (v. 34). From this point on, Paul will spend the rest of Acts under arrest.
1 Some manuscripts add and Myra
2 Or brothers and sisters; also verse 17
3 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time
4 Some manuscripts omit and from what has been strangled