Act 21:18, 26, 22:30, 23:12, 32, 24:1, 11 | Barnes | STEP | Verse 18. Unto James . James the Less. . He resided at Jerusalem. Comp. . It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his travelling companions should take an early opportunity to see him. James was the cousin of our Lord; and, in , he is called the Lord's brother. On all accounts, therefore, he was entitled to, and would receive, particular respect from the early disciples. (d) "James"

Acts 21:18

Verse 18. Unto James. James the Less. Acts 15:13. He resided at Jerusalem. Comp. Gal 1:19. It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his travelling companions should take an early opportunity to see him. James was the cousin of our Lord; and, in Gal 1:19, he is called the Lord's brother. On all accounts, therefore, he was entitled to, and would receive, particular respect from the early disciples.

(d) "James" Acts 15:13, Gal 1:19

Acts 21:26

Verse 26. Then Paul took the men. Took them to himself; united with them in observing the ceremonies connected with their vow. To transactions like this he refers in 1Cor 9:20, "And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under under the law." Thus, it has always been found necessary in propagating the gospel among the heathen, not to offend them needlessly, but to conform to their innocent customs in regard to dress, language, modes of travelling, sitting, eating, etc. Paul did nothing more than this. He violated none of the dictates of honesty and truth.

Purifying himself with them. Observing the ceremonies connected with the rite of purification. Acts 21:24. This means evidently that he entered on the ceremonies of the separation according to the law of the Nazarite.

To signify. Greek, Signifying or making known. That is, he announced to the priests in the temple his purpose of observing this vow with the four men, according to the law respecting the Nazarite. It was proper that such an announcement should be made beforehand, in order that the priests might know that all the ceremonies required had been observed.

The accomplishment, etc. The fulfilling; the completion. That is, he announced to them his purpose to observe all the days, and all the rites of purification required in the law, in order that an offering might be properly made. It does not mean that the days had been accomplished, but that it was his intention to observe them, so that it would be proper to offer the usual sacrifice. Paul had not, indeed, engaged with them in the beginning of their vow of separation; but he might come in with hearty intention to share with them. It cannot be objected that he meant to impose on the priests, and to make them believe that he had observed the whole vow with them; for it appears from their own writings, (Bereshith Rabba 90, and Koheleth Rabba 7,) that in those instances where the Nazarites had not sufficient property to enable them to meet the whole expense of the offerings, other persons, who possessed more, might become sharers of it, and thus be made parties to the vow. See Jahn's Archeology, & 396. This circumstance will vindicate Paul from any intention to take an improper advantage, or to impose on the priests or the Jews. All that he announced was, his intention to share with the four men in the offering which they were required to make; to divide the expenses with them: and thus to show his approval of the thing, and his accordance with the law which made such a vow proper, as he had before done in a voluntary manner, when it would not be pretended that it was for double-dealing, or imposition, Acts 18:18.

Until that an offering, etc. The sacrifices required of all those who had observed this vow. Acts 21:24; Nu 6:13. It is a complete vindication of Paul in this case, that he did no more here than he had done in a voluntary manner, Acts 18:18, and as appears then in a secret manner, showing that he was still in the practice of observing this rite of the Mosaic institution. Nor can it be proved that Paul ever, in any way, or at any time, spoke against the vow of the Nazarite, or that a vow of a similar kind in spirit would be improper for a Christian in any circumstances.

(a) "entered into the temple" Acts 24:18 (b) "accomplishment" Nu 6:13

Acts 22:30

Verse 30. On the morrow. After he had arrested Paul. Paul was still a prisoner; and if suffered to go at liberty among the Jews, his life would have been in danger.

And commanded the chief priests, etc. Summoned a meeting of the sanhedrim, or great council of the nation. He did this, as he was prevented from scourging Paul, in order to know what he had done, and that he might learn from the Jews themselves the nature of the charge against him. This was necessary for the safety of Paul, and for the ends of justice. This should have been done without any attempt to torture him in order to extort a confession.

And brought Paul down. From the elevated castle or tower of Antonia. The council assembled commonly in the house of the high priest.

And set him before them. He brought the prisoner to their bar, that they might have an opportunity to accuse him, and that thus the chief captain might learn the real nature of the charge against him.

(b) "because he would" Acts 23:28 (++) "bands" "chain" (&) "appear" "Assemble"

Acts 23:12

Verse 12. Certain of the Jews. Some of the Jews. They were more than forty in number, Acts 23:13.

Banded together. Made an agreement, or compact. They conspired to kill him.

And bound themselves under a curse. See the margin. The Greek is, "they anathematized themselves;" i.e., they bound themselves by a solemn oath. They invoked a curse on themselves, or devoted themselves to destruction, if they did not do it. Lightfoot remarks, however, that they could be absolved from this vow by the Rabbins, if they were unable to execute it. Under various pretences they could easily be freed from such oaths, and it was common to take them; and if there was any difficulty in fulfilling them, they could easily apply to their religious teachers and be absolved.

That they would neither eat nor drink. That is, that they would do it as soon as possible. This was a common form of an oath, or curse, among the Jews. Sometimes they only vowed abstinence from particular things, as from meat or wine. But in this case, to make the oath more certain and binding, they vowed abstinence from all kinds of food and drink till they had killed him. Who these were--whether their were Sadducees or not--is not mentioned by the sacred writer. It is evident, however, that the minds of the Jews were greatly inflamed against Paul; and as they saw him in the custody of the Roman tribune, and as there was no prospect that he would punish him, they resolved to take the matter into their own hands. Michaelis conjectures that they were of the number of the Sicarii, or cut-throats, with which Judea then abounded. Acts 21:38. It is needless to remark that this was a most wicked oath. It was a deliberate purpose to commit murder; and it shows the desperate state of morals among the Jews at that time, and the infuriated malice of the people against the apostle.

(|) "Certain" "Some" (f) "Certain" Acts 23:21,30, 25:3 (1) "oath" "with an oath of execration" (g) "till" Ps 31:13

Acts 23:32

Verse 32. They left the horsemen. As they were then beyond the danger of the conspirators, the soldiers who had guarded them thus far returned to Jerusalem.

Acts 24:1

CHAPTER 24

Verse 1. And after five days. This time was occupied, doubtless, in their receiving the command to go to Caesarea, and in making the necessary arrangements. This was the twelfth day after his arrival at Jerusalem. See Acts 24:11.

Ananias the High Priest. Acts 23:2.

Descended. Came down from Jerusalem. This was the usual language when a departure from Jerusalem was spoken of. Acts 15:1.

With a certain orator named Tertullus. Appointed to accuse Paul. This is a Roman name, and this man was doubtless a Roman. As the Jews were, to a great extent, ignorant of the Roman customs and laws, and of their mode of administering justice, it is not improbable that they were in the habit of employing Roman lawyers to plead their causes.

Who informed the governor against Paul. Who acted as the accuser, or who managed their cause before the governor.

(i) "Ananias" Acts 23:2, 25:2 (k) "who informed" Ps 11:2

Acts 24:11

Verse 11. Because that thou mayest understand. Greek, "Thou being able to know." That is, he could understand or know, by taking the proper evidence. Paul does not mean to say that Felix could understand the case, because he had been many years a judge of that nation. That fact would qualify him to judge correctly, or to understand the customs of the Jews. But the fact that he had been but twelve days in Jerusalem, and had been orderly and peaceable there, Felix could ascertain only by the proper testimony. The first part of Paul's defence Acts 24:11-13 consists in an express denial of what they alleged against him.

Are yet but twelve days. Beza reckons these twelve days in this manner: The first was that on which he came to Jerusalem, Acts 21:15. The second he spent with James and the apostles, Acts 21:18. Six days were spent in fulfilling his vow, Acts 21:21,26. On the ninth day the tumult arose, being the seventh day of his vow, and on this day he was rescued by Lysias, Acts 21:27, 22:29. The tenth day he was before the sanhedrim, Acts 22:30, 23:10. On the eleventh the plot was laid to take his life; and on the same day, at evening, he was removed to Caesarea. The days on which he was confined at Caesarea are not enumerated, since his design in mentioning the number of days was to show the improbability that, in that time, he had been engaged in producing a tumult; and it would not be pretended that he had been so engaged while confined in a prison at Caesarea. The defence of Paul here is, that but twelve days occurred from the time that he went to Jerusalem, till he was put under the custody of Felix; and that during so short a time it was wholly improbable that he would have been able to excite sedition.

For to worship. This farther shows that the design of Paul was not to produce sedition. He had gone up for the peaceful purpose of devotion, and not to produce riot and disorder. That this was his design in going to Jerusalem, or at least a part of his purpose, is indicated by the passage in Acts 20:16. It should be observed, however, that our translation conveys an idea which is not necessarily in the Greek--that this was the design of his going to Jerusalem. The original is, "Since I went up to Jerusalem worshipping," προσκυνησων i.e., he was actually engaged in devotion when the tumult arose. But his main design m going to Jerusalem, was to convey to his suffering countrymen there the benefactions of the Gentile churches. See Acts 24:17, Rom 15:25,26.

(h) "neither found me" Acts 25:8, 28:17