Act 21:22-27 | Barnes | STEP | Verse 22. What is it therefore ? What is to be done? What is it proper to do, to avoid the effects of the evil report which has been circulated? What they deemed it proper to do, is suggested in the following verses. The multitude . The multitude of Jews. Must needs come together . There will be inevitably a tumultuous assemblage. It will be impossible to prevent that. The reasons were, because their minds were exceedingly agitated that one of their own countrymen had, as they understood, been advising apostasy from the religion of their fathers; because it had been extensively done in many parts of the world, and with great success; and because Paul, having, as they believed, himself apostatized from the national religion, had become very conspicuous, and his very presence in Jerusalem, as in other places, would be likely to excite a tumult. It was, therefore, the part of friendship to him, and to the cause, to devise some proper place to prevent, if possible, the anticipated excitement. (+) "therefore the multitude" "What therefore should be done" (b) "come together"

Acts 21:22-27

Verse 22. What is it therefore? What is to be done? What is it proper to do, to avoid the effects of the evil report which has been circulated? What they deemed it proper to do, is suggested in the following verses.

The multitude. The multitude of Jews.

Must needs come together. There will be inevitably a tumultuous assemblage. It will be impossible to prevent that. The reasons were, because their minds were exceedingly agitated that one of their own countrymen had, as they understood, been advising apostasy from the religion of their fathers; because it had been extensively done in many parts of the world, and with great success; and because Paul, having, as they believed, himself apostatized from the national religion, had become very conspicuous, and his very presence in Jerusalem, as in other places, would be likely to excite a tumult. It was, therefore, the part of friendship to him, and to the cause, to devise some proper place to prevent, if possible, the anticipated excitement.

(+) "therefore the multitude" "What therefore should be done" (b) "come together" Acts 19:32 Verse 23. We have four men. There are with us four men. It is evident that James and the elders meant to say, that these men were connected with them in the Christian church; and that act shows that the Christians at Jerusalem did not disregard the institutions of Moses, and had not been so far enlightened in the doctrines of Christianity as to forsake yet the ceremonial rites of the Jews.

Which have a vow on them. Which have made a vow. Acts 18:18. From the mention of shaving the head, Acts 21:24, it is evident that the vow which they had taken was that of the Nazarite; and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the custom usual on such occasions. Acts 18:18. These persons Paul could join, and thus show decisively that he did not intend to undervalue or disparage the laws of Moses, when those laws were understood as mere ceremonial observances. Verse 24. Them take. Take with you. Join yourself with them.

And purify thyself with them. Join them in observing the forms of purification prescribed by the law of Moses in the observance of the vow of the Nazarite. The purifying here refers to the vows of sanctity which the Nazarites were to observe. They were to abstain from wine and strong drink; they were to eat no grapes, moist or dried; they were to come near no dead body, nor to make themselves "unclean"--for their father, mother, brother, or sister, when they died, Nu 6:3-7; and they were to present an offering when the days of the vow were completed, Nu 6:13-21.

And be at charges with them. Share with them the expense of the sacrifices and offerings required when the vow is completed. Those offerings were a ram of a year old for a burnt-offering, a sheep of the same age for a sin-offering, a ram for a thank-offering, a basket of unleavened cakes, and a libation of wine. See Nu 6:13-20.

That they may shave their heads. The shaving of the head, or the cutting of the hair which had been suffered to grow during the continuance of the vow, Nu 6:5, was an observance indicating that the vow had been performed. Paul was requested to join with them in the expense of the sacrifices and offerings, that thus the whole of the ceremonies having been observed, their heads might be shaved as an indication that every part of the vow had been complied with.

And all may know. By the fact of your observance of one of the rites of the Mosaic religion, all may have evidence that it is not your purpose or practice to speak contemptuously of those rites, or to undervalue the authority of Moses.

Are nothing. Are untrue, or without any foundation.

Walkest orderly. That you live in accordance with the real requirements of the law of Moses. To walk, in the Scriptures, often denotes to live, to act, to conduct, in a certain manner. All, probably, that they wished Paul to show by this was, that he was not an enemy of Moses. They who gave this counsel were Christians, and they could not wish him to do anything which would imply that he was not a Christian.

(c) "shave their heads" Nu 6:2,13,18 (&) "are nothing" "Not true" Verse 25. As touching the Gentiles. In regard to the Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles. They could not command the Gentile converts to observe those ceremonies; while yet it might be proper, for the sake of peace, that the converts to Christianity from among the Jews should regard them. The conduct of the Christians at Jerusalem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infidels, that it looks like double-dealing--that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the ceremonial law, when his conduct among the Gentiles showed that he did not--we may reply,

(1.) that the observance of that law was not necessary in order to justification.

(2.) That it would have been improper to have enjoined its observance on the Gentile converts as necessary, and therefore it was never done.

(3.) That when the Jews urged its observance as necessary to justification and salvation, Paul strenuously opposed this view of it everywhere.

(4.) Yet, that as a matter of expediency, he did not oppose its being observed either by the Jews, or by the converts made among the Jews. In fact, there is other evidence besides the case before us, that Paul himself continued to observe some at least of the Jewish rites, and his conduct in public at Jerusalem, was in strict accordance with his conduct in other places. See Acts 18:18. The sum of the whole matter is this, that when the observance of the Jewish ceremonial law was urged as necessary to justification and acceptance with God, Paul resisted it; when it was demanded that its observance should be enjoined on the Gentiles, he opposed it; in all other cases he made no opposition to it, and was ready himself to comply with it, and willing that others should also.

We have written. Acts 15:20,29.

(d) "we have written" Acts 15:20,29 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 Verse 27. And when the seven days were almost ended. Gr., As the seven days were about to be fulfilled. εμελλονσυντελεισθαι. The seven days which were to complete the observance of the vow, Acts 21:26. Perhaps the whole observance in this case was intended to be but seven days, as the time of such a vow was voluntary. The translation, "were almost ended," is not quite correct. The Greek implies no more than that the period of the seven days was about to be accomplished, without implying it was near the close of them when he was seized. By comparing the following places-- Acts 21:18,26, 22:30, 23:12,32, 24:1,11 --it appears that the time of his seizure must have been near the beginning of those days. (Doddridge,)

The Jews which were of Asia. Who resided in Asia Minor, but who had come up to Jerusalem for purposes of worship. Acts 2:1 and following.