Lesson 21: Peace In The Kingdom (Acts 21)

“You went to uncircumcised men and ate with them.” (Acts 11.3) Such was the criticism aimed at Peter when he preached the gospel to the Gentiles, and while he was able to help his critics understand and accept God’s plan (Acts 11.18), a divide would remain between Jew and Gentile converts. That came to the forefront in Acts 15 when some Jewish brethren were declaring that Gentile converts must be “circumcised according to the custom of Moses” in order to be saved (Acts 15.1). However, after all of God’s revelation was examined, the conclusion was reached that all (Jew and Gentile) are “saved through the grace of the Lord Jesus” (Acts 15.11). It was firmly established that Jew and Gentile were one in Christ!

But attitudes are often hard to change, and centuries of mistrust between Jews and Gentiles would continue to have ramifications in the church. Acts 21 is a chapter focused on making peace between these two parties. First, Paul’s purpose in going to Jerusalem was to take a collection from predominantly Gentile congregations to their needy brethren in Judea (1Cor. 16.1-4; 2Cor. 8-9; Romans 15.25-27). Paul’s hope was that this contribution would be “acceptable to the saints” in Judea (Romans 15.31); i.e. he hoped it would promote unity in the church. As we will see, Paul’s work would find acceptance, but more was required to help bring peace in the Kingdom. Rumors had circulated about Paul’s work and his apparent disregard for Moses and the Law. Paul would be asked to help make peace, even though it would cost him dearly.

Notes From The Text:

Vss. 1-16, Warnings On The Way To Jerusalem

• Vs. 4
  • The language indicates that Paul did not know the disciples in Tyre, so he had to search for them. Recall that disciples had previously spread the gospel in Phoenicia (see Acts 11.19; 15.3).
  • It would seem that the Holy Spirit revealed to these disciples what awaited Paul in Jerusalem (see Acts 20.23). It would seem that they interpreted the Spirit’s message to mean that Paul should not proceed, however he was bound by the Spirit to proceed with his journey (Acts 20.22).
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• Vs. 8, see Acts 6.5; 8.5ff.
• Vs. 9, there were prophetesses in the Old Testament: Miriam (Exodus 15.20), Deborah (Judges 4.4), Huldah (2Kings 22.14) and women would continue to exercise prophetic gifts (see 1Cor. 11.5). Luke may have included the note here to demonstrate the continued fulfillment of Joel 2.28.
• Vs. 10, Agabus had previously prophesied regarding the famine in Judea (see Acts 11.28).
• Vs. 11, this visual method of prophesying was often used by the Old Testament prophets (see 1Kings 11.29ff; Jeremiah 13.1-11; 27.2; Ezekiel 4.1-6; 5.1-4).
• Vs. 13, see Acts 20.24.
• Vs. 16, those traveling with Paul were Gentiles, so Mnason’s willingness to open his home to Paul and his companions demonstrated his faith and character.

Vss. 17-26, Efforts To Make Peace

• Vs. 17, Paul had requested that the brethren in Rome would pray that his service would be well received by the saints in Jerusalem (Romans 15.30-31). Those requests were granted!
• Vs. 18, Note that the apostles are not mentioned. Presumably, they had all left Jerusalem.
• Vs. 20
  • Paul would have rejoiced over the news that so many Jews had put their faith in Christ (see Romans 9.3; 10.1).
  • They were zealous for the law in terms of their heritage. Not implying that they were still adhering to the Old Law as a means of salvation. If this were so, Paul would not have agreed to the following measures.
• Vs. 21, “there is a vast difference between saying ‘it is not necessary’ (which he did say), and saying ‘you must not do it!’ (which his enemies accused him of saying).” (Garreth Reese). Recall that Paul had Timothy circumcised as a matter of expediency (Acts 16.3). But Paul would not have bound the Law as a matter of salvation. The “conference” of Acts 15 made it clear that the works of the Law were not necessary to salvation.
• Vs. 22, during this time period, local Roman rulers had done much to provoke the Jews. This resulted in heightened Messianic expectations, active resistance to the Romans and increased zeal for the Law. This may help explain why James and the elders were so sensitive to attitudes regarding the Law.
• Vss. 23-24
  • This was the Nazarite vow (see Numbers 6.9-12). Various offerings were required at the conclusion of the vow, and those were the expenses Paul would have paid for.
  • “Paul’s seven-day purification rite, with washings on the third and seventh days, is consistent with a Jewish understanding that a Jew who took a trip outside of the Holy Land and into Gentile territories would become ritually impure. Such a cleansing was essential for Paul, according to Jewish tradition, since he would be entering the temple to assist with the Nazirite ceremony. He apparently times the final sprinkling on the seventh day of his purification so that it would coincide with the completion of the Nazirite vows of the four men.” (Zondervan Illustrated Bible Background Commentary)
  • Paul’s actions here demonstrate his willingness to become “all things to all men” (see 1Cor. 9.22-23).
• Vs. 25, James is confirming that there was no expectation that Gentile converts would keep the Law (see Acts 15.19-20).
• Vs. 26, the purification process took seven days (note vs. 27).

Vss. 27-40, Rescue From The Mob

• Vs. 27, recall that Paul spent 3 years in Ephesus (Acts 20.31) and during that time “all the residents of Asia heard the word of the Lord” (Acts 19.10). These Jews were likely from Ephesus, maybe even some of the ones who “spoke evil of the Way” when Paul was there (see Acts 19.9). They would have recognized Paul and Trophimus (vs. 29; cf. Acts 20.4).
• Vs. 28
  • Note that the charges are similar to those leveled against Stephen (Acts 6.11-13).
  • The charge that Paul took a Gentile into the temple was based on supposition and not fact (vs. 29), but it was perhaps the most serious of the charges. Inscriptions were placed on the gates leading from the court of the Gentiles into the court of women which read, “No man of alien race is to enter within the barricade which surrounds the temple. Anyone who is caught doing so will have himself to blame for the penalty of death that follows.”
• Vs. 30, Paul was likely in the Israelite’s Courtyard when he was attacked by the mob. He was likely dragged into the Gentiles’ Courtyard (not strictly a part of the Temple) and in view of the Roman garrison in the Antonia fortress.
• Vs. 31, the Antonia fortress was originally built by John Hyrcanus, but was rebuilt by Herod the Great and named after Mark Antony. A Roman garrison was permanently stationed in the fortress, which looked down on the temple courtyards, but was strongly reinforced during feast days. The tribune (chiliarch) was a man named Claudius Lysias (see Acts 23.26) and he would have commanded 1000 men plus 120 cavalry.
• Vs. 32, Paul had requested that the Roman brethren pray for his deliverance from the “unbelievers in Judea” (Romans 15.30-31). He likely did not expect that prayer to be answered in this way.
• Vs. 36, note the similarities to the cries at Jesus’ trial Luke 23.18; John 19.15).
• Vs. 37, the commander had already made assumptions about Paul’s identity (vs. 38) and was thus surprised when Paul spoke to him in Greek.
• Vs. 38, Josephus records this about the Egyptian: “There came out of Egypt about this time to Jerusalem, one that said he was a prophet, and advised the multitude of the common people to go along with him to the mount of Olives, as it was called, which lay over against the city and at the distance of five furlongs. He said further, that he would shew them from hence, how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen, from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. But the Egyptian himself escaped out of the fight, but did not appear any more.” (Antiquities XX. VIII. 6)
• Vs. 39
  • “Citizenship in a Greek city gave one higher status than the many who were merely “residents” of the city (who were in turn considered above transients and rural people). One became a citizen only by birth in a citizen family or as a grant from the city authorities. City pride and rivalry were fierce in antiquity, especially in Asia Minor, and Tarsus was a prominent city. It was one of antiquity’s chief educational centers. Rome had made Tarsus a “free” city, the highest honor a city in the empire could receive next to being a Roman colony. Tarsus’s citizens were not automatically Roman citizens (it was not a Roman colony), but dual citizenship was allowed in this period. Paul saves his disclosure of Roman citizenship as a trump card in case he needs it later.” (IVP Bible Background Commentary)
  • This mob had beaten Paul so severely that he had to be carried by the soldiers who rescued him (vs. 35). Yet, Paul loved his countrymen so much that he wanted to speak to them about Christ (see Romans 10.1-2).
• Vs. 40, Aramaic is likely what is meant by “the Hebrew language”. Pure Hebrew was typically used only in the Synagogue when the Law was read, while Aramaic was the common language on the street. Speaking to the people in their own tongue allowed Paul to connect with them (see Acts 22.2).