The MacArthur Study Bible, NKJV

by John MacArthur

  21:2 finding a ship…Phoenicia. Realizing he would never reach Jerusalem in time for Pentecost if he continued to hug the coast, Paul decided to risk sailing directly across the Mediterranean Sea to Tyre (v. 3). The ship they embarked on would have been considerably larger than the small coastal vessels on which they had been sailing. The ship that later took Paul on his ill-fated voyage to Rome held 276 people (27:37); this one was probably of comparable size.

  21:3 Cyprus. See note on 11:19. Tyre. See note on 12:20; cf. Josh. 19:29; Matt. 11:21. The voyage across the Mediterranean from Patara to Tyre normally took 5 days.

  21:4 disciples. The church in Tyre had been founded by some of those who fled Jerusalem after Stephen’s martyrdom (11:19)—a persecution Paul himself had spearheaded. told Paul…not to go. This was not a command from the Spirit for Paul not to go to Jerusalem. Rather, the Spirit had revealed to the believers at Tyre that Paul would face suffering in Jerusalem. Understandably, they tried (as his friends shortly would, v. 12) to dissuade him from going there. Paul’s mission to Jerusalem had been given him by the Lord Jesus (20:24); the Spirit would never command him to abandon it.

  21:7 Ptolemais. Old Testament Acco (Judg. 1:31), located 25 mi. S of Tyre.

  21:8 Paul’s companions. This phrase is omitted by the better Gr. manuscripts. As is clear from v. 11, Paul accompanied his companions to Caesarea. Caesarea. See note on 8:40. Philip the evangelist. See note on 6:5. No one else in Scripture is called an evangelist, though Paul commanded Timothy to do the work of an evangelist (2 Tim. 4:5). Once enemies, Philip and Paul were now fellow preachers of God’s gospel of grace. the seven. See note on 6:3.

  21:9 virgin daughters. That they were virgins may indicate that they had been called by God for special ministry (cf. 1 Cor. 7:34). The early church regarded these women as important sources of information in the early years of the church (see Introduction: Author and Date). prophesied. Luke does not reveal the nature of their proph-ecy. They may have had an ongoing prophetic ministry, or prophesied only once. Since women are not to be preachers or teachers in the church (1 Cor. 14:34–36; 1 Tim. 2:11, 12), they probably ministered to individuals. For an explanation of NT prophets see notes on 11:27; 1 Cor. 12:28; Eph. 4:11.

  21:10 prophet named Agabus. See note on 11:28. down from Judea. Although it was located in Judea, the Jews considered Caesarea, seat of the Roman government, to be a foreign city (see note on 18:22).

  21:11 belt. Old Testament prophets sometimes acted out their prophecies (cf. 1 Kin. 11:29–39; Is. 20:2–6; Jer. 13:1–11; Ezek. 4, 5). Agabus’ action foreshadowed Paul’s arrest and imprisonment by the Romans. hands of the Gentiles. Though falsely accused by the Jews (vv. 27, 28), Paul was arrested and imprisoned by the Romans (vv. 31–33).

  21:12 we and those from that place. Both Paul’s friends (Luke and the others traveling with him) and the Caesarean Christians.

  21:13 for the name. Baptism (see note on 2:38; cf. 8:16; 10:48; 19:5), healing (3:6, 16; 4:10), signs and wonders (4:30), and preaching (4:18; 5:40; 8:12), were all done in the name of the Lord Jesus. His name represents all that He is.

  21:14 will of the Lord be done. A confident expression of trust that God’s will is best (cf. 1 Sam. 3:18; Matt. 6:10; Luke 22:42; James 4:13–15).

  21:15 up to Jerusalem. Jerusalem was SE of Caesarea, located on a plateau so travelers were always said to go up to it (cf. 11:2; 15:2; 18:22; Mark 10:32; Luke 2:22; John 2:13; Gal. 1:17, 18).

  21:16 Mnason. His Gr. name may mean he was a Hellenistic Jew. If so, Paul and his Gentile companions may have chosen to stay with him because of his acquaintance with Gr. culture. That would have made him more comfortable in housing a party of Gentiles than the Palestinian Jews would have been. early disciple. Possibly one of those saved on the Day of Pentecost. If so, Mnason could have been another source of historical information for Luke.

  21:17 come to Jerusalem. Presumably in time to celebrate Pentecost, as Paul had planned (20:16). the brethren received us gladly. This was because of the much-needed offering they brought. Also, and more importantly, the Jerusalem believers rejoiced because the Gentile converts with Paul provided visible evidence of God’s work of salvation in the Roman world. This initial, unofficial reception may have taken place at Mnason’s house.

  21:18 James. The brother of Jesus and head of the Jerusalem church (see note on 12:17), not James, the brother of John, who had been executed by Herod (12:2). all the elders. The mention of elders indicates that the apostles, often away on evangelistic work, had turned over rule of the Jerusalem church to them. Some have speculated that there were 70 elders, paralleling the Sanhedrin. Given the large size of the Jerusalem church, there probably were at least that many. God had decreed that after the apostles were gone, the church was to be ruled by elders (cf. 14:23; 20:17; 1 Tim. 5:17; Titus 1:5; James 5:14; 1 Pet. 5:1, 5).

  21:19 told in detail. Paul’s official report of his missionary work did not involve meaningless generalities; he related specific incidents from his journeys (cf. 11:4). As always (cf. 14:27; 15:4, 12), Paul gave all credit and glory for his accomplishments to God.

  21:20 zealous for the law. Some Jewish believers continued to observe the ceremonial aspects of the Mosaic law. Unlike the Judaizers (see note on 15:1), they did not view the law as a means of salvation.

  21:21 to forsake Moses. The Judaizers were spreading false reports that Paul was teaching Jewish believers to forsake their heritage. That Paul had not abandoned Jewish customs is evident from his circumcision of Timothy (16:1–3) and his own taking of a Nazirite vow (18:18).

  21:23 taken a vow. A Nazirite vow, symbolizing total devotion to God (see notes on 18:18; Num. 6:1–21).

  21:24 be purified. Having just returned from an extended stay in Gentile lands, Paul was considered ceremonially unclean. He therefore needed to undergo ritual purification before participating (as their sponsor) in the ceremony marking the end of the 4 men’s vows. pay their expenses. For the temple ceremony in which the 4 would shave their heads, and the sacrifices associated with the Nazirite vow. Paying those expenses for another was considered an act of piety, and by so doing, Paul would give further proof that he had not forsaken his Jewish heritage. shave their heads. A practice commonly associated with a Nazirite vow (Num. 6:18).

  21:25 See notes on 15:19, 20. James made it clear that what he was asking Paul to do by no means changed the decision of the Jerusalem Council regarding Gentiles. Since Paul was Jewish, that decision did not apply to him.

  21:26 having been purified. See note on v. 24.

  21:27 seven days. The length of the purification process (see note on v. 24). Paul had to appear at the temple on the third and seventh days. The incident that follows took place on the seventh day, when the process was almost completed. Jews from Asia. Probably from Ephesus, since they recognized Trophimus as a Gentile (v. 29). They were in Jerusalem celebrating the Feast of Pentecost.

  21:28 the people, the law, and this place. Paul’s enemies leveled 3 false charges against him. They claimed that he taught Jews to forsake their heritage—the same lie told by the Judaizers (see note on v. 21). The second charge, that Paul opposed the law, was a very dangerous one, albeit false, in this setting. Originally, Pentecost was a celebration of the firstfruits of the harvest. But by this time, it had become a celebration of Moses’ receiving the law on Mt. Sinai. Thus, the Jewish people were especially zealous for the law during this feast. The third charge, of blaspheming or defiling the temple, had helped bring about the deaths of Jesus (Mark 14:57, 58) and Stephen (6:13). All 3 charges were, of course, totally false. brought Greeks into the temple. The Asian Jews accused Paul of having brought Trophimus past the Court of the Gentiles into the part of the temple where Gentiles were forbidden. Such a charge was absurd, for it would have entailed Paul’s risking his friend’s life (the Romans had granted the Jews permission to execute any Gentile who so defiled the temple).

  21:30 doors were shut. This was done by the temple guards, since Paul’s death on the
temple grounds would defile the temple (cf. 2 Kin. 11:15). They made no effort, however, to rescue the apostle from the crowd, which was intent on beating him to death.

  21:31 commander. The tribune (Claudias Lysias, 23:26) commanding the Roman cohort based in Jerusalem. He was the highest ranking Roman official stationed in Jerusalem (the governor’s official residence was in Caesarea, see note on 8:40). the garrison. The 1,000 man Roman occupation force. Their headquarters was Fort Antonia, located on a precipice overlooking the temple complex. From that vantage point, Roman sentries spotted the riot and informed their commander.

  21:32 soldiers and centurions. The use of the plural “centurions” suggests Lysias took at least 200 soldiers with him, since each centurion commanded 100 men.

  21:33 two chains. Assuming Paul to be guilty of something (since the Jews were so enraged at him), Lysias arrested him. The tribune thought he knew who Paul was (v. 38).

  21:34 barracks. In Fort Antonia, overlooking the temple grounds.

  21:36 “Away with him!” Or, “Kill him” (cf. 22:22; Luke 23:18; John 19:15).

  21:37 “Can you speak Greek?” Paul’s use of the language of educated people startled Lysias, who assumed his prisoner was an uncultured criminal.

  21:38 the Egyptian…stirred up a rebellion. Lysias’ question revealed who he (wrongly) assumed Paul was. The Egyptian was a false prophet who, several years earlier, had promised to drive out the Romans. Before he could do so, however, his forces were attacked and routed by Roman troops led by governor Felix. Though several hundred of his followers were killed or captured, he managed to escape. Lysias assumed he had returned and been captured by the crowd. assassins. Called “sicarii,” they were a terrorist group whose Jewish nationalism led them to murder Romans and Jews perceived as sympathetic to Rome. Since they often used the cover of a crowd to stab their victims, Lysias assumed the mob had caught one of their leaders in the act.

  21:39 Tarsus. See note on 9:11. Tarsus was an important cultural city, with a university rivaling those at Athens and Alexandria.

  Acts 22

  22:1–22 Paul’s first of 6 defenses (cf. 22:30—23:10; 24:10–21; 25:1–12; 26:1–29; 28:17–29).

  22:2 Hebrew language. Aramaic, the language commonly spoken in Palestine (cf. 2 Kin. 18:26; Is. 36:11). See note on 21:37.

  22:3 I am indeed a Jew. A response to the false charges raised by the Asian Jews (see note on 21:21). born in Tarsus. See note on 21:39. Cilicia. See note on 6:9. Tarsus was the chief city of Cilicia. brought up in this city. Paul was born among the Hellenistic Jews of the Diaspora, but had been brought up in Jerusalem. Gamaliel. See note on 5:34. That Paul had studied under the most celebrated rabbi of that day was further evidence that the charges against him were absurd. fathers’ law. As a student of Gamaliel, Paul received extensive training both in the OT law, and in the rabbinic traditions. Also, though he did not mention it to the crowd, he also had been a Pharisee. In light of all that, the charge that Paul opposed the law (see note on 21:21) was ridiculous.

  22:4 I persecuted this Way. See note on 9:2. As the leading persecutor of the Christian church after Stephen’s martyrdom (cf. Gal. 1:13), Paul’s zeal for his Jewish heritage far outstripped that of his hearers.

  22:5 council of the elders. The Sanhedrin (see notes on 4:15; Matt. 26:59).

  22:6–16 The second of 3 NT accounts of Paul’s conversion (cf. 9:1–19; 26:12–18).

  22:6 about noon. Paul’s reference to the time of day emphasizes how bright the light from heaven really was. It outshone the sun at its peak.

  22:7, 8 Cf. 9:4, 5.

  22:9 did not hear the voice. This is no contradiction with 9:7. Since Jesus spoke only to Paul, only he understood the Lord’s words. His companions heard the sound, but could not make out the words (cf. John 12:29).

  22:11 glory of that light. Paul’s companions saw the light, but only he saw the Lord Jesus Christ (v. 14; 9:7, 17, 27; 26:16; 1 Cor. 9:1; 15:8).

  22:12 Ananias. See note on 9:10. His testimony as a respected member of Damascus’ Jewish community would carry weight with Paul’s hostile audience.

  22:14 the Just One. A title given to the Messiah (cf. 3:14; 7:52; Is. 53:11).

  22:15 His witness. Paul never wavered in his claim to have seen the risen, glorified Christ on the Damascus road (see note on v. 11).

  22:16 wash away your sins. Grammatically this phrase, “calling on the name of the Lord,” precedes “arise and be baptized.” Salvation comes from calling on the name of the Lord (Rom. 10:9, 10, 13), not from being baptized (see note on 2:38).

  22:17 when I returned to Jerusalem. After a brief ministry in Damascus (9:20–25) and 3 years in Nabatean Arabia (Gal. 1:17, 18). a trance. Paul was carried beyond his senses into the supernatural realm to receive revelation from Jesus Christ. The experience was unique to the apostles, since only Peter (10:10; 11:5) and John (Rev. 1:10) had similar revelations. This was the fourth of 6 visions received by Paul in Acts (cf. 9:3–6; 16:9, 10; 18:9, 10; 23:11; 27:23, 24).

  22:20 martyr. See notes on 6:5; 7:54–60. consenting. See 8:1.

  22:21–23 Paul’s insistence that the Lord had sent him to minister to the despised Gentiles was too much for the crowd. They viewed the teaching that Gentiles could be saved without first becoming Jewish proselytes (thus granting them equal status with the Jewish people before God) as intolerable blasphemy.

  22:23 tore off their clothes. They did this in preparation to stone Paul, in horror at his “blasphemy” (see note on 14:14) or in uncontrollable rage—or, most likely, for all 3 reasons. Their passions inflamed by racial pride, the members of the crowd lost any semblance of self control. threw dust. A sign of intense emotion (cf. 2 Sam. 16:13; Job 2:12; Rev. 18:19).

  22:24 the commander ordered him to be brought into the barracks. Lysias realized he would have to interrogate Paul privately. He ordered his soldiers to bring the prisoner into Fort Antonia, away from the angry mob. that he should be examined under scourging. A brutal Roman interrogation method. Prisoners frequently died after being flogged with the Roman flagellum (metal-tipped leather thongs attached to a wooden handle).

  22:25 bound him. This was done in preparation for his examination by scourging. Stretching Paul taut would magnify the effects of the flagellum on his body. centurion. See notes on 10:1; Matt. 8:5. There would have been 10 centurions in the 1,000 man Roman garrison in Jerusalem. who is a Roman. Roman citizens were exempted (by the Valerian and Porcian laws) from such brutal methods of interrogation. Paul now exerted his rights as a Roman citizen. His claim would not have been questioned, because the penalty for falsely claiming Roman citizenship was death.

  22:26 “Take care…this man is a Roman.” The centurion informed his commander of Paul’s citizenship, cautioning him against an act that could have ended Lysias’ military career—or even cost him his life.

  22:28 With a large sum. Roman citizenship was officially not for sale, but could sometimes be obtained by bribing corrupt officials.

  22:30—23:10 Paul’s second of 6 defenses (cf. vv. 1–21; 24:10–21; 25:1–12; 26:1–29; 28:17–29).

  22:30 chief priests and all their council. He convened an unofficial meeting of the Sanhedrin (see notes on 4:15, 23).

  Acts 23

  23:1 the council. The Sanhedrin (see notes on 4:15; Matt. 26:59). good conscience. See note on 2 Cor. 1:12; cf. 24:16; 2 Tim. 1:3.

  23:2 high priest Ananias. Not the Annas of the gospels (see note on Luke 3:2), this man was one of Israel’s cruelest and most corrupt High-Priests (see note on 4:6). His pro-Roman policies alienated him from the Jewish people, who murdered him at the outset of the revolt against Rome (A.D. 66). commanded…to strike him. An illegal act in keeping with Ananias’ brutal character. The verb translated “strike” is used of the mob’s beating of Paul (21:32) and the Roman soldiers’ beating of Jesus (Matt. 27:30). It was no mere slap on the face, but a vicious blow.

  23:3 whitewashed wall. Cf. Ezek. 13:10–16; Matt. 23:27. contrary to the law. Outraged by the High-P
riest’s flagrant violation of Jewish law, Paul flared up in anger. When Jesus was similarly struck in violation of the law, He reacted by calmly asking the reason for the blow (John 18:23). Paul’s reaction was wrong, as he would shortly admit (v. 5). Although an evil man, Ananias still held a God-ordained office, and was to be granted the respect that position demanded.

  23:4 revile. Those standing near Paul were appalled by his harsh rebuke of the High-Priest. “Revile” is the same word used in John 9:28 to describe the Jewish leaders’ insulting remarks to the blind man whom Jesus had healed. Peter used it to speak of the abuse Jesus endured (1 Pet. 2:23).

  23:5 I did not know. Some believe this to be another manifestation of Paul’s eye problems (cf. Gal. 4:15); or that Paul was so angry that he forgot to whom he was speaking; or that he was being sarcastic, since Ananias was not acting like a High-Priest should. The simplest explanation is to take Paul’s words at face value. He had been gone from Jerusalem for many years and would not likely have recognized Ananias by sight. That this was an informal gathering of the Sanhedrin (see note on 22:30) would have meant the High-Priest would not have been wearing his official garments. it is written. Quoted from Ex. 22:28.

  23:6 Ananias’ haughty attitude and illegal act convinced Paul he would not receive a fair hearing before the Sanhedrin. Accordingly, he decided on a bold step. As a Pharisee, and possibly a former member of the Sanhedrin (see note on 26:10), Paul was well aware of the tensions between the Sanhedrin’s two factions. He appealed to the Pharisees for support, reminding them that he himself was a Pharisee, and appealing to the major theological difference between them and the Sadducees (see note on v. 7). Paul thus created a split between the Sanhedrin’s factions. Sadducees…Pharisees. See note on Matt. 3:7. council. See note on 4:15.

  23:7 a dissension arose. There were major social, political, and theological differences between the Sadducees and Pharisees. By raising the issue of the resurrection, Paul appealed to the Pharisees for support on perhaps the most important theological difference (see note on v. 8). Since the resurrection of Jesus Christ is also the central theme of Christianity, this was no cynical ploy on Paul’s part to divide the Sanhedrin over a trivial point of theology.