Introductory remarks:
"Paul's group sails to Tyre and disciples there warn Paul not to go to Jerusalem. In Caesarea they lodge with Philip. Agabus tells Paul he will be bound in Jerusalem and delivered to the Gentiles. Paul tells them not to weep because he is ready to die for Jesus' cause. Paul reports to James of his travels and they praise God. But James tells Paul to make a show that he has not forsaken the law because the Jews are accusing him. The Jews are in a frenzy and try to kill him but he is taken to the castle by soldiers. Paul addresses the crowd in Hebrew" (A Survey of Acts - By Brenda).
This chapter may be outlined as follows: Paul's journey to Jerusalem vv. 1-16; Paul visits James vv. 17-26; Paul arrested in the Temple vv. 27-36; Paul defends himself vv. 37-40.
Paul's Journey to Jerusalem
Verse 1, "And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:"
LGT "And when it was we sailed, having parted from them, having run direct, we came to Coos, and on the next [day] to Rhodes, and then to Patara."
Having parted from them. Literally, having torn themselves away from them. The parting was very difficult. We came to Coos. "This was a small island in the Grecian Archipelago, a short distance from the south-western point of Asia Minor. It was celebrated for its fertility, and for the wine and silk worms which it produced. It was about 40 miles south of Miletus. Unto Rhodes. This was also an island in the Grecian Archipelago. On the Island was a city of the same name, which was principally distinguished for its brazen Colossus, which was built by Charles of Lyndus. It stood across the mouth of the harbor, and was so high that vessels could pass between its legs. It stood fifty-six years, and was then thrown down by an earthquake. It was reckoned as one of the Seven Wonders of the World. When the Saracens took possession of this island they sold this prostrate image to a Jew, who loaded 900 camels with the brass of it. This was A.D. 600, about 900 years after it had been thrown down. The ancient name of the Island was Asteria. Its name, Rhodes, was given from the great quantity of roses, which it produced. Unto Patara. This was a maritime city of Lydia, in Asia Minor, over against Rhodes" (Barnes).
Verse 2, "And finding a ship sailing over unto Phenicia, we went aboard, and set forth."
LGT "And having found a ship passing over into Phoenicia, having gone on board, we sailed."
If you follow his trip on the map you will see that from Miletus they sailed down to Patara, and then they found a ship sailing to Tyre; having boarded this ship they sailed off.
Verse 3, "Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden."
LGT "And having sighted Cyprus, and having left it on the left, we sailed to Syria, and landed at Tyre: for there the ship was discharging the lading."
As they sailed to Tyre they sighted Cyprus on the left side of the ship, as you can see from the map, and they sailed to Syria where they landed at Tyre; there the ship unloaded its lading, its cargo [consignment or shipment]. Tyre was one of the largest commercial cities in Paul's time, for it had not yet been destroyed.
Verse 4, "And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem."
LGT "And having found by searching, the disciples, we remained there seven days, who said to Paul by the Spirit, not to set foot in Jerusalem."
And having found by searching. The verb having found, means that they sought the disciples out by searching. The next phrase, the disciples, is distinct because it has the article, and so it means a particular group of disciples; there was already a church started in Tyre by a small group of believers who probably escaped the persecutions in Jerusalem. Who said to Paul by the Spirit, not to set foot in Jerusalem. The Holy Spirit warns Paul not to keep on going to Jerusalem through this small group of disciples. There are commentators who say that Paul disobeyed God by continuing to go to Jerusalem. This is not the case, however, for the Holy Spirit, by these men, was simply warning Paul of what he was to encounter when he got there. If Paul thought that it was a command by the Spirit that he should not go, he could not have gone. Paul was constantly under the guidance and inspiration of the Spirit, and I am sure if God did not want Paul in Jerusalem, He would have stopped him. The men who warned Paul only knew part of the warning by the Spirit, they did not know what constrained Paul to go, so they naturally were only concerned with his welfare.
Verse 5, "And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed."
LGT "And when we had finished the days, having set out, we departed and went on our journey, they all with wives and children accompanying us, as far as outside the city, and having bowed the knees on the shore, we prayed."
The entire congregation accompanied Paul and his companions down to the ship to bid them farewell. Another touching scene as this Christian church family shows their appreciation for Paul's ministry to them. Paul didn't think it was necessary to have a fancy temple in order to pray.
Verse 6, "And when we had taken our leave one of another, we took ship; and they returned home again."
LGT "And having bade each other farewell, we went into the ship, and they returned to their own [homes]."
They bade each other farewell and went into the ship; their fellow Christians that Paul had been teaching returned to their homes.
Verse 7, "And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day."
LGT "And we, having completed the voyage from Tyre, arrived at Ptolemais, and having saluted the brethren, we abode one day with them."
Arrived at Ptolemais. "This was a city situated on the coast of the Mediterranean, on the north angle of a bay which extends, in a semicircle of three leagues, as far as the point of Mount Carmel. At the south and west sides the city was washed by the sea, and was surrounded by triple walls. It was in the tribe of Asher (Judges 1:31), and was originally called Accho; but was called Ptolemais in honor of one of the Ptolemies, who beautified and adorned it. The Christian crusaders gave it the name of Acre, or St. John of Acre, from a magnificent church which was built in it, and which was dedicated to the apostle John. It still is called Akha by the Turks. The Syriac and Arabic render it Accho in this place. It sustained several sieges during the Crusades, and was the last fortified place wrested from the Christians by the Turks. It sustained a memorable siege under Bonaparte, and since then it has been much increased and strengthened. Its present population is estimated at from 18,000 to 20,000."
Having saluted the brethren. They embraced the Christians who abode there. We abode one day with them. Why Paul and his companions only spent one day is left up to speculation. We do know that he did spend time with the church there and paid his respects.
Verse 8, "And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him."
LGT "And on the morrow, having gone forth, we came to Caesarea, and having entered into the house of Philip the evangelist, being of the seven, we remained with him."
Paul and his companions are walking down the coast toward Jerusalem, visiting the churches along the way. At Caesarea they meet Philip the evangelist and stay with him. "Caesarea is the political capitol of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honor of Augustus. It had a magnificent harbor built. Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts 9:30), on his return from Antioch at the close of the second mission tour (Acts 18:22) and now" (Robertson). And having entered the house of Philip the evangelist, being of the seven. This Philip is distinguished from the apostle, as he was one of the original deacons (Acts 6:5). Not much is known about this Philip except that he was a very exceptional Christian minister.
Verse 9, "And the same man had four daughters, virgins, which did prophesy."
LGT "Now to this [man] there were four virgin daughters who prophesied."
This verse shows that women had an important role in the first church; they prophesied because the New Testament had not yet been completed. The prophet Joel prophesied that this would be the case in the apostolic church (Joel 2:28f.).
Verse 10, "And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus."
LGT "And we remaining many days, a certain one came down from Judea, by name Agabus."
This Agabus was mentioned Acts 11:28 as the prophet who predicted the famine in 44 A.D.
Verse 11, "And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles."
LGT "And having come to us, and having taken the girdle off Paul, and having bound himself, the feet and the hands said, Thus says the Spirit, the Holy One, The man whom this girdle is, the Jews thus shall bind in Jerusalem, and deliver up into [the] hands of [the] Gentiles."
Agabus came to Paul and having taken his girdle bound his own hands and feet. The loose, flowing robe, or outer garments, which were worn in Eastern countries, were bound by a girdle, or sash, around the body when they ran, or labored, or walked. Such a girdle was therefore an indispensable part of dress (Barnes). Agabus bound his own hands and feet. The Old Testament prophets often employed symbolic deeds (1 Kings 22:11; James 2:2; Jer. 13:1-7; Ezek. 4:1-6) (Robertson). Agabus had just recently come from Jerusalem and is acting by inspiration of the Holy Spirit; he is warning Paul, by this symbol, that the Jews are waiting for him, and that they will tie him up and will deliver him into the hands of the Gentiles. The Romans had jurisdiction over Judea.
Verse 12, "And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem."
LGT "And when we heard these things, both we and the ones of [that] place besought him not to go up to Jerusalem."
Luke along with Paul's other companions, with Philip and his daughters all tried to persuade Paul not to go to Jerusalem.
Verse 13, "Then Paul answered, What mean ye to weep and to break mine heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus."
LGT "Then Paul answered, What are you doing weeping and breaking my heart? For I not only am ready to be bound, but also to die at Jerusalem for the name of the Lord Jesus."
What are you doing weeping and breaking my heart? Tears shed at parting among friends is proper, but Paul is by no means going to allow their tenderness at his parting, fill his heart with sorrow so as to deter him from going to Jerusalem; these people are fearing for him that what awaits him in Jerusalem is so terrible that they try to stop him from his going. For I am not only ready to be bound, but also to die at Jerusalem for the name of the Lord Jesus Christ. Paul writes later that the love of Christ constrains him; Paul is saying that nothing will stop him from his goal of going to Jerusalem, for he is willing not only to be bound, but also to lay down his very life for his Savior. Paul says that he knows that the only thing that can possibly cause him to be put to death would be his preaching the gospel of grace, and that Christ's name represents honor and truth, and for this he is willing to die.
Verse 14, "And when he would not be persuaded, we ceased, saying, The will of the Lord be done."
LGT "And he, not being persuaded, we were silent saying, The will of the Lord be done."
Since their weeping and sincere love for him and his safety would not persuade Paul, they ceased, and decided to allow the Lord to have His way with Paul. Now they committed Paul to the Lord's keeping. I believe there is a tenderness here between Luke and the others that is quite difficult to describe with words. Only when one allows God's will to be done will they have any sort of joy and lasting peace.
Verse 15, "And after those days we took up our carriages, and went up to Jerusalem."
LGT "And after these days, we prepared for the journey, we went up to Jerusalem."
The KJV has the old English word carriage, which is quite unfortunate; the literal translation has it correctly, they prepared for the journey, and they went up to Jerusalem.
Verse 16, "There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, and old disciple, with whom we should lodge."
LGT "And went also [some] of the disciples from Caesarea together with us, bringing [us to him] with whom we might lodge, a certain Mnason, a Cypriot, an old disciple."
What we have here in this verse is that some of the disciples that accompanied them to Jerusalem knew a certain Mnason, a Cypriot there, with whom they might find lodging. An old disciple means a disciple in long standing. "It is evident that, though Mnason was originally of Cyprus, yet he was now an inhabitant of Jerusalem, and was well known to the disciples at Caesarea. The more correct interpretation of the passage is, that Paul and his fellow-travelers were conducted to his house in Jerusalem, and that he was not with them in the journey" (Barnes).
Paul visits James
Verse 17, "And when we were come to Jerusalem, the brethren received us gladly."
LGT "And we, having arrived at Jerusalem, the brethren received us gladly."
The Christians received Paul and his companions with joy
Calvin notes on this reception:
"Luke recites this, therefore, that he may set forth the equity of the brethren, who did not credit rumors and false reports. Though many envious and wicked men did daily, one after another, endeavor to bring Paul in contempt, yet, because James and his fellows in office were well persuaded of his uprightness, they were not estranged from him. Therefore, they receive him now courteously and brotherly as a servant of Christ, and declare that he is welcome. This moderation must we observe diligently, that we be not too hasty to believe wicked reports, especially when those who have given some testimony of their honesty, and whom we have experienced to serve God faithfully, are burdened with crimes unknown to us, or else doubtful, because Satan knoweth that nothing is more fit to lay waste the kingdom of Christ, than discord and disagreement among the faithful, he ceaseth not to spread abroad false speeches, which may cause one to suspect another. Therefore, we must shut our ears against false reports, that we may believe nothing concerning the faithful ministers of the Word, but that which we know to be true."
Verse 18, "And the day following Paul went in with us unto James; and all the elders were present."
LGT "And on the following [day] Paul went in with us to James, and all the elders assembled."
James was the elder of the Church at Jerusalem; he was the Lord's first cousin and is called the Lord's brother in Galatians 1:19.
Verse 19, "And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry."
LGT "And having saluted them, he related one by one, what things God wrought among the nations through his ministry."
Paul modestly relates everything that happened to him during his missionary travels. Paul never takes credit but always gives God all the glory.
Verse 20, "And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:"
LGT "And they, having heard, glorified the God and said to him, Thou seest, brother, how many myriads there are of the Jews who have believed, and all who are zealots for the law:"
They glorified the God. The Christians in Jerusalem glorified God when they heard what He had done through Paul's ministry, but there were still some jealousy among the Jewish believers at Paul taking the gospel to the Gentiles. It would take some time for them to accept the Gentiles as their equals. Thou seest brother. Here they use the tenderest welcome they could in calling Paul their brother. They had wished, though, that he would pay more attention to his countrymen, the Jews. How many myriads there are of the Jews who have believed. Conversion of the Jews began at Pentecost and grew some twenty-five years, to many thousands myriads. Who are zealots for the law. Paul did not allow the Jews to force the law on the Gentiles, but he did allow them to keep it themselves. In fact it is assumed that Paul made it to Jerusalem in time for the Feast of the Passover, which he would observe. There are men today who have not learned to unburden themselves from the law.
Verse 21, "And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs."
LGT "And they have been informed concerning thee, that you teach apostasy from Moses, the Jews among all the nations, telling them not to circumcise their children, nor to walk in the customs."
And they have been informed concerning thee. There were certain Jews who attempted to turn the Christians against Paul in his long absence. James is posing the question to Paul in order for him to set them straight. That you teach apostasy from Moses, the Jews among all the nations. They were claiming that Paul was antinomian, that is, that Paul taught that the Law of Moses was not to be kept; the truth of the matter is Paul taught that the Law of Moses had nothing to do with salvation. Paul taught that salvation is a free gift of faith alone in Christ alone. Telling them not to circumcise their children, nor to walk in the customs. The accusation was enlarged to include the entire Jewish life. Robertson notes that "some of these Jews cared more for Moses than they did for God." The Jews depended on their observance of the Law of Moses for their justification and salvation, and Paul's message of grace put all this in its proper perspective.
Verse 22, "What is it therefore? The multitude must needs come together: for they will hear that thou art come."
LGT "What then is it? Certainly they will hear that you have come."
James does not believe what these Judaizers are saying, but he says that it would be impossible to hide Paul's arrival in Jerusalem.
Verse 23, "Do therefore this that we say to thee: We have four men which have a vow on them;"
LGT "This therefore do what we say to thee: There are four men with us having a vow on themselves."
The elders of the church at Jerusalem had come up with a plan for Paul to set this matter of the charges against him of being antinomian straight. There were four men in the church that had taken a Nazarite vow of Numbers 6:1-21. They were suggesting that Paul join them in the vow in order to demonstrate that he was not against their customs. The church at Jerusalem had not yet been completely informed of the doctrines of grace.
Verse 24, "Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law."
LGT "These having taken, be purified with them, and be at expense with them, in order that they shall shave the head, and all will know that of which they have been informed about thee is nothing, but thyself also walks orderly, keeping the law."
The point of this verse is that Paul shares the responsibility of the offerings with these men, that is, he shares their expenses, and joins them in their vow. "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 (Num. 6:3-7); and they were to present an offering when the days of the vow were completed, Num. 6:8" (Barnes). In this manner he will show that he is not antinomian.
Vincent quotes Farrar on this verse:
"The person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites until the time of the vow had expired. For a week then, Paul, if he accepted the advice of James and the presbyters, would have lived with four paupers in the chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat-offerings. He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair to burn it under the caldron of the peace-offerings, and while the priest took four sodden [saturated] shoulders of rams, and four unleavened cakes out of the four baskets, and four unleavened wafers anointed with oil, and put them on the hands of the Nazarites, and waved them for a wave-offering before the Lord."
Verse 25, "As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication."
LGT "But concerning those who have believed of the Gentiles we gave orders, judging to keep themselves from things offered to idols, and blood, and what is strangled, and fornication."
The elders gave orders that the believing Gentiles were not to place themselves under the law, but they were to keep themselves from any contact with idolatry, of which the entire Gentile world was consumed, and they were not to eat blood or from things strangled, and of course to keep themselves from fornication. Paul observed the law in certain cases in order to win the Jews to Christ; he never in any matter whatsoever taught that these things were necessary for salvation. In fact, whenever he did observe the law, it would lead him eventually in to explaining the doctrines of grace; there are no parallels today of these observances, except maybe in certain personal individual cases.
Verse 26, "Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them."
LGT "Then Paul having taken the men, on the next day with them, having been purified, entered into the temple, declaring the fulfillment of the days of purification, until was offered for each one of them the offering."
All of this was to accommodate the weaker Jewish brother, and not to pacify the Judaizers who were spreading their slander against Paul. Paul was not doing anything that might be construed as hypocritical.
Paul Arrested in the Temple
Verses 27, 28, "And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: this is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place."
LGT "But when the seven days were about to be completed, the Jews from Asia, having seen him in the temple, stirred up all the crowd, and laid hands upon him, crying, Men, Israelites, help! This is the man who teaches all [men] everywhere against the people and the law and this place, and further, he also brought Greeks into the temple, and defiled this holy place."
But when the seven days were about to be completed. These seven days either referred to the days of his purification from the vow he took, or to the seven days of the Passover feast. The Jews from Asia, having seen him in the temple. These were Jews who resided in Asia that came to Jerusalem for to worship during the feast. And laid hands upon him, crying, Men, Israelites, help! These Jews who resided in Ephesus and other areas of Asia were the ones who dogged Paul's steps in order to find something against him in order to arrest him. They cried out, saying in effect, All ye who consider yourselves friends of the Law of Moses. This is the man who teaches all [men] everywhere against the people and the law and this place. These Jews are accusing Paul of being antinomian, and not only this, that he was against the Jews and their temple. Because Paul was teaching salvation by faith alone in Christ alone, they regarded him as the enemy of the Jews and their entire religion. He also brought Greeks into the temple, and defiled this holy place. These rabble-rousing Jews could not think of anything more insulting to the crowd than Paul's introducing Gentiles into the temple to pollute it; this they considered worse than his teachings.
Vincent writes of this last phrase:
"The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul."
Verse 29, "(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple)"
LGT "For they had before seen Trophimus the Ephesian in the city with him, whom they supposed that Paul brought into the temple."
Here Luke gives the reason these Christian hating Jews made this spurious charge of defiling the temple. They had seen Paul with Trophimus, a Greek Christian, in the streets; he had accompanied Paul on his way from Ephesus (Chp. 20:4), and assumed that he had also brought him into the inner court of the temple where only the Jews were permitted. The entire charge was based on supposition and not fact.
Verse 30, "And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut."
LGT "And the whole city was shaken, and there was a coming together of the people, and having laid hold of Paul, they drew him outside the temple, and immediately the doors were shut."
The cry spread through the city like a wild fire. The Jews grabbed Paul in the inner temple and brought him out to the Court of the Gentiles and then out into the street; the Levites slammed the door behind them, saving the temple. Their design was to put him to death, and they could not do that inside the temple walls. Matthew Poole states "they strain at a gnat, being unwilling to pollute the temple, and swallow a camel of shedding innocent blood."
Verse 31, "And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar."
LGT "But as they were seeking to kill him, there came a representation to the chief captain of the band, that all Jerusalem was in a tumult."
The rabble crowd was seeking to kill Paul when the chief captain of the band interrupted them. The chief captain headquartered in the Tower of Antonia, on the northwest corner of the temple overlooking the temple and connected by stairs. The captain had one thousand troops under him.
Verse 32, "Who immediately took soldiers and centurions, and ran down unto him: and when they saw the chief captain and the soldiers, they left beating of Paul."
LGT "Who at once having taken with [him] soldiers and centurions, ran down upon them; and they having seen the chief captain and the soldiers, ceased beating Paul."
The chief captain and a hundred or so soldiers ran down the stairs from the Tower of Antonia to quell the riot, the Jews ceased beating Paul. The Jews were fearful of the soldiers and Paul's life was once again spared.
Verse 33, "Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done."
LGT "Then the chief captain having drawn near, laid hold on him, and commanded [him] to be bound with two chains, and inquired who he might be, and what he had been doing."
The chief captain had no idea who Paul was or what they were beating him for; in the captain's mind, Paul must have committed some crime or they would not have been beating him so. The captain's main concern was to keep peace.
Verse 34, "And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle."
LGT "But some were shouting one thing, and some another in the crowd. But he not being able to know the certainty, on account of the tumult, he commanded him to be brought into the fortress."
The crowd was causing such a uproar that the chief captain could not determine what they were shouting, so he commanded his soldiers to bring Paul into their barracks, that is, the fortress where the guard was kept, the Tower of Antonia, and he would deal with him there. The Tower of Antonia was built on the north side of the temple in honor of Mark Anthony.
Verse 35, "And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people."
LGT "But when he came upon the stairs, it happened, he was borne by the soldiers because of the violence of the crowd."
But when he came to the stairs. "The stairs leading from the temple-court to the tower. There were two flights, one to the northern and the other to the western cloister, so that the guard could go different ways among the cloister in order to watch the people at the Jewish festivals" (Vincent). It happened. This literally means that the emergency of this event was such that he was borne by the soldiers up the stairs to the tower. The crowd had caused such an uproar that the soldiers had to literally carry Paul to safety.
Verse 36, "For the multitude of the people followed after, crying, Away with him."
LGT "For the multitude of the people was following, shouting, Away with him."
The crowd was not able to kill Paul because he was rescued by the chief captain, they kept following after them shouting for his blood. The chief captain had to have Paul carried to safety in order to determine if their was anything to the Jews charges. The crowd shouted, Away with him, lit. Death to him.
Paul Defends Himself
Verse 37, "And as Paul was led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?"
LGT "But being about to brought into the fortress Paul says to the chief captain, Is it permitted to me to say something to thee? And he said, Do you know Greek?"
The chief captain took Paul to be an Egyptian Jew, and so he was amazed to hear Paul speak in the koine, common Greek tongue. It is quite amazing how cool and courteous Paul was throughout this entire ordeal.
Verse 38, "Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?"
LGT "Art not thou then the Egyptian who before these days, caused a confusion, and led out into the desert four thousand men of the assassins?"
Paul's speaking Greek surprises the chief captain that he was not the Egyptian as he supposed that led four thousand assassins across the country. "A false prophet, who, in the reign of Nero, when Felix was governor of Judea, collected a multitude of thirty thousand, whom he led from the wilderness to the Mount of Olives, saying that the walls of Jerusalem would fall down at his command and give them free entrance to the city. Felix with an army dispersed the multitude, and the Egyptian himself escaped. There is a discrepancy in the number of followers as stated by Josephus (30,000) and as stated by the commandant here (4,000). It is quite possible, however, that Josephus alludes to the whole rabble, while Lysias (the chief captain here mentioned) is referring only to the armed followers" (Vincent).
Verse 39, "But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people."
LGT "But Paul said, I a man indeed am a Jew. Of Tarsus of Cilicia, a citizen of no insignificant city: and I beseech thee, to allow me to speak to the people."
Paul states who he is, that he is a Roman citizen, and a Jew of no mean city, that is, of a city of some significance, Tarsus of Cilicia, a city distinguished for its learning, and at one time, a rival of Alexandria, and as such, he begs Lysias to allow him to speak to the crowd that is howling for his blood.
Verse 40, "And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made silence, he spake unto them in the Hebrew tongue, saying,"
LGT "And he having allowed [him], Paul, standing on the stairs, made a sign with the hand to the people. And great silence having taken place, he spoke to [them] in the Hebrew language, saying,"
Paul spoke to Lysias in the Greek language, and is allowed to speak to the people, and now he addresses the Jews in their own Hebrew tongue in order to gain their confidence; as soon as they hear the Hebrew being spoken there is immediate silence. The chapter break here is unnatural, for chapter twenty-two should be connected with this chapter.
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