Acts 21
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
and from thence unto
Patara:” When it came to pass that we were parted
from
them,
and had set sail for it came to pass, that
after we were gotten from them,
and
had launched, Authorized
Version;
Textus Receptus; next day for day following, Authorized Version. Parted from them
(ἀποσπασθέντας - apospasthentas – being pulled away). "Non sine desiderio magno"
(Bengel). "He shows the violence of the parting by saying, ' Having torn ourselves
away '" (Chrysostom). The word is properly applied to those who have been
unwillingly torn away from their friends (Schleusner and Kuinoel); "denotes the
painful separation wrung from them by necessity" (Meyer) In ch. 20:30 it was
used in the active voice of false teachers "drawing away" the disciples, i.e.
Christians, after them. In II Maccabees 12:10 it means simply “withdrawn,"
and so perhaps also in Luke 22:41, though Meyer thinks that Luke chose the
unusual word to denote the urgent emotion by which our Lord was as it were
compelled to leave the companionship of the apostles, and be alone. Σπᾶν –
Span (whence spasm) and its derivatives, of which Luke uses four - two of
which are peculiar to him - are much employed by medical writers, as Hippocrates,
Galen, Antaeus, etc. (
anachthaenai haemas – we set out). The word means" to go up to the sea from the
land," as ch. 13:13; 16:11; 27:12; Luke 8:22;
just as, on the contrary, κατάγειν
–
katagein - and κατάγεσθαι – katagesthai - are used of coming down
to land from the sea (see v. 3 in the Textus Receptus, and ch. 27:3; 28:12).
The same conception of putting out to sea being a going up, led to the phrase
μετέωρος - meteoros - high
up) being applied to ships out at sea. From μετέωρος
comes, of course, our word "meteor." Cos, or Coos, for it is written both ways,
now called by the Turks Stanko (ἐς τὰν Κῶ - es tan Ko), a beautiful island, nearly
opposite the
about six hours' sail from
coast. It was one of the six Dorian colonies which formed the confederation called
the Dorian Hexapolis. It was famous for its wine and its textile fabrics (Howson,
and Lewin, and 'Dict. of Geog.'). Rhodes (Ρόδος); perhaps the "Isle of Roses;"
the well-known mountainous island in the
from the coast of
which claimed the honor of being the birthplace of Homer. The towns are all situated
on the seacoast, "
Saracens" (Howson). Patara ([τὰ] Πάταρα). A flourishing commercial city on the
south-west coast of
of
not far from the river
2 “And finding a ship sailing over unto Phenicia, we
went aboard, and set forth.”
Having found a ship crossing for finding a ship sailing, Authorized Version;
Phoenieia for Phenicia, Authorized Version; set sail for set forth, Authorized Version.
Having found a ship. The ship in which Paul and his companions had hitherto sailed
was probably a coasting-vessel, intending to continue its course all along the south
coast of
the open sea direct to
They accordingly immediately took their passage by it, and put out to sea
(ἀνήχθημεν – anaechthaemen – we set out, v. 1, note). A glance at the map will
show what a great corner was thus cut off. A straight line
from Patara to
leaves
3 “Now when we had discovered
into
And for when, Authorized Version; come in sight of for discovered, Authorized
Version; leaving it... we sailed for we left it... and sailed, Authorized Version;
unto for into, Authorized Version. Had come in sight of; literally, had
been
shown
It is a nautical expression. Meyer compares the phrase πεπίστευμαι τὸ εὐαγγέλιον –
pepisteumai to euaggelion - for the grammatical construction. The verb ἀναφαίνω
(appear suddenly) is peculiar to Luke, occuring elsewhere in the New Testament
only in Luke 19:11. It is, however, used repeatedly in the Septuagint of Job.
Landed; κατήχθημεν – kataechthaemen - , Textus Receptus, just the opposite
to the ἀνήθημεν
(setting out) of v. 2; but the Received Text. has κατήλθομεν
–
kataelthomen - , with the same meaning, "we came to shore." At
they may have reached in about forty-eight hours from Patara with a fair wind
(Howson).
two harbors, one north and one south of the causeway which connected the island
with the mainland (see ch. 12:20). Howson thinks the ship in which Paul sailed
may have brought wheat from the
exchange. The sight of
various memories to the
apostle's mind, of Barnabas, of Sergius Paulus, of Elymas,
and many others.
4 “And finding disciples, we tarried there seven
days: who said to Paul through
the Spirit, that he
should not go up to
for finding disciples, Authorized Version and Textus Receptus; and these for who,
Authorized Version; set foot in for go up to, Authorized Version and Textus Receptus.
Having found the disciples, If the Received Text is right, the meaning is that they had
sought out the Christians, apparently not a large body, scattered in the city, and
perhaps with some difficulty found them and their place of meeting. This would
look as if they were not Jews, as the synagogue was always
known. He should
not set foot in
ἀναβαίνειν – anabainein – to be stepping on . It is true that, in the Septuagint of
Deuteronomy 1:36, Τὴν γῆν ἐφ’ ἣν ἐπέβη – Taen gaen eph’ haen epebae - means
"The land that he
hath trodden upon;" and that in Joshua 1:3 again, ποδῶν ὑμῶν
–
podon humon - means "Every place on which you shall tread with the sole of your
feet;" but the phrase ἐπιβαίνειν εἰς Ιερουσαλήμ – epibainein eis Ierousalaem - must
surely mean simply "to
go to
revealed to them, as He did to many others (v. 11 and ch. 20:23), that bonds and
affliction awaited Paul at
was their own. At
said, “Set no foot in
in the purpose of his heart, and the prophetic warnings of the
coming danger
which he could not doubt. It was not that one command contradicted another
command; but that, like Abraham, he had to obey, although
to obey must
be to suffer. Faith conquered. The influence on the homes and families
by Christianity was already accomplishing a great work in
social life.
prosperity, better than the
worldly one. The position of such a port as
made Christianity a blessing to the whole world. The visit
of Paul would be
remembered and spread abroad.
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.” It came to pass
that we had accomplished for we had accomplished, Authorized Version; the days
for those days, Authorized Version; on our journey for our way, Authorized Version;
they
all, with wives and children, brought us on our way for
they all brought us on
our
way, with wires and children,
Authorized Version; kneeling
down on the beach
we prayed for we kneeled down on the shore and prayed., Authorized Version and
Textus Receptus. Accomplished the days. There is no other example of this use of
the word ἐξαρτίζειν
–
exartizein - , which always means "to fit out, to equip
thoroughly," as e.g. Josephus, 'Ant. Jud.,' 3. 2:2, where he speaks of soldiers
τοῖς
ἅπασι καλῶς ἐξηρτισμένους
– tois hapasi
kalos exaertismenous - well equipped
in all respects; and in the only other passage in the New Testament where it occurs,
II Timothy
3:17, where it is rendered "thoroughly furnished," or
"furnished
completely." Revised Version. Hence some would render the passage here "when
we had refitted (the ship) during these days." But this is a very harsh construction,
and it is better, with the glossaries, lexicons, the Vulgate, and most commentators,
to take the word here in the unusual sense of "to complete," applied to
time. The
days are the seven days mentioned in v. 4, which were probably determined by
the time it took to unlade the ship and get the new cargo on board.
Widening
Streams of Christian Love (v. 5)
The contents of this verse are almost unique for the day to
which they
belong. And at the same time they seem to link together some of
the best
of
their own time with some of the best of modern time. The scene is
familiar to us, which was once strange enough, and
remembrance, wheresoever the gospel shall be preached, for one bright,
redeeming trait. For we have here a significant token of what
Christianity
will avail to do, without any direct aim at it for the time being, in and
with
family life.
MEN THE BENEFITS, THE JOYS, THE SPONTANEOUS OFFICES
OF FRIENDSHIP OF WHICH CHRISTIAN LIFE AND CHARACTER
ARE THE SUBJECT.
KIND OF PROMINENCE A VERY OLD PRECEPT AS TO THE
TRAINING UP OF CHILDREN.
UNITED LIFE OF THE FAMILY. Nature itself does not make a whole
family so really one as Christianity does. Many a time we
read of a whole
family being baptized, when presumably not only the wife but
little children
were embraced in the number. And now wives and children of the
“disciples,” in
helpful company, cheer the steps of the departing Paul and
his special fellow-laborers. True as we feel this was to
nature, it is true to a
nature that had long become disaccustomed to its better self, in
those days
of
nature to “lift its head again?’
FAMILY. How often
is the family unit a wonderfully selfish unit! It is truly
something larger than the individual, and so is the selfishness
somewhat
larger also — larger in its sphere of exposure, and larger in its
spreading
mischief, and larger in its shame. There are not a few who would be
astonished to think they could be taxed with selfishness as
individuals, who
nevertheless may be powerful factors in making, sanctioning, keeping,
the
selfishness of the family. This latter covers itself also under many a
more
sacred name. And because the family should be the very shrine of
one
affection, those who compose it “do this,” but mournfully “leave the
other
undone.” But now family with family attended the departing steps
of Paul.
And had they never caught the
idea before, now they see or begin to see
that it takes many a family of men to number up the one family
of the
“Father,” “from whom every family in heaven
and earth is named”
(Ephesians 3:14-15, see Revised
Version).
PRAYER. They
all “kneeled
down on the shore, and prayed.” It was a
prayer of pilgrim apostles, pilgrim fathers and mothers, and
young pilgrim
children.
Ø Well did they kneel on the sands.
Ø
Well did they pray in
sight of life’s sea.
Ø
Well did all lift
their eyes and thoughts from sand and sea to heaven in
prayer; but meantime, forgot selves awhile, that all might pray
for
others. Paul prayed for
them of
that they might love and do and keep the faith. And if no
tongue spoke
it, who can doubt that the loving, regretful group, who so
grudged
losing Paul into the midst of the dangers that were waiting for
him at
and commended that Word itself to God?
The Influence of Personal Affection on
Christian Ministers
(V. 5)
The scene described here may be compared with that at
The impression that it was the last time they would see the
great apostle among them intensified the expression of
feeling, but it could
hardly be said to increase the affection which the disciples
cherished
towards Paul. That strong personal attachment the apostle won
wherever he went. Some men are remarkable for the power of drawing
forth the affection and love of those whom they seek to serve
for Christ’s
sake. Some men are never more or other than officials, valued and trusted
only for “their work’s sake.” Others are beloved “for their own sakes,”
and
the
work they do is glorified by the beauty which, to men’s eyes, they put
upon it in the doing of it. Some think that personal affection for a pastor
or
a
teacher is rather a hindrance to him, as the truth he teaches may come to
be
valued for his sake, and not for its own. Others urge that truth never
really reaches them and sways them until it comes with the
persuasions of
one
whom they wholly trust and whom they intensely love. Every true
pastor will dread putting himself in any sense between souls and
Christ; but
every pastor will rejoice if, by winning the love of men, he can
bring them
to love Christ.
Picturing the scene of out text, Canon Farrar says, “When
the
week was over Paul left them; and so deeply in that brief period had
he
won their affections, that all the members of the little community, with
their wives and children, started with him to conduct him on his
way.
Before they reached the vessel, they knelt down side by
side, men and
women and little ones, somewhere on the surf-beaten rocks near
which the
vessel was moored, to pray together — he for them, and they for
him —
before they returned to their homes; and he went once more on
board for
the
last stage of the voyage from
dwell on the following points: —
This was a part of his natural
gifts. It belonged to his disposition and
character. But we may especially note two things:
Ø
he freely gave love to
others, and only those who can love can win
love;
Ø
he had a singular
power of spiritual insight, and wherever that is
found men have unusual charm to the view of others.
OF AFFECTION.
All farewells test friendship and love. This was peculiar:
Ø
as being a last
farewell;
Ø
as taken immediately
before anticipated scenes of sorrow and
affliction.
Compare our Lord’s view of Mary’s
act, anointing his feet with nard. It
was a preparatory anointing for burial, and so an unusual
expression of
love.
THE MINISTER HIMSELF. Especially
Ø
its power to constrain
him to do his very best;
Ø
the gracious and
tender tone which it puts on all his teaching and
relations;
Ø
the adaptations it
enables him to make of the truth to individuals,
since love is the greatest revealer of men to their fellows; and
Ø
the hopefulness it
leads him to cherish concerning those for whom
he labors.
WHO FEEL IT. Especially notice that it opens their hearts to receive
instruction and counsel as nothing else can; and it constantly acts as
an
inspiring force, moving them to be worthy of those whom they love. The
minister’s great appeal is to men’s hearts. If he can win their
love, he will
not fail to instruct their minds and sway their wills.
6 “And when we had taken our leave one of another,
we took ship; and they
returned home
again.” And bade each other farewell; and we went on board
the
ship, but, etc., for and when we had taken our leave one of another, we took
ship; and, etc.,
Authorized Version and Textus Receptus. The ἀπασπάζεσθαι
–
apaspazesthai – when we had taken our leave - of the Received Text occurs
nowhere else, except in Himerius in the fourth century after Christ. Went on board;
ἐπέβημες εἰς – epebaemes eis – we stepped on board into, the same phrase as
ἐπιβαίνειν
εἰς Ἱερουσαλήμ
in v. 4.
7 “And when we had finished our course from
saluted the brethren, and abode with them one day. The voyage for our course,
Authorized Version; arrived at for came to, Authorized Version; we saluted for saluted,
Authorized Version. When we had finished; διανύσαντες
– dianusantes
– finished;
terminating; quitting, only found here in the New Testament, but not uncommon in
classical Greek for finishing a voyage, or a journey, or a race-course (Euripides,
Hesiod, Xenophon, etc.). Luke seems to indicate by the phrase that the sea-voyage
ended here. Arrived at; κατηντήσαμεν – kataentaesamen, a favorite word of Luke's
for arriving at a place (ch. 16:1; 18:19, 24; 20:15; 25:13; 27:12, etc.), Ptolemais.
The ancient Accho of Judges 1:31, then a Canaanite city in the tribe of Asher, but
not subsequently mentioned in the Old Testament. In I Maccabees 5:15, 22 and
elsewhere it is called, as here, Ptolemais, having received the name from one of
the Ptolemies, probably either Soter or Lagi; but in the Middle Ages it appears
as
the spacious
easy day's sail, under thirty miles, from
been made a Roman colony by the Emperor Claudius, and was important as a
commercial city. Saluted the brethren. The Christians there. We have no account
of the evangelization of Ptolemais. Perhaps the gospel was first preached there to
the Jewish colony by those who traveled "as far as Phoenice," after "the persecution
that arose about Stephen" (ch.11:19); for Ptolemais was reckoned as belonging to
Phenicia (Ptol., 5:15; Strabo, 16. p. 758; Pliny, 'Nat.
Hist.,' 5:17; all quoted by Meyer).
8 “And the next day we that were of Paul's
company departed, and came
unto
which was one
of the seven; and abode with him.” On the morrow for
the next
day Authorized Version; we for we that were of Paul's company, Authorized Version
and Textus Receptus; entering we for we
entered... and, Authorized Version; who for
which,
Authorized Version.
Unto
to
departed; coming away, as Howson justly remarks, pointing to a land-journey.
Philip the evangelist. When last we heard of him (ch. 8:40
) he had just reached
Caesarea; apparently he had been working there as an evangelist ever since. His old
home at Jerusalem (ch. 6:5) had been broken up by the persecution (ch. 8:5), and
thus the deacon had become an evangelist (ibid. v.
12). Evangelists are mentioned
by Paul (Ephesians 4:11) as one of the higher orders of the Christian ministry;
and Timothy is bid "do the work of an evangelist" (II Timothy 4:5). In later times
the term was restricted to the four writers of the Gospels. Philip's old association
with Stephen in the diaconate must have been keenly remembered
by Paul. We abode
with him. This seems to imply that Philip was well to do, and had a good house.
9 “And the same
man had four daughters, virgins, which did prophesy.”
Now this man for and the same man, Authorized Version. Virgins. This certainly
conveys the impression that they had dedicated their lives to the service of God
(1 Corinthians 7:34-38). Which did prophesy. The question arises - Did they
exercise their gift of prophecy in the Church or in private? The passage
I Corinthians 11:5 seems to indicate that in the Church of Corinth women
did pray and prophesy in the congregation, while, on the other hand, I Corinthians
14:34-35 seems peremptorily to forbid women to speak or teach in Church, as does
I Timothy 2:11-12. How, then, is this apparent contradiction to be reconciled?
speaking by prophet or prophetesses as the case might be. The latter seems the most
probable (see ch. 13:1, note). On the office of prophets in the early Church, see
ch.11:27; 13:1; 15:32; 19:6; Romans 12:6; I Corinthians 12:10, 28-29; 13:2, 8;
14:6, 29, etc.; Ephesians 3:5; 4:11; I Thessalonians 5:20 (see Alford, on ch.11:27).
As regards these daughters of Philip, there are conflicting statements in early Church
writers. Eusebius ('Eccl. Hist.,' 3:30) quotes Clement of Alexandria as saying that
both Peter and Philip among the apostles were married and had children, and that
saying that Philip the apostle and his two daughters, who had grown old in their
virginity, were buried at Hierapolis; and that another daughter of his, "who had
her conversation in the Holy Spirit," was buried at Ephesus. Eusebius himself
thinks that these daughters of Philip the evangelist were meant. If they were,
it does not necessarily follow that those who, according to Clemens Alexandrinus,
were married were of the four mentioned here. They might be sisters. Polycrates
seems to speak of three sisters who lived a religious life (in the technical sense);
the fourth may have died young. But it is quite possible that Clemens may really
be speaking of Philip the apostle, and Polycrates also; the more so as Philip the
apostle, according to the tradition recorded by Nicephorns, suffered martyrdom
at Hierapolis. However, the confusion between the two Philips is quite certain
in the Menaeum (or Calendar) of the Greek Church, where we read, "On the
4th of September is the commemoration of Saint Hermione, one of the four
daughters of the Apostle Philip, who baptized the eunuch of Candace. She and
her sister Eutychis came into Asia after the death of the Apostle John. She was
buried at Ephesus." A fragment of Caius (in Eusebius, 'Eccl. Hist.,' 3:31)
increases the confusion by speaking of" the four daughters of Philip,
prophetesses, who were buried in Hierapolis" (see Routh's 'Reliq. Sac.,'
10 “And as we
tarried there many days, there came down from Judaea a
certain prophet, named Agabus.” Many days (ἡμέρας πλείους – haemeras pleious).
In ch.13:31 ἐπὶ ἡμέρας πλείους – epi haemeras pleious - is applied to the forty days
between the Resurrection and the Ascension. In ch.18:20
πλείονα χρόνον – pleiona
chronon - is a longer time - longer, viz. than he had intended. In ch.
25:6 ἡμέρας
πλείους η δέκα is "more than ten days." Here, therefore, it is too strong an
expression to say "many days." According to Lewin's calculation, he was only
five days at Caesarea - from May 10 to May 15. Howson's "some days,"
which is the rendering also in the margin of the Received Text, is much better
than "many." Renan has "quelques jours." Agabus (see ch.
11:28).
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.” Coming to for when he was come unto, Authorized
Version; and taking for
he took, Authorized Version; he bound for
and bound,
Authorized Version; feet and hands for hands and feet, Authorized Version and
Textus
Receptus. Bound his own feet,
etc. The Received Text has ἑαυτοῦ - heautou –
his - which leaves no doubt that Agabus bound his own hands and feet. The reading
of the Textus Receptus, αὐτοῦ - autou – of him, would rather indicate Paul's hands
and feet, as Grotius, Hammond, and others take it, though less conformably to the
context. (For similar symbolical actions of the old prophets, see Isaiah 20:2-3;
Jeremiah
13:1-7; I
Kings 22:11; Ezekiel
4:1-6; 12:3-7;
24:16-24,
etc.) Shall
deliver him into the hands of the Gentiles. Nearly the same words as those in
which our Lord foretold His own betrayal (Matthew 20:19; Mark 10:33;
The
Spirit in Paul, and the Spirit in Others (vs. 4 and 11)
The
narrative given of the apostle’s progress toward Jerusalem suggests
some
serious and difficult questions. We now consider one of them. Once
and
again it appears as if the Divine Spirit sent messages which should
have
stopped the apostle, and prevented his going on to the holy city; and
Paul evidently resisted these
attempted hindrances. Then was he right in
so
doing? If he was right, how can we explain his conduct? The
circumstances
may be carefully compared with those narrated concerning
the
prophet who was unfaithful to the commission distinctly entrusted to
himself
(see I Kings 13:1-25). “It seems at first somewhat startling that
Paul should reject what is
described as an inspired counsel; or, if we
believe
him also to have been guided by the Spirit, that the two inspirations
should
thus clash. We remember, however, that men received the Spirit ‘by
measure,’
and the prophets of the Churches at Tyre, as elsewhere, though
foreseeing
the danger to which the apostle was exposed, might yet be
lacking
in that higher inspiration which guided the decision of the apostle.”
This
explanation is given in a simpler form in the ‘ Speaker’s
Commentary.’
“The foreknowledge was inspired; the advice based upon it
was
merely a human inference. Paul accepted the information, but did
not
yield to the warning. Christ’s approval of his conduct is implied in
ch. 23:11.” This suggestion in explanation
of the difficulty may be
fully
considered and illustrated.
Ø
those which were general to his
apostolic work; and
Ø
those which were special to
particular occasions, as e.g. at Troas
We
may, therefore, be quite sure that he knew perfectly well when he was
under
Divine lead; and, on this occasion, we have evidence that he knew
what
God’s will for him was, and that he was taking the path of duty in
going
up to Jerusalem. In ch. 20:22 he distinctly says, “Now I go
bound in the spirit unto
Jerusalem.” No doubts or questions
disturbed his
own
mind. He knew that God led; and he knew that, regardless of
consequences,
it was his simple duty to follow. It may be shown that still,
in
our day, a man may have a full and clear knowledge of God’s will for
him,
and then he is bound to do that will, however men’s prophecies and
advice
and warnings may entice him aside. When a man has
inward
conviction of
what is right for him, all prophesying of consequences
becomes
temptation to be resisted.
12 “And when we
heard these things, both we, and they of that place,
besought him not to
go up to Jerusalem.” They of that place; οἱ ἐντόπιοι –
hoi entopioi – the ones in the place, a word found only here in the New Testament,
and not found in the Septuagint or the Apocrypha, but good classical Greek
(for the
sentiment, see v. 4).
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.” What do ye,
weeping and breaking my heart?
for what mean ye to weep and to break mine heart? Authorized Version
(the same sense only a more modern idiom). Breaking. Συνθρύπτοντες –
Sunthruptontes – unnerving, occurs only here in the New Testament, or
indeed in any Greek writer, though the simple form, θρύπτω – thrupto,
is common in medical writers, and ἀποθρύπτω occurs in Plato. It has the
force of the Latin frangere animum, to crush and weaken the spirit. I am ready.
Paul's answer
reminds us of Peter's saying to our Lord, "Lord,
I am ready to go
with thee both into prison, and to death" (Luke 22:33). But Peter's resolve was
made in his own strength, Paul's in the strength of the Holy Ghost; and so the
one was broken, and the other was kept.
A Tender Heart to a Strong Conscience (v.
13)
It might be thought that Paul had already sufficiently run
the gauntlet of warnings
touching the consequences of going to
If his resolution could have been altered, or his
conscience stilled an hour, this was
the
hour. But, instead of showing any symptom of being “in a strait betwixt two,”
even in an hour of such tenderness, it is now that “his heart is fixed.” The
needle
points unerringly and without a quivering deflection, and moral
resolution touches
the
point of moral sublimity. And we may justly sound here the praise of
conscience; for in advancing degrees, we see:
PRESENCE OF DANGER.
IN THE PRESENCE OF AFFECTION.
OF COMPLETE SURRENDER TO THE SPIRIT OF PERFECT TRUTH
AND PERFECT GUIDANCE.
IT OWNS TO NO TREMBLING, NO WAVERING. There was no
coldness, no hardness, no unrelenting of heart, in that grand hour,
when Paul’s heart was ready to break for human affection’s
sake, but was a
very tower of strength toward Christ as in Him.
Peter and Paul Compared in Boasting (v. 13)
This strong declaration, “I am ready not to be bound only,
but also to die
at
language of Peter to his Master. “Lord, why cannot I follow thee
now?
I will lay down my life for thy sake.” (John 13:37) And
yet there is the most
vital distinction between the spirit and tone and temper of the
two sayings,
and
the difference comes fully out in the actions that followed. Self-trusting
Peter failed in the testing hour. Christ trusting Paul went on to win the
martyr’s crown. This is the subject before us; but in introducing
it there
should be some estimate of the blended strength and weakness of
Peter’s
character before his fall. The boldness and forwardness were
valuable
qualities for one who was to be a leading gospel witness and
missionary;
but
before the humbling experience of his fall, Peter’s forwardness meant
undue
self-reliance. So our Lord had on one
occasion to speak more
sternly to him than to any other of His disciples, even saying, “Get
thee
behind me, Satan.” (Matthew
16:23) There should be also a due
estimate
of
the high wrought condition of Paul’s feeling when he uttered the seemingly
boastful words of our text. “The intense sensitiveness of Paul’s
nature shows
itself in every syllable. It was with no Stoic hardness that he
resisted their
entreaties. They were positively crushing to him. He adhered to his
purpose, but it was as with a broken heart. In spite of this,
however, his
martyr-like, Luther-like nature carried him forward. Bonds and
imprisonment! — these he had heard of when he was yet at
who
was ready to face death?” The comparison may take three forms.
talked about dying with Jesus, but he did not know what dying
was. He
had not suffered much in his discipleship. Persecutions
nor shame had yet
touched him. He talked about
dying as we all do until God has taken us
and set us down at the very edge of the borderland. Many of us feel very
confident that we can master temptation, endure affliction, and face
death;
while the truth may be that we
know nothing of the force or the subtlety of
either, and may well be humble, and look on to untried scenes
saying,
“Lead thou me on.”
fully proved what he could do, and what he could bear, for
Christ’s sake.
He had been sick and ill; he had
faced death by shipwreck; he had been
stoned by the mob, and left for dead. He was always bearing about in the
body the “dying of the Lord Jesus.” (II Corinthians 4:10)
He might speak
strongly and confidently; for there could be nothing in his coming
lot that
had not been represented in his past experiences. He knew well
that he
labored day by day with his life, as it were, in his hands. There
is all the
difference between his words and Peter’s that we find between the
confident utterance of a youth and the calm expressions Of the aged.
And Paul’s has really no boastfulness
in it. It is but the fixed and settled
purpose of his life pressed out into intense language.
He did love the Master, and
was sincere in expressing his love;
but he did not think about his words before speaking,
so they bear the
character of the impulsive man that Peter was.
Under excitement we
may easily promise too much. (We
should never let the mouth promise
what the heart heart cannot guarantee. CY – 2018) Under
self-restraint
we shall find that what we would and what we can seriously
differ
from each other. When feeling is calmed, judgment will not always
support what feeling has said.
The result, not of resolve
alone, but of resolve tested,
renewed, and established. Sober, settled conviction breathes in
that first
chapter of the Epistle to the Philippians. It is quiet, calm
writing. And it
reads thus: “With all boldness, as always, so now also
Christ shall be
magnified in my body, whether it be by life or by death. For to me
to
live is Christ, and to die is gain.” (Philippians 1:21) The
same tone of
settled conviction is on his glowing words so simply written in
his letter
to Timothy: “I am now ready to be offered, and the time
of my departure
is at hand. I have fought a good fight, I have finished my
course, I have
kept the faith: henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous judge, shall give to me
at that day: and not to me only, but
unto all them also that love His
appearing.” (II Timothy 4:6-8). Such expressions can never be
mistaken for boasting; they are only signs of a soul that is sublimely
uplifted in the strength of its faith, and in the fullness of its experience.
This being the more familiar
view taken of Peter’s words, the mode of
treating it may be left. The point to impress is that he spoke relying
in
himself, and with no
question of his own ability to carry
out what he said.
He that leaneth on himself
leaneth on a reed that will too surely bend
beneath his weight. (Isaiah
36:6) “It is not in man that walketh to
direct
his steps.” (Jeremiah 10:23) And Peter’s own Master thus solemnly
warned both him and his fellow-disciples: “Without me ye can do
nothing.” (John 15:5) Then and now, self-confidence is only vain
confidence.
Peter thought of “dying
with Christ” as something to do.
Paul thought
of it as something to bear.
Christ did not ask Peter to die with him. He
pushed himself into the place. Christ (did ask Paul to suffer and
to die
for Him, and the tender grace of his seeming boasting lies in
its being his
full acceptance of God’s will for him, and his assurance that,
however hard
to flesh and blood, His will is love. Paul’s spirit took his
confidence
altogether away from self, and made
it rest altogether ON CHRIST!
Peter said, “I can do all
things.” Paul said, “I can do all things through
Him that
strengtheneth me.” (Philippians 4:13) After
his humiliation,
Peter was converted to the
better mind; and illustration of his humble
and trustful spirit may be taken from his Epistles. Especially
notice
I Peter 5:6-7, “Humble
yourselves therefore under the mighty hand
of God, that He may exalt you in due time: casting all your
care upon
Him; for He careth for you.”
14 “And when he
would not be persuaded, we ceased, saying, The will of
the Lord be done.” The will of the Lord, etc. A beautiful application of the
petition in the Lord's prayer, "Thy will be done in earth, as it is in heaven"
(compare Luke
22:42). Here is an example of lofty spiritual discernment.
Distinguishing between human voices and Divine; between a
prospect of
suffering and a prospect of defeat; between being bound in
body and being
bound in spirit — Paul was rejoicing in the liberty of his
soul, it was of little
consequence to him what they might do with his limbs —
between the plots
and enmity of men and the
victorious grace of God.
The Steadfast
Purpose (vs. 1-14)
One of the most
difficult problems of practical life is to know what are the
fixed points on which
we must not give way, and to which all other
considerations must yield, and
what are the points which may be yielded
under the pressure of
conflicting circumstances. A man may be very
conscientious, and yet most
grievously mistaken, if by his obstinacy on
indifferent matters he
imperils or defeats great and important results which
are incompatible with
those smaller matters on which he insists. And again,
a man may be very
conscientious, and yet may do much practical mischief
if he weakly gives
way on vital points on which he ought to insist with
inflexible steadfastness of
purpose. Moreover, without steadfastness and
persistence of purpose a man’s course is so
vacillating as to be practically
useless. He is ever
beginning and never finishing; starting on his course and
never reaching the end
of it; wasting time and energy on purposes which
are never fulfilled;
incapable of joint action because he can never be
depended upon — not from
insincerity and falseness. but merely from
weakness and instability
of will and infirmity of judgment. It is a very
important function of true
wisdom in the practical business of life to
discern clearly what are
the purposes that ought to yield to the pressure of
adverse circumstances,
and what are those that must be carried out to their
end at all risks and
at any cost; and it is the true test of manliness and
Christian
principle to adhere to these last in spite of the persuasions of
friends or the
vituperation of enemies. The section before us contains the
successive steps by which
Paul carried out the purpose which he had
formed of going to Jerusalem
and arriving there in time for the Feast of
Pentecost. The first
distinct announcement of this purpose is made in
ch. 20:16, but it
had probably been formed before he left Corinth, as
related in ibid. v. 3. What were the exact reasons
for it we are left to
gather from scattered and
incidental notices. It seems to have been
connected with his deep
love for the Jewish nation (Romans 9:1-5),
and with the hope to
which he clung that, by patience and continuance in
well doing, he should
eventually overcome their obduracy of heart and win
them to the faith of
the gospel. The line which he had marked out for
himself was to show
himself a true Jew in all things; to respect the Law and
the observances of
the temple and the customs connected with it; and to
bind all the Gentile
Churches to the mother Church of Jerusalem in bonds
of filial love, of
which the offerings collected from the Gentile converts and
sent to the poor
saints at Jerusalem were the token and the result. In this
spirit he came up to
Jerusalem “for to worship” (ch. 24:11); in this
spirit he brought “alms
to his nation and offerings” (ibid.
v.17); and in
this spirit he
purified himself and entered into the temple (ibid. v. 18).
If his hope was by
these means to win his countrymen to Christ, and bring
about the predicted
salvation of all Israel, this was a purpose to which all
else must yield. And
so when the “Holy Ghost witnessed
in every city that
bonds and imprisonment
abode him at Jerusalem,” when he was warned
by
prophetic voices at Tyre
and at Caesarea that every onward step was
bringing him nearer to
some great affliction, he never flinched one moment
from his purpose, but
went forward with a willing mind that “the will of
the
Lord
might be done.” Being
deeply convinced, probably by the
constraining voice of the Holy
Ghost within him (ch. 20:22), that it
was the will of God
that he should go to Jerusalem, and there witness to
the Name of the Lord
Jesus, he went, not careful whether he were going to
bonds or to death; he
went, neither yielding to fear nor allowing his will to
be broken by the
tears and entreaties of those whom he loved best; he
went, to accomplish in
prison, and at last under the tyrant’s sword, the
noblest mission that was
ever committed to a son of man, and to win for
himself a crown which
will surely be one of the most bright and glorious
that will glitter in
the kingdom of heaven. And in doing so he has left us the
priceless example of a steadfast
purpose.
15
“And
after those days we took up our carriages, and went up to Jerusalem.”
These for those, Authorized Version; baggage for carriages, Authorized Version.
We took up, etc. Απισκευασάμενοι – Apiskeuasamenoi – taking up our baggage,
is the reading of the Received Text, as of Mill, Bengel, Griesbach, Lachmann,
Tischendorf, Meyer, Alford, etc. It occurs only here in the New Testament, but
is common in classical Greek, in the sense of "fitting out for a journey,"
"lading a ship" or "beasts of burden" with baggage, "collecting baggage,"
and the like. The ἀποσκευάζεσθαι – aposkeuazesthai - of the Authorized
Version means “to unload," "to get rid of baggage," and thence generally
"to remove," which gives no good sense here.
16 “There went
with us also certain of the disciples of Caesarea, and brought
with them one
Mnason of Cyprus, an old disciple, with whom we should lodge.”
And there went for there went, Authorized Version; from for of, Authorized Version;
bringing for and brought, Authorized Version; early for old, Authorized Version.
Mnason of Cyprus; only mentioned here. He may very probably be one of those
Cypriots mentioned in ch. 11:19-20, and so have been a disciple before the death
of Stephen, and hence properly called an old or early disciple. If he had been one
of Paul's converts in the visit to Cyprus recorded in ch.13, Paul would have needed
no introduction to him. The construction of the sentence is involved, and the exact
meaning consequently obscure. Kuincel, Meyer, Howson (in 'Dict. of Bible'), and
many more, translate it "conducting us to Mnason," etc., which seems the better
translation; not, however, so as to make ἄγειν Μνάσωνι – agein Mnasoni equivalent
to ἄγειν πρὸς Μνάσωνα – agein pros Mnasona, which Greek usage will not admit of,
παρ ω΅ι ξενισθῶμεν – par ho Xenisthomen – with whom we should be being lodged,
the sentence
would have run ἄγοντες πρὸς
τὸν Μνάσωνα, κ.τ.λ. – agontes pros ton
Mnasona, k.t.l. – brought besides one Mnason, etc. If Mnason, who, consistently
with ch. 11:19, had a house at Jerusalem, had been at Caesarea at this time, it would
be quite unmeaning that disciples from Caesarea should bring Mnason with them.
The sentence would rather have run "among whom was Mnason," etc. But if he
was at Jerusalem, it was quite proper that any Christians of Caesarea who knew
him should conduct Paul to his house, and introduce him and his party to him.
Mnason, like Philip (v. 6, note), was evidently a man of substance, Should lodge;
should be hospitably entertained (Hebrews 13:2; I Peter 4:9; see ch.10:6, 18).
Incidents by the Way (vs. 1-16)
NEAR. At Tyre
Christian disciples, loving Christian hearts, are found.
They warn Paul against possible
coming dangers, they entertain the little
band, and dismiss them with
commendatory prayer. “The finding of
disciples must have been a main
feature in the diaries of the apostle.” To
meet with welcome, with hospitality,
with congenial discourse upon
journeys, — how refreshing! Well
may it remind us of the universal
providence, and the living love
which is ever at work to overcome
strangeness, and to bring the
far-off near! Delays in business need be no
delays in the work of the
was delayed, Paul found time to
instruct the disciples at
teacher. It means one who
carries the good news. All that we know of him
from ch. 6:5; 8:5; 26, 46, and his earnest preaching
of Jesus, bears out
this character. It seems to have
been his object and his peculiar gift to
make
clear from the
Old Testament Scriptures THAT JESUS WAS THE CHRIST!
The gift of his daughters seemed
to be a fulfillment of Joel’s prophecy (Joel
2:28). They present the type of
the calling of all Christian women to
appropriate forms of Christian service.
prophecy of coming trial. The
girdle might be a symbol of complete
dedication to the service of the
Lord Jesus and of His gospel — of Christian
duty. The loins once girt up
must not be relaxed. Only when the will has
been subdued to God and His
service are we truly free; and this even when
others would use compulsion upon
us. “Then the strong band encircles our
life and girds us
for eternity.” It is a blessing when our eyes are opened to
the coming
trial, and our hearts are at the same time strengthened to meet
it. This gives assurance that all that occurs is according to
the blessed will,
and must work together for
good. (Romans 8:28)
contend with the weaknesses of
others than with one’s own. See Millais’s
touching picture of the
‘Huguenot.’ Some silken band of dearest affection
would detain us as we are
preparing to march to the post of duty (compare
Genesis 43:3-4). Love means
well, but does not always point in God’s
way (John 20:17). When Luther
was on his way to
after place warning friends met
him; and close to the town his beloved
Spalatin sent to him to beg he
would not venture into the scene of danger.
“Were there as many devils in
was his reply. Paul’s heart is
touched; he feels the spring of manly strength
giving way. But with a strong
effort of faith and will he overcomes. “I am
ready to die at
for the cross’s sake, but the cross for the sake of Christ;” to be made like
to His death (Philippians 3:10);
— these were the ideals of his life. And
so the love of the Christian
flock to the pastor must give way to the
pastor’s love for Christ. “The
will of the Lord be done!” It is the best
concluding word of all our
deliberations. It silences all objections to God’s
ways; our thoughts must be
suppressed before the thought of the Only
Wise, and our power bow before
that of the Omnipotent. Our affection for
others must withdraw its claims
in favor of His, whose we are and whom
we serve. This motto may well
suit the servant of God:
Ø
in all the changes of
his pilgrimage,
Ø
against all the
opposition of his foes,
Ø
against the
temptations of flesh and blood, of near and dear
affection, and the weakness of
his own heart.
A Biography of Honor, Written in a Name and
Title Only
(v. 16)
The slight obscurity attaching to the rendering of this
verse diminishes in
nothing its interest and instructiveness. Whether the verse
purports to say
that the disciples of
brought them to Mnason as their host, when they arrived at
that, picking up Mnason himself at
host of Paul at
thither, — does not alter its special significance. This lies in
the fact that
Mnason’s name, as soon as mentioned, is dispatched with two
remarks,
never again to be referred to in the sacred history; and yet
those two
remarks are felt to be worth more than two volumes. Wherein, then,
we
may
ask, does their special significance hide?
CHRISTIAN LIGHT, AND HAS
BEEN FAITHFUL TO IT “EVEN
TO OLD AGE?”
LIGHT AT THE RIGHT TIME TO RECEIVE IT — SO
SOON AS IT
CAME, AND WHEN HE WAS YOUNG.
MUST IN CONSEQUENCE HAVE NOW STORES OF THE BEST
KIND OF EXPERIENCE AND STRENGTH.
CERTAIN AND AN INDISPUTABLE VALUE, AS A SPEAKING
TESTIMONY TO CHRIST HIMSELF AND HIS TRUTH.
AND THE WORLD — THE PROMISE OF A MAN WHOSE
COMPANY, FRIENDSHIP, HOSPITALITY, AND VERY
COUNTENANCE GIVEN TO A FELLOW-CREATURE WILL BE A
HUNDREDFOLD PROFITABLE.
Old Disciples (v. 16)
There must have been some peculiarity in the case of Mnason
for Luke
to
remark that he was an “old disciple,” which may mean that
he was an
“old man and a disciple,” or that
he was one of the earliest disciples,
possibly one who was led to accept Christ as the Messiah on the day
of
Pentecost. He was a “man of
Paul’s journey to explain the care which the Christian
disciples took to
secure the apostle’s safety and comfort in the holy city. The
crowd at the
feast-times was so immense that the ordinary stranger might fail to
find
accommodation. Mnason had a house at
sheltered. There are two senses in which a man may be spoken of as
an
“old disciple:”
(1) he may be old in years;
(2) he may be old in experience.
No Christian disciple could at that time have been very old
in experience of
Christian life. There are four possible suppositions concerning the
discipleship of Mnason.
(1) He may have
been, like Simeon, one of those who looked for
redemption in
(2) He may have been
one of the disciples who attached themselves to
Christ while He was with men in the flesh.
(3) He may have been
converted at the day of Pentecost.
(4) He may have been
a first fruit of Patti’s missionary labors in
The subject suggested by the reference to Mnason is —
the mission in the
Church of old disciples; and three points may receive full treatment and
illustration.
·
Old disciples may
prove what Divine grace can do in keeping us
unspotted from the world. (James 1:26-27)
·
Old disciples may
illustrate “patient continuance in well-doing.”
(Romans 2:7)
·
Old disciples may
exert a gracious influence by the tone and character
of their religious experience, as corrective of the mistakes
and practical
errors that may prevail, and as guiding to the solution of
practical
difficulties in doctrine and in conduct. The Church has often good
reason to rejoice in the wisdom and prudence of her “old
disciples.”
17 “And when we
were come to Jerusalem, the brethren received us gladly.
Human
Affection and Sacred Service (vs.
1-17)
God
has so made us and so related us that we find ourselves closely and
tenderly
attached, one to another, in various bonds. It is impossible that
these
should not have great influence on our minds as the children and
servants
of God, great effect on our lives as co-workers with Christ. What
OFFER TO SACRED SERVICE. We find it
inciting all the disciples,
including
“the
wives and the children,” to accompany Paul on his way, to
pray
with and for him, and thus to cheer and hearten him (v. 5). We find
it
leading Philip (vs. 5-7), and afterwards Mnason (v. 16) and “the
brethren”
(v. 17), to entertain the ambassador of Christ with openhanded
and
full-hearted friendship. And we find it now constantly leading
Ø
to evangelize the sons and daughters of men.
BETWEEN
MEN AND THE SACRED SERVICE THEY WOULD
RENDER. It did so here. Paul and his
party had to tear themselves away
from
the elders of Ephesus (v. 1). It required a very great effort to “get
away.”
Clearly the entreaties of affection produced a very strong
impression
indeed on the susceptible heart of the apostle, and called forth
the
tender and touching remonstrance of the text (v. 13). It had a like
effect
on the mind of the Master Himself, and evoked a rebuke of no
ordinary
strength (Matthew 16:21-23). When conjugal, or parental, or
filial,
or fraternal love lays its detaining hand on the shoulder and says, “Go
not
on this perilous mission; stay with us in these pleasant places of
affection,”
it is hard for the human soul to resist that gentle but powerful
OWN BEHALF. The disciples at Tyre
claimed to found their counsels on
communications
which they had from God Himself. They said “through the
Spirit”
that Paul “should not go up,” etc. (v. 4). Undoubtedly the
disciples
at Caesarea based their dissuasions on the announcements of
Agabus
(v. 11), and they probably pleaded, with no little force, that the
Divine
intimation of danger was given on purpose that the impending evil
might
be averted. Often with us, now, human affection has much to say
that
is plausible, and even powerful. It makes out a strong case why special
spiritual
faculty should refrain from sacrificing itself by presumptuous
confidence,
why it should “not tempt the Lord its God” by
running into
needless
danger, why it should reserve itself for other paths of usefulness
where
it could walk with equal fruitfulness and without the threatening
TEMPTATION.
With Paul it “will not be persuaded” (v. 14); with him it
says, “I am ready not to be bound only, but
also to die… for the Name of
the
Lord Jesus” (v. 13). The Huguenot will not have the white ribbon
bound
round his arm even by the tender hand of the sweetest human love.
Men
will walk to the stake, and women to the open grave wherein their
living
bodies are to be enclosed, even though there are voices, gentle and
strong,
calling them to the home of affection. The will of the Divine Savior
has
been found, and will be found to the end of time, mightier than even
ACCEPT THE WILL
OF GOD. It still says, after a while, “The will of the
18 And the day
following Paul went in with us unto James; and all the elders
were
present.” Went in with us unto James. Nothing can mark
more distinctly
the position of James as Bishop of Jerusalem than this visit
of Paul to him, and the
finding him surrounded with all the elders of Jerusalem. It is a
most distinct
evidence of the apostolic origin of the episcopal office.
19 “And when he
had saluted them, he declared particularly what things God
had wrought
among the Gentiles by his ministry.” Rehearsed one by
one for
declared
particularly, Authorized Version; the things
which for what things,
Authorized Version. The
things which God had wrought, etc. (compare ch. 15:12).
It was a noble
account to render. Since he had saluted the Church (ch.18:22),
when
he had probably seen James last, he had labored
at Antioch, in Galatia and Phrygia,
and had wrought a
mighty revolution in Asia. He had consolidated his work in
Macedonia and Achaia; he had held his
visitation of Gentile elders in Miletus;
he had visited
Tyre, Ptolemais, and Caesarea, great Gentile cities, and had seen
everywhere astonishing tokens
of the grace of God which was with him. And
now he pours his tale into the ears of the chief pastor of
the mother Church
of Jerusalem, and those of the Jewish elders. A tale of
wonder indeed!
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:” They, when they
heard it for when they
heard it, they, Authorized Version; God for the Lord, Authorized Version and
Textus
Receptus; they said for
said, Authorized Version; there are among the
Jews of them which have believed for of Jews there are which believe, Authorized
Version and Textus Receptus; for the Law for of the Law,
Authorized Version.
They...
glorified God. There is not the
slightest symptom on the part of James
and the elders of unfriendliness towards Paul, or jealousy or
opposition to his
work among the Gentiles (compare Galatians
2:7-9). The appellation brother
is another indication of friendly feeling. Thousands (Greek μυριάδες
– muriades –
myriads, tens of thousands). These need not be deemed to be all
Jerusalem Jews;
if applied to the Church at Jerusalem only, such a word
would be probably a
gross exaggeration; but there were great numbers of Jews of the
dispersion
assembled at Jerusalem for Pentecost - probably all the
Christian Jews of
Judaea, and many from Syria, Galatia, Pontus, and the various
countries
enumerated in ch.
2:9-11. So that there might be several myriads of converted
Jews altogether. All zealous for the Law.
This is a remarkable testimony to the
unanimity of the Christian Jews in their attachment to the Law
of Moses, and
throws light upon the Epistle to the Galatians and many other
passages in Paul's
Epistles. It explains the great difficulty experienced in the
early Church in dealing
with converts from Judaism. Zealous (ζηλωταὶ
- zaelotai). So the
fierce sect of
Zealots were
called at the time of the Jewish wars (see Josephus, ' Bell. Jud.,'
The Advocate of the Gentiles (vs. 18-20)
With great determination Paul had made his way to
ways terminating in the city were frequented, and the city itself would soon
be
filled with visitors. Paul knew well in the spirit that stern conflicts and
no
imaginary dangers awaited him. But before he encountered these he had
to
count with some other dangers, and which were in some aspects justly
more formidable. Paul does not shirk them. He had not come up to desert
his
colors at the last, nor to prove his faithfulness gone. That a disunited
Church should
meet the crowd of the world, and even of various
ecclesiastical parties, was a thing not to be thought of, certainly not
to be
allowed. It is the very thing that, times without number,
since Paul showed
the
illustrious example to the contrary now, has been the
weakness of the
Church and the strength of the great foe. It is evident from the passage
now
before us that Paul’s course was a course that meant practically that
so
far things should be “en regle” (according
to the rules) and that nothing
should be wanting on his part in order to secure a firm and
united front.
How many throw the hindrances of sell-will and of
crotchets into the way at
moments the most critical, most inopportune! It is with some particularity
that we are here shown how Paul did the opposite. Let us notice:
CHURCH. It is a
visit to the Church as represented by James (who was
evidently at present acting as its chief pastor in
elders. There might have been plausible excuse for it if
Paul had not thus
reported himself to the Church, but he does not put any to the need
of
searching for its warrant. He comes to the Church; recognizes its
reality as
a power; recognizes its
unity; recognizes it as the source and
the
depository of much possible future knowledge and wisdom; and
recognizes
it as the one earthly bar of judgment (so far as there can be
one at all)
before which either Christian disciple or Christian apostle may
stand
without infringing the allegiance due either to individual
conscience or to
the great bar of judgment above, invisible, but ever open and
effective.
gather sufficiently from a comparison of the instances, in all
about seventy,
in which reference is made to it in the New Testament. In the
English
Version the thing intended
appears under the description of “saluting,”
“greeting,” “embracing,” and “taking leave.” There can be little
doubt that,
in the case of persons present with one another, the outward
act of
recognition, whether of a more or less intimate kind, was accompanied
by
some expression of Christian wish, or prayer, or gratitude;
while in the case
of messages, so many of which are found conveyed in the
Epistles, the
essence of the salutation consisted generally in the ever-grateful
significance that lay in the fact of the remembrance of the absent. All
the
rest, Christian wish, prayer, or thanksgiving, would be readily
taken as
“understood.”
In the present instance the special mention of the salutation
reminds us justly of the humane and inartificial
characteristics of
Christianity. In sketches of its history of the most solemn import,
nothing
forbids, conceals, or even obscures their entering in as
constituent elements
of the whole scene. Even prominence is given to them, and
they are not
infrequently the light and color of the history. The unmeasured
steadfastness of Christian principle and truth, is a thing utterly
different
from unfeeling severity and the expression of the natural
instincts of human
hearts.
almost call it also a dutiful — report of his own mission to the
Gentile
world. We can see, but, perhaps, can scarcely enter into, the
exceeding
interest of the subject at
taken place, and upon the exact statement by one competent and
trustworthy of what had taken place. Hence we may observe the
particularity with which even the history rehearses and repeats it.
Ø Paul gives God, indeed, the glory of what
had been done, but probably
also
means to make a very pronounced affirmation before the Church at
unbelieving
mouth or mind.
Ø Paul speaks of the work of his own
ministry. It is no hearsay, no
impression,
no hopefulness with which he entertains the listeners. There
was not a
statement he made, nor an incident he described “particularly,”
for the full
weight and force of which he was not prepared to become
guarantor.
Ø Paul’s subject of address was specially
kept to the things that had been
accomplished among the Gentiles. Yet we very well know how much of
thrilling
interest he had met with in his associations with his own people, in
addition
to the occasions when their fortunes were inevitably linked with
the
things that happened to the Gentiles. Throughout it is evident what the
returned
ambassador of Jesus Christ had in his eye and on his heart. In a
sense, he
staked all on accrediting
the Gentiles as heirs of the grace of
God,
and to be acknowledged as fellow-heirs
with himself and the Church
he was addressing. His own singleness of eye and purity of
mind and
fidelity
to his original call appear in bright and bold relief in all this.
character was no longer the thing it was when, some years ago, he
had first
visited the Church at
conversion. Now for him to testify, and to testify “particularly,”
was to
secure a ready hearing and a trusted attention.
Ø They believe him.
Ø
And they “glorify” God.
Envy, and bigotry, and pride, and
exclusiveness are falling away from that typical Church,
“the
mother of us all,” Length and breadth are seen and are
acknowledged in the gospel of Christ. The world’s day has
dawned, and the light of it, refused by so many, is entering
into the eyes of that meeting of the chief pastor at the time
at
because of it.
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.” Have been for are, Authorized
Version; concerning for of, Authorized Version; telling them not for saying that
they ought not, Authorized Version. Have
been informed (κατηχήθησαν
–
kataechaethaesan – they were
instructed - see ch. 18:25; Luke
1:4; Romans 2:18, etc.
The verb
properly means to instruct by word of mouth, whence our "catechism."
The customs (τοῖς
ἔθεσιν – tois ethesin); see ch.
6:14, both for the phrase and
the sentiment, and ch.15:1,
note; 26:3; 28:17. Ἔθος is a favorite
word of Luke's,
occurring ten times in his Gospel and in the Acts, and only
twice in the New
Testament
elsewhere (John
19:40; Hebrews
10:25; see Hobart, on Luke
2:27).
22
“What
is it therefore? the multitude must needs come together: for they
will hear that
thou art come.” The Received Text omits the clause in the Textus
Receptus
rendered the
multitude must needs come together in the Authorized Version;
they will
certainly hear for they will hear, Authorized Version and Textus Receptus.
The πάντως
– pantos - undoubtedly, which in
the Authorized Version belongs to the
omitted clause, is rendered "certainly"
in the Received Text.
23 “Do therefore
this that we say to thee: We have four men which have a vow
on them;” Which have a vow; meaning emphatically the vow of a Nazarite.
24 “Them take,
and purify thyself with them, and be at charges with
them,
that they may
shave their heads: and all may know that those things, whereof
they were
informed concerning thee, are nothing; but that thou thyself also
walkest orderly, and
keepest the law.” These for them,
Authorized Version;
for them for with them, Authorized Version; shall know for may know, Authorized
Version; there is no truth in the
things, etc., for those things... are nothing,
Authorized
Version; have been for
were, Authorized Version; keeping for and
keepest, Authorized Version. As regards the transaction recommended by James,
Kypke (quoted
by Meyer) says, "It was a received thing among the Jews, and was
reckoned an act of eminent piety, for a rich man to undertake to
bear, on behalf of
poor Nazarites, the expense of those sacrifices which they had
to offer when they
shaved their heads at the expiration of their vow."
Josephus seems to allude to the
custom, and to speak of King Agrippa as acting in accordance
with it, when he
says of him that he
ordered great numbers of Nazarites to be shaved ('Ant. Jud.,'
19. 6:1). The
sacrifices were costly, consisting of "three beasts, one for a burnt
offering, another for a sin offering, and a third for a peace
offering" (Lightfoot,
vol. 9. p. 307). Alexander Jannaeus is said to have contributed
nine hundred
victims for three hundred Nazarites ('Dict. of Bible,' under
"Nazarite;" compare
I Maccabees
3:49). Purify thyself;
ἁγνίσθητι
– hagnisthaeti – be you being purified,
the word used in the Septuagint of Numbers
6:2-3, 8 (with its compound
ἁφαγνίσασθαι –
haphagnisasthai - , and co-derivatives ἁγνεία – hagneia, and
ἅγιος – hagios for the corresponding Hebrew הַזִּיד, to take the
Nazarite vow. Paul,
therefore, became a Nazarite of days for seven days, intending
at the end of the time
to offer the prescribed sacrifices for himself and his four
companions (see, however,
note on v. 26, at the end). Be at
charges for them (δαπάνησον
ἐπ αὐτοῖς – dapanaeson
ep hautois – you bear
their expenses). Make the necessary expenditure on
their account,
that they may
shave their heads, which they could not do till the prescribed sacrifices
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.”
But as for as, Authorized Version; have believed for believe, Authorized Version;
wrote giving
judgment for have written and concluded, Authorized Version; the
Received
Authorized Version Text omits the clause rendered that
they observe
no such thing,
save only, in the Authorized Version; should
keep for keep,
Authorized
Version; sacrificed for offered, Authorized Version; what is strangled
for strangled, Authorized Version. As touching the Gentiles, etc. What follows is,
of course, a quotation from "the decrees that had been ordained of the apostles
and elders that
were at Jerusalem" (ch.
16:4), of which the text is given in
ch.15:19-20,
28. Observe the use of the identical words - κρίναντες – krinantes –
judging; deciding, in ch.15:19; 16:4; and in this
verse; and of ἐπεστείλαμεν –
episteilamen – dispatch an
epistle, in this verse and in ch.15:20, with its cognate
διεστειλάμεθα –
diesteilametha - we
gave assignment; commandment and
ἀπεστάλκαμεν –
apestalkamen – we have
commissioned, ch.
15:24, 27. This
reference on the part of James to the decrees was very
important as a
confirmation of "the gospel which Paul preached among the
Gentiles"
(Galatians
2:2). It also marks distinctly the upright and honorable conduct
of James, and the
concord of the apostles.
The Perils of Over-Caution (vs. 20-25)
For the details of these verses, reference must be made to
the exegetical
portion of this Commentary. We should fully understand:
1. The intense enmity
of the Judaizing party against Paul.
2. The opportunity of
increasing that enmity found in the fact that many of
Paul’s enemies from Asia and Europe were present in
time, attending the feast.
3. The difficulty of
the Christian leaders, who had not openly broken with
rabbinical Mosaism, and consequently found Paul’s presence in the
city
a
source of extreme anxiety. They could not openly condemn him; and
indeed this they were not prepared to do. They could not openly
approve
him,
for this would be sure to rouse dissension, and it would certainly put
Paul’s life in peril.
4. The spirit and
temper of the apostle himself, who was rather bold than
cautious, and had on several important occasions (as, e.g. ch.
19:30-31)
to
be actually held back from courses of action that were hardly
prudent. The leaders of the Church at
difficulties of the position by compromise, which is usually a
sign of
conscious weakness, and often rather makes than settles the
difficulty with
which it deals. “The heads of the Church in
an
uproar, if Paul’s presence in the city should become known. In
order, therefore, to appease the multitude, they proposed to the
apostle to
observe the sacred usages publicly in the temple, with four men
who were
paying their vows, and to present an offering for himself — a
proposal
which he willingly adopted. But although the concession of the
apostles to
the
weak brethren proceeded from a good intention, yet it turned out
disastrously. The furious enemies of Paul were “only the more
exasperated by it” (Olshausen). It was a case of “over-caution,” and
it well
illustrates the weakness and the peril that usually lie in
over-cautious
schemes.
of extreme caution, and the constant resort of cautious
dispositions. It is
useful:
Ø
When the matter in
dispute cannot have a full and final adjustment.
Ø
When such serious
interests are at stake that it is important not to keep
open the dispute.
Ø
When both parties have
a measure of right on their sides, and the claim
of each must be moderated to admit the right of the others.
Ø
When the intense
feeling of the disputants prevents the acceptance
of any positive settlement. These may be illustrated both
from
worldly and from Christian spheres.
rule”
Ø
Compromise settles
nothing, but really leaves the old difficulty to find
a new expression.
Ø
It keeps in relation
parties who would be much better apart.
Ø
It gives those who are
in the wrong, an impression of weakness in
those who suggest the compromise, and so encourages them in the
wrong and leads them to take advantage of the weakness; as is
illustrated in the case before us of the Judaizing party.
UPON WHAT IS RIGHT. Nothing disarms opposition as this does, and
nothing settles disputes as a fine and wise decision. If the
apostolic council
had simply and firmly accepted Paul, given their public
testimony to
their confidence in him, and explained the relation in which the
Gentile
Churches and their teacher stood
to the Jewish Churches and their
teachers, mistakes would have been corrected, opposition would have
been
checked, and Paul’s enemies would have failed to make a party. All
the
calamities that followed, though foreordained of God, are, on their
human
side, traceable to the over-caution and weak compromise of the
apostles. Learn the value of prudence and caution in the
practical concerns
of life, but learn also the perils of the exaggeration of
caution, and the
adoption of compromises when we have before us questions of right
and
wrong. RIGHT is RIGHT, and we must stand to it whatever may be
the peril.
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.”
Went for entered, Authorized Version; declaring the fulfillment for to signify
the
accomplishment, Authorized Version; the offering
was for that an offering
should be, Authorized Version. Paul took the men. Paul's acquiescence
in
James's
advice is an instance of what he says of himself (I
Corinthians 9:20),
and is in accordance with his conduct in circumcising Timothy
(ch.
16:3).
But that he
did not attach any intrinsic importance even to circumcision, and
much less to the minor Jewish ceremonies, is clear from such
passages as
Romans
2:28-29; I
Corinthians 7:19; Galatians
5:6; 6:15;
Philippians
3:3, etc.
Purifying himself with them, etc. (ἁγνισθεὶς – hagnistheis – being purified); see
note on v. 24. James's advice had been Τούτους παραλαβὼν
ἁγνίσθητι σὺν
αὐτοῖς: -
Toutous paralabon
hagnisthaeti sun autois – these take along and be you being
purified with them: in obedience to that advice Paul now Παραλαβὼν
τοὺς ἄνδρας
σὺν αὐτοῖς
ἁγνισθεὶς εἰσήει
εἰς τὸ ἱερόν – Paralabon tous andras sun autois
hagnistheis eisaeei eis to
hieron – taking along the men with him the next day
into the
sanctuary. What was the particular form by which a person who
wished
to associate himself with others under a Nazaritic vow (note
on v. 24) did so is
not known; nor how long before the expiration of the vow such
association must
be made. But from the mention of "seven days" in v. 27 (which is the number
named in Numbers
6:9, in case of an accidental uncleanness), it seems highly
probable that "seven
days" was the term during which a person must have
conformed to the Nazaritic vow to entitle him to "be
at charges," as well, perhaps,
as the time during which Nazarites, at the end of their vow,
had to undergo special
purification. Declaring the fulfillment,
etc. The vow of the four men had been for
at least thirty days (the minimum period of such vow); but
whatever length of time
it had been for, such time would have expired by the end of
the seven days, and
probably long before. We know not how long they might have been
waiting for
some one to "be at
charges" for them, and provide the sacrifices, without which
they could not shave their heads and accomplish their vow. But
it is obvious that
some notice must be given to the priests in the temple of the
day when one or
more Nazarites would present themselves at "the door of the tabernacle of the
congregation," to offer the prescribed offerings. And this accordingly Paul and
the four did. Διαγγέλλων
– Diaggellon - means "notifying," or "declaring," to the
priests (Exodus
9:16 [Septuagint, answering to the Hebrew סַפֵּר]; Romans
9:27;
Joshua 6:9, Septuagint [Joshua 6:10, Authorized Version, "bid"]). Until the
offering was offered, etc.
This is interpreted in two ways. Meyer makes "until"
depend upon "the fulfillment of the days," so as to
define that fulfillment as not
taking place till the offering was offered. Wieseler makes
"until" depend upon
"he entered into the temple," with the idea supplied,
"and remained there,"
or "came there daily;" supposing that it was the
custom for Nazarites to finish
up their time of separation by passing the last seven days,
or at least being
present daily, in "the court of the women, where was the
apartment appropriated
to the Nazarites" (Lewin, it. p. 142). If, however,
with Howson, Lewin and
others, we understand the word ἀγνίζεσθαι
– hagnizesthai - , in vs. 24
and 20,
not generally of taking the Nazarite vow, but of certain
special purifications at
the close of a Nazaritic vow, which lasted seven days
immediately before the
offerings were made and the head shaven, then a very easy and
natural rendering
of the words follows: "Notifying their intention of now
completing the seven
days of their purification, until the offering for each of
them was offered." Alford,
in loc., justifies
by examples the aorist indicative προσηνέχθη
– prosaenechthae –
was offered, instead of the subjunctive, which is more usual. Lewin thinks that
Paul had
taken a Nazaritic vow after his escape from death at Ephesus, or at Corinth;
but there is no evidence of this, and it is hardly consistent
with James's advice. Renan
thinks it doubtful whether or not Paul took the Nazaritic vow at
all, but inclines to
this as the best interpretation ('St. Paul,' p. 518, note).
Paul and the Levitical Usages (vs. 17-26)
Paul’s gospel was that of SALVATION
BY JESUS CHRIST ALONE, as
contrasted with the principle of salvation by legal
obedience. But he did not
contend against the Law and against Mosaism as such — only
against the
doctrine that the observance was indispensable to
salvation. The spirit of
evangelical freedom made him tolerant of the observance in
the case of born
Jews, while at the same time he contended for the
emancipation of the Gentile
Christians from the claims of the Law (I Corinthians
7:18-19).
necessary to study and consider
human nature as it is. No acting as if in a
vacuum, no trying to carry out
abstract principles, regardless of men’s
habit of thinking and acting,
can be either right or successful. The followers
of Christ were to be “wise
as serpents, yet harmless as doves.”
(Matthew
10:16) Want of tact is often a greater hindrance to success than want of
greater gifts of head and heart.
Men are repelled by disregard of their feelings,
and often won over by trifling
concessions, which cost nothing important to
those who make them or to the
cause of truth. But serious cases of conscience
may arise under these
conditions; and prudence ceases to be a virtue
whenever it is practiced at the
expense of truth or of truthfulness.
WEAK, In these
difficult cases love must be the great guiding principle
(Romans 15:1). Christian love “endureth
all things.” (I Corinthians 13:7)
It has a delicate intelligence
of the needs of the weak; it practices a fine self-
denial, condescends to the
lowlier in word and in deed. In such
weakness
there is true strength. It demands intellectual strength, to distinguish
between
form and contents, between the
shell and the kernel; and firmness of character,
to hold fast to the main matter,
while those of subordinate importance are
given up; constancy and faithfulness, are not to deny the law of Christ, while
promoting love amongst His
disciples. In things indifferent we may take
a
part, provided we clearly see
the way to promote the
doing; but at the same time, we must do nothing to favor the opinion that
such things are
necessary to salvation. In the whole episode we may see the
victory of love that “seeketh
not her own” (ibid. v. 5)
over bigotry and narrow
mindedness; thus a forecast of the union of
Christ, and a triumph of the
Divine counsel in the extension of His kingdom
and the diffusion of His
thoughts of salvation. With reference to Paul, it
illustrates his saying, “To
the Jews I became as a Jew, that I might gain the
Jews; to those
under the Law, as under the Law, that I might gain those
under the Law.” (I
Corinthians 9:20-22)
Relations Between Disciples (vs. 18-26)
Our Lord has said, “By
this shall all men know that ye are my disciples,
if ye have love one to another” (John 13:35). It was of the very last
importance that, in the early days of Christianity, there
should be inward
harmony and outward concord among the disciples of Jesus.
Division
would have been grave disaster, if not irreparable defeat.
But with the
strongest reasons for desiring unanimity and a complete
understanding, we
have to face:
BRETHREN, then as
now. There is a great deal really contained in the
simple statement, “Paul
went in with us unto James; and all the elders were
present” (v. 18). It was a meeting of two streams, differently
composed.
It was a meeting of those who
believed in the Law with the addition of
faith in Jesus Christ, and of
those who believed in Jesus Christ with a high
regard for the Law as a
venerable but passing institution. Between these
and those the Mosaic Law held a
very different position, seriously affecting
their views of doctrine, of
religious activity, and of daily behavior. It
required the
utmost charity and forbearance on the part of both to maintain
positively
friendly relations. There must have
been no little constraint, there
was probably some discomfort in
the opening interview. Thus is it now,
and for a long time will be,
between Christian disciples. Differences of
social standing, of pecuniary position,
of education and refinement, of
ecclesiastical connection, of
intellectual tendency (to liberalism on the one
hand, or conservatism on the
other), will interpose between Christian
disciples and make their
relations delicate, difficult, strained.
immediately from the
introductory salutation to a full narration of “all that
God had wrought
among the Gentiles by his ministry”
(v. 19). This was
striking the true note, — the
note that brought peace and concord; “when
they heard it,
they glorified the Lord” (v. 20). It
is certain that if Paul had
spoken in an argumentative
strain they would not have been thus
unanimous; but they all rejoiced
to know that through his instrumentality
— though he had worked with
different weapons from those in their hands
men and women
had been turned from dumb idols to serve THE
LIVING GOD! This is the reconciling aspect in which to present our
cause.
However our distinctive views
may differ from those of the men whom we
meet in conference, or before
whom we lay our case, if we can relate a true
and simple story of souls
converted, of lives transformed, of families or tribes
or islands altogether changed
and renewed “in the spirit of their mind,” we
go a long way — if not all the
way — to convince those who hear that we
are “disciples
of Christ indeed;” they will
glorify God in us.
whether the expedient of James
and of his friends was wise or unwise
(vs. 20-24). Certainly it failed
in its object. It is also in doubt whether
Paul, with his views, was right
in yielding to the wish of the elders (v. 26);
certainly by doing so he
endangered his life and lost his liberty without
securing his end. But there are
some certainties here.
Ø
That it is right to
look at the question before us from our opponent’s
point of view.
Ø
That it is wise to
conform as far as possible to our opponent’s wishes.
Ø
That we should always
be ready to offer or accept an honorable
compromise (v. 25).
Ø
That the utmost
scrupulousness cannot prevent ill-natured or bigoted
misunderstanding (v. 21).
Ø
That nonconformity may
be as honorable and advantageous as
conformity (Romans 14:4-7).
27 “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,”
Completed for ended, Authorized Version; from for which were
of, Authorized Version;
multitude for people, Authorized Version. The seven days; showing clearly that some
customary term of preparation for the offerings and shaving of
the head is meant.
This shows
also that "the days" in the
preceding verse meant the "seven
days" of
preparation rather than "the
days" of the whole Nazaritic vow. The
Jews from Asia;
come up for Pentecost. How hostile the Asiatic Jews were
appears from ch.
19:9.
When they saw
him in the temple, whither he had
come to complete the seven days
of preparation. It was apparently the fifth day (see ch.
24:11, note). How often the
best meant attempts at conciliation fail through the
uncharitable suspicions of a
man's opponents! The temple. It must be remembered throughout that it
is τὸ ἱερόν –
to hieron - that is spoken of, which embraces the temple courts, not the ναός – naos
–
house (see ch.
3:2, note). Stirred
up. Συγχέω – Sugcheo - is found only here in
the
New Testament. Properly "to
confuse," like the kindred συγχύνω
– sugchuno -
(ch.
2:6; 19:32;
v.31,
here); and σύγχυσις – sugchusis - confusion (ch. 19:29);
hence "to stir up." It is of frequent use in medical writers (Hobart, 79.).
The tumult was excited by Asiatic Jews who were
predetermined to destroy Paul.
It was his faithful missionary labors, therefore, which lay
at the root of the trouble;
he knew it, and it helped him to be strong in faith. Christ would protect His own
ambassador. The
charges against him were utterly false. Paul raised no opposition
to the Law. He never defiled the temple. Trophimus the Gentile had not been brought
there. The enemies of TRUTH always depend on LIES. False
accusation has been
always the resort of fanaticism and bigotry when it is afraid for itself. Roman
discipline
is called in to suppress mob violence and thus
help the gospel. So in
after times Roman law
prepared the way for THE SPREAD OF CHRISTIANITY!
(See Maurice’s ‘Lectures on
the Religion of Rome,’ delivered at
28 “Crying out,
Men of Israel, help: This is the man, that teacheth all men every
where against the people,
and the law, and this place: and further brought
Greeks also into the temple, and hath
polluted this holy place.” Moreover he for
further brought, Authorized Version; defiled for polluted, Authorized Version.
(For the
accusation, compare on ch. 6:13, and above, v. 21.) Brought
Greeks also,
etc. No uncircumcised person might go beyond the court of the
Gentiles, which
was not in the ἅγιον
– hagion – holy place; sanctuary. The ἱερόν
– hieron –
temple, which is often used in a wider sense of the whole area, is here
restricted
to the ἅγιον (see ch.
3:1, note). But the accusation was utterly false, the offspring
of their own fanatical suspicions. Defiled
(κεκοίνωκε – kekoinoke - literally,
made common - see ch.
10:15; 11:9).
29 (For they had seen before with him in the city
Trophimus an Ephesian,
whom they
supposed that Paul had brought into the temple.)
Before seen for seen before, Authorized Version; the Ephesian for an Ephesian,
Authorized Version. Trophimus (see ch.20:4).
Having seen him with Paul in
the city, they concluded that he had come with him into the
temple.
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.”
Laid hold on for took, Authorized Version; dragged for drew, Authorized Version;
straightway for forth with, Authorized Version. The doors wore shut. The doors
of the gates which separated the ἅγιον, or as Luke
here styles it the ἱερόν, from
the court of the Gentiles. They turned Paul out of the ἱερόν, intending
to kill him,
and shut the doors, lest, in the confusion and the swaying to
and fro of the crowd,
the precincts of the temple should chance to be defiled with
blood, or even with
the presence of any who were unclean (see the passages from Josephus, quoted
by Lewin, vol. it. p. 142, note 11). (see v. 28 for Greek)
Party Prejudices (vs. 27-30)
Explain the points of view of the Judaizing party. Zeal for
the purity of
Mosaism can be commended. The binding character of Mosaic
Law on all
born Jews may be recognized. We cannot wonder that many of the Jews
should regard Christianity as a reform of Judaism, rather than
what such
men
as Paul saw it to be — the completion
and perfection of Judaism.
Regarding it as reformed Judaism, they would plead that its
claims rested
on
all Gentiles who became Christian Jews. The first indications of the
existence of this Judaizing party within the Christian community we
find in
ch.
15:1. Then the matter occasioned so much dispute that the advice
of
the apostolic council had to be sought. Their judgment was virtually
against the Judaizing party, and this intensified their
opposition, made them
cling even more closely to their party prejudices, and led them
to regard
Paul more distinctly as the leader of the more liberal
views which they
hated. They followed the apostle everywhere; they tried to
undermine his
influence and destroy his work; and it even seems that they resolved
not to
rest until they had secured his death. They
are striking examples of the
worst phases of the sectarian spirit, which blinds to truth,
hardens from
conviction, destroys a man’s tenderness, and makes cruelty and
crime
possible to him. Scarcely
any evil force has exerted in history so baneful an
influence as that of the party spirit. It was an ideal time which
the poetical
historian describes, “when none was for a party, but all were for
the state.”
Still the sectarian and party spirit is the gravest trouble
afflicting Christ’s
Church, and the most serious hindrance to the perfecting of
Christ’s
kingdom. But we need to make a careful distinction between party spirit
and
party action. Sectional action may be an important element in working.
More can be accomplished by sections devoting their
attention to parts.
But party spirit, which means jealous feeling separating
the sections, is
always bad, for those who feel the jealousy and for those who
suffer from
its
schemes. Taking illustration from what is narrated of these Judaizing
teachers, we notice that party prejudice:
but a piece, and yet it often prevents the apprehension of any
other related
or higher truth. And even worse is its power to distort or
deny facts. The
party man will see or admit nothing that does not tell for his
party. Paul
had facts and truths, but these opponents would give him no calm
consideration. They really shouted him down, as did the excited
Ephesians, who
cried all day, “Great is Diana of the Ephesians.”
If we find an unwillingness to
admit facts or to calmly consider phases
of truth presented for our consideration, then we may gravely
fear lest
we be giving place to party prejudices.
associates the holder of an objectionable theory with the
theory, and is
easily led to vent his annoyance at the theory upon the holder
and
propounder of it. The sectional and
party spirit is at the root of all
religious persecution. Men
are not unjust when they contend for
God’s truth, but only when they contend
for some ism of their own,
which they persuade themselves is God’s truth. Christ says to all
who think of using external forces for him, “Put up thy sword into
its sheath.” (John 18:11)
It is seen in the difficulty of
correcting the mistakes on which sects now
divide from each other. The “common ground” is little regarded,
and
the points of difference are unduly exaggerated, and men stand
to their
little peculiarities and special points as if the whole gospel
gathered
up into their side and piece of doctrine. And if any try to
free them
from their prejudice, and let in on them a little generous
light, they
only retire further in and hold their party sentiment tighter
than ever.
Surely the full warning of these
Judaizers in Paul’s time has not been
sufficiently recognized in these days of a divided Church and unduly
magnified theological and ecclesiastical differences.
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.” Were seeking for went about,
Authorized
Version; up to for unto, Authorized Version; confusion for
an uproar,
Authorized Version. Tidings; φάσις – phasis – allegation
- only here in the New
Testament. (εὐαγγελίζω euangelizo – tidings, bring, declare, preach, show
good
or glad tidings
– is used of any message designed to cheer those who receive
it –
Vine’s Expository Dictionary of New
Testament Words – CY – 2018) The legal
use of the word in Greek is an "information" against any one laid before a
magistrate. Here it is the information conveyed to the tribune
by
the sentinels on guard (Lange; see Hist. of Susanna 55). Came up; viz. to the
castle of Antonia, to which steps led up from the temple area on
the northwest
side (see vs. 32 and 35). The
chief captain; the chiliarch, or tribune; literally,
the commander of
a thousand men (see John
18:12). The band (τῆς
σπείρης –
taes speiraes – the band; the
squadron); the cohort which formed the Roman
garrison of Antonia (see ch.10:1,
note; also vs. 32-33, etc.; 22:24, 26,
etc.).
32 “Who
immediately took soldiers and centurions, and ran down unto
them: and when
they saw the chief captain and the soldiers, they left
beating of
Paul.” And forthwith he for who
immediately, Authorized Version;
upon for unto, Authorized
Version; and they, when, etc., left off for and when
they, etc., they left, Authorized
Version; beating for beating of, Authorized
Version. Ran down upon (κατέδραμεν
ἐπ’ – katedramen
ep’ – ran down on).
Κατατρέχω only occurs
here in the New Testament, but is used in the Septuagint
of I
Kings 19:20, followed by ὀπίσω
– opizo - to run after. In classical Greek it
governs an
accusative or genitive of the person or thing attacked. Here the force
of κατά - kata seems to be merely the running down
from the castle of Antonia,
and therefore
the Authorized Version’s unto seems preferable to the Revised
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.:
Laid hold on for took, Authorized Version; inquired for demanded, Authorized
Version. Laid hold on (ἐπελάβετο
– epelabeto – got hold); see ch.
17:19, note.
Bound with two
chains; as Peter was (ch.
12:6). Ἄλυσιν – alusin – chains –
and in the singular means properly "a chain on the
hands" as opposed to πέδη –
pedae - a fetter (Mark
5:4); and therefore the two chains are not to be
understood
of chains on his hands and feet, with Kuinoel, but, as in
the case of Peter, of
chains fastening him to a soldier on both hands.
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.” Shouted for cried,
Authorized Version and Textus
Receptus; crowd for
multitude, Authorized Version; uproar for
tumult, Authorized
Version; brought for carried, Authorized Version. The certainty. He could not get
at the truth because of the tumult and the different
accounts given first by one and
then by another. The Greek word τὸ ἀσφαλές – to asphales - certainty and its
·
ἀσφαλεία – asphaleia – safely;
securely – ch. 5:23
·
ἀσφαλῶς – asphalos - assuredly; certainly – ch. 2:36
·
ἀσφαλίζω – aphalizo – to
make safe or sure – Matthew 27:64-66) and
·
ἐπισφαλής
– episphalaes - dangerous;
uncertain – ch. 27:9
are of frequent use by Luke (ch. 2:36; 5:23;
16:23-24;
22:30;
25:26;
27:9;
Luke
1:4).
These words
are all very much used by medical writers, and specially the last
(ἐπισφαλής), which is
used by Luke alone in the New Testament. The
castle
(τὴν
παρεμβολήν – taen parembolaen – the citadel; camp), "the
camp or
barracks attached to the tower of Antonia" (Alford); ch.
22:24; 23:10, 16, 32.
It means the
castle-yard within the fortifications, with whatever buildings were in it.
35 “And when he
came upon the stairs, so it was, that he was borne of the
soldiers for the
violence of the people.” Crowd for people,
Authorized Version.
Borne of the soldiers.
Lifted off his legs and carried up the steps. The stairs from
the temple area at the northwest corner to the castle of
Antonia (see v. 31, note,
and v. 32). Alford quotes the description of the fort Antonia
in Josephus, 'Bell.
Jud.,' 5. 5:8, in which he says (Traill's translation),
"Its general appearance was
that of a tower with other towers at each of the four corners.
That at the
southeast angle rose to an elevation of seventy cubits, so
that from thence there
was a complete view of the temple. Where it adjoined the
colonnades of the
temple it had passages leading down to both, through which the
guards - for
in the fortress there always lay a Roman legion - descended
and disposed
themselves about the colonnades in arms at the festivals, to
watch the people,
and repress any insurrectionary movement."
36 “For the
multitude of the people followed after, crying, Away
with him.”
Crying out for crying, Authorized Version. Away with him. The cry of those
who thirsted for the blood of Jesus Christ (Luke
23:18; see also here ch. 22:22,
where the sense comes out fully).
37 “And as Paul
was to be led into the castle, he said unto the chief captain,
May I speak unto thee? Who said,
Canst thou speak Greek?” About to be
brought for to be led, Authorized Version; saith for said, Authorized Version;
say something for speak, Authorized Version; and he for who, Authorized Version;
dost thou know for canst thou speak, Authorized Version. About to be brought into
the castle. He had
nearly reached the top of the stairs, and there was, perhaps, a
brief halt while the gates of the castle yard were being opened.
Paul seized the
opportunity to address Lysias in Greek. Dost
thou know Greek? (Ἑλληνιστὶ
γινώσκεις – Hellaenisti ginoskeis). According
to some, λαλεῖν – lalein – speak
is
to be understood, "Dost thou know how to speak
Greek?" after the analogy of
Λαλοῦντες Ἀζωτιστί
- Dalountes Azotisti - and Οὐκ εἰσὶν ἐπιγινώσκοντες
λαλεῖν
Ιουδαι'στί - Ouk eisin epiginoskontes lalein Ioudai’sti – could not
speak in the Jews
language, in Nehemiah
13:24. But others (Meyer, Alford, etc.)
say that there is no ellipse of λαλεῖν, but that Ἐλληνιστὶ
γινώσκειν
Συριστὶ
ἐπισταμένους – Hellaenissti
ginoskein
Suristi epistamenous
- (Xenophon),
"Graece nescire" (Cicero),
mean to know or not to know the
Greek and
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?”
Art thou not then the for art not thou that, Authorized Version; stirred up to
sedition for madest
an uproar, Authorized Version; led for leddest, Authorized
Version; the four thousand men of
the Assassins for four thousand men that
were
murderers, Authorized Version. Art
thou not then, etc.? or as Meyer, "Thou art
not then;" either way implying that Lysias had concluded
that he was the Egyptian,
but had now discovered his mistake. The
Egyptian, etc. He whom Josephus calls
(' Bell.
Jud.,' it. 13:5) "the Egyptian false prophet," and relates that,
having
collected above thirty thousand followers, he advanced from
the desert to the
Mount of
Olives, intending to overpower the Roman garrison and make himself
tyrant of Jerusalem, with the help of his δορυφόροι – doruphoroi - body-guard,
who might very probably be composed of the Assassins or Sicarii,
mentioned
in the text. Stirred up to sedition
(ἀναστατώσας
– anastatosas – raising an
insurrection) The difference between the Authorized Version and the Revised
Version is
that the former takes the verb in an intransitive sense, "to make an
uproar," the latter in a transitive sense, governing the "four
thousand men."
In the only
two other places where it occurs in the New Testament (ch. 17:6;
Galatians
5:12) it is transitive. It is not a classical word. The
four thousand men.
Josephus, in
the above-cited passage, reckons the followers of the Egyptian
impostor at above thirty thousand. But such discrepancies are of
no account,
partly because of the known looseness with which numbers are
stated, and
Josephus's
disposition to exaggerate; partly because of the real fluctuation in the
numbers of insurgents at different periods of an insurrection;
and partly because
it is very possible that a soldier like Lysias would take no
count of the mere rabble,
but only of the disciplined and armed soldiers such as these
Sicarii were. It may
be added that Josephus himself seems to distinguish between
the rabble and the
fighting men, because, though in the 'Bell. Jud.,' it. 13:5 he
says that Felix attacked
or took prisoners "most of his followers," in the
'Ant. Jud.,' 20. 8:6 he makes the
number of slain "four hundred," and of prisoners
"two hundred" - a very small
proportion of thirty thousand. The Egyptian had promised his
deluded followers
that the walls of Jerusalem would fall down like those of
Jericho. It is not known
exactly in what year the insurrection took place, but it was, as
Renan says, "pen de
temps auparavant" ('St. Paul,' p. 525). The Egyptian
himself contrived to run away
and disappear; hence the thought that he was the author of
this new tumult at
Jerusalem. The Sicarii were a band of fanatical murderers, who, in
the disturbed
times preceding the
destruction of Jerusalem, went about armed with daggers, and
in broad daylight and
in the public thoroughfares murdered whoever was obnoxious
to them. (This violence sounds familiar in our own day! CY – 2018)
Among others
they murdered the high priest Jonathan at the instigation of
Felix (Josephus, 'Ant.
Jud.,' 20. 6:7; 'Bell. Jud.,' 2, 13:3).
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.” I am a Jew for I am a man which am a
Jew, Authorized Version;
in for a city in, Authorized Version; give me leave
for suffer me, Authorized
Version.
A citizen of no mean city; οὐκ ἀσήμου
πόλεως – ouk
asaemou poleos – not an
Insignificant city, an elegant classical expression. Οὐκ ἄσημος Ἐλλήνων πόλις –
Ouk asaemos Hellaenon polis – not an
insignificant Greek city - (Euripides, 'Ion.,' 8).
The Pastor and Elders of the Church not
Infallible (vs. 29-30)
There may be considered to be some uncertainty as to the
exact merits of
the
remarkable case which the history reproduces in this passage, but
without rendering any verdict, pronouncing any opinion, or even
offering
any
suggestion. In the room that is accordingly allowed for option, it is
believed that the following positions, as they are certainly
maintainable in
themselves, are also to be impressed on us by the present history:
LIPS OF THE LEADERS OF A CHRISTIAN CHURCH, IS DISTANT
FROM THE ADVICE OF CLEAR CHRISTIAN PRINCIPLE AND
TRUTH, AS THE POLES ARE DISTANT FROM ONE ANOTHER.
There was not a little in the
exact tone of those who urged on Paul a
certain course (v. 20) and in the exact time which they used for
pressing
their suit, which invests it with suspicion, and which may very
possibly
have done so with Paul.
MANY THE KNOWN LEADERS OF THE CHURCH, WILL NOT
ABSOLVE THE INDIVIDUAL CONSCIENCE OR JUDGMENT. It is
quite possible that the present was an occasion which Paul would
have
described as one of those when he would make himself all things to
all
men. It is also quite possible that this was a right occasion
of observing
that practice. And lastly, for that very reason the more, it
may seem quite
possible, that Paul’s judgment was in no degree hoodwinked, nor his
conscience eclipsed, when he yielded to the advice urged upon him. As
no
whisper of censure seems breathed upon him, the providence of God,
nay,
the Spirit Himself,
may have been his Guide now, to the end that facts
should teach those who were responsible for the advice, while
Paul would
feel, ay, genuinely feel, that the compensation that was given
to him for his
sufferings consisted in the audience of Jew and Gentile of all sorts,
of
Roman governors and officers and
soldiers, which he had in consequence
the opportunity of addressing (v. 39). If Paul were mistaken
and at fault
now, he reaps his punishment, though still he rescues some
advantage out
of all for Christ and the gospel. And he is taught that not
even the kindness
of his heart and willingness “to be persuaded” by the skilful
representations
in affection’s hour of others, can be a substitute for the individual,
steady,
regulated judgment and conscience of the Christian. If he were not
mistaken, the same lesson is taught, though by a very different
route. He
himself held and acted upon the conviction that his individual
judgment,
under the guidance of the
Divine Spirit, should have its way — that
judgment going to this that, though himself suffered, the leaders
of the
Church and “many thousands of zealots of the Law” should be effectually
taught.
OF HUMAN JUDGMENT, THROUGH ALL UNCERTAINTY OF
FIDELITY, EVEN IN HUMAN CONSCIENCES, TRIUMPH AND
VINDICATE THEIR OWN RIGHTS.
Ø The intended short way out of an
apprehended difficulty and danger,
suggested
with coaxing tones and words (v. 20, “Thou seest, brother “),
proves a
very long and painful way. Who can tell what must have been the
excited
apprehensions of James and the elders as the riot went on, nor
stopped
in a sense, till Paul set off for
Ø For Paul, whose is both the active work
and the keen suffering, “the
beginning
of the end” dates from this very Church meeting at
The road is
opened to
places” left for Paul’s ministry. And the goal of his career comes
into sight
for the
racer of keen vision as well as of keen energy. So the gospel gains
fresh
wings, and that grace of God which lovingly overrules where perhaps
it was
not allowed to rule, is made
known to vaster numbers, and amongst
them to some whom it might not have reached in any other way.
40 “And when he
had given him license, Paul stood on the stairs, and beckoned
with the hand
unto the people. And when there was made a great silence,
he spake unto them
in the Hebrew tongue, saying,” Leave for license,
Authorized
Version; standing for
stood...and, Authorized Version; language for
tongue;
Authorized Version. The Hebrew
language; i.e. the Syro-Chaldaic which was
the vernacular of the Hebrew Jews at that time.
The introduction
of Christianity into the world while the temple was still
standing, and the Law of
Moses with all its Levitical and ceremonial
ordinances was still in
force, might have issued in three ways.
1. All
converts to the faith of Jesus Christ from among the Gentiles might
have been forced to
become Jews, as far as submission to the whole Law
was concerned. The first of these issues was that
which was contended for
by the bigoted Jews
of Jerusalem. They wished that all Christians should
be as it were
proselytes to Moses, only with the addition of faith in Jesus
as the promised and
long looked-for Christ.
2. Or
the Old Testament might then and there have been superseded by the
New, and
the Jewish believers as well as the Gentile converts have been
brought at once into the
possession of Christian liberty and immunity from
the whole body of ceremonial
observances. The second seems
to be that
toward which Paul’s own
opinion gravitated, and which the inexorable
logic of the forcible
suppression of the Mosaic institutions by the destruction
of Jerusalem
confirmed as being according to the mind of God.
3. Or
it might have been provided that, while Jewish believers were still
subject to the Law of
Moses, those who believed from among the Gentiles
should be wholly free
from the bondage of the Law, and only subject to the
institutions and precepts of
Christ. This third way was a
complete compromise
accepted by Paul. In
deference to the prejudices of the Jewish people, and in
a charitable consideration for opinions and feelings which
were almost a part
of their being, he was willing that the Christian Jews
should still observe the laws
their fathers, provided
that the Gentile disciples were left absolutely flee.
And he was willing
as a Jew himself to conform to his brethren’s practice
in this matter.
Whatever may have been his speculative opinion, he was
willing to give to the
Jewish community the public proof asked for by
James, that “he
himself also walked orderly and kept the Law,” and
actually joined the four
Nazarites in their vow and was at charges with
them, and went through
the legal ceremonies in the temple with them
The practical lesson, therefore, plainly is
that
compromises are lawful and right, provided no essential truth is
sacrificed.
In the diversity of the human mind, and the diversity of
influences
to which different minds are subject, it frequently happens, as a
matter
of fact, that conscientious and upright men, who agree upon many
vital
and essential truths, disagree upon others which are less important,
disagree
sharply and pointedly. If both parties are to maintain their own
views
with unbending rigidity, there can be no common action, no
harmony,
no peace. A compromise by which both parties, without giving
up
their own belief, agree to keep the points of difference in the
background,
and to concede something to each other in practice, is the
only
possible way of preserving unity and concord. It is the way sanctioned
and
recommended by the great example of Paul. Only we must not
forget
to notice the further instructive lesson conveyed by this section, that
the
most laudable and best-planned efforts at conciliation are often doomed
to failure by the
unreasonable and fanatical violence of those who are most
in the wrong. Compromises imply a measure of humility and a sincere love
of
peace. Where there is an arrogant assumption of infallibility, and an
overbearing
spirit of domination, men prefer the forcing their own opinion
upon
others to an equitable compromise, and love subjugation more than
peace.
The highest wisdom and most exalted piety will propose
concessions,
which fanatical bigotry will fling back in their teeth. It is in
religion
as in politics. There
will always be a party of irreconcilables.
A
Paul
in the depth of his love may offer a compromise to which the Jewish
fanatic
in his blind bigotry will reply by blows and conspiracies unto death.
And
yet in the end the love will triumph, and the violence will be laid in the
Fanaticism
and Devotedness (vs. 27-40)
It
is impossible not to read these verses with a smile of contempt in view of
the
folly and guilt of fanaticism, and, at the same time, with a smile of
satisfaction
in view of the calmness and nobility of Christian zeal.
o
In
the first place, it employs a weapon with which it is easily matched.
It
has recourse to violence (v. 31); but violence is a usage which others
can
easily adopt, and it may be with more effect (v. 32). If religion calls
in
the aid of the sword, it is likely enough to find the sword directed, at
the
next turn of events, against itself.
o
It
uses a weapon which is not at all fitted to its hand. Physical force is
not
the appointed method for regenerating the
world; “the weapons
of our warfare are not carnal,” but spiritual. (II Corinthians
10:4)
The
“kingdom
not of this world” does not want its servants to “fight”
o
It
assails those who, if it would but consider, are its truest friends. Out
of
regard for the Law, these fanatical Jews “went about to kill” Paul.
The
multitude shouted “Away with him!” (v. 36). But if they had
known
better they would, out of regard for the Law, have speeded
Paul
on his mission. For Judaism, pure and simple, would inevitably
have
perished; but Judaism, as surviving in the truths and institutions
of
Christianity, is destined to last as long as time itself, and to be
universal
in its range. Had they thought more and looked further,
they would have honored him whom they were in such haste
o
It
charges a man with a crime of which he is absolutely innocent
o
It
proceeds to punish without giving a chance of defending
o
It
denies to a man that which God has bestowed, and which it claims
for
itself — a right to his convictions.
o
It
dashes itself blindly and vehemently against the purposes of God.
At
this time it was striking at Christ’s chosen ambassador, and,
without
exception, the most useful servant of God then living.
At
many times since then, it has stricken the men who represented
the
truth of Christ, and has done sore evil to the Church, and so
admirably
the attitude of Paul contrasts with the movements of this excited,
tumultuous,
bloody mob! We admire:
Ø
his
courage in placing himself in the position;
Ø
his
calmness throughout (vs. 37-39);
Ø
his
readiness (v. 40) — he was prepared at any emergency to speak
Ø
We
admire it because we are sure that it all rested upon
his
consecration to the cause, and his assurance of the presence of his
Danger
and Deliverance at Jerusalem (vs. 27-40)
Ø
He
is represented as an enemy of the Law, like Stephen before him. He
has
to confront the blind and murderous storm of human
passion, more
dreadful
than the waves of the sea, presently to be encountered. Now is the
warning
concerning the things to be expected in Jerusalem about to be
fulfilled.
The sincerest friends of religion have often to incur the charge of
being
its enemies, the truest worshippers of God are denounced as heretics.
Ø
As
a violator of the temple, he was said to have “made the holy place
common.”
There is a close parallel
between this mode of attack and that on
Jesus.
Great must have been his consolation to find
himself treading in the
footsteps
of his Lord, as his great
desire was to be conformable to Him.
(Philippians
3:10) The
greatest honor lies in bearing the cross of Jesus,
becoming
partaker of His sufferings, being “as
He was in the world.”
AND
THAT OF THE SAVIOR. The whole city was in an
uproar. He was
rejected
by his own countrymen — cast out of the temple. They desired to
slay
him, and yet not stain the sacred place; straining at gnats
and
swallowing
camels. They
thought they would do God service in slaying
him.
At Ephesus, pagan superstition and the love of gain were against him;
here,
Jewish bigotry and fanaticism. Both scenes are warnings against the
misdirection
of religious feeling. We need reflection and knowledge to
purify
the religious instinct, which is like fire, pernicious if not watched and
kept
under control. The murder of Jesus, and all judicial murders of
teachers
and leaders, are, considered from the human side, both crimes and
deed.
On the one hand we see human passion, blind folly, wicked hatred,
on
the part of the Jews; on the other, a bright picture of Christian heroic
courage,
self-possession, and sweet patience on the part of the apostle.
And
over and above all the light of Divine leading shines,
like a pillar of
fire
by night. There is the power which protects the
servants of God, the
wisdom
which employs even its adversaries to carry out its designs, the
love
which makes a center of light and warmth within the man’s “own clear
breast.”
Man proposes, and God disposes. He guides the well-meant
counsels
of his friends to other ends than they supposed, and the designs of
foes
to other issues than they had calculated.
up
for Paul in the person of a heathen. The Roman tribune stills the uproar,
saves
the apostle’s life, gives him the opportunity of clearing himself from
the
charge against him, affords him liberty of speech. How impressive is
the
scene with which this chapter closes! There stands the preacher in
chains.
His pulpit the stairs of the Roman fortress; instead of deacons
surrounding
and supporting him, rough Roman soldiers. Murderous cries
instead
of psalms precede his discourse. Instead of a calm audience before
him,
an enraged mob. But let us draw the veil and look within his heart.
There
is the spirit of faith and of love, of wisdom and of
strength. There is
that
courage which the consciousness of right and truth inspires, a “good
conscience
toward God.”
(ch. 24:16) There was that whole
devotion which
ever
makes its impression on the rudest hearts, and alone gives freedom and
joy. Above all, the knowledge of a Savior and a God,
to whom in life or
death
he belongs, from whom neither life nor death can separate.
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