Wednesdays are for the New Testament
7/31/24
Bruce, F.F. (1988). "Acts 21:17-40: Paul at Jerusalem." In The Book of Acts (Revised). (pages 403-412). William B. Eerdmans Publishing.
Acts 21:17-26 describes the interactions of Paul shortly after his arrival in Jerusalem. Having been received by James and the other elders (Bruce 1988, p. 404), their discussion likely also included the gift of relief they were bringing to Jerusalem. Bruce notes the difference in the narrative between here and the visit mentioned in Galatians 2, where Paul spoke with "the pillars" of the church. Bruce considers it likely the group may have numbered seventy, as a traditional figure which may have cared for the large number of Christians in Jerusalem.
In verses 19-21, Paul's report of his activities brought joy (Bruce 1988, p. 405). However, there was a rumor in Jerusalem that Paul was not only welcoming Gentiles but also persuading Jews to neglect the customs of Moses. Bruce briefly summarizes Paul's nuanced view of the requirements of the Mosaic Law. Verses 22-24 record the recommendation that Paul should be seen publicly showing a high regard for Jewish customs through joining some others in a Nazirite vow (Bruce 1988, p. 406). Paul would be seen to purify himself ceremonially and to show solidarity with others. The move would not indicate a rejection of the freedom of the Gospel (Bruce 1988, p. 407). Persuaded of this, verse 26 describes Paul following through with the plan. Bruce considers Paul to have some misgivings about this plan proposed by "well-meaning but deeply worried men" (Bruce 1988, p. 408).
Acts 21:27-30 describes a riotous eruption during the seven days prescribed for Paul's ritual purification (Bruce 1988, p. 408). Some of the Jews who had opposed Paul in Ephesus assumed that Trophimus, himself from Ephesus, had entered the temple with Paul (Bruce 1988, p. 409). Such an entry would be a capital offense, and a violation of clearly posted signs. In the subsequent riot, Paul was dragged to the outer court of the temple. The doors were shut, a detail which suggests to some commentators a significant move to exclude all Gentiles from Christianity (Bruce 1988, p. 410).
Acts 21:31-36 describes the intervention of Roman authorities, who extracted Paul from the mob and sought an explanation for the riot. Bruce briefly describes the location of the Roman garrison just northwest of the temple (Bruce 1988, p. 410). The custody of Paul would have served both to protect him and to buy time for investigating in hopes that lawful justice could be applied. Verses 35-36 note the continued outcry against Paul (Bruce 1988, p. 411).
In Acts 21:37-40 Paul startles the tribune by demonstrating that he is not an Egyptian revolutionary known to the government to have plotted against the temple, then disappeared (Bruce 1988, p. 412). Paul's use of an educated Greek style and his self-identification in verses 39-40 as a Jew from Cilicia gained him permission to speak to the crowd, in their native Aramaic dialect. His defense begins in Acts 22:1.
7/31/24
Bruce, F.F. (1988). "Acts 21:17-40: Paul at Jerusalem." In The Book of Acts (Revised). (pages 403-412). William B. Eerdmans Publishing.
Acts 21:17-26 describes the interactions of Paul shortly after his arrival in Jerusalem. Having been received by James and the other elders (Bruce 1988, p. 404), their discussion likely also included the gift of relief they were bringing to Jerusalem. Bruce notes the difference in the narrative between here and the visit mentioned in Galatians 2, where Paul spoke with "the pillars" of the church. Bruce considers it likely the group may have numbered seventy, as a traditional figure which may have cared for the large number of Christians in Jerusalem.
In verses 19-21, Paul's report of his activities brought joy (Bruce 1988, p. 405). However, there was a rumor in Jerusalem that Paul was not only welcoming Gentiles but also persuading Jews to neglect the customs of Moses. Bruce briefly summarizes Paul's nuanced view of the requirements of the Mosaic Law. Verses 22-24 record the recommendation that Paul should be seen publicly showing a high regard for Jewish customs through joining some others in a Nazirite vow (Bruce 1988, p. 406). Paul would be seen to purify himself ceremonially and to show solidarity with others. The move would not indicate a rejection of the freedom of the Gospel (Bruce 1988, p. 407). Persuaded of this, verse 26 describes Paul following through with the plan. Bruce considers Paul to have some misgivings about this plan proposed by "well-meaning but deeply worried men" (Bruce 1988, p. 408).
Acts 21:27-30 describes a riotous eruption during the seven days prescribed for Paul's ritual purification (Bruce 1988, p. 408). Some of the Jews who had opposed Paul in Ephesus assumed that Trophimus, himself from Ephesus, had entered the temple with Paul (Bruce 1988, p. 409). Such an entry would be a capital offense, and a violation of clearly posted signs. In the subsequent riot, Paul was dragged to the outer court of the temple. The doors were shut, a detail which suggests to some commentators a significant move to exclude all Gentiles from Christianity (Bruce 1988, p. 410).
Acts 21:31-36 describes the intervention of Roman authorities, who extracted Paul from the mob and sought an explanation for the riot. Bruce briefly describes the location of the Roman garrison just northwest of the temple (Bruce 1988, p. 410). The custody of Paul would have served both to protect him and to buy time for investigating in hopes that lawful justice could be applied. Verses 35-36 note the continued outcry against Paul (Bruce 1988, p. 411).
In Acts 21:37-40 Paul startles the tribune by demonstrating that he is not an Egyptian revolutionary known to the government to have plotted against the temple, then disappeared (Bruce 1988, p. 412). Paul's use of an educated Greek style and his self-identification in verses 39-40 as a Jew from Cilicia gained him permission to speak to the crowd, in their native Aramaic dialect. His defense begins in Acts 22:1.
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