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Acts 21

And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:

And finding a ship sailing over unto Phenicia, we went aboard, and set forth.

Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.

And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

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.

And when we had taken our leave one of another, we took ship; and they returned home again.

And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.

And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.

And the same man had four daughters, virgins, which did prophesy.

And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus.

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.

And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.

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.

And when he would not be persuaded, we ceased, saying, The will of the Lord be done.

And after those days we took up our carriages, and went up to Jerusalem.

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 when we were come to Jerusalem, the brethren received us gladly.

And the day following Paul went in with us unto James; and all the elders were present.

And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.

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:

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.

What is it therefore? the multitude must needs come together: for they will hear that thou art come.

Do therefore this that we say to thee: We have four men which have a vow on them;

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.

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.

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 purifcation, until that an offering should be offered for every one of them.

And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,

Crying out, Men of Israel, help: This is the man, that teacheth all men 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.

(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

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.

And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.

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.

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.

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.

And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.

For the multitude of the people followed after, crying, Away with him.

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?

Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?

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.

And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

What does Acts 21:23 mean?

Explanation

Acts 21:23 is part of the narrative describing the Apostle Paul's visit to Jerusalem, where he meets James and the elders of the church (Acts 21:18). They discuss the concern amongst Jewish believers that Paul teaches Jews living among Gentiles to abandon the Law of Moses, which is not true.

This verse contains their advice to Paul to join four men in completing a Nazirite vow to show his respect for the Law and thereby quell the rumors.

This act is meant to be a public demonstration that Paul does not disregard Jewish customs and the law.

The "vow" referenced is likely the Nazirite vow of abstinence found in Numbers 6:1-21, which involves a period of consecration to God, abstaining from wine, grape products, haircuts, and contact with corpses.

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Historical Context

At the time this episode takes place in the Book of Acts, Jerusalem's church was mainly Jewish, and many believers were still strictly observing the Law of Moses.

There was tension as Christianity began to spread among Gentiles (non-Jews), particularly over the issue of whether Gentile converts should be required to observe Jewish laws.

Paul's teaching of freedom from the Law for Gentiles was misunderstood by some as encouraging Jews to abandon the Law as well.

The recommendation to participate with the men under a vow was an attempt to bridge this gap and demonstrate Paul's respect for the Jewish customs to assure the Jewish-Christian sect that he was not undermining their traditions.

Theological Insights

Theologically, Acts 21:23 illustrates the early church's struggle with the relationship between the Old Covenant (Law of Moses) and the New Covenant (grace through Jesus Christ).

From a Christian perspective, Paul's actions show a willingness to submit to cultural practices for the sake of unity and evangelism without compromising the core message of the gospel.

This verse raises questions about the lengths to which Christians should go to avoid causing offense or misunderstanding while still maintaining the integrity of their faith.

Practical Applications

This passage can advise modern believers on navigating cultural sensitivity and the importance of reputation within one's community.

It highlights the principle of becoming "all things to all people" (1 Corinthians 9:22) for the purpose of ministry without compromising on essential beliefs.

It encourages Christians to respect and honor cultural practices as long as they do not contradict the teachings of Jesus.

Cross-References

Numbers 6:1-21 - Details of the Nazirite vow.
1 Corinthians 9:19-23 - Paul's teaching on being all things to all people to win some.
Romans 14:13-23 - Encouragement not to put a stumbling block in another's path.
Acts 15:1-29 - The Council of Jerusalem discussing the relationship between the Law and Gentile converts.

Language Study

In the original Greek text, the word for "vow" used in this context is "euche" (εὐχή), which can mean a vow or a prayer made to God, signifying a solemn promise or dedication.

Understanding this term as well as "Nazirite," which comes from the Hebrew word "nazir" (נזיר), meaning "consecrated" or "separated," is crucial for interpreting this passage correctly.

Cultural and Religious Comparisons

The concept of the Nazirite vow has parallels in various cultures and religions where individuals set themselves apart for a period of dedication or purification.

For instance, in ancient times, devotees of certain gods or goddesses might abstain from specific foods or actions as a form of devotion or in preparation for religious service.

Scientific Perspectives

While there is no direct scientific perspective on the Nazirite vow, modern psychology and sociology might interpret the vow's practices as a form of group identification or personal discipline.

Such vows can foster a sense of belonging, identity, and commitment within a community, which can produce psychological and social benefits.

Commentaries

Expert commentators offer varied insights on Acts 21:23:

John Calvin comments that this was a counsel of human wisdom, trying to combine respect for Jewish customs with the freedom of the gospel.
Matthew Henry views this passage as an example of Christian prudence and condescension, where Paul demonstrates his freedom in Christ by willingly taking part in the rituals.
The Jamieson-Fausset-Brown Bible Commentary suggests that this act was not an apostolic endorsement of the continued binding nature of Jewish ceremonies but a temporary concession for the sake of peace and unity.

Acts 21

Acts 21

What does Acts 21:23 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Acts 21:23 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?