The Bullet Point Bible

Acts 21

Paul's Journey to Tyre and Caesarea

1 After we tore ourselves away from them, we put out to sea, and sailing a straight course, we came to Cos, on the next day to Rhodes, and from there to Patara.2 We found a ship crossing over to Phoenicia, went aboard, and put out to sea.3 After we sighted Cyprus and left it behind on our port side, we sailed on to Syria and put in at Tyre, because the ship was to unload its cargo there.4 After we located the disciples, we stayed there seven days. They repeatedly told Paul through the Spirit not to set foot in Jerusalem.5 When our time was over, we left and went on our way. All of them, with their wives and children, accompanied us outside of the city. After kneeling down on the beach and praying,6 we said farewell to one another. Then we went aboard the ship, and they returned to their own homes.7 We continued the voyage from Tyre and arrived at Ptolemais, and when we had greeted the brothers, we stayed with them for one day.

  • This section details the sea voyage leg of Paul's journey towards Jerusalem, marking the transition from his ministry in Asia Minor and Greece.
  • The phrase "tore ourselves away" (Acts 21:1) highlights the deep emotional bond between Paul and the Ephesian elders he left in Miletus (Acts 20:37-38).
  • The route mentioned (Cos, Rhodes, Patara) follows a logical path for ancient maritime travel in the eastern Mediterranean.
  • Finding a ship heading directly to Phoenicia (Acts 21:2) was fortunate and expedited their journey.
  • The seven-day stay in Tyre (Acts 21:4) allowed for fellowship with local believers and coincided with the ship unloading cargo.
  • The warning "through the Spirit" (Acts 21:4) not to go to Jerusalem is significant. This is the first of several explicit warnings Paul receives in this chapter about the danger awaiting him.
  • This raises a theological question: Was the Spirit forbidding Paul's trip, or merely warning him of the consequences? Paul interprets it as a warning, not a prohibition.
  • The scene of communal prayer and farewell on the beach (Acts 21:5) mirrors the earlier farewell at Miletus, emphasizing the close-knit nature and shared devotion of early Christian communities.
  • The brief stop in Ptolemais (modern Acre/Akko) continues the pattern of Paul connecting with established Christian groups along his route (Acts 21:7).
Prophecy at Caesarea

8 On the next day we left and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him.9 (He had four unmarried daughters who prophesied.)10 While we remained there for a number of days, a prophet named Agabus came down from Judea.11 He came to us, took Paul's belt, tied his own hands and feet with it, and said, "The Holy Spirit says this: 'This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over to the Gentiles.'"12 When we heard this, both we and the local people begged him not to go up to Jerusalem.13 Then Paul replied, "What are you doing, weeping and breaking my heart? For I am ready not only to be tied up, but even to die in Jerusalem for the name of the Lord Jesus."14 Because he could not be persuaded, we said no more except, "The Lord's will be done."

  • Paul stays in Caesarea Maritima, a major Roman port and administrative center, at the home of Philip the evangelist.
  • Philip was one of the original seven deacons appointed in Jerusalem (Acts 6:5) and had previously ministered in Samaria and to the Ethiopian eunuch (Acts 8).
  • Philip's four daughters who prophesied (Acts 21:9) indicate that the gift of prophecy was active among women in the early church, aligning with Joel's prophecy quoted in Acts 2:17-18.
  • Agabus, a prophet previously seen warning of a famine (Acts 11:27-28), arrives and delivers a dramatic, symbolic prophecy.
  • Agabus's action of binding himself with Paul's belt (Acts 21:11) is reminiscent of Old Testament prophetic sign-acts (e.g., Isaiah 20:2-4, Jeremiah 13:1-11, Ezekiel 4:1-5:4).
  • The prophecy explicitly states Paul will be bound by Jews and handed over to Gentiles (Acts 21:11), accurately foretelling the events to come. Note the specific marking of the Holy Spirit's words.
  • The reaction of Paul's companions and the local believers is one of deep concern, pleading with him not to proceed (Acts 21:12).
  • Paul's response reveals his unwavering commitment and readiness to suffer, even die, for Christ (Acts 21:13). His primary motivation is faithfulness to his calling in Jesus' name.
  • Paul's determination echoes Jesus' own resolve in heading towards Jerusalem despite knowing the suffering that awaited him (Luke 9:51).
  • The final resignation, "The Lord's will be done" (Acts 21:14), signifies acceptance of Paul's decision and trust in God's sovereignty, echoing Jesus' prayer in Gethsemane (Luke 22:42).
Arrival in Jerusalem and Counsel from James

15 After these days we got ready and started up to Jerusalem.16 Some of the disciples from Caesarea came along with us too, and brought us to the house of Mnason of Cyprus, a disciple from the earliest times, with whom we were to stay.17 When we arrived in Jerusalem, the brothers welcomed us gladly.18 The next day Paul went in with us to see James, and all the elders were there.19 When Paul had greeted them, he began to explain in detail what God had done among the Gentiles through his ministry.20 When they heard this, they praised God. Then they said to him, "You see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law.21 They have been informed about you-that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs.22 What then should we do? They will no doubt hear that you have come.23 So do what we tell you: We have four men who have taken a vow;24 take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved. Then everyone will know there is nothing in what they have been told about you, but that you yourself live in conformity with the law.25 But regarding the Gentiles who have believed, we have written a letter, having decided that they should avoid meat that has been sacrificed to idols and blood and what has been strangled and sexual immorality."26 Then Paul took the men the next day, and after he had purified himself along with them, he went to the temple and gave notice of the completion of the days of purification, when the sacrifice would be offered for each of them.

  • Paul proceeds to Jerusalem, accompanied by companions and hosted by Mnason, an early disciple (Acts 21:15-16), showing the network of believers.
  • The initial reception by the Jerusalem believers is warm ("welcomed us gladly," Acts 21:17).
  • Paul formally reports his Gentile mission successes to James (the brother of Jesus and leader of the Jerusalem church) and the elders (Acts 21:18-19).
  • The Jerusalem leadership praises God for the Gentile conversions but immediately raises a point of serious concern regarding Paul's reputation among Jewish believers (Acts 21:20).
  • The rumor was that Paul taught diaspora Jews to forsake Mosaic Law entirely (Acts 21:21), a distortion of his actual teaching (cf. Romans 14:1-6, 1 Corinthians 9:19-23). Paul taught that adherence to the Law was not necessary for salvation, especially for Gentiles, but he didn't forbid Jewish believers from observing customs.
  • James proposes a plan for Paul to publicly demonstrate his respect for Jewish customs by sponsoring four men completing a Nazirite vow (Numbers 6:1-21), which involved purification rites and sacrifices in the temple (Acts 21:23-24).
  • This act was intended to counteract the rumors and show Paul's willingness to live "in conformity with the law" when among Jews (Acts 21:24).
  • James reaffirms the decision of the Jerusalem Council (Acts 15) concerning Gentile believers – they were not required to follow the Mosaic Law but should observe specific ethical guidelines (Acts 21:25).
  • Paul agrees to the plan (Acts 21:26), demonstrating his principle of becoming "all things to all people" (1 Corinthians 9:22) for the sake of unity and the gospel, even though the plan ultimately backfires.
Riot in the Temple

27 When the seven days were almost over, the Jews from the province of Asia who had seen him in the temple area stirred up the whole crowd and seized him,28 shouting, "Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this sanctuary! Furthermore he has brought Greeks into the inner courts of the temple and made this holy place ritually unclean!"29 (For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.)30 The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple courts, and immediately the doors were shut.31 While they were trying to kill him, a report was sent up to the commanding officer of the cohort that all Jerusalem was in confusion.32 He immediately took soldiers and centurions and ran down to the crowd. When they saw the commanding officer and the soldiers, they stopped beating Paul.33 Then the commanding officer came up and arrested him and ordered him to be tied up with two chains; he then asked who he was and what he had done.34 But some in the crowd shouted one thing, and others something else, and when the commanding officer was unable to find out the truth because of the disturbance, he ordered Paul to be brought into the barracks.35 When he came to the steps, Paul had to be carried by the soldiers because of the violence of the mob,36 for a crowd of people followed them, screaming, "Away with him!"

  • The plan to appease Jewish believers fails dramatically near the end of the purification period (Acts 21:27).
  • The instigators are Jews from Asia (likely Ephesus, where Paul had a long ministry), who recognized Paul and harbored hostility towards him (Acts 19:23-41).
  • They accuse Paul of attacking the core tenets of Judaism ("our people, our law, and this place") and, crucially, of defiling the temple by bringing a Gentile (Trophimus) into the inner courts (Acts 21:28).
  • Bringing a Gentile beyond the Court of the Gentiles was a capital offense according to both Jewish law and Roman decree; signs warned Gentiles not to enter on pain of death.
  • The accusation regarding Trophimus was based on assumption, not fact (Acts 21:29), highlighting the volatile and prejudiced atmosphere.
  • The accusation ignites an immediate city-wide riot; Paul is dragged from the temple precincts, and the gates are shut, possibly by temple guards to prevent further defilement or violence within the sacred area (Acts 21:30).
  • The mob intends to kill Paul (Acts 21:31), fulfilling the prophecies he had received.
  • The Roman commander (chiliarch/tribune) of the cohort stationed at the Fortress Antonia, which overlooked the temple complex, is alerted to the disturbance (Acts 21:31).
  • The commander, Claudius Lysias (as identified later in Acts 23:26), acts swiftly with soldiers to quell the riot, a standard Roman procedure for maintaining order (Acts 21:32).
  • The commander arrests Paul, binding him with two chains (standard procedure for dangerous prisoners), and tries to ascertain his identity and crime amidst the chaos (Acts 21:33-34).
  • The mob's frenzy is so intense that soldiers have to carry Paul up the steps to the barracks for his own safety (Acts 21:35).
  • The crowd's cry, "Away with him!" (Acts 21:36), echoes the cry against Jesus before Pilate (Luke 23:18; John 19:15), linking Paul's suffering to that of his Lord.
Paul Addresses the Roman Commander

37 As Paul was about to be brought into the barracks, he said to the commanding officer, "May I say something to you?" The officer replied, Do you know Greek?38 Then you're not that Egyptian who started a rebellion and led the 4,000 men of the 'Assassins' into the wilderness some time ago?"39 Paul answered, "I am a Jew from Tarsus in Cilicia, a citizen of an important city. Please allow me to speak to the people."40 When the commanding officer had given him permission, Paul stood on the steps and gestured to the people with his hand. When they had become silent, he addressed them in Aramaic,

  • Just before being taken into the safety of the barracks, Paul initiates a conversation with the Roman commander (Acts 21:37).
  • The commander is surprised that Paul speaks Greek, the lingua franca of the eastern Roman Empire (Acts 21:37).
  • The commander initially mistakes Paul for a specific Egyptian revolutionary who had recently caused trouble and led followers into the desert (Acts 21:38). This figure is also mentioned by the historian Josephus. This indicates the Romans were constantly vigilant against messianic figures and rebels in Judea.
  • Paul clarifies his identity: a Jew, specifically from Tarsus in Cilicia (Acts 21:39). Tarsus was a prominent city known for its culture and Roman citizenship privileges, which Paul possessed (though not mentioned here, it's revealed in Acts 22:25-29).
  • Paul requests permission to address the Jewish crowd (Acts 21:39), demonstrating remarkable courage and a desire to defend his actions and preach the gospel even in mortal danger.
  • The commander grants permission, perhaps intrigued by Paul or hoping his speech might clarify the situation (Acts 21:40).
  • Paul stands on the steps (likely of the Fortress Antonia), gestures for silence, and begins to speak in Aramaic (referred to as Hebrew in some translations), the common language of Judean Jews, showing respect and ensuring they could understand him (Acts 21:40). This sets the stage for his defense in the next chapter.

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