IN JERUSALEM The evangelist St. Luke presents a consummation of the third preaching journey of the apostle Paul. He concentrated on how God used the events which seem very bitter, to push Paul to go to Rome to testify in the imperial palace, in the capital of the world at that time. The author demonstrated how the apostle Paul challenged the tribulations even to death, for the sake of the preaching; and how the incident of trying to have him killed in Jerusalem has been used by God to let him go to Rome. 1- To Tyre 1 – 3 2- The disciples’ counsel to Paul not to go to Jerusalem 4 – 6 3- The prophecy of Agabus in Caesarea 7 – 14 4- Going up to Jerusalem 15 5- The disciples’ counsel to Paul in Jerusalem 16 – 26 6- An uproar in the temple 27 – 30 7- The intervention of the commander of the garrison 31 – 40 1- TO TYRE “Now it came to pass, that when we had departed from them and set sail, running a straight course, we came to Cos, the following day to Rhodes, and from there to Patrara” (Acts 21: 1). Having bid farewell to the priests who came from Ephesus to Miletus, to set forth to Jerusalem, and the time came for every party to go their way; it was not easy for him or them to depart, because of the strong bond of love between them. That is why St. Luke says, “When we had departed from them”, as though their departure was by force. St. Paul and his company sailed in a boat between the islands and the coasts, as Cos and Rhodes are islands. Rhodes was the name of a city on the coast of an island that carried the same name. Cos: A small island in a group of Greek islands close to the South-west of Asia Minor, called nowadays ‘Stanco’, famous for its fertility and its production of wine and silk, 40 miles away from Myletus. Rhodes: This is also among the group of Greek islands, and includes a city that bears the same name, and was famous for its huge bronze statue, and was included among the Seven Wonders of the World. It was built by Chares Lyndus, and was known for its very high elevation; that ships sail between them as though between its feet. After 56 years of its building, it was destroyed by an earthquake. When the Moslem Arabs took it over, in the year 600 AD after 600 years of its destruction, they sold the fallen statue to a Jewish trader, who carried its bronze on several camels. Its name was formerly ‘Asteria’, and then was called ‘Rhodes’ because of its abundant production of roses. Patra: A Sea port in Lycia in Asia Minor. “And finding a ship sailing over to Phoenicia, we went abroad and set sail. When we had sighted Cyprus, we passed it on the left, sailed to Syria, and landed at Tyre; for there, the ship was to unload her cargo” (Acts 21: 2-3). Petra found in a ship sailing to Phoenicia, Cyprus, leaving the island on their left was no longer rush to the Apostle Paul to travel to Jerusalem in order to communicate them in a festival session 801 They sailed from Cyprus to Syria, to unload the cargo of the ship. Tyre was one of the main commercial cities in the world, and so it remained until the days of St. Paul. 2- The disciples’ counsel to Paul, not to go to Jerusalem “And finding disciples, we stayed there seven days. They told Paul through the Spirit not to go up to Jerusalem” (Acts 21: 4). The apostle Paul was not anymore in a hurry to go to Jerusalem. As they had to wait seven days to unload the ship’s cargo, they found disciples who accepted the faith. The expression “finding” refers to the care of the apostle Paul and those who were with him, to look for believers wherever he went, to contact them, to worship together, and to get comfort in the continuous work of God with them. In the days of the Lord Christ, as Tyre was not yet ready to receive him, He said, “Woe to you Bethsaida! For if the mighty work which were done in you had been done in Tyre and Sidon, they would have repented a great while ago, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon at the judgment than you” (Luke 10: 13, 14). But then, there were disciples for the Lord Jesus in Tyre, who attached themselves to the apostle Paul, and asked him to stay with them and not to go to Jerusalem. Some believe that by then, the prophecy about Tyre was realized: “Her gain and her pay will be set apart for the Lord” (Isa 23: 18). He probably stayed there seven days to worship together with the believers in the day of the Lord, and to preach among them. Some of the believers in Tyre got special gifts, that they prophesied by the Spirit about the troubles waiting for the apostle Paul in Jerusalem, as “The Holy Spirit testified to this in every city” (Acts 20: .23). What is meant by “They told Paul by the Spirit not to go up to Jerusalem”? 1- As they prophesied through the Spirit about the troubles waiting for Paul in Jerusalem, they told him not to go there, counting his ministry and preaching as needed by many. 2- This does not mean that the Holy Spirit has commanded him not to go to Jerusalem; but the apostle realized that what they did was out of their zeal and love for him. The Spirit revealed the troubles, but not going to Jerusalem was a request from the congregation for the sake of his own safety against danger. It was amazing that the Holy Spirit, who granted Paul to work unusual miracles in Ephesus (Acts 19: 11), was telling him, in Tyre, about the troubles waiting for him in Jerusalem, yet not directly, but through the disciples there. Despite the gifts that were given to Paul, and despite his great achievements, what was hidden from him was revealed by the Holy Spirit to the disciples, (Acts 20: 22). to let all feel their need for one another. The same prophecy was given by Agabus in the house of Philip the preacher (Acts 21: 10-11). “When we had come to the end of those days, we departed and went on our ways, and they all accompanied us, with wives and children till we were out of the city. And we knelt down on the shore and prayed” (Acts 21: 5). Although the disciples in Tyre did not accept the faith on the hands of Paul, yet they revealed great respect and love for him; that, only after seven days of his ministry there, all went: men, women, and children- to bid him farewell, to seek God’s blessing through him, as well as to pray for his sake. Here, that congregation revealed love for the 802 ministers of the word, whoever they are, and felt the commitment to pray for the sake of the ministry and the ministers. They also managed to train their children to bear the same spirit and to partake of the same deed. In them the prophecy, “And the daughter of Tyre will be there with a gift” (Ps 45: 12), was realized. What is this gift given by the rich daughter of Tyre to her Groom, other than the true love for the word and the ministers, to the unity to work with one spirit, to pray even on the sea shore for the sake of the ministry and ministers, and finally for their marvelous act of offering their children to the Lord, as fellows with them in the same spirit and work. At Miletus, the Clergymen knelt down on their knees to pray as they bid the apostle Paul and those who were with him farewell (Acts 20: 36); And in Tyre, the congregation, men, women, and children, knelt down on their knees, to do the same, with the same spirit. They all knelt on the pier of the port, which was most probably paved with rocks covered with dirt because of the unloading of cargoes. But the church turns every location wherever and in whatever condition it is, as though to a sanctity for the Lord, through prayers. Kneeling to pray is something attached to the church, practiced by the believers wherever they are. And according to George Herbert, kneeling to pray would not hurt the silk stockings. We bow our knees, as the bowed knees prepare man to gain forgiveness from God, take away His wrath, and let him enjoy His grace more so than any movement of other body parts. St. Ambrose "The emperor himself, as a sharer in the holy mysteries of our religion, would seclude himself daily at a stated hour in the innermost chambers of his palace; and there in solitary converse with his God, would kneel in humble supplication, and entreat the blessings of which he stood in need"1. Eusebius of Caesarea The church commands us to raise persistent prayers to God, kneeling on our knees, in certain days, day and night2. St. Epiphanius He (St. Paul) turned from a persecutor of the church, into a preacher and a teacher of the Gentiles (2 Tim 1: 11). He says, “I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy, that in me first Jesus Christ might show all suffering, as a pattern to those who are going to believe on Him for everlasting life” (1 Tim 1: 13-16). As you see, by the grace of God, we are saved from our sins, in which we are weakened. God is alone the medication that heals the soul. As the soul is truly capable of harming itself; so also people are capable of becoming sick, but incapable of becoming in a better shape3. St. Augustine “When we had taken our leave of one another, we boarded the ship, and they returned home” (Acts 21: 6). 1 Vita Constant. 4.22 2De Fide, 24. 3 Sermons 278 .2. 803 In an atmosphere of amazing spiritual love, they took leave of one another, and Paul and those who were with him joyfully boarded the ship, despite the tribulations they knew were waiting for them. All the congregation returned home with a feeling of joy and thanksgiving for God’s persistent work through His minister. And like what the prophet Moses said as he was blessing the tribes: “Rejoice Zebulun, in your going out; and Issacher in your tents”.(Deu33: 18) The apostle Paul and those who were with him set forth rejoicing in the prayers for their sake by the congregation; and the congregation returned home bearing the blessings of the apostle Paul, and his prayers for them. 3- The prophecy of Agabus in Caesarea “And when we had finished our voyage from Tyre, we came to Ptolemais, greeted the brethren, and stayed with them one day” (Acts 21: 7). Ptolemais: Acre nowadays, an old city from the days of the Judges (Judg 1: 31), among the portion of the tribe of Asher; it had its reputation since the middle ages. It was one of the stops of the Crusaders, who called it after the name of St. John (St. Jeane d’Acre’), and built in it citadels and huge marine strongholds, close to the Carmel Mountain. When visited by the apostle Paul, it was called by the name ‘Ptolemais’, after one of the Ptolemaic kings, who beautified it. In the days of the apostle, it was under colonial control. The apostle Paul came to it, and greeted the brethren, as an indication of the presence of a church related to the apostle Paul. After staying with them one day, he departed to Caesarea. “On the next day we who were Paul’s companions, departed and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him” (Acts 21: 8). Philip, known as the evangelist, was one of the seven deacons chosen by the congregation, to minister to the needs of the widows (Acts 6: 3 etc.). He was also the one who preached in Samaria (Acts 8: 5), the Ethiopian eunuch (Acts 8: 26), and in the cities on his way from Azotus to Caesarea (Acts 8: 40), where he settled down. He was called the evangelist to distinguish him from the apostle by the same name. The apostle Paul rarely lived in a public place, but mostly as a guest with one of his friends, who used to feel comfortable to give him hospitality, as their houses were turned then into centers of spiritual, preaching, and worship. So became the house of Philip the evangelist. Evangelist: a preacher of the good news or the gospel; a term which also came twice in (Eph 4: 11; 2 Tim 4: 5), but was not given to any of the remaining six deacons; although we saw in the life of St. Steven, how he preached in the synagogues, debating with the Jews who came from other regions, like Alexandria, Celicia, and Rome etc. We cannot say that preaching is not the work of deacons, as every believer is committed to testify to the gospel of Christ whenever one has the chance. “Now this man had four virgin daughters who prophesied” (Acts 21: 9). Before those virgin daughters of Philip who had the gift of prophecy, others prophesied to the apostle about the troubles waiting for him in Jerusalem. Yet this repetition in several locations encouraged Paul and put his heart at ease, because the Holy Spirit was confirming to him, that what would happen to him was by divine allowance, as well as was justifying him before the church, where believers would not be disturbed 804 when they hear about what would come upon him and realize that he went there with his free will, knowing what was awaiting him, rejoicing in his fellowship in the cross of the Lord. We are as though in the days of the prophets, as we see those four virgin daughters, who were disciples of their father, and gained the grace of prophecy. "She admired also the zeal of Anna the daughter of Phanuel, who continued even to extreme old age to serve the Lord in the temple with prayers and fasting. When she thought of the four virgins who were the daughters of Philip (Acts21: 9), she longed to join their band and to be numbered with those who by their virginal purity have attained the grace of prophecy" 1. St. Jerome Now, if women are commanded to keep silent in the churches (1 Cor 14: 34); and those virgin daughters of Philip could prophesy, why should we not allow our daughters to talk and prophesy? To answer this, we say, that in order to prophesy, they should first show the signs of prophecy in them; and secondly, the daughters of Philip did not prophesy in the church. In the Old Testament, although Deborah was known as a prophetess (Judg 4: 4), yet there is no indication that she ever stood and addressed an assembly of people, the same way Isaiah and Jeremiah did; The same applies to Hilda the prophetess (2 Kings 22: 14; 2 Chron 34: 22) 2. The scholar Origen In the Old Testament, women prophesied, like Miriam the sister of Moses and Aaron; then Deborah (Judg 4: 4),; then Huldah (2 Kings 22: 14), in the days of Josea, and Judith (Judi 8: 11) under the reign of Darius. St. Mary the mother of God, her relative Elisabeth, and Anna, also prophesied (Luke 1: 46, 2: 38). And in our days, the virgin daughters of Philip. Yet all these were never haughty toward their husbands, but kept their meakness3. Constitutions of the Holy Apostles “And as we stayed many days, a certain prophet named ‘Agabus’ came down from Judea” (Acts 21: 10). The time to the apostle Paul was very valuable; he counted his ministry in any city by days, no single day without work, even if he is in prison, or during the unloading of a ship, etc. Agabus had the gift of prophecy; when he came down from Jerusalem to Antioch, he prophesied about the great famine throughout the entire world (Acts 11: 27-28). “When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, ‘Thus says the Holy Spirit, ‘So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles” (Acts 21: 11). As the apostle was not anymore in a hurry to go to Jerusalem, they stayed many days in Caesarea, during which that prophet Agabus came. Like the prophets of the Old Testament, he bound his hands and feet with Paul’s belt, prophesying what the Jews of Jerusalem were going to do to him. That was how the prophets used to do symbolic acts to reveal future events, like when Jeremiah buried his belt at the River Euphrates, as a 1 Letter 130 to Demetrias, 4. 2 Comm. On 1 Cor. 4.74.6-61. 3 Constitutions of the Holy Apostles, 8.1.2. 805 reference to the captivity of the Jews (Jer 13: 4); and when he made for himself bonds and yokes, put them upon his neck, then sent them to the kings of Edom, Moab, the Ammonites, Tyre, and Sidon, to proclaim to them that Nebuchadnezzar was going to prevail and enslave those nations (Jer 27: 2-7); and also when Jeremiah came down to the potter’s house, who was making a vessel of clay at the wheel, and when that vessel was marred in his hands, he made it again into another vessel, as a reference to the destruction that was going to come upon the nation of the Jews (Jer 18: 4). Isaiah likewise walked naked and barefoot, as a reference of the captivation of Egypt and Ethiopia (Isa 20: 3-4). Ezekiel was called the symbolic prophet, because of his many works and symbolic acts that bore prophecies. “And when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem” (Acts 21: 12). Here we notice that St. Luke, and those who were companions of the apostle Paul, beside some believers from Caesarea, have joined to plead with him not to go up to Jerusalem. Although they all knew that the apostle moves according to divine commands; yet for the sake of their love for him, and for the sake of the continuity of his ministry, they pleaded that with him. And although the apostle counted that as love, yet it bore weakness; for he was ready not only to be bound, but also to die joyfully for the name of the Lord Jesus. "For they had tried to keep him back with the intention not of dissuading, but to show love for him; as yearning for (the preservation of) the apostle, not as counselling against martyrdom" 1. The Scholar Tertullian “Then Paul answered, ‘What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus” (Acts 21: 13). Knowing their true flaring love for him, and their longing for the continuity of his ministry, he nevertheless rebuked them; for he sought the consummation of God’s will, of having fellowship with the crucified in His passion and also His death. Although he could not bear to see their tears for his sake, that broke his heart; yet he did not conform to their action, but with love and courage in the Lord, he raided them up to realize the value of suffering for the Lord’s sake. The apostle Paul had very gentle feelings, and could not bear to see anybody’s tears; Yet it was gentility in the Lord. Although the tears tore his heart, yet they could not turn him away from the way of the cross. St. Ignatius of Antioch bore the same spirit, when he wrote to the Romans asking them not to show love in the wrong time, as they were doing their best to convince him not to martyr. "Pray, then, do not seek to confer any greater favor upon me than that I be sacrificed to God while the altar is still prepared. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave 1 Scorpiace,15. 806 nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body" 1. "Trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him (Christ) " 2. "Entreat Christ for me, that by these instruments I may be found a sacrifice [to God]" 3. St. Ignatius of Antioch The apostle Paul, through the divine grace, counted any suffering or even martyrdom as consummation of the passion of Christ, and partaking of love with the crucified. He counted them as a marvelous chance to open the door to set forth and “depart and be with Christ, which is far better” (Phil 1: 23). In a letter to Heliodorus,4 St. Jerome wrote to express the necessity of rising above the human emotions through the love for God, saying that Paul responded to the brethren, who tried to keep him from going up to Jerusalem, saying, “What do you mean by weeping and breaking my heart? For I am ready, not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus” (Acts 21: 13). The natural emotion, which mostly corrupts faith, should return powerless from the stronghold of the gospel: “My mother and brothers are these who hear the word of God and do it” (Matt 12: 50; Luke 8: 21). If they believe in Christ, let them command us to go and fight in His name; and if they do not believe, “Let the dead bury their own dead” (Matt 8: 22) 5. How amazing to command them to overcome like men, any persecution, and to daringly go through temptations. In case someone is ready to bear the fears of death and despise them; if he put himself and departed, would he not leave behind him something to be remembered? For, as he puts his soul, he somehow will find it; whereas if he finds his life, he would bring perdition upon himself. So what fear would the saints feel, if what used to look difficult has become for them joyful to bear?6. St. Cyril the Great “So when he would not be persuaded, we ceased saying, ‘The will of the Lord be done’” (Acts 21: 14). It is clear that they were insisting that St. Paul the apostle would not go up to Jerusalem. However, as they saw his persistence and how he joyfully accepted such a prophecy, they realized that this was the will of God and submitted to it. They realized that the decision of the apostle Paul was not out of self-esteem, of pride, or of lack of wisdom; but it was a joyful entering into the way of the cross, together with delivering everything into the hands of God. When they did not see any hesitation or fear on his part, they felt the hand of God working in his heart, mind, and his whole life. 4- Going up to Jerusalem “And after those days we packed and went up to Jerusalem” (Acts 21: 15). 1 Ep. to Rom. 2, 4. 2 Eph. 1.1, 2. 3 Rom 1, 2. 4 Heliodorus was a soldier; then, he was ordained a priest. St. Jerome took him with him to the East. As he felt himself not called for the life of solitude in the desert, he returned to Aquileia to resume his responsibilities as a priest. Later on, he was ordained a bishop over Altinum. 5 Letter 14 to Heliodorus, 3. 6 Comm. on Luke, Sermon 50. 807 They prepared themselves like soldiers, carrying their equipments; and they probably also carried with them what they have collected from the churches of Macedonia and Achaia for the poor of Jerusalem. With Paul, were those who accompanied him, anticipating the tribulations expected to come over the apostle, intending to be with him in his suffering. "When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers (acts21: 15) but accounting it to be the command of the Spirit" 1. St. John Chrysostom 5- The disciples’ counsel to Paul in Jerusalem “Also some of the disciples from Caesarea went with us and brought with them one, Mnason of Cyprus, an early disciple, with whom we were to lodge” (Acts 21: 16). With them went some disciples from Caesarea, who brought with them Mnason of Cyprus, who had a house in Jerusalem; as it was difficult during the feast season to find a place to lodge in Jerusalem. Although Mnason heard what was expected to happen to Paul in Jerusalem, he did not hesitate to give him and his company hospitality, disregarding any troubles he could face because of them. The Greek text came vague concerning whether Mnason came with them from Caesarea to receive them in his house in Jerusalem, or they came to his house while he was not with them in Caesarea, as he was known to the believers in Caesarea. Some believe that they brought him from his house midway between Caesarea and Jerusalem. St. Paul came to Jerusalem after so long absence, during which he suffered many tribulations in several countries. “And when we had come to Jerusalem, the brethren received us gladly” (Acts 21: 17). They came to Jerusalem on the eve of the feast of the Pentecost (May the 27th 57 AD). The apostle met his early disciples in the house of Mnason, who gladly received him together with St. Luke and the rest of his company2. "Though it be not Paul, yet if it be a believer and a brother, although the least, Christ comes to you through him. Open your house, take Him in. “Who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man, shall receive a righteous man’s reward” (Matt 10: 41). Therefore too he that receives Christ, shall receive the reward of him who has Christ for his guest" 3. St. John Chrysostom “On the following day Paul went in with us to James, and all the elders were present” (Acts 21: 18). As it seems that James was the only apostle who was at that time dwelling in Jerusalem; St. Paul and all who were with him went to visit him. 1Hom. On Acts. Hom. 45. 2David Smith. Life and Letters of St. Paul, p. 657. 3Hom. On Acts. Hom. 45. 808 “When he had greeted them, he told in detail those things which God had done among the Gentiles through his ministry” (Acts 21: 19). In the spirit of humility, the apostle Paul did not parade his exalted achievements; but, quietly and gradually, he told them about God’s exalted work among the Gentiles through his ministry, as he always confirmed that it is not him, but it is God’s grace that works in him. He believed that he sowed, and others watered, but it was God who makes the plant grow. “And when they heard it, they glorified the Lord. And they said to him, ‘You see brother, how many myriads of Jews there are who had believed, and they are all zealous for the law” (Acts 21: 20). Although the elders were pleased to hear God’s work through the ministry of Paul, yet they intended to warn him, that there were thousands of Jews who accepted the Christian faith, together with their zeal for the law. Those people heard that the apostle Paul, while preaching the gospel of grace, disregards the law, seeking from the Jews to forsake their Judaism, and cease to count themselves as Jews, to become like the Gentiles, in no need for circumcision or the other Jewish customs. Some believe that, among the elders present, were those who accepted the Christian faith, yet they were embracing the thoughts of the Pharisees, and counting Christ and preaching Him as serving the law and for the glory of Israel, besides holding fast to the literality of the law and the Jewish customs. Although they glorified the Lord, for the spreading of faith in several countries, with such exalted and fast rate; yet they were worrying to hear how the apostle Paul was an opponent of the Jewish rites. "Observe with what modest deference they too speak: "they said to him:" not (James) as Bishop discourses authoritatively, but they take Paul as partner with them in their view; “You see brother:” as though immediately and at the outset apologizing for themselves, and saying, "We did not wish this. Do you see! The necessity of the thing? “How many myriads" They said, "Of Jews there are?” And they say not, "how many thousands we have made catechumens," but, "there are. And these," They say, "Are all zealous for the law". Again Paul relates to them the things relating to the Gentiles, not indulging in vainglory, God forbid, but wishing to show forth the mercy of God, and to fill them with great joy. See accordingly: “When they heard it," It says, "They glorified the Lord”, not praised nor admired Paul: for in such wise had he narrated, as referring all to God" 1. St. John Chrysostom “But they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs” (Acts 21: 21). Some may probably wonder: Have the council assembled in Jerusalem not already judged, not to put a yoke on the neck of the Gentiles; but it was enough for them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood (Acts 15)? They would respond by saying that that decree included the following: The rites pertaining to the law; although they should be applied spiritually not literally, yet they have been issued according to a divine law. 1Hom. On Acts. Hom. 46. 809 What the council judged concerned those outside Jerusalem. They are to be applied only by the Gentiles, not the Jews, even those scattered among them. The council did not take into consideration what would happen with the growth of the church, and the increase of those believing among the Gentiles; especially when the Christians are expelled from the temple, and when Jerusalem is destroyed. The rumors heard in Jerusalem were not correct; as the apostle Paul did not seek that from all the Jews, but sought that from the converted Gentiles. On the other hand, he confirmed that salvation is not to be set upon the literal practice of the Jewish rites, but upon the faith in Christ, working with love. The law in its literality is not capable of justification. Although the leaderships of the church realized that all what was heard in Jerusalem was all false rumors; yet, for the sake of pleasing those thousands of believers, they were committed to present a practical proof of their falsity. We join St. John Chrysostom in standing in awe before that personality, amazing in its exalted love for opponents, and its tolerance and wisdom. While the Jews, even those who were converted to Christianity, took the position of animosity against him all along his ministry, and until his last breath, accusing him of opposing the law; yet, with the spirit of love, he writes to them in his epistle to the Hebrews: “Pray for us, for we are confident that we have a good conscience, in all things desiring to live honorably” (Heb. 13: 18). He seeks from those who hate him, what he does from the others who love him, to pray for his sake, saying, “For we are confident that we have a good conscience”. 'Never mind the accusations; for “our conscience”, as he says, “would never cause you any harm, and would never plot anything against you”; “we have a good conscience not only toward the Gentiles, but also toward you; we never did anything with deceit or hypocrisy. I write this to you, not as an opponent, but as a friend'1. It was expected that once the Jews who accepted the faith would hear that Paul came to Jerusalem, they would assemble together to protest strongly against his position as portrayed by the false reports. “What then? The assembly must certainly meet, for they will hear that you have come” Therefore do as we tell you: we have four men who have taken a vow” (Acts 21: 22-23). They revealed to the apostle that they did not believe what was said against him, that he should prove that he embraces the law as far as the converted Jews are concerned, not those from the Gentiles. Some believe that there were certain of those converted Jews who, with ulterior motives, although they knew for sure the thoughts of the apostle Paul, yet they, and their likes, chased him in all countries, to stir the converted Jews as well as others, against him, claiming that he was an opponent of the law. "They say these things as advising, not as commanding.”Make your defense in act, not in word""2. St. John Chrysostom “Take them and be purified with them, and pay their expenses so that they may shave their heads, and that they all may know that all those things of which they were 1Homilies on the Hebrews. Hom. 34.4. 2Hom. On Acts. Hom. 46. 810 informed concerning you are nothing, but that you yourself also walk orderly and keep the law” “But concerning the Gentiles who believe, we have written and decided that they should observe no such thing, except that they should keep themselves from things offered to idols, from blood, from things strangled, and from sexual immorality” (Acts 21: 24-25). The apostle James confirms that what they asked the apostle to do does not contradict with the decisions of the council in Jerusalem (Acts 15), as they only concerned the Gentiles. "Here with a kind of remonstrance, as "we," they say, commanded them, although we are preachers to the Jews, so you do, although a preacher to the Gentiles, cooperate with us" 1. St. John Chrysostom “Then Paul took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them” (Acts 21: 26). In order to reconcile with the church of Jerusalem, win them, and bring them over to the high spiritual concepts, Paul practiced certain rites pertaining to purification, according to what he already wrote: “To those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law” (1 Cor 9: 21). So, he also became to those under the law, as though he was under the law, to set free those enslaved to the letter, to the account of Christ. “The expiration of the days of purification”: It is the statute of vowing; In case a Jew takes a vow for the sake of a request or a tribulation, he lets his hare grow for thirty days, and abstains from drinking wine (num 6: 2-5), for he is holy in the Lord. At the end of the period, he should bring the sacrifices of the Nazarite; and in case he is incapable of offering them, he should resort to someone who can. That is why they said to the apostle Paul: “Take them and be purified with them and pay their expenses”. The sacrifices and offers of the Nazarite rite came in (Num 6: 14-21). St. John Chrysostom says that St. Paul could have brought St. Timothy as an example; for he had himself circumcised him; but he consented to them and did all what they asked him to do. According to the law, those who take a vow should observe the following for purification: To abstain from drinking wine, eating fresh or dried grapes, approaching a dead corpse, even if it was that of his father, mother, brother, or sister (Num 6: 3-7). He should also offer sacrifices, and no razor shall come upon his head, until the days are fulfilled (Num 6: 5). The apostle Paul refers to what he did by saying, “To the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law” (1 Cor 9: 20). In preaching the Gentiles, as he chose not to oppose them as far as the unnecessary things are concerned, giving them the freedom of attire, language, customs of eating and drinking, and so on, as long as these customs do not contradict with faith; so he did with the Jews: He chose not to oppose them in what they hold fast, as long as they do not contradict with the faith in the Lord Christ. 1Hom. On Acts. Hom. 46. 811 In all this, Paul did not pretend what is not in him, but revealed compassion1. "For he that ministers to the sick becomes as if he were sick himself, not indeed falsely pretending to be under the fever, but considering with the mind of one truly sympathizing what he would wish done for himself if he were in the sick man's place"2. St. Augustine In every situation, he becomes every thing for everyone: He becomes bread for the hungry, water for the thirsty, resurrection for the dead, a physician for the sick, and salvation for the sinners3. St. Cyril of Jerusalem Did Paul flatteringly pretend to be every thing to everyone? Nay, but as a man of God, a physician of the spirit, capable of diagnosing every pain, he diligently cared for them, and sympathized with all. In some way or another, all of us have something mutual with everyone. This kind of sympathy was adopted by Paul in dealing with people4. Ambrosiaster 6- An uproar in the temple “And when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him” (Acts 21: 27). Formerly, Saul of Tarsus used to be known in the temple; but then, after so many years, many, especially among the people, did not know him. For a whole week of purification, he remained unrecognized in the temple by any of the opponents of the Christian faith. The apostle entered into the temple together with the four who had taken a vow; and having all been purified, they heeded to the court of the priests to negotiate with them the prices of the sacrifices, assuming that by this he would calm down those accusing him to be an opponent of the law. As it was the feast of the Pentecost, and the Jews came from all over the world, he was recognized by those coming from Asia, in particular those from Ephesus, who were full of hatred against that one, the opponent of the law. He was not recognized by the Jews of Jerusalem, but by those from Asia Minor. They did not go to the High Priest, or to the civil judges, to present accusations against him, probably because they assumed that this would not realize their intention of getting rid of Paul; but they resorted to creating a public uproar. They thus defiled the temple, and spoiled its peace and sanctity, under the pretence of zeal for the law, and the holiness of the temple. Then, he was in their midst and in their hands inside the temple, far from any help from the converted Jews, or from the protection of the Roman law. They jumped on him and stirred the Jewish multitudes against him, accusing him of defiling the holy place. It was their hour and the power of darkness (Luke 22: 53). “Crying out, ;Men of Israel, Help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks to the temple and has defiled this holy place” (Acts 21: 28). 1 Letter 82 to Jerome. 2 Letter to Jerome, 75. 3 Sermon on the Paralytic, 10. 4 Commentary on Paul’s Epistles (1 Cor. 9.20). 812 “Crying out, Men of Israel”: O Friends of the Law of Moses, and You who are entrusted to keep the law! “This is the man!" the one who preoccupies the minds of all; although they do not know him by face; this is the opponent of the nation of Israel, of the Law of Moses, and of the temple! "“Men of Israel, Help”: as though it were some (monster) difficult to be caught, and hard to be overcome, that has fallen into their hands. “Who teaches men everywhere”, not here only. And then the accusation (is) more aggravated by the present circumstances" 1. St. John Chrysostom “For they had previously seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple” (Acts 21: 29). When they saw Trophimus with him in the city, they assumed that he accompanied him everywhere, even in the temple. The multitudes often believe lies through seeing half of the truth, without making sure of the whole truth. Half the truth was that Paul is in the temple; and the false half was that he brought Trophimus with him into the temple. “And all the city was disturbed, and the people ran together, seized Paul, and dragged him out of the temple; and immediately the doors were closed” (Acts 21: 30). The multitudes in the city soon uproared, and dragged Paul the apostle from the court of Israel to the court of the gentiles, and they closed the doors in order to stop any further uproar inside the temple. When they dragged Paul out of the temple, and the doors were closed between the Court of the Gentiles and the rest of the temple to kill him; and the news came to the commander of the garrison, he immediately took soldiers and centurions, and ran down to them, took Paul, protected him by their shields, and carried him on their soldiers. We can imagine how thousands of Jews coming from all over the world to the temple as the holiest place on earth, to celebrate the feast, saw a man caught, as though defiling the temple. No one can imagine how they felt; they intended to tear him to pieces; as in their mind, he intended to deprive everyone from the dearest things they had: the temple, the law, and the religious customs. According to St. John Chrysostom, They did not need statutes or courts of justice. They beat him; yet he withstood their aggression with patience, to present, later on, his defense2. 7- The intervention of the commander of the Garrison “Now, as they were seeking to kill him, news came to the commander of the garrison that all Jerusalem was in an uproar” (Acts 21: 31). The fort of Antonia, where the Roman Garrison had its headquarter, was located west of the temple, connected to the temple by two flights of steps, to facilitate easy movement if necessary. The garrison was formed of 1000 soldiers. When the commander heard the news he took with him two centurions and 200 soldiers, and ran to rescue Paul’s life. The fort of Antonia was built by John Hyrcanus the High Priest who called it ‘Baris’, then was strengthened and beautified by Herod the Great, who changed its name 1Hom. On Acts. Hom. 46. 2Hom. On Acts. Hom. 46. 813 to Antonia, after his friend Emperor Mark Anthony. Josephus describes it as having four towers, one of which was 70 yards high, that overlooked everything going on inside the temple1. its force of 1000 men was always on a state of standby. The word translated as ‘commander of the garrison’ which came several time in the New Testament (Matt 27: 65-66; John 18: 12; Acts 5: 26), refers to an officer who leads 1000 men; his name was Claudius Lysias (Acts 23: 26). “He immediately took soldiers and centurions, and ran down to them. And when they saw the commander and the soldiers, they stopped beating Paul.Then the commander came near and took him, and commanded him to be bound with two chains; and he asked who he was and what he has done” (Acts 21: 32-33). He probably intended to calm the multitudes down, by assuring them that nobody is going to escape from the hand of justice, And by binding him by two chains to two soldiers, he protects him until the time comes to try him. His feet were also chained in a way to allow him to walk, by which the prophecy of Agabus was realized (Acts 21: 11). As this commander was previously deceived by an Egyptian prisoner who led a rebellion, and fled from the soldiers, this time Lysias took every precaution, commanded Paul to be bound by two chains, one to a soldier on each side. “And some among the multitude cried one thing and some another; and when he could not ascertain the truth because of the tumult, he commanded him to be taken into the barracks" (Acts 21: 34). When the commander asked the uproaring people, "Who is this person? And what is his crime?" The answer was meaningless cries. They did not know with what guilt they should charge the apostle. Some cried with something and others with another thing. So neither the commander nor his men could know the truth. "And when he reached the stairs, he had to be carried by the soldiers because of the violence of the mob” (Acts 21: 35). The multitude was unwittingly encouraged to see their prey in chains; and as many of them put in their hearts to crush him, as a service to God and to His people, they charged him as he was in the soldiers’ hands, and beat him violently from all sides, crying out: “Kill him, Kill him”; And if it were not for the soldiers, they would have torn him apart. “For the multitude of the people followed after, crying out, ‘Away with him!’” (Acts 21: 36). The multitude were extremely agitated, supported and stirred by the Jewish leaderships. The commander and his men were confused, and could not find a logical interpretation of what was going on. The soldiers were shocked to see how the multitudes did not care for the strong protection around the prisoner; and amidst all this tumult, there was no one with inner peace except the apostle Paul himself, who, as he was about to be led into the barracks, he asked the commander if he could speak to him. As that was a strange situation, not experienced before by the commander, he approached to listen to him. “And as Paul was about to be led into the barracks, he said to the commander, ‘May I speak to you?’ He replied, ‘Can you speak Greek” (Acts 21: 37). The commander was astonished to hear Paul talking to him in Greek, as he thought that he was an Egyptian Jew who, some time ago, raised an insurrection and led 1 Josephus. Jewish Wars, 5.5.8. 814 4000 rebels to the Mount of Olives, claiming to them, as reported by Josephus,1. that he would show them how the strongholds of Jerusalem would collapse, and how he would cross together with them through their ruins. Josephus said that he could gather around him thirty-thousand followers, who believed his claim that he could force his way into Jerusalem. Felix the Ruler at that time crushed that insurrection, killing 400, and taking 200 of them captives. As that Egyptian got away and disappeared; it was natural for the commander to assume that the prisoner in his hands was that rebel, who, on coming back, the multitude attacked him. “Are you not the Egyptian who some time ago raised an insurrection and led the 4000 assassins out into the wilderness?” (Acts 21: 38). The controversy between the number of men mentioned by Josephus (thirtythousand) and that by the commander (four-thousand) may be explained by the fact that the Roman authorities preferred to underestimate the number of rebels, so as not to give that Egyptian that much credit of being able to gather so great a number around him. Some believe that the estimation by the commander could be more accurate, based on the number of those killed (400) and those caught captives (200), that could be very small, if the followers of the Egyptian were thirty-thousands. “But Paul said, ‘I am a Jew from Tarsus, in Cilicia, a citizen of no mean city; and I implore you, permit me to speak to the people’” (Acts 21: 39). The divine will has turned that riot into a good thing, giving Paul the chance to speak to the people. And, according to St. John Chrysostom, he managed to draw them to listen to him, by speaking to them in their native tongue, beside his delicate and gentle way of speaking. Under the circumstances, the apostle had to proclaim his nationality, being a Jew of an honorable origin, born in Tarsus, famous for culture, on the same level as Athens and Alexandria, called by Xenophon, a great and prosperous city, and by Josephus as the capital, and the most famous among the cities of Cilicia. Being a Jew, he had the right to enter into the temple to worship; and being a learned man, he could address the multitude. “So when he had given him permission, Paul stood on the stairs and motioned with his hands to the people. And when there was great silence, he spoke to them in the Hebrew language, saying” (Acts 21: 40). Paul stood with his small stature on the top of the stairs, surrounded by the soldiers in their shiny armor. Although he was bound with chains, yet he was dominating the whole situation by his amazing calmness and inner peace; something that astonished many, even among those who were against him. He did not count the situation as shameful, but he was at the apex of his glory, as though he has ascended on Jacob’s ladder, to where the Lord was standing, surrounded by the heavenly hosts. Paul was looking down with a loving heart on his opponents, hoping that the grace of God would make them enjoy what he was enjoying of inner glories. As he stood on the flight of stairs that lead to the fort, he motioned with his hand to the multitude, to get an amazing response of silence that was an exalted grace from God. The apostle could never dream of that marvelous chance to testify to his Christ before all the levels of the Jewish nation, with its entire learned people, rulers, devout, both in Jerusalem and those coming from all over the world. What an amazing captive! 1 Josephus. Antiq. 20.86; Jewish Wars, 2.13.5. 815 Although in chains, yet of authority, which made the multitude listen quietly to what he had to say. He spoke to them, not in Aramaic, the common language of the people, but in common Hebrew, known as Syrian-Chaldean, mastered only by the learned scribes and priests, that of the worship rites; They heard him speaking in their original language, that of the Holy Book, the language of the temple and the elite; So they responded by a great silence. 816 AN INSPIRATION FROM THE BOOK OF ACTS 21 THE DIAMOND CHAINS OF FREEDOM Your apostle Paul was on his way to Jerusalem, With a heart enkindled to testify to You in Rome. He longed to minister among the Gentiles. Although he was a prisoner bound in chains; Yet he was not preoccupied with what awaits him on his way to Rome, As long as Your Holy Spirit was his guide. In Tyre, the brethren pleaded with him, Not to go up to Jerusalem. They realized what awaits you there of troubles, even to death; When the whole world was in need of his ministry. He was not preoccupied with the labor of traveling, But with your gospel to reach the capital of the world. With love, the congregation came out: men, women, and children, To kneel on the beach together with the apostle, To give thanks to You, O the Controller of the life and ministry of the church. In Caesarea, the virgin daughters of Philip prophesied, And probably proclaimed what would happen to the apostle. Then Agabus came to confirm that the apostle would be delivered to the Gentiles To be tried. Counsels and prophecies followed one another, But Paul’s heart was longing to testify to You; Yet he was broken-hearted because of the persistence of the brethren on keeping him from going to Jerusalem. He was ready, not only to be bound by chains, But also to die in Jerusalem for the sake of Your gospel. He was loved by the multitudes everywhere; All realized how much they were in need of every minute of Your apostle’s life. Your apostle loved them back, longing to give them more and more. Yet his love for the spread of the word was above all emotions. In humility, Your apostle consented to the counsel of the brethren in Jerusalem. The multitudes in the temple were stirred against him. Many coveted to kill him, although they had not seen him before; But their blind prejudice corrupted their insight. Let everyone flare up; Yet Your apostle stood in Your amazing peace to testify to you. Grant me, O Lord, the fiery heart of Paul, for the sake of Your kingdom. Grant me, O Lord, to behold through Your eyes, how Your apostle was, To behold him, not standing on the staircase of the prison, But borne on the eternal arms. His chains were far more beautiful than any golden jewelry; His chains were adorned with diamond and every precious stone. 817 Although he was surrounded by violent soldiers; Yet there were as well angels rejoicing for Your saint. He stood to speak; Yet it was Your Holy Spirit who was directing all the speech. What king is greater than Paul? And what ruler was of more power and authority? The Jewish leadership considered him worthy of being stoned or crucified, In order to purify the earth of him. The multitude as well coveted to tear him up; As in their eyes, he was a criminal; Although they did not know what his crime was! The Roman commander was impressed to see his amazing calmness, and the exaltness of the peace of his heart; Whereas the Roman soldiers were confused, having never seen such a prisoner. The heavenly hosts blessed him, As he desired to be crucified together with you. And You, O my Lord, Were looking down on him, to welcome him in Your Kingdom. Blessed are you, O the amazing Paul!
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