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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 Rhodes, and from thence unto Patara:

2

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

3

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.

4

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

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.

6

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

7

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

8

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

9

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

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10

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

1
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.

12

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

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.

14

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

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15

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

16

There went with us also certain of the disciples of Cesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.

17

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

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

19

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

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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:

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.

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

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

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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.

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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.

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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.

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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,

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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.

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

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.

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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.

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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.

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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.

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

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

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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?

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

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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.

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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,

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Acts 21

Agabus's belt prophecy—binding his own hands and feet with Paul's belt and declaring that the Jews of Jerusalem will bind Paul in this way and deliver him to the Gentiles—presages Paul's arrest and yet functions as a call to martyrdom rather than a warning to retreat; Paul's response, I am ready not only to be bound but to die in Jerusalem for the name of the Lord Jesus, establishes that apostolic obedience transcends self-preservation. The Jerusalem church's reception includes James and the elders' recounting of thousands of Jewish believers and their zealous observance of the law, necessitating Paul's participation in a temple vow to demonstrate his fidelity to Jewish practice and quieten rumors of his antinomian teaching. Paul's arrest in the temple following a riot initiated by Jews from Asia—who claim he has brought Greeks into the sanctuary—ironically fulfills Agabus's prophecy and precipitates the Roman tribune's intervention; the permission to address the crowd in Aramaic provides the first of Paul's three defenses in Acts and establishes him as a witness even in custody.

Acts 21:15

After these days we got ready and started on our way up to Jerusalem — the journey resumes with finality; 'up' (anabaino) carries theological weight, the movement toward the holy city and toward death. Paul ascends as Jesus ascended, toward glorification through suffering.

Acts 21:33

Then the commander came up and took him into custody, and ordered him to be bound with two chains; and he began asking who he was and what he had done — Paul is bound (Greek: desmo), the first explicit chain imprisonment. The commander's questions are pragmatic: he seeks to understand the disturbance and Paul's role in it.

Acts 21:1

When we had torn ourselves away from them and had set sail, we ran a straight course to Cos, and the next day to Rhodes, and from there to Patara — Paul's missionary journey reaches its climax as the narrative moves toward Jerusalem with urgency, mirroring the Gospel accounts of Jesus' final ascent. The voyage itself is matter-of-fact, yet theologically weighted: Paul moves toward his passion, and the very geography becomes redemptive geography.

Acts 21:2

And having found a ship crossing to Phoenicia, we went aboard and set sail — the logistics of ancient travel frame a larger theological movement: Paul, like Jesus before him, deliberately travels toward his suffering. The ship that carries him forward is merely the instrument of divine providence.

Acts 21:3

Now when we had come in sight of Cyprus, leaving it on the left, we sailed to Syria and landed at Tyre; for the ship was to unload its cargo — Cyprus is passed by (the first missionary journey began there), and Paul presses toward Syria where fresh troubles await. The ordinariness of commerce masks the extraordinary purpose being fulfilled.

Acts 21:4

And finding disciples, we stayed there seven days. And they said to Paul through the Spirit that he should not go up to Jerusalem — the first prophetic warning emerges not from an Agabus-figure but from the community itself, warned by the Spirit. Yet Paul will not be deterred, revealing both the intensity of his calling and the Spirit's permission for him to face what lies ahead.

Acts 21:5

But when we had completed the days, we left and went on our journey; and they all, with wives and children, accompanied us until we were out of the city. And kneeling down on the beach, we prayed — the communal prayer on the shore echoes the prayer traditions of Israel, yet now Christians gather. The departure is both a farewell and a commissioning, the community blessing Paul as he moves toward his passion.

Acts 21:6

And after saying goodbye to one another, we boarded the ship, while they returned home — the separation is marked with finality; those who love Paul must release him to his calling. This farewell anticipates the farewell discourses of Jesus and establishes the pattern of Christian community sending forth witnesses.

Acts 21:7

And when we had completed the voyage from Tyre, we arrived at Ptolemais, and we greeted the brethren and stayed with them for one day — the brief stop emphasizes Paul's progress and the network of believers stretching throughout the Mediterranean world. Each Christian community becomes a waypoint in the larger narrative of redemption.

Acts 21:8

On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him — Philip, the deacon from Acts 6 who evangelized Samaria and the Ethiopian eunuch, now hosts Paul. The reunion echoes the continuity of the Spirit's work and signals that Philip, once scattered, now prepares Paul for his own scattering.

Acts 21:9

Now this man had four virgin daughters who were prophetesses — Philip's daughters continue the OT prophetic tradition (Joel 2:28-29, cited at Pentecost) and embody the democratic Spirit-gifting of the age. Female prophecy signals that the new covenant transcends gender hierarchies in the distribution of charismata.

Acts 21:10

As we were staying there for some days, a prophet named Agabus came down from Judea — Agabus, who appeared once before in Acts 11:28 predicting the famine, now returns as a harbinger of Paul's fate. His appearance marks the intensification of the passion narrative; prophets in Acts often signify divine judgment and redemptive suffering.

Acts 21:11

And coming to us, he took Paul's belt, bound his own feet and hands, 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' — Agabus performs a prophetic sign-action in the manner of OT prophets (Jeremiah wrapping a linen waistband, Isaiah going naked). The sign is not mere prediction but a theurgic pronouncement that makes present what is foretold; Paul's belt becomes the symbol of bondage he will suffer.

Acts 21:12

When we heard this, we as well as the local people began begging him not to go up to Jerusalem — collective intercession arises, yet it is based on human reasoning about safety rather than submission to Paul's calling. The community loves Paul but cannot see that his suffering is integral to his apostolic witness.

Acts 21:13

Then Paul answered, 'Why are you weeping and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus' — Paul's resolve echoes Jesus' words before his passion (Luke 9:51, 22:42). The phrase 'for the name of the Lord Jesus' grounds his willingness in christological conviction; martyrdom is not mere political or legal tragedy but redemptive witness to Christ's name.

Acts 21:14

And since he would not be persuaded, we fell silent, saying, 'The will of the Lord be done' — the community surrenders its protective anxiety to divine will, echoing Jesus' prayer in Gethsemane. Silence becomes the language of acceptance; they cease their weeping and acknowledge that Paul's calling transcends their love for him.

Acts 21:16

Some of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, a disciple of long standing, with whom we were to lodge — Mnason is described as 'archaia' (of long standing, original), suggesting he may have been among the earliest believers. The network of hospitality extends Paul's community all the way to Jerusalem; he does not arrive alone.

Acts 21:17

When we had come to Jerusalem, the brethren received us gladly — Paul's arrival is warmly greeted, yet this false peace will quickly dissolve into conflict. The church in Jerusalem has not yet grasped that Paul's presence will provoke the same hostility Jesus faced.

Acts 21:18

And the next day Paul went in with us to James, and all the elders were present — James the Lord's brother has emerged as the leader of the Jerusalem church (as noted in Galatians 2:9). The formal meeting with 'all the elders' indicates the gravity of Paul's status; he must account for his Gentile mission.

Acts 21:19

After he had greeted them, he began to relate one by one the things which God had accomplished among the Gentiles through his ministry — Paul rehearses his gospel victories, establishing his credentials and the legitimacy of his mission to the nations. The recitation of 'what God had accomplished' emphasizes that Paul is the instrument, not the author, of salvation history.

Acts 21:20

And when they heard it, they glorified God. Then they said to him, 'You see, brother, how many thousands of believers there are among the Jews, and they are all zealous for the law' — the Jerusalem church is portrayed as law-observant and growing; yet the 'but' implicit in this statement reveals tension. The church's zealousness for Torah may be misunderstood as incompatible with Paul's law-free gospel to Gentiles.

Acts 21:21

They have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs — the charge against Paul is a caricature, yet it reflects genuine theological tensions. Paul did not require circumcision for Gentile believers, but the rumor suggests he opposes the law entirely, even for Jewish Christians.

Acts 21:22

What then is to be done? They will certainly hear that you have come — the elders acknowledge a public relations crisis; Paul's very presence in Jerusalem will inflame opposition. His coming, once welcomed, now appears as a liability.

Acts 21:23

Therefore do this that we tell you. We have four men who are under a vow — the elders propose that Paul defuse tensions by demonstrating his own obedience to Jewish practice. The 'four men under a vow' refers to the Nazirite vow (Numbers 6), a temporary ascetical commitment requiring abstinence and culminating in temple sacrifice.

Acts 21:24

Take them and purify yourself along with them, and pay their expenses so that they may shave their heads; and all will know that there is nothing to the things which they have been told about you, but that you yourself also live orderly, keeping the law — James proposes that Paul fund the completion of four men's Nazirite vows and participate in the purification ritual, demonstrating his allegiance to Torah. This is a politically shrewd move designed to silence calumny, yet it places Paul in a morally complex position: must apostolic freedom to Gentiles be purchased at the cost of performing Jewish observance?

Acts 21:25

But concerning the Gentiles who have believed, we wrote to them that they should abstain from things sacrificed to idols and from blood and from things strangled and from fornication — the Jerusalem elders reassert the apostolic decree of Acts 15, relieving Gentile believers of circumcision and full Torah observance. The separation of Jewish and Gentile practice is established by apostolic authority.

Acts 21:26

Then Paul took the men, and the next day, purifying himself along with them, he entered the temple giving notice of the completion of the days of purification until the sacrifice would be offered for each one of them — Paul complies with the elders' counsel and publicly enters the temple for purification. His action is meant to silence his opponents, yet it will paradoxically inflame them; the temple is the scene of Jesus' prophetic judgment and will now become the scene of Paul's arrest.

Acts 21:27

When the seven days were almost complete, the Jews from Asia, seeing him in the temple, stirred up all the crowd and laid hands on him — the seven days of purification link to Jesus' death and resurrection narrative; Paul's passion is thus aligned with Christ's redemptive suffering. The Asian Jews (likely from Ephesus, where Paul faced opposition) recognize him and seize the moment to incite violence.

Acts 21:28

Crying out, 'Men of Israel, help us! This is the man who teaches all men everywhere against our people and the law and this place; and besides, he has brought Greeks into the temple and has defiled this holy place' — the charge is threefold: Paul teaches against Jews, against law, and against the temple. The accusation that he brought Gentiles into the inner temple (where non-Jews were forbidden) is the gravest charge, suggesting sacrilege.

Acts 21:29

For they previously saw Trophimus the Ephesian in the city with him, and supposed that Paul had brought him into the temple — the Jews infer from circumstantial evidence (seeing Trophimus, an Ephesian companion, in Jerusalem) that Paul violated the temple sanctuary. Assumption and rumor become the basis for lethal violence; the crowd's judgment is based on supposition, not fact.

Acts 21:30

Then all the city was moved, and the people rushed together, and taking Paul, they dragged him out of the temple, and immediately the doors were shut — Paul is forcibly expelled from the temple; the narrative echoes the ejection of merchants from the temple, yet here it is Paul, not the system, being expelled. The closing of the doors (perhaps symbolically) severs Paul from the holy place.

Acts 21:31

While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion — the Roman tribune (chiliarchos, a cohort commander) receives notice of the uprising. Rome's military apparatus, which will ultimately condemn Paul, paradoxically becomes his rescue from Jewish violence.

Acts 21:32

At once he took along some soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul — the tribune arrives with a small military force and immediately restores order. The Roman authority, though ultimately unjust toward Paul, intervenes to prevent mob justice.

Acts 21:34

Some in the crowd shouted one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks — the crowd's cacophony prevents clear testimony; truth is lost in the noise of passion. The commander, recognizing that he cannot adjudicate amid riots, removes Paul to the fortress (Antonia), where order can be maintained.

Acts 21:35

When he got to the stairs, he was carried by the soldiers because of the violence of the mob — Paul must be physically carried up the steps; the crowd's fury is so intense that mere movement requires military protection. The physical helplessness anticipates his complete dependence on Roman justice.

Acts 21:36

For the multitude of the people kept following them, shouting, 'Away with him!' — the cry 'Airo auton!' (Away with him!) echoes the Passion Gospel narratives where the crowd demands Jesus' death. Paul's passion parallels Christ's; like Jesus, he is rejected by the crowd with the same lethal cry.

Acts 21:37

As Paul was about to be brought into the barracks, he said to the commander, 'May I say something to you?' And he said, 'Do you know Greek?'— Paul demonstrates linguistic sophistication; his request to address the commander and his fluency in Greek establish his credentials as educated and capable of reasoned speech.

Acts 21:38

'Are you not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?'— the commander mistakes Paul for an Egyptian false prophet documented by Josephus, who led a messianic rebellion. The confusion reveals how volatile Jerusalem had become in Paul's era.

Acts 21:39

But Paul said, 'I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people' — Paul's self-identification is strategic: he claims both Jewish and Gentile (Tarsus) identity, and hints at his Roman citizenship. His request to address the crowd is a rhetorical move to contextualize his presence and theology.

Acts 21:40

When he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great silence, he spoke to them in the Hebrew dialect — Paul's gesture for silence recalls the prophetic signs of Scripture; his choice to speak in 'Hebrew dialect' (likely Aramaic) establishes his identity as authentically Jewish. The crowd's respectful silence suggests that educated, vernacular speech carries authority.