Act 21:16-22 | RWP | e4.org | Certain of the disciples ( των μαθητων ). The genitive here occurs with τινες understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, Grammar , p. 502). Bringing ( αγοντες ). Nominative plural participle agreeing with τινες understood, not with case of μαθητων . One Mnason of Cyprus, an early disciple, with whom we should lodge ( παρ ω ξενισθωμεν Μνασων τιν Κυπριω αρχαιω μαθητη ). A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, Grammar , p. 718). Μνασων is really the object of αγοντες or the accusative with παρα or προς understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative ω (due to παρ' , beside, with). Then the rest agrees in case with Μνασων . He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds εις τινα κωμην (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive ξενισθωμεν (first aorist passive of ξενιζω , to entertain strangers as in , , already) may be volitive of purpose with the relative (Robertson, Grammar , pp. 955, 989). The use of αρχαιω for "early" may refer to the fact that he was one of the original disciples at Pentecost as Peter in uses ημερων αρχαιων (early days) to refer to his experience at Ceasarea in . "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors" (Furneaux).

‏ Acts 21:16-22

Certain of the disciples ( των μαθητων ). The genitive here occurs with τινες understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, Grammar, p. 502).

Bringing ( αγοντες ). Nominative plural participle agreeing with τινες understood, not with case of μαθητων.

One Mnason of Cyprus, an early disciple, with whom we should lodge ( παρ ω ξενισθωμεν Μνασων τιν Κυπριω αρχαιω μαθητη ). A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, Grammar, p. 718). Μνασων is really the object of αγοντες or the accusative with παρα or προς understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative ω (due to παρ', beside, with). Then the rest agrees in case with Μνασων. He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds εις τινα κωμην (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive ξενισθωμεν (first aorist passive of ξενιζω, to entertain strangers as in Ac 10:6, 23, 32 already) may be volitive of purpose with the relative (Robertson, Grammar, pp. 955, 989). The use of αρχαιω for "early" may refer to the fact that he was one of the original disciples at Pentecost as Peter in 15:7 uses ημερων αρχαιων (early days) to refer to his experience at Ceasarea in Ac 10. "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors" (Furneaux).

When we were come ( γενομενων ημων ). Genitive absolute again, "we having come."

Received ( απεδεξαντο ). Αποδεχομα, to receive from. This old compound only in Luke in the N.T.

Gladly ( ασμενως ). Old adverb ησμενως from ηδομα, to be pleased. Here only in the N.T. Perhaps this first glad welcome was from Paul's personal friends in Jerusalem.

The day following ( τη επιουση ). As in 20:15 which see.

Went in ( εισηιε ). Imperfect active of εισειμ, old classic verb used only four times in the N.T. (Ac 3:3; 21:18, 26; Heb 9:6), a mark of the literary style rather than the colloquial Koine use of εισερχομα. Together with us to James ( συν ημιν προς Ιακωβον ). So then Luke is present. The next use of "we" is in 27:1 when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness's story (21:30, 35, 40; 22:2, 3; 23:12, etc.). It was probably the house of James ( προς and παρα so used often).

And all the elders were present ( παντες τε παρεγενοντο ο πρεσβυτερο ). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers.

He rehearsed ( εξηγειτο ). Imperfect middle of εξηγεομα, old verb to lead out, to draw out in narrative, to recount. So Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last.

One by one ( καθ' ενα εκαστον ). According to each one (item) and the adverbial phrase used as an accusative after the verb εξηγειτο as Demosthenes does (1265), though it could be like καθ' ενα εκαστος in Eph 5:33.

Which ( ων ). Genitive attracted from α (accusative) into the case of the unexpressed antecedent τουτων.

God had wrought ( εποιησεν ο θεος ). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Ro 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

Glorified ( εδοξαζον ). Inchoative imperfect, began to glorify God, though without special praise of Paul.

How many thousands ( ποσα μυριαδες ). Old word for ten thousand (Ac 19:19) and then an indefinite number like our "myriads" (this very word) as Lu 12:1; Ac 21:20; Jude 1:14; Re 5:11; 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Ac 4:4 (number of the men--not women--about five thousand); 5:14 (multitudes both of men and women); 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Ac 11:2; 15:1, 5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27) who were clearly not Christians at all.

All zealous for the law ( παντες ζηλωτα του νομου ). Zealots (substantive) rather than zealous (adjective) with objective genitive ( του νομου ). The word zealot is from ζηλοω, to burn with zeal, to boil. The Greek used ζηλωτης for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Ac 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Ac 15; Ga 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Ac 20:6) and planning to reach Jerusalem for Pentecost (20:16). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Ro 15:25) when he asked for the prayers of the Roman Christians (verses 30-32). The repeated warnings along the way were amply justified.

They have been informed concerning thee ( κατηχηθησαν περ σου ). First aorist passive indicative of κατηχεω. A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from ηχω, our word) down ( κατα ), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in Lu 1:4 which see; Ac 18:25; 21:21; 1Co 14:19; Ga 6:6; Ro 2:18. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Ac 11:2) and Paul (15:1, 5). They had failed in their attacks on Paul's world campaigns. Now they try to undermine him at home. In Paul's long absence from Jerusalem, since 18:22, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. So James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation.

That thou teachest all the Jews which are among the Gentiles to forsake Moses ( οτ αποστασιαν διδασκεις απο Μωυσεως τους κατα τα εθνη παντας Ιουδαιους ). Two accusatives with διδασκεις (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among ( κατα ) the Gentiles (the Jews of the dispersion as in 2:9) apostasy from Moses." That is the point, the dreadful word αποστασιαν (our apostasy), a late form (I Macc. 2:15) for the earlier αποστασις (cf. 2Th 2:3 for αποστασια ). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts" (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know.

Telling them not to circumcise their children ( λεγων μη περιτεμνειν αυτους τα τεκνα ). The participle λεγων agrees with "thou" (Paul), the subject of διδασκεις. This is not indirect assertion, but indirect command, hence the negative μη instead of ου with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they ( αυτους accusative of general reference) are not to go on circumcising ( περιτεμνειν, present active infinitive) their children. Paul taught the very opposite (1Co 7:18) and had Timothy circumcised (Ac 16:3) because he was half Jew and half Greek. His own practice is stated in 1Co 9:19 ("to the Jews as a Jew").

Neither to walk after the customs ( μηδε τοις εθεσιν περιπατειν ). Locative case with infinitive περιπατειν. The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (6:14): "Will change the customs ( εθη the very word used here) which Moses delivered unto us." It actually seemed that some of the Jews cared more for Moses than for God (Ac 6:11). So much for the charge of the Judaizers.

What is it therefore? ( Τ ουν εστιν? ). See this form of question by Paul (1Co 14:15, 26). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul's teaching, but many do.

They will certainly hear ( παντως ακουσοντα ). Παντως is old adverb, by all means, altogether, wholly, certainly as here and 28:4; Lu 4:23; 1Co 9:10. This future middle of ακουω is the usual form instead of ακουσω. There was no way to conceal Paul's arrival nor was it wise to do so. B C and several cursives omit δε πληθος συνελθειν (The multitude must needs come together).