Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 407] John Chrysostom on Acts 21:1

See how he hastes on. And finding a ship sailing over unto Phenicia.

[AD 585] Cassiodorus on Acts 21:1

"And when it came to pass that, being parted from them, we set sail, we came with a straight course to Coos." Then, as though violently parted from them, they came to Coos; and moving on to Rhodes and Patara, passing through Phenice and Cyprus, they came all the way to Tyre. Having found some disciples there, Paul stayed with them for seven days. Warned by the power of foreknowledge, they said to Paul that he should not hasten to go up to Jerusalem, as a grievous storm awaited him there. Having said a prayer and taken leave, they came from there to Ptolemais, and then to Caesarea, where Paul entered the house of Philip the preacher, who was one of the seven whom the apostles had earlier put in charge of the management of tables. This man had four virgin daughters who prophesized the words of the Lord. While they stayed there, there came from Jerusalem a prophet named Agabus, who, taking Paul's girdle and binding his own feet, said that the man whose girdle it was would soon be bound in that manner by the Jews, and delivered into the hands of the Gentiles. Then the disciples, together with the faithful, asked Paul to avoid the imminent dangers.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 21:5

We set out, being escorted by wives and children, etc. The prophecy which sings of the Church is fulfilled: The daughters of Tyre will seek your favor with gifts, the rich among the people (Psalm XLIV), and the rest, up to the end of the Psalm. For no city received, held, or dismissed the Apostle with greater sweetness. Indeed, today the place in the sands where they prayed together is shown.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 21:8

Having come to Cæsarea, it says, we abode with Philip, which was one of the seven. And the same man had four daughters, virgins, which did prophesy.

[AD 735] Bede on Acts 21:8

And entering the house of Philip the evangelist, who was one of the seven, we stayed with him, etc. For the initial duty of preaching, he deserved to be called an evangelist, although all performed this task. This house and his daughters remained in the same city for a long time afterward. Indeed, Jerome also mentions him in the History of Saint Paula, when he described her coming to Caesarea: "In which (he says) she saw the house of Cornelius as the church of Christ, and the small houses of Philip and the room of the four virgin prophetesses."

Source: Retractions on Acts

[AD 1781] Richard Challoner on Acts 21:8

The evangelist: That is, the preacher of the gospel; the same that before converted the Samaritans, and baptized the eunuch, chap. 8., being one of the first seven deacons.

[AD 339] Eusebius of Caesarea on Acts 21:9

In this epistle [to Victor, the bishop of Rome] he [Polycrates] mentions him [John] together with the apostle Philip and his daughters in the following words: “For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus.” So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus … speaks thus concerning the death of Philip and his daughters: “After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father.” Such is his statement. But Luke, in the Acts of the Apostles, mentions the daughters of Philip, who were at that time at Caesarea in Judea with their father and were honored with the gift of prophecy.

Source: ECCLESIASTICAL HISTORY 3.31.2-5

[AD 339] Eusebius of Caesarea on Acts 21:9

That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead.

Source: ECCLESIASTICAL HISTORY 3.39.9

[AD 380] Apostolic Constitutions on Acts 21:9

And in our time the daughters of Philip:

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 735] Bede on Acts 21:10

A certain prophet came down from Judea. He says from Judea because Caesarea, where they were staying, belongs to the region of Samaria, situated at the border of Phoenicia and Palestine.

Source: Commentary on Acts

[AD 220] Tertullian on Acts 21:11

When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain. As for him, having a mind to illustrate what he had always taught, he says, "Why weep ye, and grieve my heart? But for my part, I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ.

Source: Scorpiace

[AD 253] Origen of Alexandria on Acts 21:11

“When he was about to go up to Jerusalem, Jesus took the twelve aside and spoke to them on the road, ‘Behold, we go up to Jerusalem, and the Son of man will be handed over to the chief priests and the scribes, and they shall sentence him to death, and they will hand him over to the Gentiles to be mocked and beaten and crucified, and on the third day he shall rise.” Paul both contemplated Christ, in the face of manifest dangers, proceeding and eagerly going up to Jerusalem with the foreknowledge that he would be handed over to the chief priests and scribes and sentenced to death, and he exhorted us to imitate him as he imitated Christ, as he says, “Be imitators of me as I am of Christ.” And he did something similar to what Christ did when he took his disciples aside. For Agabus, taking his belt and girding himself about the hands and feet, said, “These things the Holy Spirit says: they will bind in this way the man who owns this belt” when he goes off to Jerusalem. When Paul learned of this, in imitation of his teacher, he went up eagerly to Jerusalem.

Source: COMMENTARY ON MATTHEW 16.1

[AD 407] John Chrysostom on Acts 21:11

But why did [Agabus] use a belt with his cloak? This was the custom among people of ancient times, before men went on to dress in this soft and loose fashion. For instance, Peter appears to have been so “belted,” and Paul as well, for he says, “the man who owns this belt.” And Elijah5 too was dressed thus, and every one of the saints, since they were always in action, either traveling or working earnestly for some other necessity. But this was not the only reason: they did this also to trample on all display and observe every austerity. Indeed this is what Christ called the greatest praise of virtue, when he said, “What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces.”

Source: HOMILIES ON THE GOSPEL OF MATTHEW 10.4

[AD 735] Bede on Acts 21:11

Thus says the Holy Spirit: The man whose belt this is, will be bound by the Jews in Jerusalem in this way. He imitates the old prophets, who used to say: Thus says the Lord God. Because the Holy Spirit is equally Lord and God, as the Father and the Son, and their activity cannot be separated, whose nature and will is one. Whence we also read above: The Holy Spirit said: Set apart for me Barnabas and Saul for the work to which I have called them (Acts XIII), that is, the apostleship. And Paul himself writes: Paul, an apostle not from men nor through man, but through Jesus Christ, and God the Father (Galatians I). We have said this, lest anyone, after the manner of Macedonius, thinks the Holy Spirit to be a creature or of lesser authority than the Father or the Son.

Source: Commentary on Acts

[AD 220] Tertullian on Acts 21:13

Nay, Paul too, who had submitted to deliverance from persecution by being let down from the wall, as to do so was at this time a matter of command, refused in like manner now at the close of his ministry, and after the injunction had come to an end, to give in to the anxieties of the disciples, eagerly entreating him that he would not risk himself at Jerusalem, because of the sufferings in store for him which Agabus had foretold; but doing the very opposite, it is thus he speaks, "What do ye, weeping and disquieting my heart? For I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ." And so they all said, "Let the will of the Lord be done.

Source: On Flight in Persecution

[AD 398] Didymus the Blind on Acts 21:13

To this sort of opposition, respond as follows: “Why are you trying to keep me from the way I have set out on by weeping at the mention of the chains and afflictions that await me when I arrive in Jerusalem? Let it be known that I will follow the Spirit that has made known to me what awaits me and that I am setting out on the road to the city. I do not go ignorant of what will happen there, for I have foreseen it, and I am not being checked from going. So do not break my heart with your tears.” Whoever has been nobly prepared to be courageous enough to have no thought for his own life does not succumb to fear even if someone tries to provoke it. Now among them such dread had come to grip their thinking, and so the apostle said that his heart was being broken. He was not saying that he was weak but that he had come to such a state because of their bitter weeping. One could also say that just as little sins, in their actual commission, seem great to a holy person, so do the initial movements toward them, and so here he says the breaking of his heart is great.

Source: CATENA ON THE ACTS OF THE APOSTLES 21.13-14

[AD 407] John Chrysostom on Acts 21:13

Others were crying, but [Paul] was exhorting them as he grieved for their tears. “What are you doing,” he says, “crying and breaking my heart?” Nothing was dearer to him than these people. Because he saw them crying, he grieved, while he cared nothing for his own trials. “Let the Lord’s will,” he said, “be done.” You wrong me by doing this, so stop making me grieve. They stopped when he said, “You’re breaking my heart.” “I weep for you,” he says, “not for my sufferings, on behalf of which I am even willing to die.” They said, “Don’t go into the theatre,” and he did not. Again and again they drew him away and he obeyed. He fled through the window, but now, though myriads, so to speak, exhort him, and those in Tyre and Caesarea weep and foretell countless trials, he does not allow it. And yet they were foretelling terrible things for him, and, what is more, through the Holy Spirit. They were not holding him back through the Spirit, and they were not simply announcing terrible events to come his way. No, they were afraid for him because he had to go up to Jerusalem. Since they could not convince him not to go, they cried, and then they settled down. You see the love of wisdom, you see the affection. “The Lord,” he says, “will do what is pleasing in his sight.” They realized it was God’s will. Otherwise Paul, who was constantly having to snatch himself from dangers, would not have been so eager.

Source: CATENA ON THE ACTS OF THE APOSTLES 21.13-14

[AD 407] John Chrysostom on Acts 21:13

Tell me, what do you think about that adamant will of Paul? Could weeping break it? “Yes,” he says, “for I can hold out against anything except for love, since it is love that has overcome and rules me.” In this he is like God, whom an abyss of waters would not break but teardrops could.

Source: CATENA ON THE ACTS OF THE APOSTLES 21.13-14

[AD 420] Jerome on Acts 21:13

The battering ram of natural affection, which so often shatters faith, must recoil powerless from the wall of the gospel.

Source: LETTER 14.3

[AD 585] Cassiodorus on Acts 21:13

"Then Paul answering, said," etc. While they cried, Paul told them not to be distressed by his bitter plight, since he was ready not only to be bound, but even gladly to be killed for the name of Christ. The disciples said to him, since they could not detain him: "The will of the Lord be done. "When they came to Jerusalem, they were received gladly by the brethren. On the next day, Paul went to James, telling him all that the divine power had granted the Gentiles by his ministry. That made them very happy, and, rejoicing with him, they gave thanks to the Lord, but they warned him to be careful about the people of the Jews, as he was clearly much suspected by them on the grounds that he taught, against the law of Moses, that circumcision should be abolished. They advised him to take four men of their company and to enter the synagogue with them after they had shaved their heads: when the Jews realized this, they would believe that he would not say anything against the law of Moses. As for the Gentiles that believed, they said that they had written to them what things it was enough for them to abstain from and had told them to continue in the rules they had been taught.

Source: Complexiones on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 21:16

Paul was the guest he welcomed. Perhaps one of you will say, “If Paul was given to me as a guest to welcome, I would receive him readily and with great enthusiasm.” But look, it is possible for you to welcome Paul’s master as your guest, and you refuse. “For he who welcomes,” says he, “the least among you welcomes me.” Inasmuch as the brother is “the least,” so much the more is Christ present through him. For he who welcomes the mighty often does so for the sake of vainglory, but he who welcomes the lowly does so honestly, for the sake of Christ. It is even possible for you to welcome the father of Christ, and you refuse. “For I was a stranger, and you invited me in.” “Whatever you did for one of the least of these brothers who believe in me, you did for me.” Even if he is not Paul but a brother who believes and even if he is the least, Christ is present through him. Open your house, take him in. “Anyone who receives a prophet will receive a prophet’s reward.” So likewise he who receives Christ will receive the reward due to one who welcomes Christ.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 45

[AD 407] John Chrysostom on Acts 21:17

(f) Bringing us, it says, (to him) with whom we should lodge— not to the church: for on the former occasion Acts 15:4, when they went up concerning the decrees, they lodged with the Church, but now with a certain ancient disciple. (The expression) shows that the preaching had been going on a long time: whence it seems to me that this writer in the Acts epitomizes the events of many years, relating (only) the matters of chief importance. (h) So unwilling were they to burden the Church, when there was another to lodge them; and so little did they stand upon their dignity. The brethren, it says, received us gladly. Affairs among the Jews were now full of peace: there was not much warfare (among them). Bringing us, it says, to one with whom we should lodge. Paul was the guest he entertained. Perchance some one of you says: Aye, if it were given me to entertain Paul as a guest, I readily and with much eagerness would do this. Lo! It is in your power to entertain Paul's Master for your guest, and you will not: for he that receives one of these least, he says, receives Me. Matthew 18:5; Luke 9:48 By how much the brother may be least, so much the more does Christ come to you through him. For he that receives the great, often does it from vainglory also; but he that receives the small, does it purely for Christ's sake. It is in your power to entertain even the Father of Christ as your guest, and thou will not: for, I was a stranger, He says, and you took me in Matthew 25:35: and again, Unto one of the least of these the brethren that believe in Me, you have done it unto Me. Matthew 25:40 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. He that receives a prophet, He says, shall receive a prophet's reward. Matthew 10:41 Therefore too he that receives Christ, shall receive the reward of him who has Christ for his guest. Do not thou disbelieve His words, but be believing. Himself has said, Through them I come to you: and that you may not disbelieve, He lays down both punishments for those who do not receive, and honors for those who do receive; since He would not have done this, unless both the person honored and the person insulted were Himself. You received Me, He says, into your lodging, I will receive you into the Kingdom of My Father; you took away My hunger, I take away your sins; you saw Me bound, I see you loosed; you saw Me a stranger, I make you a citizen of heaven; you gave Me bread, I give you an entire Kingdom, that you may inherit and possess it. He says not, Receive, but, Inherit, the word which is spoken of those who have possession by right of ownership; as when we say, This have I inherited. Thou did it to Me in secret, I will proclaim it openly: and of your acts indeed I say, that they were of free gift, but Mine are of debt. For since thou, He says, began, I follow and come after: I am not ashamed to confess the benefits conferred on Me, nor from what things you freed Me, hunger and nakedness and wandering. Thou saw Me bound, you shall not behold the fire of hell; you saw Me sick, you shall not behold the torments nor the punishments. O hands, truly blessed, which minister in such services as these, which are accounted worthy to serve Christ! Feet which go into prisons for Christ's sake, with ease defy the fire: no trial of bonds have they, (the hands) which saw Him bound! You clothed Him with a garment, and you put on a garment of salvation: you were in prison with Him, and with Him you find yourself in the Kingdom, not ashamed, knowing that you visited Him. The Patriarch knew not that he was entertaining Angels, and he did entertain them. Genesis 18:3 Let us take shame to ourselves, I beseech you: he was sitting in mid-day, being in a foreign land, where he had none inheritance, not so much as to set his foot on Acts 7:5: he was a stranger, and the stranger entertained strangers: for he was a citizen of heaven. Therefore, not even while he was on earth was he a stranger (to Him). We are rather strangers than that stranger, if we receive not strangers. He had no home, and his tent was his place of reception. And mark his liberality— he killed a calf, and kneaded fine meal: mark his ready mind— by himself and his wife: mark the unassuming manner— he worships and beseeches them. For all these qualities ought to be in that man who entertains strangers— readiness, cheerfulness, liberality. For the soul of the stranger is abashed, and feels ashamed; and unless (his host) show excessive joy, he is as (if) slighted, and goes away, and it becomes worse than not to have received him, his being received in this way. Therefore he worships them, therefore he welcomes them with speech, therefore with a seat. For who would have hesitated, knowing that this work was done unto Him? But we are not in a foreign land. If we will, we shall be able to imitate him. How many of the brethren are strangers? There is a common apartment, the Church, which we call the Xenon. Be inquisitive (περιεργάζεσθε), sit before the doors, receive those who come yourselves; though you may not wish to take them into your houses, at any rate in some other way (receive them), by supplying them with necessaries. Why, has not the Church means you will say? She has: but what is that to you? That they should be fed from the common funds of the Church, can that benefit you? If another man prays, does it follow that you are not bound to pray? Wherefore do you not say, Do not the priests pray? Then why should I pray? But I, you will say, give to him who cannot be received there. Give, though it be to that one: for what we are anxious for is this, that you should give at any rate. Hear what Paul says: That it may relieve them that are widows indeed, and that the Church be not burdened. 1 Timothy 5:16 Be it how you will, only do it. But I put it, not, that the Church be not burdened, but, that thou be not burdened; for at this rate you will do nothing, leaving all to the Church. This is why there is a common room set apart by the Church, that you may not say these things. The Church, say you, has lands, has money, and revenues. And has she not charges? I ask; and has she not a daily expenditure? No doubt, you will say. Why then do you not lend aid to her moderate means? I am ashamed indeed to say these things: however, I compel no man, if any one imagines what I am saying to be for gain. Make for yourself a guest-chamber in your own house: set up a bed there, set up a table there and a candlestick. cf. 2 Kings 4:10 For is it not absurd, that whereas, if soldiers should come, you have rooms set apart for them, and show much care for them, and furnish them with everything, because they keep off from you the visible war of this world, yet strangers have no place where they might abide? Gain a victory over the Church. Would you put us to shame? This do: surpass us in liberality: have a room, to which Christ may come; say, This is Christ's cell; this building is set apart for Him. Be it but an underground chamber, and mean, He disdains it not. Naked and a stranger, Christ goes about, it is but a shelter He wants: afford it, though but this. Be not uncompassionate, nor inhuman; be not so earnest in worldly matters, so cold in spiritual. Let also the most faithful of your servants be the one entrusted with this office, and let him bring in the maimed, the beggars, and the homeless. These things I say to shame you. For you ought indeed to receive them in the upper part of your house; but if you will not do this, then though it be below, though but where your mules are housed, and your servants, there receive Christ. Perchance you shudder at hearing this. What then, when you do not even this? Behold, I exhort, behold, I bid you; let this be a matter to be taken up in earnest. But ye do not wish it thus, perhaps? Do it some other way. There are many poor men and poor women: set apart some one (of these) constantly to remain there: let the poor man be (your inmate) though but as a guard to your house: let him be to you wall and fence, shield and spear. Where alms are, the devil dares not approach, nor any other evil thing. Let us not overlook so great a gain. But now a place is set apart for a chariot, and for litters (βαστερνίοις) another; but for Christ Who is wandering, not even one! Abraham received the strangers in the place where he abode himself; his wife stood in the place of a servant, the guests in the place of masters. He knew not that he was receiving Christ; knew not that he was receiving Angels; so that had he known it, he would have lavished his whole substance. But we, who know that we receive Christ, show not even so much zeal as he did who thought that he was receiving men. But they are impostors, you will say, many of them, and unthankful. And for this the greater your reward, when you receive for the sake of Christ's name. For if you know indeed that they are impostors, receive them not into your house: but if you dost not know this, why do you accuse them lightly? Therefore I tell them to go to the receiving house. But what kind of excuse is there for us, when we do not even receive those whom we know, but shut our doors against all? Let our house be Christ's general receptacle: let us demand of them as a reward, not money, but that they make our house the receptacle for Christ; let us run about everywhere, let us drag them in, let us seize our booty: greater are the benefits we receive than what we confer. He does not bid you kill a calf: give thou bread to the hungry, raiment to the naked, shelter to the stranger. But that you may not make this your pretext, there is a common apartment, that of the Church; throw your money into that, and then you have received them: since (Abraham) there had the reward of those things also which were done by his servants. He gave the calf to a young man, and he hasted to dress it. Genesis 18:7 So well trained were his servants also! They ran, and murmured not as ours do: for he had made them pious. He drew them out to war, and they murmured not: so well disciplined were they. Genesis 14:14 For he had equal care for all as for himself: he all but said as Job did, We were alike formed in the same womb. Job 33:6 Therefore let us also take thought for their salvation, and let us make it our duty to care for our servants, that they may be good; and let our servants also be instructed in the things pertaining to God. Then will virtue not be difficult to us, if we train them orderly. Just as in war, when the soldiers are well-disciplined, the general carries on war easily, but the contrary happens, when this is not so; and when the sailors too are of one mind, the pilot easily handles the rudder-strings; so here likewise. For say now, if your servants have been so schooled, you will not be easily exasperated, you will not have to find fault, will not be made angry, will not need to abuse them. It may be, you will even stand in awe of your servants, if they are worthy of admiration, and they will be helpers with you, and will give you good counsel. But from all these shall all things proceed that are pleasing to God, and thus shall the whole house be filled with blessing, and we, performing things pleasing to God, shall enjoy abundant succor from above, unto which may we all attain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost, together be glory, might, honor, now and ever, world without end. Amen.

[AD 407] John Chrysostom on Acts 21:18-38

"And the day following Paul went in with us unto James: and all the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry."

This was the Bishop of Jerusalem; and to him (Paul) is sent on an earlier occasion. This (James) was brother of the Lord; a great and admirable man. (To him, it says,) "Paul entered in with us." Mark the (Bishop's) unassuming behavior: "and the elders" (were present). 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. [Acts 15] See accordingly: "when they heard it," it says, "they glorified God,"— not praised nor admired Paul: for in such wise had he narrated, as referring all to Him — "and said to him, You see, brother, how many thousands of Jews there are which believed." 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 thousands,' say they, 'of Jews there are which' have come together." And they say not, "how many thousands we have made catechumens," but, "there are. And these," say they, "are all zealous for the law." [Acts 21:20] Two reasons — the number of them, and their views. For neither had they been few, would it have been right to despise them: nor, if they were many and did not all cling to the law, would there have been need to make much account of them. Then also a third cause is given: "And they all," it says, "have been informed of you"— they say not,"have heard," but κατηχήθησαν, that is, so they have believed, and have been taught, "that you teach apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs." [Acts 21:21] "What is it therefore? The multitude must needs come together: for they will hear that you have come. Do therefore this that we say to you" (v. 22, 23): they say these things as advising, not as commanding. "We have four men which have a vow on them; them take, and purify yourself with them, and be at charges with them." Make your defense in act, not in word — "that they may shave themselves," it says, "and all may know that those things, whereof they were informed concerning you, are nothing; but that you yourself also walkest orderly, and keepest the law" (v. 23, 24): they say not, "teachest," but, of superabundance, "that you yourself also keepest the law." For of course not this was the matter of chief interest, whether he did not teach others, but, that he did himself observe the law. "What then" (he might say), "if the Gentiles should learn it? I shall injure them." How so? Say they, seeing that even we, the teachers of the Jews, have sent unto them. "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." [Acts 21:25] Here with a kind of remonstrance (ἐ ντρεπτικὥς), As "we," say they, commanded them, although we are preachers to the Jews, so do thou, although a preacher to the Gentiles, cooperate with us. Observe Paul: he does not say, "Well, but I can bring forward Timothy, whom I circumcised: well, but I can satisfy them by what I have to say (of myself):" but he complied, and did all: for in fact thus was it expedient (to do). teachest apostacy from Moses, etc., was true or not. There certainly was truth in the charge. Paul maintained that the Mosaic law, as such, was not binding upon Christians. But it was against those who made it a yoke of bondage upon believers, that he waged a polemic. Where there was no imposition of the law as necessary to salvation, Paul in no way antagonized it, but rather trusted to the free working of the principles of the gospel to gradually accomplish the abolition of its rites and forms. The truth seems to be that Paul was tolerant of Judaism where it did not impose burdens upon believers or threaten the completeness and sufficiency of the gospel; he even accommodated himself to Jewish requirements, as in shaving his head at Cenchrea and circumcising Timothy. He never unnecessarily opposed the law of Moses, but taught that it had been fulfilled in Christ. So far as he accommodated himself to its ceremonies, it was only that he might remove prejudice and so win the Jews to Christ.G.B.S.}--> For it was one thing to take (effectual) measures for clearing himself, and another to have done these things without the knowledge of any (of the parties). It was a step open to no suspicion, the fact of his even bearing the expenses. "Then Paul took the men, and the next day purifying himself with them entered into the temple, signifying the accomplishment of the days of purification, until that an offering should be offered for every one of them." [Acts 21:26] "Signifying," διαγγέλλων, i.e. καταγγέλλων, publicly notifying: so that it was he who made himself conspicuous. "And when the seven days were about to be completed, the Jews from Asia" — for (his arrival) most keeps times with theirs — "when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teaches all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and has polluted this holy place." (v. 27, 28.) Mark their habitual conduct, how turbulent we everywhere find it, how men who with or without reason make a clamor in the midst. "For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple and immediately the doors were shut." (v. 29, 30.) "Men of Israel," it says, "help: this is the man that (teaches) against the people, and the law, and this place."— the things which most trouble them, the Temple and the Law. And Paul does not tax the Apostles with being the cause of these things to him. "And they drew him," it says, "out of the Temple: and the doors were shut." For they wished to kill him; and therefore were dragging him out, to do this with greater security. "And as they went about to kill him, tidings came unto the tribune of the cohort, that all Jerusalem was in an uproar. Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. And some cried one thing, some another, among the multitude." [Acts 21:31-34] But the tribune having come down delivered him, and "commanded him to be bound with two chains:" (hereby) appeasing the anger of the people. "And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him!" [Acts 21:34-36] What means, "Away with him?" that is, what they say with us according to the Roman custom, To the standards with him! "And as Paul was to be led into the castle, he said to the tribune, May I speak unto you?" [Acts 21:37] In the act of being borne along up the stairs, he requests to say something to the tribune: and observe how quietly he does it. "May I speak unto you?" he says. "Who said, Can you speak Greek? Are you not then that Egyptian, which before these days made an uproar, and leddest out into the wilderness four thousand men that were murderers?" [Acts 21:38] For (this Egyptian) was a revolutionary and seditious person. With regard to this then Paul clears himself, and * *

(Recapitulation.) "Do therefore this that we say unto you," etc. (v. 23, 24.) He shows that it was not necessary to do this upon principle (προηγουμένως)— whence also they obtain his compliance — but that it was economy and condescension. "As touching the Gentiles," etc. [Acts 21:25] Why, then, this was no hindrance to the preaching, seeing they themselves legislated for them to this effect. Why, then, in his taking Peter to task he does not absolutely (ἁ πλὥς) charge him with doing wrong: for precisely what he does on this occasion himself, the same does Peter on that occasion, (merely) holding his peace, and establishing his doctrine. [Galatians 2:11] And he says not, For why? It is not right to teach those among the Gentiles. "It is not enough to have not (so) preached there, but there was need also to do something more, that those may be persuaded that you observe the law. The affair is one of condescension, be not alarmed." They do not advise him (to this course) sooner, until they have first spoken of the economy and the gain. "And besides, the doing this in Jerusalem, is a thing to be borne. 'Do thou this thing therefore' here, that it may be in your power abroad to do the other." (b) "The next day," it says, "he took them" [Acts 21:26]: he deferred it not; for when there is economy in the case, this is the way of it. (a) "Jews from Asia having seen him," for it was natural that they were spending some days there, "in the Temple." [Acts 21:27] (c) Mark the economy (of Providence) that appeared (in this). (p. 279, note 1) After the (believing) Jews had been persuaded (concerning him), then it is that those (Jews of Asia) set upon him in order that those (believing Jews) may not also set upon him. Help, say they, "ye men of Israel!" as though it were some (monster) difficult to be caught, and hard to be overcome, that has fallen into their hands. "All men," they say, "everywhere, he ceases not to teach;" not here only. And then the accusation (is) more aggravated by the present circumstances. "And yet more," say they, "he has polluted the temple, having brought into it men who are Greeks." [Acts 21:28] And yet in Christ's time there "came up (Greeks) to worship" [John 12:20]: true, but here it speaks of Greeks who had no mind to worship. "And they seized Paul," etc. [Acts 21:30-35] They no longer wanted laws nor courts of justice: they also beat him. But he forbore to make his defense then; he made it afterward: with reason; for they would not even have heard him then. Pray, why did they cry, "Away with him?" [Acts 21:36] They feared he might escape them. Observe how submissively Paul speaks to the tribune. "May I speak unto you? Then art not thou that Egyptian?" (v. 37, 38.) This Egyptian, namely, was a cheat and impostor, and the devil expected to cast a cloud over (the Gospel) through him, and implicate both Christ and His Apostles in the charges pertaining to those (imposters): but he prevailed nothing, nay the truth became even more brilliant, being nothing defeated by the machinations of the devil, nay rather shining forth all the more. Since if there had not been impostors, and then these (Christ and His Apostles) had prevailed, perhaps some one might have laid hold upon this: but when those impostors did actually appear, this is the wonder. "In order," says (the Apostle), "that they which are approved may be made manifest." [1 Corinthians 11:19] And Gamaliel says, "Before these days stood up Theudas." Then let us not grieve that heresies exist, seeing that false Christs wished to attack even Christ both before this and after; with a view to throw Him into the shade, but on every occasion we find the truth shining out transparent. So it was with the Prophets: there were false prophets, and by contrast with these they shone the more: just as disease enhances health, and darkness light, and tempest calm. There is no room left for the Greeks to say that (our teachers) were impostors and mountebanks: for those (that were such) were exposed. It was the same in the case of Moses: God suffered the magicians, on purpose that Moses might not be suspected to be a magician: He let them teach all men to what length magic can go in making a fantastic show: beyond this point they deceived not, but themselves confessed their defeat. Impostors do us no harm, rather do us good, if we will apply our mind to the matter. What then, you will say, if we are partners with them in common estimation? The estimation is not among us, but with those who have no judgment. Let not us greatly care for the estimation of the many, nor mind it more than needs. To God we live, not to men: in heaven we have our conversation, not on earth: there lie the awards and the prizes of our labors, thence we look for our praises, thence for our crowns. Thus far let us trouble ourselves about men — that we do not give and afford them a handle against us. But if, though we afford none, those choose to accuse us thoughtlessly and without discrimination, let us laugh, not weep. "Provide" thou "things honest before the Lord and before men" [2 Corinthians 8:21]: if, though thou provide things honest, that man derides, give yourself no more concern (for that). You have your patterns in the Scriptures. For, says he, "do I now persuade men or God?" [Galatians 1:10] and again, "We persuade men, but we are made manifest unto God." [2 Corinthians 5:11] And Christ (spoke) thus of them that take offense: "Let them alone, they be blind guides of the blind" [Matthew 15:14]; and again, "Woe unto you, when all men speak well of you" [Luke 6:26]: and again, "Let your works shine, that men may see, and glorify your Father which is in heaven." [Matthew 5:16] And, "Whoever shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and he were drowned in the depths of the sea." [Matthew 18:6]

These sayings are not contrary, nay, they are exceedingly in accord. For when the offense is with us, then woe unto us, but when not with us, not so. And again, Woe to (that man) through whom "the name of God is blasphemed." [Romans 2:24] How then if I do what is right in anything, but another blasphemes? That is nothing to me, but only to him: for through him (God) was blasphemed. "And how is it possible to do what is right in anything, and yet give a handle to the rest?" Whence will you that I bring examples — from present, or from old times? Not to be easily scared (ψοφοδεεἵς), shall we speak to the very point now in hand? Paul judaized in Jerusalem, but in Antioch not so: he judaized, and they were offended (p. 282, note 3), but those had no right to be offended. He is said to have saluted both Nero's cupbearer and his concubine: what, think ye, must they have said against him because of this? But they had no right to do so. Since, if he drew them to him for loose living or any wicked acts, one might well be offended: but if in order to right living, what is there to be offended at? Let me mention something that happened to one of my acquaintance. The wrath of God once fell upon (a city), and he being very young (was) in the order of deacon. The bishop was absent at the time, and of the presbyters none took thought for the matter, but indiscriminately they caused in one night immense numbers of people to be baptized all at once, and they did indiscriminately receive baptism, all of them ignorant of everything: these he took apart by a hundred or two hundred together, and discoursed to them, not upon any other subject, but only on the sacraments, so that the unbaptized also were not allowed to be present. Many thought he did this because he coveted rule. But he cared not for that: neither however did he continue the thing for a (longer) time, but immediately desisted. When then? Was he the cause of the scandal? I think not. For if indeed he had done this without cause, they might with reason have ascribed it to him: and so again, if he had continued to do so. For when anything of what is pleasing to God is hindered by another's taking offense, it is right to take no notice: but then is the time to mind it, when we are not forced because of him to offend God. For, say, if, while we are discoursing and putting drunkards to shame (σκωπτόντων), any one take offense — am I to give over speaking? Hear Christ say, "Will ye also go away?" [John 6:67] So then, the right thing is, neither to take no notice, nor to take too much, of the weakness of the many. Do we not see the physicians acting thus: how, when it may be done, they humor the whims of their patients, but when the gratification does harm, then they will not spare? Always it is good to know the right mean. Many reviled, because a certain beautiful virgin stayed, and they railed upon those who catechised (her). What then? Was it their duty to desist for that? By no means. For let us not look to this only, whether some be offended, but whether they are justly offended, and so that it is no hurt to ourselves (to give way). "If meat," says (Paul), "offend my brother, I will eat no meat as long as the world lasts." [1 Corinthians 8:13] With reason: for the not eating did (him) no harm. If however it offend him, that I wish to renounce (ἀ ποτάξασθαι) (the world), it is not right to mind him. And whom, you will ask, does this offend? Many, to my knowledge. When therefore the hindrance is a thing indifferent, let (the thing) be done. Else, if we were to look only to this, many are the things we have to desist from: just as, on the other hand, if we should despise (all objections), we have to destroy many (brethren). As in fact Paul also took thought beforehand concerning offense: "Lest," he says, "in this liberality which is administered by us:" for it was attended with no loss (to him) to obviate an ill surmise. But when we fall into such a necessity as that great evils should ensue through the other's taking offense let us pay no heed to that person. He has to thank himself for it, and we are not now accountable, for it was not possible to spare him without hurt (to ourselves). Some were offended, because certain believers sat down to meat in (heathen) temples. It was not right to sit down: for no harm came of this (their not doing it). They were offended, because Peter ate with the Gentiles. But he indeed spared them, but (Paul) not so. On all occasions it behooves us in following the laws of God to take great pains that we give no matter of offense; that both ourselves may not have to answer for it, and may have mercy vouchsafed us from God, by the grace and loving-kindness of His only-begotten Son, with Whom to the Father and Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.

Source: Homily 46 on the Acts of the Apostles

[AD 735] Bede on Acts 21:18

The following day Paul went in with us to James. This James was the brother of the Lord, that is, of Mary, the sister of the Lord's mother, whom John the Evangelist mentions, and he was her son. Immediately after the passion of the Lord, he was appointed bishop by the apostles and ruled the Church in Jerusalem for thirty years, that is, until the seventh year of Nero. When the Jews, who were keen to kill Paul, could not do so, as soon as Festus died and Albinus had not yet arrived in the province, they turned their hands against James, who was buried next to the temple where he had been cast down.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 21:19

Again Paul describes to them in detail the things relating to the Gentiles. He does this not to indulge in vainglory, God forbid, but because he wishes to show the mercy of God and fill them with great joy. Look at the result: “When they heard it, they glorified God.” It was not upon Paul that they bestowed their praise and admiration. For he described everything in such a way as to refer it all to [God].

Source: HOMILIES ON THE ACTS OF THE APOSTLES 46

[AD 220] Tertullian on Acts 21:20

of the times: circumcising Timotheus on account of "supposititious false brethren; "and leading certain "shaven men" into the temple on account of the observant watchfulness of the Jews-he who chastises the Galatians when they desire to live in (observance of) the law.

Source: On Monogamy

[AD 407] John Chrysostom on Acts 21:20

Two reasons— the number of them, and their views. For neither had they been few, would it have been right to despise them: nor, if they were many and did not all cling to the law, would there have been need to make much account of them. Then also a third cause is given: And they all, it says, have been informed of you— they say not,have heard, but κατηχήθησαν, that is, so they have believed, and have been taught, that you teach apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs.

[AD 430] Augustine of Hippo on Acts 21:20

It is quite clear, I think, that James gave this advice in order to show the falsity of the views supposed to be Paul’s, which certain Jews who had come to believe in Christ, but who were still “zealous for the law,” had heard about him, namely, that through the teaching of Christ the commandments, written by the direction of God and transmitted by Moses to the fathers, were to be thought sacrilegious and worthy of rejection. These reports were not circulated about Paul by those who understood the spirit in which the Jewish converts felt bound to those observances, namely, because of their being prescribed by a divine authority and for the sake of the prophetic holiness of those ceremonies but not for the attaining of salvation, which has now been revealed in Christ and is conferred by the sacrament of baptism. Those who spread this rumor about Paul were the ones who wished to make these observances as binding as if without them there could be no salvation in the gospel for believers. For they had experienced him as a most vigorous preacher of grace and as one who taught the exact opposite of their view, that one is not justified by these but by the grace of Jesus Christ and that all the ordinances of the law were foreshadowings meant to announce him. That was why they tried to stir up hatred and persecution against him, making him out to be an enemy of the law and of the divine commandments, and there was no more fitting way for him to repel the injustice of this false charge than by performing personally the ceremonies that he was supposed to condemn as sacrilegious. In this way [Paul] would prove two things: that the Jews were not to be prevented from observing these obligations as if they were wrong and that the Gentiles were not to be forced to observe them as if they were necessary.

Source: LETTER 82

[AD 430] Augustine of Hippo on Acts 21:20

I say, therefore, that circumcision and other ordinances of this sort were divinely revealed to the former people through the Testament which we call Old, as types of future things, which were to be fulfilled by Christ. When this fulfillment had come, those obligations remained for the instruction of Christians, to be read simply for the understanding of the previous prophecy, but not to be performed through necessity, as if people had still to await the coming revelation of the faith that was foreshadowed by these things. However, although they were not to be imposed on the Gentiles, they were not thereby to be removed from the customary life of the Jews, as if they were worthy of scorn and condemnation. Gradually, therefore, and by degrees, through the fervent preaching of the grace of Christ, by which alone believers were to know that they were justified and saved—not by those shadows of things, formerly future but now present and at hand—through the conversion of those Jews whom the presence of the Lord in the flesh and the times of the apostles found living thus, all that activity of the shadows was to be ended. This was to be enough praise for it, that it was not to be avoided and despised as idolatry was, but was to have no further development and was not to be thought necessary, as if salvation either depended on it or could not be had without it. This is what some heretics thought, who wanted to be both Jews and Christians and could be neither Jews nor Christians. You [i.e., Jerome] were so kind as to warn me very earnestly against that opinion, although I have never held it.

Source: LETTER 82

[AD 538] Severus of Antioch on Acts 21:21

Thus the apostles and the holy disciples of the Savior, in the beginning, allowed converts from Judaism to the life of the gospel to be circumcised according to the law of Moses in order that they would just believe in the Lord. Later, they themselves on their own, filled with worship in the Spirit and with evangelical perfection, rejected the small shadowy observances of the law.

Source: CATENA ON THE ACTS OF THE APOSTLES 21.21-22

[AD 735] Bede on Acts 21:21

But they have heard about you, that you teach the Jews among the Gentiles to depart from Moses, etc.; that is, they claim that you say that what was administered to the fathers by Moses should be condemned as sacrilegious and not commanded by God due to the doctrine of Christ. This had been alleged of Paul, not by those who understood with what mind these things should have been kept then by the faithful Jews to commend the divine authority and the prophetic sanctity of those sacraments, not to attain salvation, which was already being administered in Christ through the sacrament of baptism; but by those who had spread this about Paul, who wished these things to be observed as if salvation in the Gospel could not be obtained without them. For they considered him a most vehement preacher of grace, teaching contrary to their intent, that one is not justified by those things, but by the grace of Christ, for whom these shadows in the law were ordained to foretell. Therefore, seeking to stir up envy and persecution against him, they accused him as an enemy of the law and divine commandments. He could not more fittingly avoid the envy of this false accusation than by himself observing those things which he was thought to condemn as sacrilegious, thus showing that neither the Jews at that time should be prohibited from them as impious, nor the Gentiles compelled to them as necessary. For if he indeed rejected them as had been heard, and yet undertook to celebrate them to conceal his opinion with a simulated action, James would not have said:

Source: Commentary on Acts

[AD 220] Tertullian on Acts 21:23

He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, and the Nazarites introduced into the temple, which incidents are described in the Acts.

Source: Against Marcion Book V

[AD 735] Bede on Acts 21:24

And all will know that what they have heard about you is false; but would have said, All will think: especially since the apostles had already decreed in Jerusalem that no one should compel the Gentiles to Judaize. However, they had not decreed that no Jew should be prohibited from Judaizing then, although even the Jews were already not compelled by Christian doctrine.

Source: Commentary on Acts

[AD 1781] Richard Challoner on Acts 21:24

Keeping the law: The law, though now no longer obligatory, was for a time observed by the Christian Jews: to bury, as it were, the synagogue with honour.

[AD 407] John Chrysostom on Acts 21:25

Here with a kind of remonstrance (ἐ ντρεπτικὥς), As we, say they, commanded them, although we are preachers to the Jews, so do thou, although a preacher to the Gentiles, cooperate with us. Observe Paul: he does not say, Well, but I can bring forward Timothy, whom I circumcised: well, but I can satisfy them by what I have to say (of myself): but he complied, and did all: for in fact thus was it expedient (to do). For it was one thing to take (effectual) measures for clearing himself, and another to have done these things without the knowledge of any (of the parties). It was a step open to no suspicion, the fact of his even bearing the expenses. Then Paul took the men, and the next day purifying himself with them entered into the temple, signifying the accomplishment of the days of purification, until that an offering should be offered for every one of them.

[AD 735] Bede on Acts 21:25

About those who believed from among the Gentiles, we wrote judging that they abstain from idols, sacrifices, etc. In Greek, it is more clearly stated: About those who believed among men, we wrote judging that they observe no such thing, except they keep themselves from things sacrificed to idols, etc. Therefore, at that time, Jewish believers in Christ were not prohibited from entering according to the custom of the law, since the temple and their religion still stood, although they would find salvation in the sacraments of the New Testament alone; but those who believed from the Gentiles and were instructed in the sacraments of the Gospel were prohibited from turning to accept the sacraments of the law. However, they were urged to diligently observe those commandments of the law which pertain to the training of morals and the purification of the heart, such as: You shall not covet (Rom. VII). This fourth apostolic synod was held in Jerusalem. The first was concerning the election of the twelfth apostle in place of Judas, the second about the election of the seven deacons, the third about circumcision so that it would not be imposed on Gentile believers, and this fourth one concerning Jewish believers at that time so that they would not be prohibited, where necessity required, from being initiated into the legal ceremonies, to avoid the offense of those who thought they had condemned the decrees of Moses as idolatrous doctrines, which they had also been accustomed to do previously, as proven most notably by the circumcision of Timothy.

Source: Retractions on Acts

[AD 407] John Chrysostom on Acts 21:26

Signifying, διαγγέλλων, i.e. καταγγέλλων, publicly notifying: so that it was he who made himself conspicuous. And when the seven days were about to be completed, the Jews from Asia— for (his arrival) most keeps times with theirs — when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teaches all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and has polluted this holy place.

[AD 407] John Chrysostom on Acts 21:26

Against this Paul defends himself and shows that he does this not of his choice. How did they persuade him? It was part of the divine plan and condescension on his part. So this was no hindrance to the preaching, since it was they themselves who decided such things. So he does not accuse Peter in any way. For what he himself did here is what Peter did on that occasion when he held his peace and established his doctrine. And he did not say, “But why? It is not necessary to teach those among the Gentiles.” It is not enough that he does not preach so there; he had to do something more to persuade them that you observe the law. Condescension is what it is. Do not be alarmed.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 46

[AD 735] Bede on Acts 21:27

And when the seven days were nearly completed. These days were not yet completed, but their course was ongoing, the completion was awaited. Hence it is more clearly said in Greek: When the seven days were beginning to be completed. Otherwise, the statement he made after five days of being in Caesarea to the governor cannot stand: For it is not more than twelve days since I went up to worship in Jerusalem. For if you add these seven days and those five days of the council in which he dissociated the Pharisees and Sadducees, and that in which the Jews vowed to kill him, undoubtedly more than twelve days will be found there.

Source: Commentary on Acts

[AD 735] Bede on Acts 21:28

Here is the man who speaks against the people, the law, and this place, teaching everyone everywhere. Because they saw that the followers of the new grace attended the ceremonies of the law and the solemnities of the temple less, they feared, as it is read in the Gospel, that the Romans would come and take away both their place and nation.

Source: Commentary on Acts

[AD 544] Arator on Acts 21:33

Nevertheless the torments that lay harshly upon his constricted arms did not tie his mind, because Paul’s epistle, full of light, proclaims that the servants can be bound [but] the faith cannot be bound, and the word is not allowed to be restrained by tortures.

Source: ON THE ACTS OF THE APOSTLES 2

[AD 735] Bede on Acts 21:34

He ordered him to be taken into the camp. And in this place, and in this whole narration, wherever the name of the camp is positioned, it must be taught that it is placed in the singular in Greek: for this reason the Latin interpreter preferred to place it in the plural, lest, if he placed it in the singular, the sense of the reader would be carried far elsewhere, and instead of the assembly of the army and soldiers, a fortified place would be understood. So also in the Psalm where it is said: And they fell in the midst of their camps; in Greek παραβολὴ is written in the singular number.

Source: Retractions on Acts

[AD 735] Bede on Acts 21:35

When he reached the steps, it happened that he was carried, and the rest. The steps signify not the descent from the temple, but the ascent into the camp. This is clear from the Greek, where ἀναβαθμὸς, not καταβαθμός: that is, it has ascent, not descent.

Source: Retractions on Acts

[AD 585] Cassiodorus on Acts 21:36

"Then Paul took the men, and the next day, being purified, entered with them into the temple." Paul, gladly taking the above-mentioned advice, took the four brethren, purified and with their heads shaved, and boldly entered the synagogue on the following day. He spoke there, giving them notice of the purification needed until an oblation was given to the Lord for their salvation. After seven days, those Jews that were of Asia, recognizing Paul, seized him and, causing an uproar, gathered the people against him, saying that this was the man who, against the law of Moses, persuaded the nations that circumcision should be abandoned. When they had decided to kill him, the tribune of the band suddenly arrived with soldiers and centurions and, by reasoning, stopped them from their criminal intention. Then the tribune commanded Paul, saved from the people but bound with two chains, to be brought to the castle. There the bound apostle asked the tribune to permit him to speak to the people. His wish was granted and, having obtained silence with a gesture of his hand, he spoke to the crowd in Hebrew.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 21:37

He said: Do you know Greek? Are you not the Egyptian, etc.? For an Egyptian had come to Judea, who by magical art claimed prophecy for himself, gathered about thirty thousand Jews; and leading them through the desert, he came to the Mount of Olives, ready to rush from there into Jerusalem and subjugate the city for himself. But Felix anticipated his attempt, quickly meeting him with armed men. The Egyptian, having fled with a few, and others being killed, easily restrained the rash attempt.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 21:38

This Egyptian was a deceiving sorcerer, and the devil expected to triumph through him and implicate Christ and his apostles in charges leveled at these sorcerers. But he did not succeed. The truth became still more brilliant, having suffered no harm through the devil’s machinations but shining all the brighter.… Therefore let us not grieve that heresies exist where false Christs wished to attack Christ, both before and after this, to throw him into obscurity. For we find the truth shining through on every occasion. This is also what happened with the prophets. There were false prophets, by contrast with whom the true prophets shone all the more. For sickness shows off health clearly, darkness light, and stormy weather calm.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 46

[AD 735] Bede on Acts 21:38

Four thousand men of the Sicarii. There is no controversy to be held between the tribune who spoke these things and Josephus who wrote about the Egyptian. For it could happen that he first came with a few, the same secretly leading a tyranny, but later joined many to himself by public deceit. It is read, however, that in the time of Felix, this kind of robber arose, who, not seeking hidden places or times, but carrying daggers, that is, short swords in hand, mixed among the people in the very light of day, attached themselves by blind wounds, to the point that death prevented a complaint, and the striker lay hidden. And if anyone were moved by the fact that such things were done in the middle of the city, he too perished. Thus, by fear of danger or dissimulation of the crime, the assassin was not apprehended.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 21:39

Look at him. When [Paul] argues with those from the outside, he does not hesitate to use the help of the laws. Here he impresses the tribune by the name of his city. And likewise on another occasion he says, [he was accosted] “publicly without a trial, even though we are Roman citizens, and threw us into prison.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 47

[AD 735] Bede on Acts 21:39

A townsman from Tarsus in Cilicia, a not unknown city. The Apostle was indeed born in the town of Giscala in Galilee. When it was captured by the Romans, he moved with his parents to Tarsus in Cilicia. From there, sent to Jerusalem for the study of the law, he was instructed by Gamaliel, a very learned man, as he himself recounts later. However, he calls himself not a citizen but a townsman, from the township, that is, the territory, of the same city in which he was raised. It is called a municipality, because it only pays duties or taxes. For noble and very famous causes, and those which derive from the emperor, belong to the dignity of the cities. And no wonder that he calls himself a Tarsian and not a Giscalite, since the Lord Himself, although born in Bethlehem, is not called a Bethlehemite but a Nazarene.

Source: Commentary on Acts

[AD 735] Bede on Acts 21:39

I am indeed a man, a Jew from Tarsus of Cilicia, a citizen of no insignificant city. For 'citizen' some Codices have 'municipate,' which is translated from one Greek word πολίτης, derived from the name of the city, which in Greek is called πόλις. Whence that which the Apostle says: But our conversation is in heaven (Philippians III), some have interpreted: But our citizenship is in heaven. And Jerome, writing to Heliodorus, put it thus: "For he wanted no other citizenship to be understood, than a civil conversation, which in Greek is called πολίτευμα."

Source: Retractions on Acts