4 Having found disciples, we stayed there seven days. These said to Paul through the Spirit that he should not go up to Jerusalem.
5 When those days were over, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed.
6 After saying goodbye to each other, we went on board the ship, and they returned home again.
7 When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers and stayed with them one day.
8 On the next day, we who were Paul’s companions departed and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him.
9 Now this man had four virgin daughters who prophesied.
10 As we stayed there some days, a certain prophet named Agabus came down from Judea.
11 Coming to us and taking Paul’s belt, he bound his own feet and hands, and said, “The Holy Spirit says: ‘So the Jews at Jerusalem will bind the man who owns this belt, and will deliver him into the hands of the Gentiles.’”
12 When we heard these things, both we and the people of that place begged him not to go up to Jerusalem.
13 Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.”
14 When he would not be persuaded, we ceased, saying, “The Lord’s will be done.”
15 After these days we took up our baggage and went up to Jerusalem.
16 Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay.
17 When we had come to Jerusalem, the brothers received us gladly.
18 The day following, Paul went in with us to James; and all the elders were present.
19 When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry.
20 They, when they heard it, glorified God. They said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law.
21 They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children and not to walk after the customs.
22 What then? The assembly must certainly meet, for they will hear that you have come.
23 Therefore do what we tell you. We have four men who have taken a vow.
24 Take them and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law.
25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.”
26 Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.
27 When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him,
28 crying out, “Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple and has defiled this holy place!”
29 For they had seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple.
30 All the city was moved and the people ran together. They seized Paul and dragged him out of the temple. Immediately the doors were shut.
31 As they were trying to kill him, news came up to the commanding officer of the regiment that all Jerusalem was in an uproar.
32 Immediately he took soldiers and centurions and ran down to them. They, when they saw the chief captain and the soldiers, stopped beating Paul.
33 Then the commanding officer came near, arrested him, commanded him to be bound with two chains, and inquired who he was and what he had done.
34 Some shouted one thing and some another, among the crowd. When he couldn’t find out the truth because of the noise, he commanded him to be brought into the barracks.
35 When he came to the stairs, he was carried by the soldiers because of the violence of the crowd;
36 for the multitude of the people followed after, crying out, “Away with him!”
37 As Paul was about to be brought into the barracks, he asked the commanding officer, “May I speak to you?” He said, “Do you know Greek?
38 Aren’t you then the Egyptian who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?”
39 But Paul said, “I am a Jew from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Acts 21:38Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. But the Egyptian himself escaped out of the fight, but did not appear any more.
Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. But the Egyptian himself escaped out of the fight, but did not appear any more.
Josephus, Antiquities of the Jews, Antiquities 20.8.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 21:4–14And yet it is not (merely), they predicted the dangers, but "said by the Spirit." If then the Spirit bade, why did he gainsay? "By the Spirit," that is, they knowing "by the Spirit" (what would be the consequences, said to him): for of course it does not mean that the exhortation they made was by the Spirit. For they did not simply foretell to him the dangers (through the Spirit), but (added of themselves) that it behooved him not to go up--sparing him. … When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers but accounting it to be the command of the Spirit. … But when they could not persuade him--this was why they wept--then they "held their peace." Do you mark the resignation? do you mark the affection? … The Lord, say they, Himself will do that which is pleasing in his sight. For they perceived that it was the will of God.
And yet it is not (merely), they predicted the dangers, but "said by the Spirit." If then the Spirit bade, why did he gainsay? "By the Spirit," that is, they knowing "by the Spirit" (what would be the consequences, said to him): for of course it does not mean that the exhortation they made was by the Spirit. For they did not simply foretell to him the dangers (through the Spirit), but (added of themselves) that it behooved him not to go up--sparing him. … When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers but accounting it to be the command of the Spirit. … But when they could not persuade him--this was why they wept--then they "held their peace." Do you mark the resignation? do you mark the affection? … The Lord, say they, Himself will do that which is pleasing in his sight. For they perceived that it was the will of God.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 45; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 21:20–26Observe 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 … 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. … He shows that it was not necessary to do this upon principle (proegoumenos)--whence also they obtain his compliance--but that it was economy and condescension.
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 … 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. … He shows that it was not necessary to do this upon principle (proegoumenos)--whence also they obtain his compliance--but that it was economy and condescension.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 46; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 21:23–26Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. … But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law (1 Corinthians 9:20). Finally, he was made all things to all men, that he might win all; … Wherefore, let us know that Paul did not dissemble, but sincerely professed that he did not hate the law, but that he did rather think reverently of it.
Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. … But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law (1 Corinthians 9:20). Finally, he was made all things to all men, that he might win all; … Wherefore, let us know that Paul did not dissemble, but sincerely professed that he did not hate the law, but that he did rather think reverently of it.
John Calvin, Commentaries, on 21:23–24; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 21:9This Philip had four maiden daughters, who did prophesy, Act 21:9. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him. Here was a further accomplishment of that prophecy, Joe 2:28, of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come. … See how God dispenseth his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit - the foretelling of things to come, which came to pass according to the prediction.
This Philip had four maiden daughters, who did prophesy, Act 21:9. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him. Here was a further accomplishment of that prophecy, Joe 2:28, of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come. … See how God dispenseth his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit - the foretelling of things to come, which came to pass according to the prediction.
Matthew Henry, Commentary on the Whole Bible, on 21:8–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 21:39No: I am a man who is a Jew originally, and no Egyptian - a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.
No: I am a man who is a Jew originally, and no Egyptian - a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.
Matthew Henry, Commentary on the Whole Bible, on 21:27–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Acts 21:13For they were crying about him, both his companions and the disciples of Caesarea; which affected him, and gave him great uneasiness, even more than the prophecies of Agabus did: and to break my heart? for though he was resolved to go to Jerusalem, and nothing could move him from it, his heart was firm as a rock; there was no shaking him, or making impressions upon him that way; yet their tears and importunity greatly afflicted him, and the more because he could by no means comply with their request: … for as yet, he knew not but he should die there; it was revealed to him that he should be bound there, but it was not yet suggested to him where he should suffer death, whether there or elsewhere; and since he knew not but it might be there, he was ready for it; bonds were so far from distressing his mind, and deterring him from his intended journey, that death itself could not do it; which showed great intrepidity, courage, and firmness of mind.
For they were crying about him, both his companions and the disciples of Caesarea; which affected him, and gave him great uneasiness, even more than the prophecies of Agabus did: and to break my heart? for though he was resolved to go to Jerusalem, and nothing could move him from it, his heart was firm as a rock; there was no shaking him, or making impressions upon him that way; yet their tears and importunity greatly afflicted him, and the more because he could by no means comply with their request: … for as yet, he knew not but he should die there; it was revealed to him that he should be bound there, but it was not yet suggested to him where he should suffer death, whether there or elsewhere; and since he knew not but it might be there, he was ready for it; bonds were so far from distressing his mind, and deterring him from his intended journey, that death itself could not do it; which showed great intrepidity, courage, and firmness of mind.
John Gill, An Exposition of the Old and New Testament, on 21:13; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 21:23–26do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men? … Then Paul took the men - Yielding his own judgment to their advice, which seemed to flow not out of spiritual but carnal wisdom; seeming to be what he really was not: making as if he believed the law still in force.
do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men? … Then Paul took the men - Yielding his own judgment to their advice, which seemed to flow not out of spiritual but carnal wisdom; seeming to be what he really was not: making as if he believed the law still in force.
John Wesley, Explanatory Notes upon the New Testament, on 21:23–26; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Acts 21
Acts 21:4–39, World English Bible
Acts 21 in the Bible · Told in the Story: Chapter 27, Seized in the Temple
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Acts 21:38Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. But the Egyptian himself escaped out of the fight, but did not appear any more.
Josephus, Antiquities of the Jews, Antiquities 20.8.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 21:4–14And yet it is not (merely), they predicted the dangers, but "said by the Spirit." If then the Spirit bade, why did he gainsay? "By the Spirit," that is, they knowing "by the Spirit" (what would be the consequences, said to him): for of course it does not mean that the exhortation they made was by the Spirit. For they did not simply foretell to him the dangers (through the Spirit), but (added of themselves) that it behooved him not to go up--sparing him. … When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers but accounting it to be the command of the Spirit. … But when they could not persuade him--this was why they wept--then they "held their peace." Do you mark the resignation? do you mark the affection? … The Lord, say they, Himself will do that which is pleasing in his sight. For they perceived that it was the will of God.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 45; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 21:20–26Observe 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 … 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. … He shows that it was not necessary to do this upon principle (proegoumenos)--whence also they obtain his compliance--but that it was economy and condescension.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 46; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 21:23–26Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. … But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law (1 Corinthians 9:20). Finally, he was made all things to all men, that he might win all; … Wherefore, let us know that Paul did not dissemble, but sincerely professed that he did not hate the law, but that he did rather think reverently of it.
John Calvin, Commentaries, on 21:23–24; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 21:9This Philip had four maiden daughters, who did prophesy, Act 21:9. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him. Here was a further accomplishment of that prophecy, Joe 2:28, of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come. … See how God dispenseth his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit - the foretelling of things to come, which came to pass according to the prediction.
Matthew Henry, Commentary on the Whole Bible, on 21:8–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 21:39No: I am a man who is a Jew originally, and no Egyptian - a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.
Matthew Henry, Commentary on the Whole Bible, on 21:27–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Acts 21:13For they were crying about him, both his companions and the disciples of Caesarea; which affected him, and gave him great uneasiness, even more than the prophecies of Agabus did: and to break my heart? for though he was resolved to go to Jerusalem, and nothing could move him from it, his heart was firm as a rock; there was no shaking him, or making impressions upon him that way; yet their tears and importunity greatly afflicted him, and the more because he could by no means comply with their request: … for as yet, he knew not but he should die there; it was revealed to him that he should be bound there, but it was not yet suggested to him where he should suffer death, whether there or elsewhere; and since he knew not but it might be there, he was ready for it; bonds were so far from distressing his mind, and deterring him from his intended journey, that death itself could not do it; which showed great intrepidity, courage, and firmness of mind.
John Gill, An Exposition of the Old and New Testament, on 21:13; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 21:23–26do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men? … Then Paul took the men - Yielding his own judgment to their advice, which seemed to flow not out of spiritual but carnal wisdom; seeming to be what he really was not: making as if he believed the law still in force.
John Wesley, Explanatory Notes upon the New Testament, on 21:23–26; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.