(26) To signify the accomplishment of the days of purification . . .--The process lasted, as the next verse shows, for seven days, which were probably reckoned from the completion of the thirty days, or other term, of the vow itself. St. Paul, having made himself the representative of the Nazarite company, had to give, in their name, the formal notice to the priests, who were to be ready for the sacrifices when the seven days had expired. Seven days was, it will be noted, the ordinary period for the more solemn purifications (Exodus 29:37; Leviticus 12:2; Leviticus 13:6; Numbers 12:14; Numbers 19:14, et al.).

Verse 26. - Went for entered, A.V.; declaring the fulfillment for to signify the accomplishment, A.V.; the offering was for that an offering should be, A.V. Paul took the men. St. Paul's acquiescence in James's advice is an instance of what he says of himself (1 Corinthians 9:20), and is in accordance with his conduct in circumcising Timothy (Acts 16:3). But that he did not attach any intrinsic importance even to circumcision, and much less to the minor Jewish ceremonies, is clear from such passages as Romans 2:28, 29; 1 Corinthians 7:19; Galatians 5:6; Galatians 6:15; Philippians 3:3, etc. Purifying himself with them, etc. (ἁγνισθεὶς); see note on ver. 24. James's advice had been Τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς: in obedience to that advice St. Paul now Παραλαβὼν τοὺςἄνδρας σὺν αὐτοῖς ἁγνισθεὶς εἰσήει εἰς τὸ ἱερόν. What was the particular form by which a person who wished to associate himself with others under a Nazaritic vow (note on ver. 24) did so is not known; nor how long before the expiration of the vow such association must be made. But from the mention of "seven days" in ver. 27 (which is the number named in Numbers 6:9, in case of an accidental uncleanness), it seems highly probable that "seven days" was the term during which a person must have conformed to the Nazaritic vow to entitle him to "be at charges," as well, perhaps, as the time during which Nazarites, at the end of their vow, had to undergo special purification. Declaring the fulfillment, etc. The vow of the four men had been for at least thirty days (the minimum period of such vow); but whatever length of time it had been for, such time would have expired by the end of the seven days, and probably long before. We know not how long they might have been waiting for some one to "be at charges" for them, and provide the sacrifices, without which they could not shave their heads and accomplish their vow. But it is obvious that some notice must be given to the priests in the temple of the day when one or more Nazarites would present themselves at "the door of the tabernacle of the congregation," to offer the prescribed offerings. And this accordingly Paul and the four did. Διαγγέλλων means "notifying," or "declaring," to the priests (Exodus 9:16 [LXX., answering to the Hebrew סַפֵּר]; Romans 9:27; Joshua 6:9, LXX. [Joshua 6:10, A.V., "bid"]). Until the offering was offered, etc. This is interpreted in two ways. Meyer makes "until" depend upon "the fulfillment of the days," so as to define that fulfillment as not taking place till the offering was offered. Wieseler makes "until" depend upon "he entered into the temple," with the idea supplied, "and remained there," or "came there daily;" supposing that it was the custom for Nazarites to finish up their time of separation by passing the last seven days, or at least being present daily, in "the court of the women, where was the apartment appropriated to the Nazarites" (Lewin, it. p. 142). If, however, with Howson, Lewin and others, we understand the word ἀγνίζεσθαι, in vers. 24 and 20, not generally of taking the Nazarite vow, but of certain special purifications at the close of a Nazaritic vow, which lasted seven days immediately before the offerings were made and the head shaven, then a very easy and natural rendering of the words follows: "Notifying their intention of now completing the seven days of their purification, until the offering for each of them was offered." Alford, in loc., justifies by examples the aorist indicative προσηνέχθη, instead of the subjunctive, which is more usual. Lewin thinks that St. Paul had taken a Nazaritic vow after his escape from death at Ephesus, or at Corinth; but there is no evidence of this, and it is hardly consistent with James's advice. Renan thinks it doubtful whether or no Paul took the Nazaritic vow at all, but inclines to this as the best interpretation ('St. Paul,' p. 518, note).

21:19-26 Paul ascribed all his success to God, and to God they gave the praise. God had honoured him more than any of the apostles, yet they did not envy him; but on the contrary, glorified the Lord. They could not do more to encourage Paul to go on cheerfully in his work. James and the elders of the church at Jerusalem, asked Paul to gratify the believing Jews, by some compliance with the ceremonial law. They thought it was prudent in him to conform thus far. It was great weakness to be so fond of the shadows, when the substance was come. The religion Paul preached, tended not to destroy the law, but to fulfil it. He preached Christ, the end of the law for righteousness, and repentance and faith, in which we are to make great use of the law. The weakness and evil of the human heart strongly appear, when we consider how many, even of the disciples of Christ, had not due regard to the most eminent minister that even lived. Not the excellence of his character, nor the success with which God blessed his labours, could gain their esteem and affection, seeing that he did not render the same respect as themselves to mere ceremonial observances. How watchful should we be against prejudices! The apostles were not free from blame in all they did; and it would be hard to defend Paul from the charge of giving way too much in this matter. It is vain to attempt to court the favour of zealots, or bigots to a party. This compliance of Paul did not answer, for the very thing by which he hoped to pacify the Jews, provoked them, and brought him into trouble. But the all-wise God overruled both their advice and Paul's compliance with it, to serve a better purpose than was intended. It was in vain to think of pleasing men who would be pleased with nothing but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us than insincere compliances. And it should warn us not to press men to doing what is contrary to their own judgment to oblige us.Then Paul took the men,.... The four men that had the vow on them; he joined himself to them, and put himself in the same condition, and under a like vow: this he did, not as what he thought himself bound to do in obedience to the law, and much less as necessary to salvation; but to satisfy weak minds, and remove their prejudices, that he might gain them, and be useful to them; and in such a case he would very easily and readily condescend; but when such like things were insisted upon as points of duty, and especially when urged as necessary to salvation, no one more stiffly opposed them:

and the next day purifying himself with them; that is, not separating himself along with them, from what they were obliged by the vow of the Nazarite, as from drinking of wine and shaving, and from everything that was unclean by the law; for this was now done, but cleansing himself afterwards with them: he

entered into the temple, to signify the accomplishment of the days of the purification: the sense is, that when the days of separation were fulfilled, which the four men had vowed, as everyone might vow what time he pleased, he went to the priests in the temple, to signify it to them, that the time of their purification was expiring:

until that an offering should be offered for everyone of them; as the law directs in Numbers 6:13 when he proposed to pay the charges of it, or at least part of it.