Now when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, Acts 21:27

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The previous verse saw Paul being purified according to the temple rites and announcing the expiration of the days of purification. Continuing the narrative, it next says, “Now when the seven days were almost ended.”

This makes it certain that the seven-day duration of the previous verse began with Paul’s purification and that the offering would be made at the end of that period. From verse 24:11, in relation to the timeline of events, it appears that the details of this occurred about the fifth day. There, it says, “because you may ascertain that it is no more than twelve days since I went up to Jerusalem to worship.” It is right about this time, as these seven days were almost complete, that it then notes, “the Jews from Asia.”

At that time, Jews from Asia, meaning Jews who had been in the same locations that Paul had evangelized – and who had probably stirred things up against him previously – saw him in the temple. As it is the time of a pilgrim feast, it was a time when many Jews came to Jerusalem to meet old friends, share in cultural fellowship, and – above all – worship the Lord as instructed in the law. Of these Asian Jews in relation to Paul, it next says, “seeing him in the temple.”

Paul was still in the time of purification. Therefore, it was natural that he would be in the temple. It is because of this, and their unwillingness to determine the facts, that they will accost him. It is ironic that the very place where he was under rites of purification was to be the place which they accused him of defiling.

Instead of perceiving the truth of the matter, they simply relied on their memories of his past actions in Asia and began the attack. As it next says, they “stirred up the whole crowd.”

The verb indicates pouring things together so that they are mixed. Hence, they were confusing the situation in the minds of the people. It is a term found among medical writings of the time and which Luke would have probably used often in his own work. One can think of a doctor pouring various liquids together to form a particular medicine.

As the verb is imperfect, it means that they began to stir up the crowd, and they continued to stir it up, getting the multitudes into a mass hysteria over Paul. Because of the crowd and the confusion that was brought upon them, it next says the crowd “laid hands on him.”

The meaning is that they were ready to commit physical harm against him at any moment. Once again, Paul has found himself in a dangerous situation from the agitations of his own people. It was, as he says in 2 Corinthians 11:26, “in perils of my own countrymen.” The message of the gospel was rejected by the nation. But hatred for that message came into its strongest focus because it is a message available to the Gentiles.

The idea of Jesus’ incarnation and sacrificial death for the sins of Israel could only mean that Israel was a nation of sinners. But more, it meant that the Law of Moses was incapable of correcting this situation. This notion was unconscionable to them. But more, that the same sacrifice of Jesus extended to Gentiles, who were not even a part of what God had been doing (or so they thought), was inexcusable to them. Paul was the herald of this message, and they wanted him eradicated because of it.

Life application: At the outbreak of hostilities between Israel and Gaza in October 2023, a Jewish “rabbi,” Chaim Richman, was being interviewed and said to the interviewer, “You guys are worshiping one Jew, that’s a mistake. You should be worshiping every single one of us because we all die for your sins every single day. And that’s exactly what’s going on here. We’re all God’s firstborn and we’re dying for your sins right now.”

This is the attitude of the Jewish people that attacked Paul, and it has permeated their society to this day. They cannot accept that it is they who need forgiveness of sin, not only individually but as a nation.

Until one comes to Christ, whether Jew or Gentile, there is a mental disconnect between one’s state as a sinner and the infinite holiness of God. This is why people grade themselves on a bell curve when asked why they should be allowed to go to heaven. A common answer is, “Well, I’m not as bad as…” or “Well, I’m a good guy.”

Such evaluations make oneself the acceptable standard of goodness, a standard that sets the bar for God’s decision. This is what Chaim Richman has done in relation to Israel. He has openly avowed that Israel is the standard of God’s holiness, that they alone have met it, and they are, therefore, to be worshiped as a people. All others are to be subject to them, not because of who God is in relation to them, but who they are in relation to God.

Rather, there can be only one standard of holiness: God alone. The incarnation of Jesus Christ means that Jesus is God come in human form. He, therefore, is the standard – the bar – by which all men will be judged. One will stand in relation to Him and be condemned or saved, and the only way to be saved is by faith that He is the offering for the sin of man.

This is the message of the Bible. We must come to God through Jesus, and when we do so, God’s infinite perfection – His righteousness, holiness, etc. – is imputed to us. Without this, we are condemned already. Let us hail God, who has brought us back to Himself through Jesus!

Glorious God Almighty! Praises to You forever and ever because of what You have done. You are worthy of all our honor and praise simply because You are our Creator. How much more should we glorify You because You are our Redeemer! Thank You for Jesus Christ, who has made this possible. Praises to You, O God. Amen.