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Paul Continues to Jerusalem
After the tender and affectionate farewell at Miletus, Paul and his companions sailed to the island of Cos where they spent the night. Cos was an inland island about midway between Miletus and Rhodes. The following day they continued southeast to the island of Rhodes. Leaving the northern tip of the island they sailed eastward to Patara, a seaport of Lycia, on the southern coast of Asia Minor. At Patara they transferred to a ship that was sailing over to Phoenicia, the coastal strip of Syria, of which Tyre was one of the principal cities. As they sailed southeast across the Mediterranean, they went around south of the island of Cyprus leaving it on the left side. They sailed through Syria and landed at Tyre. Since the ship was to unload her cargo there, Paul and the others looked up the Christian believers and stayed with them seven days.
It was during this time that these disciples told Paul through the Spirit that he should not go to Jerusalem. This raises the age-old question as to whether Paul was deliberately disobedient in going to Jerusalem, whether he unwittingly failed to discern the mind of the Lord, or whether he was actually in the will of the Lord in going. A careful reading of this passage revealed that this was not a command from the Spirit for Paul not to go to Jerusalem; rather the Spirit had revealed to the believers at Tyre that Paul would face suffering in Jerusalem. Understandably, they tried to convince him as his friends not to go. Paul’s mission to Jerusalem had been given to him by the Lord (20:22-24), this is also supported by verses 10-12. The Spirit would never command him to abandon his mission.
When the seven days expired the believers turned out in numbers to accompany Paul and his companions to the ship and in an eloquent demonstration of Christian love, they kneeled down in prayer and gave their affectionate goodbyes. The ship pulled from port, and they returned home. After leaving Tyre, the next stop was Ptolemais (this was next to the last stop of Paul’s sea journey), a seaport about 25 miles south of Tyre. This was an old city. It got its name from the Ptolemy’s who were given it after the dividing of Alexander the Great Empire. It is the present day Acre. A stopover of one day allowed the Lord’s servants to visit the local brethren.
On the next day they took the final portion of their trip, a thirty-mile sail south to Caesarea. There they stayed in the house of Philip the Evangelist. (This is not the Apostle Philip chosen by Jesus). This Philip was one of the seven Deacons chosen to be a deacon by the church in Jerusalem and who carried the gospel to Samaria. Through his ministry the Ethiopian eunuch had been saved (6:5; 8:4-8; 8:26-39). Obviously the gift of prophecy was given to both men and women. Women actively participated in God’s work (Acts 2:7; Phil. 4:3). Other women who prophesied included Miriam (Exodus 15:20); Deborah (Judges 4:4); Huldah (2 Kings. 22:14); Noadiah (Nehemiah 6:14); Isaiah’s wife (Isaiah 8:3) and Anna (Luke 2:36-38). What these young women prophesied the Scriptures does not inform us.
During Paul’s stay in Caesarea, a prophet named Agabus came down from Judea. It was the same prophet who came to Antioch from Jerusalem and predicted the famine which took place during the reign of Claudius (Acts 11:27-28). Agabus took Paul’s belt and tied his hands and feet with it. By this dramatic action, like many of the prophets before him, he was acting out his prophesy before him, he was acting out his message. Agabus action predicted Paul’s arrest and imprisonment in Jerusalem by the Jews, who then will turn him over to the Romans. Seeing the action of Agabus, Paul’s friends pleaded with him not to go to Jerusalem. Paul knew of the things that awaited him, but his respond was that he was determined to go to Jerusalem even if it meant imprisonment or death. Upon seeing that their pleadings would accomplish nothing, they ceased and put him into the hands of the Lord.
From Caesarea to Jerusalem was an overland journey of more than fifty miles, a long trip in those days. Paul’s traveling party had been increased by the addition of some of the disciples from Caesarea and also by a Christian brother named Mnason of Cyprus. They lodged at his home. Upon arrival in Jerusalem, Paul and his friends were cordially greeted by the brothers. The next day a meeting was scheduled with James and all the Elders. This James was the brother of Jesus who was the leader of the Jerusalem church (15:13-21; Gal. 1:19; 2:9). Paul took the lead role by telling in detail what God had done among the Gentiles through his ministry. This resulted in much joy among the brothers.
However, some Jewish brothers were apprehensive. Word had traveled around that Paul had preached and taught against Moses and the law. This could mean trouble in Jerusalem. These rumors were probably started by the Judaizing teachers (15:1). The specific charge being made against Paul was that he taught all the Jews in foreign lands to forsake Moses, by telling them neither to circumcise their children nor to walk according to the Jewish customs. The Jewish brethren in Jerusalem had a scheme which they thought would placate their countrymen, both saved and unsaved. They suggested that Paul should take upon himself a Jewish vow. Four men were already in the process of doing this. Paul should join them, purify himself with them and pay their expenses. In doing this it would appear to Paul’s brethren that he was still Jewish in his life style and not working against the Jerusalem council.
Verse 25 takes us back to our previous study of Acts chapter 15. The Jerusalem council at that time settled the issue of circumcision for Gentile believers. They advised Paul that no rules need be imposed on Gentile believers other than that they should abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. The purification process that Paul and the other men would undergo would take seven days. It began with Paul and the men washing and Paul entering the temple to announce to the priest the intent for the offering to be made for them at the end of the seven day period.
When the seven days of the vow were almost ended, Paul attempt to pacify the Jews proved useless. When some of the unbelieving Jews from Proconsular Asia saw him in the temple, they incited a riot against him. Not only did they charge him with teaching things against Moses and the law, but they also accused him of defiling the temple by taking Gentiles into the inner court. What actually happened was this; they had previously seen Paul with Trophimus in the city of Jerusalem. Trophimus was a Gentile convert from Ephesus. Because they saw them together, they supposed that Paul had taken his Gentile friend into the inner court of the temple.
Although the charges were obviously false, it served its purpose. The entire city was thrown into an uproar (nothing new for Paul). The mob seized Paul and dragged him out of the temple area, closing the gates of the inner court behind them. Before they could kill him word reached the ears of the chief captain, a military commander in charge of the garrison of Antonia. He took Paul from the mob and had him bound with two chains and inquired of Paul who he was, and what had he done. The mob was in such a confused state, some began to say one thing, while another said something else. The commander who by this time had not gathered any information concerning Paul, ordered Paul to the barrack so he could find out more of what was going on. After ordering Paul to be brought to the barracks, the soldiers had to carry Paul up the stairs to avoid the mob. Even though they could not get to Paul they still cried out “away with him”.
As Paul was being led into the barracks, he asked the commander if he could speak. Paul’s use of language as an educated man startled the officer, who assumed his prisoner was an uncultured criminal. He apparently thought he had arrested an Egyptian who had stirred up a rebellion and led four thousands men called assassins out into the wilderness. Paul quickly assured the commander he was a Jew from the city or Tarsus, in Cilicia. As such, he was a citizen of no mean city; it was famous as a place of culture, education, and commerce, and had been declared a “free city” by Augustus. Paul then requested to speak to the people.
Permission was granted, and as Paul stood there flanked by Roman soldiers, he quieted the crowd by motioning with his hands. The silence was still. He was now ready to give his testimony to the Jerusalem Jews. The Hebrew language here probably means Aramaic (a closely related tongue) as spoken by the Hebrews at that time.
Question/Answers?
1. Paul was accused of teaching the Jews in foreign lands not to circumcise their children, and to forsake the Jewish customs. Did Paul actually teach this or did he not?
The answer is no. Paul never taught the Jews not to circumcise. It is true that in his epistles some of which had been written before this time, he showed that circumcision and uncircumcision were equally unavailable for salvation, and that by the deeds of law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Jesus Christ had delivered them from the yoke of the law. Plainly, Paul’s own actions in Acts 21 testify though salvation or justification could not be won through keeping these things. Keeping them was not destructive unless one depended upon them for justification or salvation. In addition, there was no hesitation on Paul’s part to do them. Scripture gave no indication that he argued with James; in fact, we see a unity of minds between them. There is no indication of reluctance either, that somehow it would destroy Paul’s faith in Jesus Christ or that it would compromise him in the eyes of any Christian, Jew or Gentile, who might witness it. There is one other important point that should be noted, and that is, that no where in Scripture or any other writings do we find that God ever rebuked Paul for his actions of taking a vow. (See Scriptures: Acts chapter 15 - the Jerusalem council; Ephesians 2:8-10; Romans 3:21-31; 7:4-6; 13:9-10; Galatians 3:23-29; 1 Corinthians 9:19-23.
2. In verses 10 and11 the Prophet Agabus acted out his prophesy. Are there other instances of other Prophets acting out their Prophecies?
Yes. See Scriptures: Isaiah 20:3-6; Jeremiah 13:1-12; 27:1-7; Ezekiel 4:1-8; chapter 12.
3. Who was this Egyptian mentioned in verse 38?
All we know is that the Jewish historian, Josephus, tells of an Egyptian rebel who was a false Prophet that had promised to drive out the Romans. With a force of 400 people he met defeat quickly. Hundred of his men were killed and captured, yet he escaped to never be heard from again. The commander assumed Paul to be this man.
After the tender and affectionate farewell at Miletus, Paul and his companions sailed to the island of Cos where they spent the night. Cos was an inland island about midway between Miletus and Rhodes. The following day they continued southeast to the island of Rhodes. Leaving the northern tip of the island they sailed eastward to Patara, a seaport of Lycia, on the southern coast of Asia Minor. At Patara they transferred to a ship that was sailing over to Phoenicia, the coastal strip of Syria, of which Tyre was one of the principal cities. As they sailed southeast across the Mediterranean, they went around south of the island of Cyprus leaving it on the left side. They sailed through Syria and landed at Tyre. Since the ship was to unload her cargo there, Paul and the others looked up the Christian believers and stayed with them seven days.
It was during this time that these disciples told Paul through the Spirit that he should not go to Jerusalem. This raises the age-old question as to whether Paul was deliberately disobedient in going to Jerusalem, whether he unwittingly failed to discern the mind of the Lord, or whether he was actually in the will of the Lord in going. A careful reading of this passage revealed that this was not a command from the Spirit for Paul not to go to Jerusalem; rather the Spirit had revealed to the believers at Tyre that Paul would face suffering in Jerusalem. Understandably, they tried to convince him as his friends not to go. Paul’s mission to Jerusalem had been given to him by the Lord (20:22-24), this is also supported by verses 10-12. The Spirit would never command him to abandon his mission.
When the seven days expired the believers turned out in numbers to accompany Paul and his companions to the ship and in an eloquent demonstration of Christian love, they kneeled down in prayer and gave their affectionate goodbyes. The ship pulled from port, and they returned home. After leaving Tyre, the next stop was Ptolemais (this was next to the last stop of Paul’s sea journey), a seaport about 25 miles south of Tyre. This was an old city. It got its name from the Ptolemy’s who were given it after the dividing of Alexander the Great Empire. It is the present day Acre. A stopover of one day allowed the Lord’s servants to visit the local brethren.
On the next day they took the final portion of their trip, a thirty-mile sail south to Caesarea. There they stayed in the house of Philip the Evangelist. (This is not the Apostle Philip chosen by Jesus). This Philip was one of the seven Deacons chosen to be a deacon by the church in Jerusalem and who carried the gospel to Samaria. Through his ministry the Ethiopian eunuch had been saved (6:5; 8:4-8; 8:26-39). Obviously the gift of prophecy was given to both men and women. Women actively participated in God’s work (Acts 2:7; Phil. 4:3). Other women who prophesied included Miriam (Exodus 15:20); Deborah (Judges 4:4); Huldah (2 Kings. 22:14); Noadiah (Nehemiah 6:14); Isaiah’s wife (Isaiah 8:3) and Anna (Luke 2:36-38). What these young women prophesied the Scriptures does not inform us.
During Paul’s stay in Caesarea, a prophet named Agabus came down from Judea. It was the same prophet who came to Antioch from Jerusalem and predicted the famine which took place during the reign of Claudius (Acts 11:27-28). Agabus took Paul’s belt and tied his hands and feet with it. By this dramatic action, like many of the prophets before him, he was acting out his prophesy before him, he was acting out his message. Agabus action predicted Paul’s arrest and imprisonment in Jerusalem by the Jews, who then will turn him over to the Romans. Seeing the action of Agabus, Paul’s friends pleaded with him not to go to Jerusalem. Paul knew of the things that awaited him, but his respond was that he was determined to go to Jerusalem even if it meant imprisonment or death. Upon seeing that their pleadings would accomplish nothing, they ceased and put him into the hands of the Lord.
From Caesarea to Jerusalem was an overland journey of more than fifty miles, a long trip in those days. Paul’s traveling party had been increased by the addition of some of the disciples from Caesarea and also by a Christian brother named Mnason of Cyprus. They lodged at his home. Upon arrival in Jerusalem, Paul and his friends were cordially greeted by the brothers. The next day a meeting was scheduled with James and all the Elders. This James was the brother of Jesus who was the leader of the Jerusalem church (15:13-21; Gal. 1:19; 2:9). Paul took the lead role by telling in detail what God had done among the Gentiles through his ministry. This resulted in much joy among the brothers.
However, some Jewish brothers were apprehensive. Word had traveled around that Paul had preached and taught against Moses and the law. This could mean trouble in Jerusalem. These rumors were probably started by the Judaizing teachers (15:1). The specific charge being made against Paul was that he taught all the Jews in foreign lands to forsake Moses, by telling them neither to circumcise their children nor to walk according to the Jewish customs. The Jewish brethren in Jerusalem had a scheme which they thought would placate their countrymen, both saved and unsaved. They suggested that Paul should take upon himself a Jewish vow. Four men were already in the process of doing this. Paul should join them, purify himself with them and pay their expenses. In doing this it would appear to Paul’s brethren that he was still Jewish in his life style and not working against the Jerusalem council.
Verse 25 takes us back to our previous study of Acts chapter 15. The Jerusalem council at that time settled the issue of circumcision for Gentile believers. They advised Paul that no rules need be imposed on Gentile believers other than that they should abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. The purification process that Paul and the other men would undergo would take seven days. It began with Paul and the men washing and Paul entering the temple to announce to the priest the intent for the offering to be made for them at the end of the seven day period.
When the seven days of the vow were almost ended, Paul attempt to pacify the Jews proved useless. When some of the unbelieving Jews from Proconsular Asia saw him in the temple, they incited a riot against him. Not only did they charge him with teaching things against Moses and the law, but they also accused him of defiling the temple by taking Gentiles into the inner court. What actually happened was this; they had previously seen Paul with Trophimus in the city of Jerusalem. Trophimus was a Gentile convert from Ephesus. Because they saw them together, they supposed that Paul had taken his Gentile friend into the inner court of the temple.
Although the charges were obviously false, it served its purpose. The entire city was thrown into an uproar (nothing new for Paul). The mob seized Paul and dragged him out of the temple area, closing the gates of the inner court behind them. Before they could kill him word reached the ears of the chief captain, a military commander in charge of the garrison of Antonia. He took Paul from the mob and had him bound with two chains and inquired of Paul who he was, and what had he done. The mob was in such a confused state, some began to say one thing, while another said something else. The commander who by this time had not gathered any information concerning Paul, ordered Paul to the barrack so he could find out more of what was going on. After ordering Paul to be brought to the barracks, the soldiers had to carry Paul up the stairs to avoid the mob. Even though they could not get to Paul they still cried out “away with him”.
As Paul was being led into the barracks, he asked the commander if he could speak. Paul’s use of language as an educated man startled the officer, who assumed his prisoner was an uncultured criminal. He apparently thought he had arrested an Egyptian who had stirred up a rebellion and led four thousands men called assassins out into the wilderness. Paul quickly assured the commander he was a Jew from the city or Tarsus, in Cilicia. As such, he was a citizen of no mean city; it was famous as a place of culture, education, and commerce, and had been declared a “free city” by Augustus. Paul then requested to speak to the people.
Permission was granted, and as Paul stood there flanked by Roman soldiers, he quieted the crowd by motioning with his hands. The silence was still. He was now ready to give his testimony to the Jerusalem Jews. The Hebrew language here probably means Aramaic (a closely related tongue) as spoken by the Hebrews at that time.
Question/Answers?
1. Paul was accused of teaching the Jews in foreign lands not to circumcise their children, and to forsake the Jewish customs. Did Paul actually teach this or did he not?
The answer is no. Paul never taught the Jews not to circumcise. It is true that in his epistles some of which had been written before this time, he showed that circumcision and uncircumcision were equally unavailable for salvation, and that by the deeds of law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Jesus Christ had delivered them from the yoke of the law. Plainly, Paul’s own actions in Acts 21 testify though salvation or justification could not be won through keeping these things. Keeping them was not destructive unless one depended upon them for justification or salvation. In addition, there was no hesitation on Paul’s part to do them. Scripture gave no indication that he argued with James; in fact, we see a unity of minds between them. There is no indication of reluctance either, that somehow it would destroy Paul’s faith in Jesus Christ or that it would compromise him in the eyes of any Christian, Jew or Gentile, who might witness it. There is one other important point that should be noted, and that is, that no where in Scripture or any other writings do we find that God ever rebuked Paul for his actions of taking a vow. (See Scriptures: Acts chapter 15 - the Jerusalem council; Ephesians 2:8-10; Romans 3:21-31; 7:4-6; 13:9-10; Galatians 3:23-29; 1 Corinthians 9:19-23.
2. In verses 10 and11 the Prophet Agabus acted out his prophesy. Are there other instances of other Prophets acting out their Prophecies?
Yes. See Scriptures: Isaiah 20:3-6; Jeremiah 13:1-12; 27:1-7; Ezekiel 4:1-8; chapter 12.
3. Who was this Egyptian mentioned in verse 38?
All we know is that the Jewish historian, Josephus, tells of an Egyptian rebel who was a false Prophet that had promised to drive out the Romans. With a force of 400 people he met defeat quickly. Hundred of his men were killed and captured, yet he escaped to never be heard from again. The commander assumed Paul to be this man.
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