The Continued Journey to Jerusalem
Acts 21:1-16 KJV 1 And it came to pass, that after we were gotten from
them, and had launched, we came with a straight course unto Coos, and
the day following unto Rhodes, and from thence unto Patara: 2 And
finding a ship sailing over unto Phenicia, we went aboard, and set forth.
3 Now when we had discovered Cyprus, we left it on the left hand, and
sailed into Syria, and landed at Tyre: for there the ship was to unlade her
burden. 4 And finding disciples, we tarried there seven days: who said to
Paul through the Spirit, that he should not go up to Jerusalem. 5 And
when we had accomplished those days, we departed and went our way;
and they all brought us on our way, with wives and children, till we were
out of the city: and we kneeled down on the shore, and prayed. 6 And
when we had taken our leave one of another, we took ship; and they
returned home again. 7 And when we had finished our course from Tyre,
we came to Ptolemais, and saluted the brethren, and abode with them one
day. 8 And the next day we that were of Paul's company departed, and
came unto Caesarea: and we entered into the house of Philip the
evangelist, which was one of the seven; and abode with him. 9 And the
same man had four daughters, virgins, which did prophesy. 10 And as we
tarried there many days, there came down from Judaea a certain prophet,
named Agabus. 11 And when he was come unto us, he took Paul's girdle,
and bound his own hands and feet, and said, Thus saith the Holy Ghost,
So shall the Jews at Jerusalem bind the man that owneth this girdle, and
shall deliver him into the hands of the Gentiles. 12 And when we heard
these things, both we, and they of that place, besought him not to go up to
Jerusalem. 13 Then Paul answered, What mean ye to weep and to break
mine heart? for I am ready not to be bound only, but also to die at
Jerusalem for the name of the Lord Jesus. 14 And when he would not be
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persuaded, we ceased, saying, The will of the Lord be done. 15 And after
those days we took up our carriages, and went up to Jerusalem. 16 There
went with us also certain of the disciples of Caesarea, and brought with
them one Mnason of Cyprus, an old disciple, with whom we should lodge.
Introduction
In the last part, we saw where Paul and his companions left Miletus, bound for Jerusalem. They would have several stops before they would reach Jerusalem. This part will examine the places on their route. Immediately following this part is an appendix which gives maps and information concerning several of the places along the way.
Beginning the Final Journey
The Third Missionary was essentially now over. What was left of it would be the final part of the journey to Jerusalem. Paul and his company had raised funds that were to be given to the needy saints located in Jerusalem and Judea.
Finally, after a prayer session on the port of Miletus, Paul and his companions boarded a ship bound for Coos. After departing, the ship set a straight course to Coos. It appears that they did not stop at Coos but rather passed by it, or if they dd stop there, it was only to on-load or off-load cargo or to take in other supplies. It seems that neither Paul nor his companions got off the ship.
The following day found them docking at the Island of Rhodes. Any student studying ancient world history would know that one of the seven wonders of the ancient world was located on Rhodes. However, when Paul and his traveling companions arrived in Rhodes, the Colossus had been down for hundreds of years because of an earthquake, even though it had been restored by the Romans. (For further information on this, see the appendix.) From Rhodes, they sailed to Patara. This seemed to be the end of the journey on the ship on which they had sailed from Miletus. At Patara, they would board another ship that was bound for Phenicia. They would sail past 262
Cyprus on into Syria and land at Tyre. At Tyre, the ship would be unloaded, and they would spend seven days there.
At Tyre, Paul and his companions found a church there. This is the first record of a church being established in Tyre. We have no Biblical record of a church in Tyre outside of this one reference. How was it started? Probably by those who had left Jerusalem after Pentecost. Remember that the disciples scattered to the “four winds” which meant that they went back to where they lived. It stands to reason that if there was a church in Tyre, which this reference indicates that there was, then it stands to reason that was how it got started.
We find that the church members of the church at Tyre, like those Paul had left just days before, were very concerned about Paul going to Jerusalem.
They were deeply interested in his welfare and their realization of the danger which he would confront there. They felt they were speaking under the leadership of the Holy Spirit in trying to persuade Paul not to continue to Jerusalem. If Paul was being lead of the Holy Spirit to go on to Jerusalem and these church members were acting under the leadership of the Holy Spirit, which was correct. In an effort to explain this, Albert Barnes has this to say:
There is some difficulty in understanding this. In solving this difficulty, we may remark,
(1.) that it is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration.
The Holy Spirit was bestowed on Christians at that time in
large measures, and many appear to have been under his inspiring guidance.
(2.) It was not understood by Paul as a positive command that he should not go up to Jerusalem--for, had it been, it would not have been disobeyed. Paul evidently understood
it as expressive of their earnest wish that he should not go, as apprizing him of danger, and as a kind expression in 263
regard to his own welfare and safety. Comp. Ac 21:13. Paul
was in better circumstances to understand this than we are,
and his interpretation was doubtless correct.
(3.) It is to be understood, therefore, simply as an inspired prophetic warning, that if he went, he went at the risk of his life; a prophetic warning joined with their individual personal wishes, that he would not expose himself to this danger. The meaning evidently is, that they said by
inspiration of the Spirit, that he should not go unless he was willing to encounter danger, and the hazard of life as a consequence, for they foresaw that the journey would be attended with this hazard. Grotius renders it, "that he should not go, unless he was willing to be bound." Michaelis and Stolzius, "They gave him prophetic warning, that he should not go to Jerusalem." Doddridge, "If he tendered his own liberty and safety, not to go up to Jerusalem, since it would certainly expose him to very great hazard." The inspiration in the case was that of admonition and warning, not of positive command. Paul was simply apprized of the danger;
and then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprized.
He did not despise the intimations of the Spirit; but he judged that his duty to God called him thus to encounter the hazards of the journey. We may be apprized of danger in a certain
course, either by our friends or by the word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience dangers, in whatever way that may be made known to us. It is in following the will of
God; and encountering whatever trials may be in our way.1
After spending seven days in Tyre, Paul and company were ready to depart and continue on with their journey to Jerusalem. They were escorted by 264
seemingly all the church members, including families, to the harbor where they all kneeled down and prayed. After their farewells, they set sail from Tyre, headed to Ptolemais.
At Ptolemais, they greeted the brethren there and stayed with them one day.
On the following day, Paul and company departed for Caesarea. There is a distinction drawn by Luke in verse eight. Apparently, Paul and his companions had been accompanied by others who were going as far as Ptolemais and no further. It is not stated by Luke, but we can assume that they sailed on down the coast from Ptolemais to Caesarea. It seems that was a short trip. A look at a detailed map showing these locations would seem to bear this out. (See appendix)
Upon arriving in Caesarea, they entered the house of Philip, one of the seven men selected as deacons from the church in Jerusalem. At this point in time, Philip was probably on in years. Verse nine relates to us that he had four daughters who were still unmarried and virgins. They had the gift of Prophesy, which is stated in this verse that they “did prophesy.” This was one of the Spiritual Gifts that would cease when the New Testament was completed. The fact that Philip’s daughters had the gift of Prophesy confuses some who do not have a clear understanding of the Spiritual Gifts.
I like what Paul Carter of The Gospel Coalition of Canada had to say concerning Philip’s daughters and the fact that women were also prophets.
I’m not sure how or why anyone would attempt to deny this.
[“This” is the fact that there were women prophets.] There
are four women prophets mentioned in this very text! There
are several women prophets or prophetesses mentioned in the Old Testament. That women can be prophets is beyond
all reasonable dispute.
I think the reason some might wish to downplay this reality
stems from the tendency of egalitarian voices to equate the
gift of prophecy with the office of the pastorate. The argument is often made that since Hulda was a prophetess in
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the Old Testament and Philip had four daughters who
prophesied in the New Testament then clearly women can be
elders and pastors in the church.
But the argument doesn’t follow.
A prophetess is not a pastor.
If the Bible is clear about anything it is clear about the fact that prophets operate outside the normal hierarchy of the covenant community. Their job is to speak the Word of God
to the people of God with the help of the Holy Spirit of God
– and sometimes it is helpful for that voice to come from
outside the official structures and offices of the covenant community.2
Paul and company stayed several days with Philip and his daughters. During that time, a prophet named Agabus came down from Judea to see Paul.
When he came into Paul’s presence, he took Paul’s belt [see note #3 in the footnotes] and bound his own hands and feet and gave them his message.
Agabus states that in that manner the Jews at Jerusalem would bind Paul and deliver him to the Gentiles. When everyone heard his message, they all in one accord began to plead with Paul not to go to Jerusalem at the present time. This caused Paul much grief and anguish of heart. He states in verse thirteen, “…What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.”
Concerning the phrase “to weep and to break mine heart,” Albert Barnes has this to say:
To afflict me, and distract my mind by alarms, and by the expressions of tenderness. His mind was fixed on going to
Jerusalem; and he felt that he was prepared for whatever awaited him. Expressions of tenderness among friends are proper. Tears may be inevitable at parting from those whom
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we love; but such expressions of tenderness and love ought
not to be allowed to interfere with the convictions of duty in their minds. If they have made up their minds that a certain
course is proper, and have resolved to pursue it, we ought neither to attempt to divert them from it, nor to distract their minds by our remonstrances or our tears. We should resign
them to their convictions of what is demanded of them, with
affection and prayer, but with cheerfulness. We should lend
them all the aid in our power, and then commend them to the
blessing and protection of God. These remarks apply
especially to those who are engaged in the missionary enterprise. It is trying to part with a son, a daughter, or a beloved friend, in order that they may go to proclaim the gospel to the benighted and dying heathen. The act of parting--for life-- and the apprehension of the perils which
they may encounter on the ocean, and in heathen lands, may
be painful; but if they, like Paul, have looked at it calmly, candidly, and with much prayer--if they have come to the deliberate conclusion that it is the will of God that they should devote their lives to this service--we ought not to weep, and to break their hearts. We should cheerfully and confidently commit them to the protection of the God whom
they serve, and remember that they are seeking his glory, and that the parting of Christians, though for life, will be short.
Soon, in a better world, they will be united again, to part no more; and the blessedness of that future meeting will be greatly heightened by all the sorrows and self-denials of separation here, and by all the benefits which such a separation may be the means of conveying to a dying world.
That mother will meet with joy, in heaven, the son from whom, with many tears, she was sundered, when he entered
on a missionary life; and surrounded with many ransomed
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heathen, heaven will be made more blessed, and all eternity
more happy.4
Paul was equally sure that going to Jerusalem was what God had intended for him to do. Therefore, despite the concern expressly shown by all, he was not deterred in his resolve to continue ahead with what he was surely convinced that he should do be the leadership of the Holy Spirit. When his resolve was duly noted by all present, they all said, again in one accord, “The will of the Lord be done.”
Verse fifteen states that after the days they spent at the house of Philip, “…we took up our carriages, and went to Jerusalem. ”
Albert Barnes calls the word “carriages” a “most unhappy translation.” He states that the original word means simply that they made themselves ready, put their things in order, so that they could travel. In other words, they prepared themselves for the journey.
Conclusion
In the next part, we will begin with a look at the host of Paul and those that were accompanying him.
1 Albert Garner, Power Bible CD, Albert Barnes Commentary on Acts 23:4
2 Paul Carter, The Gospel Coalition: article entitled The Daughters of Philip, Agabus and The Gift of Prophecy, August 2, 2019. https://ca.thegospelcoalition.org/columns/ad-fontes/daughters-philip-agabus-gift-prophecy/
3 We would call it a belt but, in all actuality, it was a type of sash that would bind the loose, flowing robes, or outer garments which were worn and is still worn by many in eastern countries. It would have been rather long to be of proper usage. That would explain why Agabus would have been able to tie his feet and hands.
4 Albert Garner, Power Bible CD, Albert Barnes Commentary on Acts 21:13
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