Paul was en route to Jerusalem, knowing fully that upon his arrival there he would meet with vehement opposition because of the gospel he preached (Acts 20:22-24). But he would allow nothing to keep him from doing what he knew God had called and directed him to do. After his brief stay at Miletus (Acts 20:17-38), he sailed down the west coast of Asia Minor, stopping at Coos, Rhodes, and Patara. From there they sailed around the Island of Cyprus to Tyre, in Syria. Finding disciples there, he and his companions tarried at Tyre for seven days. Read Acts 21:1-4.

AT TYRE, THE DISCIPLES WARNED PAUL NOT TO GO UP TO JERUSALEM (vv. 4-5). Without question, they gave this warning "to Paul through the Spirit." Neither can it be doubted that Paul was "bound in the Spirit" to go to Jerusalem. There is only one way to understand this apparent contradiction - These warnings given to Paul by the Holy Spirit were given to try and prove his faith and faithfulness so that he might stand as an example to others. After the warning was given and Paul could not be dissuaded, the disciples at Tyre, with their families, prayed with Paul and bid him farewell, submitting to the will of the Lord.

AFTER LEAVING TYRE, PAUL AND HIS FRIENDS CAME TO CAESAREA, WHERE THEY WERE THE GUESTS OF PHILIP THE EVANGELIST (vv. 7-9). Philip was one of the original deacons (Acts 6:5). Later he became an evangelist. He is the one who was sent of God to preach the gospel to the Samaritans and the Ethiopian eunuch in Acts 8. The last we saw of him, he was settled in Caesarea (Acts 8:40). Now, some twenty or more years later, he was still there, serving the Lord with a family of four daughters who had the gift of prophecy.

This servant of God was a married man. Contrary to papal doctrine, which forbids the marriage of God's servants, almost all the pastors, deacons, and evangelists of the New Testament were married men (I Tim. 4:1-5).

Philip, being given to hospitality, graciously opened his home to paul and his travelling companions. Grace makes people gracious and generous. Philip counted it an honor and privilege to have God's servants and his saints as guests in his home. Happy is the home and household where the servants of God and the people of God are frequent guests. Where God's servants and his people are lodged, blessings are lodged (Matt. 10:41-42; Heb. 13:1-2).

Philip's virgin daughters prophesied. There is no indication that these girls had taken a vow of virginity! They were simply young women who were not yet married and were virgins, as all unmarried women should be. These young ladies had a gift of prophecy. That does not imply that they taught and explained the Scriptures, or preached in the public assemblies of the church. That would have been a direct violation of the Word of God (I Cor. 15:34-35; I Tim. 2:11-12). When Luke tells us they "did prophesy", he simply means that they had the gift to foretell future events by the Spirit of God. This was one of the many extraordinary signs of the fulfilment of Joel's prophecy in apostolic times (Joel 2:28). We can only guess what the subject of their prophecy was, but the context helps us. Like the disciples at Tyre (v. 4) and Aqabus (v. 11), Philip's daughters probably warned Paul of the danger awaiting him at Jerusalem. Over and over again the Holy Spirit plainly told Paul the things he would face at Jerusalem. He knew that certain death awaited him (Acts 20:25).

While he was still at Caesarea in Philip's house, AGABUS CAME DOWN FROM JUDEA AND PROPHESIED OF PAUL'S IMPRISONMENT AT JERUSALEM (vv. 11-14). Paul had met Agabus fifteen or sixteen years earlier at Antioch. It was Agabus who had prophesied of the famine that came in the days of Claudias Caesar (Acts 11:28). Paul was familiar with this man and fully aware of his Divine commission and gifts. Agabus publicly prophesied that Paul would be bound by the Jews and delivered up to the Romans. The disciples were heart broken for Paul's sake. They tenderly and urgently begged him not to proceed with his plans. But Paul would not be dissuaded. He was committed to Christ and determined to obey that which he knew to be the will of God, even if it cost him his life (v. 13; Acts 20:22-24). Seeing Paul's determination, all the disciples submitted to the will of the Lord. They would not be found in rebellion to God. This is the spirit of faith. It is the spirit of Christ (Matt. 26:42). All who believe God submit to the will of God, preferring his will to their will because his will is best.

AT LAST PAUL WENT UP TO JERUSALEM, WHERE HE WAS COMPELLED BY JAMES TO GIVE APPROVAL TO THE OBSERVANCE OF THE MOSAIC LAW (vv. 15-40). Carefully read Acts 21:17-26. It is one of the saddest paragraphs in the Bible. A terrible, tragic thing is about to take place. No man was a greater, or more consistent exponent of the believer's freedom from the law than Paul. Yet, he is about to go back under the yoke of bondage!

James and the elders at Jerusalem persuaded Paul that, in order to conciliate the Jews and put an end to the scandalous reports they had heard about him, he should give public approval to the observance of the ceremonial law of Moses. They compelled him to go into the temple with four men who had taken a Nazarite vow (Num. 6:2, 13) and offer a sacrifice of purification; and Paul did it!

Without question, this action was contrary to everything Paul taught (Gal. 2:3, 11; 3:1-3; 5:1; Col. 2:16). By example and by association, Paul gave approval to legalism. His action could only encourage others to retain the spirit of legalism and both confuse and dishearten the Gentile believers. To this day, legalists point to this passage as an argument why we should live under the yoke of the law.

Why did Paul submit to this legal ceremony? The believing Jews had not yet seen the destruction of the temple. During this time of transition, most Jewish believers continued to observe the customs of the law. God virtually had to break their hands to get them to let go of Moses and the carnal ceremonies of the law. But why did Paul, who knew better, do this horrible thing?

No doubt, he was trying to be conciliatory to the believing Jews who were yet weak in the faith (I Cor. 9:19-23). That is commendable. Those who are weak in the faith are to be borne with in patience. We must do nothing to offend them. But we must not, even for the sake of nurturing the weak, do that which is contrary to the gospel of Christ or in violation of our own conscience. We can do without wine or meat to keep a brother from stumbling; but we cannot and must not pretend to live by legal principles to keep from offending a legalist! If we join others in committing evil and compromise the gospel of grace in the name of christian love, we will not help them, and are likely to hinder many others. In addition to those things, Paul was probably simply tired of fighting with his brethren over the law. He finally gave in; but he regretted it. His strongest instructions about the believer's total freedom from the law in Christ were written after this incident.

Besides, the compromise did not work (vv. 27-40). It never does! The Jews were not conciliated. It is a vain thing to imagine that men can be pleased and that their approval of the gospel can be won by compromise. However, it must not be forgotten that God graciously overruled even this sad blemish in Paul's life to accomplish his purpose. This too proved to be good for Paul, good for God's elect, and for the glory of God. Had he not gone into the temple that day, he would not have been arrested, he would not have gone to Rome, he would not have written his prison epistles, he would not have been martyred for Christ. Without question, God brought good out of evil; and he still does!

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