Acts 24
KingCommentsActs 24:1
Warnings
Thus he has accounted for his motives and his ministry. Now he turns to the elders. He calls upon them to be attentive to their own spiritual mindset in the first place. Only when this is in order can they also be on guard for the flock to provide it with what is needed (cf. 1 Timothy 4:16). As said, Paul speaks to this group of elders as overseers. He also reminds them of the origin of their service. No one less than the Holy Spirit has given them that place in the church in Ephesus.
There is no mention of any appointment of elders by the church or by any human institution. The Holy Spirit appoints them. If there is a human being involved, it is an apostle or his envoy. This is evident from the few times that there is talk about the appointment of elders (Acts 14:23; Titus 1:5). Since there are no more apostles, the appointment by man ceases.
As mentioned before, elders and bishops are names for the same person. In the church this has been handled differently. The Greek word for elder is presbuteros. That has been corrupted to our word ‘priest’. The Greek word for ‘bishop’ is episkopos. That is corrupted to our word ‘bishop’. Soon in the Christian church a distinction was made between the priest and the bishop. That distinction does not exist in the New Testament. It indicates the same person, but with a different accent. With the elder it is more about age, wisdom and life experience; with the overseer it is more about the task, the supervision of the flock.
Elders or overseers perform their task in the local church. The local church is a miniature of the worldwide church. That whole church is the church of God. He has “purchased it with the blood of his own” (Acts 20:28, Darby Translation). It is the blood of Him Who is of Himself, i.e. of His Son. “The blood of his own” or “his own blood” is not the blood of God. That goes too far, Scripture does not speak that way anywhere. The blood is connected to the Lord Jesus, the Son of God Who became Man, to be able to give His blood as purchase price for the church.
It is the church of God and not that of the elders or any other human being. It will happen unconsciously by some, but every pastor who speaks of ‘my church’ speaks pretentiously and steps into the rights of God. Only the Lord Jesus has the right to speak of “My church” (Matthew 16:18). No one has purchased that church; the Lord Jesus has done so. Therefore, it is wrong for a person to speak of ‘my church’ after all.
Then Paul speaks about the very near future. He speaks about ‘after my departure’. In the first place he foresees that savage wolves (cf. Matthew 7:15; John 10:12) will come in from outside to do their destructive work in the church. They can come in because the shepherds have not remained vigilant. We have an example of such people in John’s second letter, in which we also have the indication that such savage wolves should be denied entry (2 John 1:10-11).
Second, people will arise from among the church who distort the truth. They do this to make themselves the center instead of Christ. False teachers not only bring false doctrine, but also seek followers. They set themselves up as sect leaders. They are often more difficult to recognize than the savage wolves. In the third letter of John we have in the person of Diotrephes a telling and cautionary example of these dangers from within (3 John 1:9-10).
In connection with what is about to happen, Paul warns to be on the alert. He binds their own responsibility upon them. They must always remember what he has told them to keep them on the right path and also how he has done it. Incessantly, night and day (cf. Genesis 31:38-40; 1 Samuel 25:16), he has been doing this, for three years. Each time tears appeared; thus he was moved by the fate of his beloved Ephesians. His message is soaked with tears. Such words do need to hit home in hearts in which true concern for the church is present.
Acts 24:2
Warnings
Thus he has accounted for his motives and his ministry. Now he turns to the elders. He calls upon them to be attentive to their own spiritual mindset in the first place. Only when this is in order can they also be on guard for the flock to provide it with what is needed (cf. 1 Timothy 4:16). As said, Paul speaks to this group of elders as overseers. He also reminds them of the origin of their service. No one less than the Holy Spirit has given them that place in the church in Ephesus.
There is no mention of any appointment of elders by the church or by any human institution. The Holy Spirit appoints them. If there is a human being involved, it is an apostle or his envoy. This is evident from the few times that there is talk about the appointment of elders (Acts 14:23; Titus 1:5). Since there are no more apostles, the appointment by man ceases.
As mentioned before, elders and bishops are names for the same person. In the church this has been handled differently. The Greek word for elder is presbuteros. That has been corrupted to our word ‘priest’. The Greek word for ‘bishop’ is episkopos. That is corrupted to our word ‘bishop’. Soon in the Christian church a distinction was made between the priest and the bishop. That distinction does not exist in the New Testament. It indicates the same person, but with a different accent. With the elder it is more about age, wisdom and life experience; with the overseer it is more about the task, the supervision of the flock.
Elders or overseers perform their task in the local church. The local church is a miniature of the worldwide church. That whole church is the church of God. He has “purchased it with the blood of his own” (Acts 20:28, Darby Translation). It is the blood of Him Who is of Himself, i.e. of His Son. “The blood of his own” or “his own blood” is not the blood of God. That goes too far, Scripture does not speak that way anywhere. The blood is connected to the Lord Jesus, the Son of God Who became Man, to be able to give His blood as purchase price for the church.
It is the church of God and not that of the elders or any other human being. It will happen unconsciously by some, but every pastor who speaks of ‘my church’ speaks pretentiously and steps into the rights of God. Only the Lord Jesus has the right to speak of “My church” (Matthew 16:18). No one has purchased that church; the Lord Jesus has done so. Therefore, it is wrong for a person to speak of ‘my church’ after all.
Then Paul speaks about the very near future. He speaks about ‘after my departure’. In the first place he foresees that savage wolves (cf. Matthew 7:15; John 10:12) will come in from outside to do their destructive work in the church. They can come in because the shepherds have not remained vigilant. We have an example of such people in John’s second letter, in which we also have the indication that such savage wolves should be denied entry (2 John 1:10-11).
Second, people will arise from among the church who distort the truth. They do this to make themselves the center instead of Christ. False teachers not only bring false doctrine, but also seek followers. They set themselves up as sect leaders. They are often more difficult to recognize than the savage wolves. In the third letter of John we have in the person of Diotrephes a telling and cautionary example of these dangers from within (3 John 1:9-10).
In connection with what is about to happen, Paul warns to be on the alert. He binds their own responsibility upon them. They must always remember what he has told them to keep them on the right path and also how he has done it. Incessantly, night and day (cf. Genesis 31:38-40; 1 Samuel 25:16), he has been doing this, for three years. Each time tears appeared; thus he was moved by the fate of his beloved Ephesians. His message is soaked with tears. Such words do need to hit home in hearts in which true concern for the church is present.
Acts 24:3
Warnings
Thus he has accounted for his motives and his ministry. Now he turns to the elders. He calls upon them to be attentive to their own spiritual mindset in the first place. Only when this is in order can they also be on guard for the flock to provide it with what is needed (cf. 1 Timothy 4:16). As said, Paul speaks to this group of elders as overseers. He also reminds them of the origin of their service. No one less than the Holy Spirit has given them that place in the church in Ephesus.
There is no mention of any appointment of elders by the church or by any human institution. The Holy Spirit appoints them. If there is a human being involved, it is an apostle or his envoy. This is evident from the few times that there is talk about the appointment of elders (Acts 14:23; Titus 1:5). Since there are no more apostles, the appointment by man ceases.
As mentioned before, elders and bishops are names for the same person. In the church this has been handled differently. The Greek word for elder is presbuteros. That has been corrupted to our word ‘priest’. The Greek word for ‘bishop’ is episkopos. That is corrupted to our word ‘bishop’. Soon in the Christian church a distinction was made between the priest and the bishop. That distinction does not exist in the New Testament. It indicates the same person, but with a different accent. With the elder it is more about age, wisdom and life experience; with the overseer it is more about the task, the supervision of the flock.
Elders or overseers perform their task in the local church. The local church is a miniature of the worldwide church. That whole church is the church of God. He has “purchased it with the blood of his own” (Acts 20:28, Darby Translation). It is the blood of Him Who is of Himself, i.e. of His Son. “The blood of his own” or “his own blood” is not the blood of God. That goes too far, Scripture does not speak that way anywhere. The blood is connected to the Lord Jesus, the Son of God Who became Man, to be able to give His blood as purchase price for the church.
It is the church of God and not that of the elders or any other human being. It will happen unconsciously by some, but every pastor who speaks of ‘my church’ speaks pretentiously and steps into the rights of God. Only the Lord Jesus has the right to speak of “My church” (Matthew 16:18). No one has purchased that church; the Lord Jesus has done so. Therefore, it is wrong for a person to speak of ‘my church’ after all.
Then Paul speaks about the very near future. He speaks about ‘after my departure’. In the first place he foresees that savage wolves (cf. Matthew 7:15; John 10:12) will come in from outside to do their destructive work in the church. They can come in because the shepherds have not remained vigilant. We have an example of such people in John’s second letter, in which we also have the indication that such savage wolves should be denied entry (2 John 1:10-11).
Second, people will arise from among the church who distort the truth. They do this to make themselves the center instead of Christ. False teachers not only bring false doctrine, but also seek followers. They set themselves up as sect leaders. They are often more difficult to recognize than the savage wolves. In the third letter of John we have in the person of Diotrephes a telling and cautionary example of these dangers from within (3 John 1:9-10).
In connection with what is about to happen, Paul warns to be on the alert. He binds their own responsibility upon them. They must always remember what he has told them to keep them on the right path and also how he has done it. Incessantly, night and day (cf. Genesis 31:38-40; 1 Samuel 25:16), he has been doing this, for three years. Each time tears appeared; thus he was moved by the fate of his beloved Ephesians. His message is soaked with tears. Such words do need to hit home in hearts in which true concern for the church is present.
Acts 24:4
Warnings
Thus he has accounted for his motives and his ministry. Now he turns to the elders. He calls upon them to be attentive to their own spiritual mindset in the first place. Only when this is in order can they also be on guard for the flock to provide it with what is needed (cf. 1 Timothy 4:16). As said, Paul speaks to this group of elders as overseers. He also reminds them of the origin of their service. No one less than the Holy Spirit has given them that place in the church in Ephesus.
There is no mention of any appointment of elders by the church or by any human institution. The Holy Spirit appoints them. If there is a human being involved, it is an apostle or his envoy. This is evident from the few times that there is talk about the appointment of elders (Acts 14:23; Titus 1:5). Since there are no more apostles, the appointment by man ceases.
As mentioned before, elders and bishops are names for the same person. In the church this has been handled differently. The Greek word for elder is presbuteros. That has been corrupted to our word ‘priest’. The Greek word for ‘bishop’ is episkopos. That is corrupted to our word ‘bishop’. Soon in the Christian church a distinction was made between the priest and the bishop. That distinction does not exist in the New Testament. It indicates the same person, but with a different accent. With the elder it is more about age, wisdom and life experience; with the overseer it is more about the task, the supervision of the flock.
Elders or overseers perform their task in the local church. The local church is a miniature of the worldwide church. That whole church is the church of God. He has “purchased it with the blood of his own” (Acts 20:28, Darby Translation). It is the blood of Him Who is of Himself, i.e. of His Son. “The blood of his own” or “his own blood” is not the blood of God. That goes too far, Scripture does not speak that way anywhere. The blood is connected to the Lord Jesus, the Son of God Who became Man, to be able to give His blood as purchase price for the church.
It is the church of God and not that of the elders or any other human being. It will happen unconsciously by some, but every pastor who speaks of ‘my church’ speaks pretentiously and steps into the rights of God. Only the Lord Jesus has the right to speak of “My church” (Matthew 16:18). No one has purchased that church; the Lord Jesus has done so. Therefore, it is wrong for a person to speak of ‘my church’ after all.
Then Paul speaks about the very near future. He speaks about ‘after my departure’. In the first place he foresees that savage wolves (cf. Matthew 7:15; John 10:12) will come in from outside to do their destructive work in the church. They can come in because the shepherds have not remained vigilant. We have an example of such people in John’s second letter, in which we also have the indication that such savage wolves should be denied entry (2 John 1:10-11).
Second, people will arise from among the church who distort the truth. They do this to make themselves the center instead of Christ. False teachers not only bring false doctrine, but also seek followers. They set themselves up as sect leaders. They are often more difficult to recognize than the savage wolves. In the third letter of John we have in the person of Diotrephes a telling and cautionary example of these dangers from within (3 John 1:9-10).
In connection with what is about to happen, Paul warns to be on the alert. He binds their own responsibility upon them. They must always remember what he has told them to keep them on the right path and also how he has done it. Incessantly, night and day (cf. Genesis 31:38-40; 1 Samuel 25:16), he has been doing this, for three years. Each time tears appeared; thus he was moved by the fate of his beloved Ephesians. His message is soaked with tears. Such words do need to hit home in hearts in which true concern for the church is present.
Acts 24:5
God and the Word of His Grace
Paul has spoken about his service, both in terms of his mind and behavior and in terms of its contents. He also reminded them of their responsibility in view of the upcoming developments. Now he commends them to God and to His grace as expressed in His Word. Paul and the other apostles have not placed their authority in hands of men. There is no apostolic succession whatsoever. What remains when the apostles disappear is God and the word of His grace.
The Word has always remained. From that source the believer can draw in all times the strength to know God’s thoughts about the Lord Jesus and to live to His honor. But also the attacks have remained that are aimed that the people of God will not draw their strength from that Word. Attempts are being made to add new revelations to the Word, both in the form of traditions and in the form of people who say that God has shown them certain things. In the history of the church, traditions have soon determined the explanation. Today, the authority of the Word is challenged and criticized.
All these attacks can only be turned down if we give the Word its full authority over our life and if we are aware that the grace of God wants to help us in this. Then the Word not only offers protection, but also builds up, establishes and comforts us and encourages us and brings us into the inheritance. We already have a share in the inheritance of the saints in the light (Colossians 1:12) and we will actually participate when we reign with Christ (Ephesians 1:10-14).
“Among all those who are sanctified” means in the midst of all the saints, together with them. Those who are sanctified are a group of people set apart by God to possess this inheritance together. To belong to those who are sanctified is a great privilege and solely due to God and the word of His grace.
Acts 24:6
Paul Again Points to His Example
Paul left not only his teachings with them, but also his example. Doctrine and practice belong together. Passing on the doctrine must go hand in hand with setting a good example. For some Christian leaders, money is the driving force of their work. They see religion as a source of income (1 Timothy 6:5). This was not the case with Paul. He wanted to be completely independent of them. He also did not feel too good to just work with his hands. He showed the elders his furrowed, callous hands. By doing so he had not only worked for himself, but also for those who were with him.
What an unbridled dedication this man showed and all that for the benefit of others. He especially cared about the fate of the poor. We should not take advantage of the weak, but rather dedicate ourselves to them. How easily we only want to dedicate ourselves to people we enjoy ourselves or because of the advantage it gives us. Then we do not resemble the Lord Jesus. That is exactly what Paul wanted and that is what he presents to the elders and to us.
To underline the importance of working like this, Paul quotes a word that the Lord Jesus spoke. If we read the Gospels, we will not encounter that statement. But does this statement not show the whole tenor of the Lord’s life and does it not correspond to the teaching He has given about ‘giving’ (Luke 14:14)?
Acts 24:7
Paul Again Points to His Example
Paul left not only his teachings with them, but also his example. Doctrine and practice belong together. Passing on the doctrine must go hand in hand with setting a good example. For some Christian leaders, money is the driving force of their work. They see religion as a source of income (1 Timothy 6:5). This was not the case with Paul. He wanted to be completely independent of them. He also did not feel too good to just work with his hands. He showed the elders his furrowed, callous hands. By doing so he had not only worked for himself, but also for those who were with him.
What an unbridled dedication this man showed and all that for the benefit of others. He especially cared about the fate of the poor. We should not take advantage of the weak, but rather dedicate ourselves to them. How easily we only want to dedicate ourselves to people we enjoy ourselves or because of the advantage it gives us. Then we do not resemble the Lord Jesus. That is exactly what Paul wanted and that is what he presents to the elders and to us.
To underline the importance of working like this, Paul quotes a word that the Lord Jesus spoke. If we read the Gospels, we will not encounter that statement. But does this statement not show the whole tenor of the Lord’s life and does it not correspond to the teaching He has given about ‘giving’ (Luke 14:14)?
Acts 24:8
Paul Again Points to His Example
Paul left not only his teachings with them, but also his example. Doctrine and practice belong together. Passing on the doctrine must go hand in hand with setting a good example. For some Christian leaders, money is the driving force of their work. They see religion as a source of income (1 Timothy 6:5). This was not the case with Paul. He wanted to be completely independent of them. He also did not feel too good to just work with his hands. He showed the elders his furrowed, callous hands. By doing so he had not only worked for himself, but also for those who were with him.
What an unbridled dedication this man showed and all that for the benefit of others. He especially cared about the fate of the poor. We should not take advantage of the weak, but rather dedicate ourselves to them. How easily we only want to dedicate ourselves to people we enjoy ourselves or because of the advantage it gives us. Then we do not resemble the Lord Jesus. That is exactly what Paul wanted and that is what he presents to the elders and to us.
To underline the importance of working like this, Paul quotes a word that the Lord Jesus spoke. If we read the Gospels, we will not encounter that statement. But does this statement not show the whole tenor of the Lord’s life and does it not correspond to the teaching He has given about ‘giving’ (Luke 14:14)?
Acts 24:9
The Farewell
Paul is not waiting for an answer. He spoke from his heart to those he loved. What remains is to add the deed to the word and to commend them to God and to the Word of His grace. Therefore, he kneels down and prays with them all. Whether or not they have prayed is not clear. What we do read, however, is that they burst out in weeping aloud. What Paul said made a deep impression. That also has certainly to do with the contents of his words concerning future events. What makes them most sad, however, is that Paul has said that they will not see his face again.
By this subtle remark, the Holy Spirit perhaps wants to tell us that they did not quite understand the seriousness of what Paul has said. Would they otherwise not have wept more about the imminent dangers that Paul has announced than about his departure? We know that already in those days the church was threatened by great dangers (1 Timothy 1:3-4; cf. Revelation 2:1-5).
Be that as it may, they loved him wholeheartedly. Their grief about his departure was sincere. Their expressions of love were intense. If we have ever experienced the loss of someone who has meant a lot to us, and the impression that has made this on us, then we can also somewhat imagine that his final departure gives them great sadness. After the heart moving scene of weeping, embracing and kissing, they accompany Paul to the ship.
Acts 24:10
The Farewell
Paul is not waiting for an answer. He spoke from his heart to those he loved. What remains is to add the deed to the word and to commend them to God and to the Word of His grace. Therefore, he kneels down and prays with them all. Whether or not they have prayed is not clear. What we do read, however, is that they burst out in weeping aloud. What Paul said made a deep impression. That also has certainly to do with the contents of his words concerning future events. What makes them most sad, however, is that Paul has said that they will not see his face again.
By this subtle remark, the Holy Spirit perhaps wants to tell us that they did not quite understand the seriousness of what Paul has said. Would they otherwise not have wept more about the imminent dangers that Paul has announced than about his departure? We know that already in those days the church was threatened by great dangers (1 Timothy 1:3-4; cf. Revelation 2:1-5).
Be that as it may, they loved him wholeheartedly. Their grief about his departure was sincere. Their expressions of love were intense. If we have ever experienced the loss of someone who has meant a lot to us, and the impression that has made this on us, then we can also somewhat imagine that his final departure gives them great sadness. After the heart moving scene of weeping, embracing and kissing, they accompany Paul to the ship.
Acts 24:11
The Farewell
Paul is not waiting for an answer. He spoke from his heart to those he loved. What remains is to add the deed to the word and to commend them to God and to the Word of His grace. Therefore, he kneels down and prays with them all. Whether or not they have prayed is not clear. What we do read, however, is that they burst out in weeping aloud. What Paul said made a deep impression. That also has certainly to do with the contents of his words concerning future events. What makes them most sad, however, is that Paul has said that they will not see his face again.
By this subtle remark, the Holy Spirit perhaps wants to tell us that they did not quite understand the seriousness of what Paul has said. Would they otherwise not have wept more about the imminent dangers that Paul has announced than about his departure? We know that already in those days the church was threatened by great dangers (1 Timothy 1:3-4; cf. Revelation 2:1-5).
Be that as it may, they loved him wholeheartedly. Their grief about his departure was sincere. Their expressions of love were intense. If we have ever experienced the loss of someone who has meant a lot to us, and the impression that has made this on us, then we can also somewhat imagine that his final departure gives them great sadness. After the heart moving scene of weeping, embracing and kissing, they accompany Paul to the ship.
Acts 24:13
From Miletus to Tyre
After his impressive speech to the elders of Ephesus, Paul must head on again. The elders won’t let him go just like that. How much they would have loved to keep him with them. Paul and his companions have to part – this is an expression of effort, it implies force, in the sense of tearing themselves away. It indicates what a strong bond Christian affection is.
What follows is an ordinary travel account. God is interested in everything His servant does, also in the unspectacular things. In the same way, the Lord Jesus spent most of His life in secret as far as people’s eyes are concerned. All this time He was a pleasure to His Father. We may do the most ordinary things to the glory of God, such as eating and drinking (1 Corinthians 10:31).
At the same time, we also see the hand of the Lord in the travel log. We read about ‘finding’ a ship that brings them to the destiny of their journey. Won’t Paul also have been grateful for a favorable wind and a quiet voyage?
What will have been going on in the apostle’s mind when they “came in sight of Cyprus”? That too is not said without reason. Will it not have raised in him the memory of Barnabas and Mark (Acts 13:4-5; Acts 15:39)? Tyre may also have reminded him of the old days, of the time when the Lord Jesus was there in the neighborhood (Matthew 15:21).
The delay there, is as much from the Lord as is finding the ship in Acts 21:2. The reason for the delay is a very practical one, because the ship has to unload its cargo. Guidance from the Lord is usually by very natural means. The question is whether we have an eye for it.
Acts 24:14
From Miletus to Tyre
After his impressive speech to the elders of Ephesus, Paul must head on again. The elders won’t let him go just like that. How much they would have loved to keep him with them. Paul and his companions have to part – this is an expression of effort, it implies force, in the sense of tearing themselves away. It indicates what a strong bond Christian affection is.
What follows is an ordinary travel account. God is interested in everything His servant does, also in the unspectacular things. In the same way, the Lord Jesus spent most of His life in secret as far as people’s eyes are concerned. All this time He was a pleasure to His Father. We may do the most ordinary things to the glory of God, such as eating and drinking (1 Corinthians 10:31).
At the same time, we also see the hand of the Lord in the travel log. We read about ‘finding’ a ship that brings them to the destiny of their journey. Won’t Paul also have been grateful for a favorable wind and a quiet voyage?
What will have been going on in the apostle’s mind when they “came in sight of Cyprus”? That too is not said without reason. Will it not have raised in him the memory of Barnabas and Mark (Acts 13:4-5; Acts 15:39)? Tyre may also have reminded him of the old days, of the time when the Lord Jesus was there in the neighborhood (Matthew 15:21).
The delay there, is as much from the Lord as is finding the ship in Acts 21:2. The reason for the delay is a very practical one, because the ship has to unload its cargo. Guidance from the Lord is usually by very natural means. The question is whether we have an eye for it.
Acts 24:15
From Miletus to Tyre
After his impressive speech to the elders of Ephesus, Paul must head on again. The elders won’t let him go just like that. How much they would have loved to keep him with them. Paul and his companions have to part – this is an expression of effort, it implies force, in the sense of tearing themselves away. It indicates what a strong bond Christian affection is.
What follows is an ordinary travel account. God is interested in everything His servant does, also in the unspectacular things. In the same way, the Lord Jesus spent most of His life in secret as far as people’s eyes are concerned. All this time He was a pleasure to His Father. We may do the most ordinary things to the glory of God, such as eating and drinking (1 Corinthians 10:31).
At the same time, we also see the hand of the Lord in the travel log. We read about ‘finding’ a ship that brings them to the destiny of their journey. Won’t Paul also have been grateful for a favorable wind and a quiet voyage?
What will have been going on in the apostle’s mind when they “came in sight of Cyprus”? That too is not said without reason. Will it not have raised in him the memory of Barnabas and Mark (Acts 13:4-5; Acts 15:39)? Tyre may also have reminded him of the old days, of the time when the Lord Jesus was there in the neighborhood (Matthew 15:21).
The delay there, is as much from the Lord as is finding the ship in Acts 21:2. The reason for the delay is a very practical one, because the ship has to unload its cargo. Guidance from the Lord is usually by very natural means. The question is whether we have an eye for it.
Acts 24:16
With the Believers in Tyre and in Ptolemais
For Paul and his companions, the delay in Tyre offers a wonderful opportunity – not to admire the city, but – to look up the disciples. Once they have found them, they stay there seven days. As in Troas (Acts 20:6-7), this cannot but mean that they want to celebrate the Lord’s Supper on the first day of the week in Tyre as well. On every day Paul will have taught God’s Word there.
The disciples have not only listened to Paul, but they also have a message for him. They tell him not to go to Jerusalem. It is a message of which Luke tells us that it comes from “the Spirit”. We have already read in Acts 20 how the Holy Spirit is engaged with Paul about his purpose to go to Jerusalem (Acts 20:23). What we read here goes beyond that. There it seems as if the Holy Spirit wanted Paul to think about his purpose to go to Jerusalem by certain directions. Here, however, it is no longer a reflection on whether he will go, but a clear warning not to go.
The highest way for Paul would have been not to go. Yet the will of the Lord is accomplished in his going to Jerusalem. He is the apostle of the Gentiles, but he cannot repress his love for his people. That love is so great that he deviates from the path of faith and chooses the path of natural love.
It remains difficult to say of a man like Paul that he consciously went against the will of the Holy Spirit. In my opinion there is no direct disobedience. Paul is driven by completely selfless motives. It is not a question of black and white, but of a choice between the good and the better. It does not suit us to criticize the apostle for this.
We read that the disciples “through the Spirit” tell Paul not to go to Jerusalem, but they do not say: ‘This is what the Holy Spirit says.’ Later Agabus will do so, however, not in a warning but in a foretelling sense (Acts 21:11). How often have we noticed that others have said something to us ‘through the Spirit’?
In the weakness of his love for his compatriots, he is willing to go to Jerusalem, despite the bonds and afflictions that await him there. He is even prepared to die for it, as he says further on (Acts 21:13). It is not to ignore an explicit command of the Holy Spirit, but to follow a natural love for his people. Nor is it overconfidence that does not know what he is doing if he does not heed the warnings of bonds and affliction. He knew these things only too well.
On top of all this, the Lord, once Paul is captured in Jerusalem, encourages him with the command that he, as he witnessed to Him in Jerusalem, must witness to Him at Rome also (Acts 23:11). There is no reproach from the Lord’s mouth. How, then, should we condemn Paul’s actions or blame him?
We can see that in his desire to go to Jerusalem, he does not walk on the heights of the faith he preaches among the nations. God did not send him to Jerusalem. We can also observe that he does not act at the height of faith when, in order to please his brethren according to the flesh, he submits himself to a law of purification (Acts 21:21-26). He preaches everywhere that the believer is not under the law. One would wish that all Christians would share Paul’s desire to bring the gospel to his people. However, it is to be feared that many do not even reach that level with regard to the people with whom they are connected by natural bonds.
The days of being together with the disciples in Tyre are coming to an end. The journey must be continued. All the disciples with women and children escort them out of the city. Also the children are present to say goodbye to ‘uncle’ Paul. The apostle will certainly have shown his interest in them, following the example of his Lord Who also had this interest (Matthew 19:13-15).
The whole group kneels down on the beach and prays. It will have impressed the people who may have seen it. Those people also saw how they greeted each other when they said goodbye. Here we have the expressions of the new life. There is loving God and loving each other. One cannot do without the other. This beautiful testimony of the new life is given on the beach, in the open air.
After greeting each other the paths separate. Paul and his companions board the ship to continue their journey to Jerusalem. The others go home, to continue their testimony there.
From Tyre they sail to Ptolemais. Also in Ptolemais, where they stay only one day, they spend time with the brothers. Each time we see how Paul seeks fellowship with the local believers. He does not only preach about the church, but he also practices the church.
Acts 24:17
With the Believers in Tyre and in Ptolemais
For Paul and his companions, the delay in Tyre offers a wonderful opportunity – not to admire the city, but – to look up the disciples. Once they have found them, they stay there seven days. As in Troas (Acts 20:6-7), this cannot but mean that they want to celebrate the Lord’s Supper on the first day of the week in Tyre as well. On every day Paul will have taught God’s Word there.
The disciples have not only listened to Paul, but they also have a message for him. They tell him not to go to Jerusalem. It is a message of which Luke tells us that it comes from “the Spirit”. We have already read in Acts 20 how the Holy Spirit is engaged with Paul about his purpose to go to Jerusalem (Acts 20:23). What we read here goes beyond that. There it seems as if the Holy Spirit wanted Paul to think about his purpose to go to Jerusalem by certain directions. Here, however, it is no longer a reflection on whether he will go, but a clear warning not to go.
The highest way for Paul would have been not to go. Yet the will of the Lord is accomplished in his going to Jerusalem. He is the apostle of the Gentiles, but he cannot repress his love for his people. That love is so great that he deviates from the path of faith and chooses the path of natural love.
It remains difficult to say of a man like Paul that he consciously went against the will of the Holy Spirit. In my opinion there is no direct disobedience. Paul is driven by completely selfless motives. It is not a question of black and white, but of a choice between the good and the better. It does not suit us to criticize the apostle for this.
We read that the disciples “through the Spirit” tell Paul not to go to Jerusalem, but they do not say: ‘This is what the Holy Spirit says.’ Later Agabus will do so, however, not in a warning but in a foretelling sense (Acts 21:11). How often have we noticed that others have said something to us ‘through the Spirit’?
In the weakness of his love for his compatriots, he is willing to go to Jerusalem, despite the bonds and afflictions that await him there. He is even prepared to die for it, as he says further on (Acts 21:13). It is not to ignore an explicit command of the Holy Spirit, but to follow a natural love for his people. Nor is it overconfidence that does not know what he is doing if he does not heed the warnings of bonds and affliction. He knew these things only too well.
On top of all this, the Lord, once Paul is captured in Jerusalem, encourages him with the command that he, as he witnessed to Him in Jerusalem, must witness to Him at Rome also (Acts 23:11). There is no reproach from the Lord’s mouth. How, then, should we condemn Paul’s actions or blame him?
We can see that in his desire to go to Jerusalem, he does not walk on the heights of the faith he preaches among the nations. God did not send him to Jerusalem. We can also observe that he does not act at the height of faith when, in order to please his brethren according to the flesh, he submits himself to a law of purification (Acts 21:21-26). He preaches everywhere that the believer is not under the law. One would wish that all Christians would share Paul’s desire to bring the gospel to his people. However, it is to be feared that many do not even reach that level with regard to the people with whom they are connected by natural bonds.
The days of being together with the disciples in Tyre are coming to an end. The journey must be continued. All the disciples with women and children escort them out of the city. Also the children are present to say goodbye to ‘uncle’ Paul. The apostle will certainly have shown his interest in them, following the example of his Lord Who also had this interest (Matthew 19:13-15).
The whole group kneels down on the beach and prays. It will have impressed the people who may have seen it. Those people also saw how they greeted each other when they said goodbye. Here we have the expressions of the new life. There is loving God and loving each other. One cannot do without the other. This beautiful testimony of the new life is given on the beach, in the open air.
After greeting each other the paths separate. Paul and his companions board the ship to continue their journey to Jerusalem. The others go home, to continue their testimony there.
From Tyre they sail to Ptolemais. Also in Ptolemais, where they stay only one day, they spend time with the brothers. Each time we see how Paul seeks fellowship with the local believers. He does not only preach about the church, but he also practices the church.
Acts 24:18
With the Believers in Tyre and in Ptolemais
For Paul and his companions, the delay in Tyre offers a wonderful opportunity – not to admire the city, but – to look up the disciples. Once they have found them, they stay there seven days. As in Troas (Acts 20:6-7), this cannot but mean that they want to celebrate the Lord’s Supper on the first day of the week in Tyre as well. On every day Paul will have taught God’s Word there.
The disciples have not only listened to Paul, but they also have a message for him. They tell him not to go to Jerusalem. It is a message of which Luke tells us that it comes from “the Spirit”. We have already read in Acts 20 how the Holy Spirit is engaged with Paul about his purpose to go to Jerusalem (Acts 20:23). What we read here goes beyond that. There it seems as if the Holy Spirit wanted Paul to think about his purpose to go to Jerusalem by certain directions. Here, however, it is no longer a reflection on whether he will go, but a clear warning not to go.
The highest way for Paul would have been not to go. Yet the will of the Lord is accomplished in his going to Jerusalem. He is the apostle of the Gentiles, but he cannot repress his love for his people. That love is so great that he deviates from the path of faith and chooses the path of natural love.
It remains difficult to say of a man like Paul that he consciously went against the will of the Holy Spirit. In my opinion there is no direct disobedience. Paul is driven by completely selfless motives. It is not a question of black and white, but of a choice between the good and the better. It does not suit us to criticize the apostle for this.
We read that the disciples “through the Spirit” tell Paul not to go to Jerusalem, but they do not say: ‘This is what the Holy Spirit says.’ Later Agabus will do so, however, not in a warning but in a foretelling sense (Acts 21:11). How often have we noticed that others have said something to us ‘through the Spirit’?
In the weakness of his love for his compatriots, he is willing to go to Jerusalem, despite the bonds and afflictions that await him there. He is even prepared to die for it, as he says further on (Acts 21:13). It is not to ignore an explicit command of the Holy Spirit, but to follow a natural love for his people. Nor is it overconfidence that does not know what he is doing if he does not heed the warnings of bonds and affliction. He knew these things only too well.
On top of all this, the Lord, once Paul is captured in Jerusalem, encourages him with the command that he, as he witnessed to Him in Jerusalem, must witness to Him at Rome also (Acts 23:11). There is no reproach from the Lord’s mouth. How, then, should we condemn Paul’s actions or blame him?
We can see that in his desire to go to Jerusalem, he does not walk on the heights of the faith he preaches among the nations. God did not send him to Jerusalem. We can also observe that he does not act at the height of faith when, in order to please his brethren according to the flesh, he submits himself to a law of purification (Acts 21:21-26). He preaches everywhere that the believer is not under the law. One would wish that all Christians would share Paul’s desire to bring the gospel to his people. However, it is to be feared that many do not even reach that level with regard to the people with whom they are connected by natural bonds.
The days of being together with the disciples in Tyre are coming to an end. The journey must be continued. All the disciples with women and children escort them out of the city. Also the children are present to say goodbye to ‘uncle’ Paul. The apostle will certainly have shown his interest in them, following the example of his Lord Who also had this interest (Matthew 19:13-15).
The whole group kneels down on the beach and prays. It will have impressed the people who may have seen it. Those people also saw how they greeted each other when they said goodbye. Here we have the expressions of the new life. There is loving God and loving each other. One cannot do without the other. This beautiful testimony of the new life is given on the beach, in the open air.
After greeting each other the paths separate. Paul and his companions board the ship to continue their journey to Jerusalem. The others go home, to continue their testimony there.
From Tyre they sail to Ptolemais. Also in Ptolemais, where they stay only one day, they spend time with the brothers. Each time we see how Paul seeks fellowship with the local believers. He does not only preach about the church, but he also practices the church.
Acts 24:19
With the Believers in Tyre and in Ptolemais
For Paul and his companions, the delay in Tyre offers a wonderful opportunity – not to admire the city, but – to look up the disciples. Once they have found them, they stay there seven days. As in Troas (Acts 20:6-7), this cannot but mean that they want to celebrate the Lord’s Supper on the first day of the week in Tyre as well. On every day Paul will have taught God’s Word there.
The disciples have not only listened to Paul, but they also have a message for him. They tell him not to go to Jerusalem. It is a message of which Luke tells us that it comes from “the Spirit”. We have already read in Acts 20 how the Holy Spirit is engaged with Paul about his purpose to go to Jerusalem (Acts 20:23). What we read here goes beyond that. There it seems as if the Holy Spirit wanted Paul to think about his purpose to go to Jerusalem by certain directions. Here, however, it is no longer a reflection on whether he will go, but a clear warning not to go.
The highest way for Paul would have been not to go. Yet the will of the Lord is accomplished in his going to Jerusalem. He is the apostle of the Gentiles, but he cannot repress his love for his people. That love is so great that he deviates from the path of faith and chooses the path of natural love.
It remains difficult to say of a man like Paul that he consciously went against the will of the Holy Spirit. In my opinion there is no direct disobedience. Paul is driven by completely selfless motives. It is not a question of black and white, but of a choice between the good and the better. It does not suit us to criticize the apostle for this.
We read that the disciples “through the Spirit” tell Paul not to go to Jerusalem, but they do not say: ‘This is what the Holy Spirit says.’ Later Agabus will do so, however, not in a warning but in a foretelling sense (Acts 21:11). How often have we noticed that others have said something to us ‘through the Spirit’?
In the weakness of his love for his compatriots, he is willing to go to Jerusalem, despite the bonds and afflictions that await him there. He is even prepared to die for it, as he says further on (Acts 21:13). It is not to ignore an explicit command of the Holy Spirit, but to follow a natural love for his people. Nor is it overconfidence that does not know what he is doing if he does not heed the warnings of bonds and affliction. He knew these things only too well.
On top of all this, the Lord, once Paul is captured in Jerusalem, encourages him with the command that he, as he witnessed to Him in Jerusalem, must witness to Him at Rome also (Acts 23:11). There is no reproach from the Lord’s mouth. How, then, should we condemn Paul’s actions or blame him?
We can see that in his desire to go to Jerusalem, he does not walk on the heights of the faith he preaches among the nations. God did not send him to Jerusalem. We can also observe that he does not act at the height of faith when, in order to please his brethren according to the flesh, he submits himself to a law of purification (Acts 21:21-26). He preaches everywhere that the believer is not under the law. One would wish that all Christians would share Paul’s desire to bring the gospel to his people. However, it is to be feared that many do not even reach that level with regard to the people with whom they are connected by natural bonds.
The days of being together with the disciples in Tyre are coming to an end. The journey must be continued. All the disciples with women and children escort them out of the city. Also the children are present to say goodbye to ‘uncle’ Paul. The apostle will certainly have shown his interest in them, following the example of his Lord Who also had this interest (Matthew 19:13-15).
The whole group kneels down on the beach and prays. It will have impressed the people who may have seen it. Those people also saw how they greeted each other when they said goodbye. Here we have the expressions of the new life. There is loving God and loving each other. One cannot do without the other. This beautiful testimony of the new life is given on the beach, in the open air.
After greeting each other the paths separate. Paul and his companions board the ship to continue their journey to Jerusalem. The others go home, to continue their testimony there.
From Tyre they sail to Ptolemais. Also in Ptolemais, where they stay only one day, they spend time with the brothers. Each time we see how Paul seeks fellowship with the local believers. He does not only preach about the church, but he also practices the church.
Acts 24:20
With Philip and the Believers in Caesarea
The sea voyage ends in Caesarea. From there, the journey will continue over land. In Caesarea, Paul goes to see the evangelist Philip, who was one of the seven deacons (Acts 6:5). After his preaching in Samaria and his meeting with the Ethiopian eunuch, Philip had come to Caesarea (Acts 8:5; 40). He continued to live there. He is married and has four unmarried daughters who all prophesy.
The house is explicitly called “the house of Philip the evangelist” and the prophesying of his daughters is related to this. This is how Deborah prophesied at home (Judges 4:4-5). The Lord also gives the gift of prophecy to women. The daughters of Philip spoke for edification and exhortation and consolation (1 Corinthians 14:3). They did this at home and not in the church, because women are not allowed to do so there (1 Corinthians 14:34). Therefore it is not the daughters of Philip who have a message for Paul in the church. Therefore Agabus is sent by the Lord from Judea to Caesarea.
Agabus first visualizes his message. He takes Paul’s belt and binds himself with it, of course first his feet and then also his hands. The belt is a picture of service. Paul’s service to the Jews would lead him to be captured by them. Then Agabus pronounces as the mouth of the Holy Spirit what will happen to Paul in Jerusalem.
What the so-called prophets say today when they say ‘so says the Lord’, we do not find with any New Testament prophet, but only with prophets in the Old Testament. The so-called contemporary prophets with such a statement are certainly not New Testament prophets.
Agabus has a message that comes directly from the Holy Spirit. This message is not meant to persuade Paul to give up his plan to go to Jerusalem, but is a further interpretation of the earlier testimony given by the Spirit (Acts 20:23).
When the company accompanying Paul and also the local believers hear what Agabus says through the Holy Spirit, they want to stop Paul from going to Jerusalem. Paul’s response to their urgent request not to go is the response of an inwardly deeply convinced man. Where Paul has been warned in other places and has fled the danger, he does not do so here, because of his strong natural love for his people according to the flesh. God stands above this and uses all of this to achieve His purpose.
Their tears may affect Paul, but they do not change him in his purpose. His motives are good, he is not selfish, he is interested in his blind compatriots to whom he would like to present the Lord Jesus as Messiah. He does not think of himself. It suits us not to blame Paul, but to admire him. This admiration does not apply to man Paul, but to his dedicated love.
He talks about not only being bound, but even dying in Jerusalem, not for his people or his ideals, but “for the name of the Lord Jesus”. That is the only thing that drives him. That is why his determination is not to trust in the flesh, as it became visible with Peter in his denial of the Lord (Luke 22:33-34). His concern in everything is the Name of the Lord Jesus.
When it is clear that Paul will not change his mind, both the travel company and the local believers place the matter in the hands of the Lord. They remain silent. There is a time to speak, there is also a time to remain silent (Ecclesiastes 3:7). They realize that they cannot take matters into their own hands. God’s will is sometimes too complicated for us to understand. God’s will is always accomplished, but sometimes so much different than we would have thought. It is a testimony of wisdom especially then to say: “The will of the Lord be done!”
Acts 24:21
With Philip and the Believers in Caesarea
The sea voyage ends in Caesarea. From there, the journey will continue over land. In Caesarea, Paul goes to see the evangelist Philip, who was one of the seven deacons (Acts 6:5). After his preaching in Samaria and his meeting with the Ethiopian eunuch, Philip had come to Caesarea (Acts 8:5; 40). He continued to live there. He is married and has four unmarried daughters who all prophesy.
The house is explicitly called “the house of Philip the evangelist” and the prophesying of his daughters is related to this. This is how Deborah prophesied at home (Judges 4:4-5). The Lord also gives the gift of prophecy to women. The daughters of Philip spoke for edification and exhortation and consolation (1 Corinthians 14:3). They did this at home and not in the church, because women are not allowed to do so there (1 Corinthians 14:34). Therefore it is not the daughters of Philip who have a message for Paul in the church. Therefore Agabus is sent by the Lord from Judea to Caesarea.
Agabus first visualizes his message. He takes Paul’s belt and binds himself with it, of course first his feet and then also his hands. The belt is a picture of service. Paul’s service to the Jews would lead him to be captured by them. Then Agabus pronounces as the mouth of the Holy Spirit what will happen to Paul in Jerusalem.
What the so-called prophets say today when they say ‘so says the Lord’, we do not find with any New Testament prophet, but only with prophets in the Old Testament. The so-called contemporary prophets with such a statement are certainly not New Testament prophets.
Agabus has a message that comes directly from the Holy Spirit. This message is not meant to persuade Paul to give up his plan to go to Jerusalem, but is a further interpretation of the earlier testimony given by the Spirit (Acts 20:23).
When the company accompanying Paul and also the local believers hear what Agabus says through the Holy Spirit, they want to stop Paul from going to Jerusalem. Paul’s response to their urgent request not to go is the response of an inwardly deeply convinced man. Where Paul has been warned in other places and has fled the danger, he does not do so here, because of his strong natural love for his people according to the flesh. God stands above this and uses all of this to achieve His purpose.
Their tears may affect Paul, but they do not change him in his purpose. His motives are good, he is not selfish, he is interested in his blind compatriots to whom he would like to present the Lord Jesus as Messiah. He does not think of himself. It suits us not to blame Paul, but to admire him. This admiration does not apply to man Paul, but to his dedicated love.
He talks about not only being bound, but even dying in Jerusalem, not for his people or his ideals, but “for the name of the Lord Jesus”. That is the only thing that drives him. That is why his determination is not to trust in the flesh, as it became visible with Peter in his denial of the Lord (Luke 22:33-34). His concern in everything is the Name of the Lord Jesus.
When it is clear that Paul will not change his mind, both the travel company and the local believers place the matter in the hands of the Lord. They remain silent. There is a time to speak, there is also a time to remain silent (Ecclesiastes 3:7). They realize that they cannot take matters into their own hands. God’s will is sometimes too complicated for us to understand. God’s will is always accomplished, but sometimes so much different than we would have thought. It is a testimony of wisdom especially then to say: “The will of the Lord be done!”
Acts 24:22
With Philip and the Believers in Caesarea
The sea voyage ends in Caesarea. From there, the journey will continue over land. In Caesarea, Paul goes to see the evangelist Philip, who was one of the seven deacons (Acts 6:5). After his preaching in Samaria and his meeting with the Ethiopian eunuch, Philip had come to Caesarea (Acts 8:5; 40). He continued to live there. He is married and has four unmarried daughters who all prophesy.
The house is explicitly called “the house of Philip the evangelist” and the prophesying of his daughters is related to this. This is how Deborah prophesied at home (Judges 4:4-5). The Lord also gives the gift of prophecy to women. The daughters of Philip spoke for edification and exhortation and consolation (1 Corinthians 14:3). They did this at home and not in the church, because women are not allowed to do so there (1 Corinthians 14:34). Therefore it is not the daughters of Philip who have a message for Paul in the church. Therefore Agabus is sent by the Lord from Judea to Caesarea.
Agabus first visualizes his message. He takes Paul’s belt and binds himself with it, of course first his feet and then also his hands. The belt is a picture of service. Paul’s service to the Jews would lead him to be captured by them. Then Agabus pronounces as the mouth of the Holy Spirit what will happen to Paul in Jerusalem.
What the so-called prophets say today when they say ‘so says the Lord’, we do not find with any New Testament prophet, but only with prophets in the Old Testament. The so-called contemporary prophets with such a statement are certainly not New Testament prophets.
Agabus has a message that comes directly from the Holy Spirit. This message is not meant to persuade Paul to give up his plan to go to Jerusalem, but is a further interpretation of the earlier testimony given by the Spirit (Acts 20:23).
When the company accompanying Paul and also the local believers hear what Agabus says through the Holy Spirit, they want to stop Paul from going to Jerusalem. Paul’s response to their urgent request not to go is the response of an inwardly deeply convinced man. Where Paul has been warned in other places and has fled the danger, he does not do so here, because of his strong natural love for his people according to the flesh. God stands above this and uses all of this to achieve His purpose.
Their tears may affect Paul, but they do not change him in his purpose. His motives are good, he is not selfish, he is interested in his blind compatriots to whom he would like to present the Lord Jesus as Messiah. He does not think of himself. It suits us not to blame Paul, but to admire him. This admiration does not apply to man Paul, but to his dedicated love.
He talks about not only being bound, but even dying in Jerusalem, not for his people or his ideals, but “for the name of the Lord Jesus”. That is the only thing that drives him. That is why his determination is not to trust in the flesh, as it became visible with Peter in his denial of the Lord (Luke 22:33-34). His concern in everything is the Name of the Lord Jesus.
When it is clear that Paul will not change his mind, both the travel company and the local believers place the matter in the hands of the Lord. They remain silent. There is a time to speak, there is also a time to remain silent (Ecclesiastes 3:7). They realize that they cannot take matters into their own hands. God’s will is sometimes too complicated for us to understand. God’s will is always accomplished, but sometimes so much different than we would have thought. It is a testimony of wisdom especially then to say: “The will of the Lord be done!”
Acts 24:23
With Philip and the Believers in Caesarea
The sea voyage ends in Caesarea. From there, the journey will continue over land. In Caesarea, Paul goes to see the evangelist Philip, who was one of the seven deacons (Acts 6:5). After his preaching in Samaria and his meeting with the Ethiopian eunuch, Philip had come to Caesarea (Acts 8:5; 40). He continued to live there. He is married and has four unmarried daughters who all prophesy.
The house is explicitly called “the house of Philip the evangelist” and the prophesying of his daughters is related to this. This is how Deborah prophesied at home (Judges 4:4-5). The Lord also gives the gift of prophecy to women. The daughters of Philip spoke for edification and exhortation and consolation (1 Corinthians 14:3). They did this at home and not in the church, because women are not allowed to do so there (1 Corinthians 14:34). Therefore it is not the daughters of Philip who have a message for Paul in the church. Therefore Agabus is sent by the Lord from Judea to Caesarea.
Agabus first visualizes his message. He takes Paul’s belt and binds himself with it, of course first his feet and then also his hands. The belt is a picture of service. Paul’s service to the Jews would lead him to be captured by them. Then Agabus pronounces as the mouth of the Holy Spirit what will happen to Paul in Jerusalem.
What the so-called prophets say today when they say ‘so says the Lord’, we do not find with any New Testament prophet, but only with prophets in the Old Testament. The so-called contemporary prophets with such a statement are certainly not New Testament prophets.
Agabus has a message that comes directly from the Holy Spirit. This message is not meant to persuade Paul to give up his plan to go to Jerusalem, but is a further interpretation of the earlier testimony given by the Spirit (Acts 20:23).
When the company accompanying Paul and also the local believers hear what Agabus says through the Holy Spirit, they want to stop Paul from going to Jerusalem. Paul’s response to their urgent request not to go is the response of an inwardly deeply convinced man. Where Paul has been warned in other places and has fled the danger, he does not do so here, because of his strong natural love for his people according to the flesh. God stands above this and uses all of this to achieve His purpose.
Their tears may affect Paul, but they do not change him in his purpose. His motives are good, he is not selfish, he is interested in his blind compatriots to whom he would like to present the Lord Jesus as Messiah. He does not think of himself. It suits us not to blame Paul, but to admire him. This admiration does not apply to man Paul, but to his dedicated love.
He talks about not only being bound, but even dying in Jerusalem, not for his people or his ideals, but “for the name of the Lord Jesus”. That is the only thing that drives him. That is why his determination is not to trust in the flesh, as it became visible with Peter in his denial of the Lord (Luke 22:33-34). His concern in everything is the Name of the Lord Jesus.
When it is clear that Paul will not change his mind, both the travel company and the local believers place the matter in the hands of the Lord. They remain silent. There is a time to speak, there is also a time to remain silent (Ecclesiastes 3:7). They realize that they cannot take matters into their own hands. God’s will is sometimes too complicated for us to understand. God’s will is always accomplished, but sometimes so much different than we would have thought. It is a testimony of wisdom especially then to say: “The will of the Lord be done!”
Acts 24:24
With Philip and the Believers in Caesarea
The sea voyage ends in Caesarea. From there, the journey will continue over land. In Caesarea, Paul goes to see the evangelist Philip, who was one of the seven deacons (Acts 6:5). After his preaching in Samaria and his meeting with the Ethiopian eunuch, Philip had come to Caesarea (Acts 8:5; 40). He continued to live there. He is married and has four unmarried daughters who all prophesy.
The house is explicitly called “the house of Philip the evangelist” and the prophesying of his daughters is related to this. This is how Deborah prophesied at home (Judges 4:4-5). The Lord also gives the gift of prophecy to women. The daughters of Philip spoke for edification and exhortation and consolation (1 Corinthians 14:3). They did this at home and not in the church, because women are not allowed to do so there (1 Corinthians 14:34). Therefore it is not the daughters of Philip who have a message for Paul in the church. Therefore Agabus is sent by the Lord from Judea to Caesarea.
Agabus first visualizes his message. He takes Paul’s belt and binds himself with it, of course first his feet and then also his hands. The belt is a picture of service. Paul’s service to the Jews would lead him to be captured by them. Then Agabus pronounces as the mouth of the Holy Spirit what will happen to Paul in Jerusalem.
What the so-called prophets say today when they say ‘so says the Lord’, we do not find with any New Testament prophet, but only with prophets in the Old Testament. The so-called contemporary prophets with such a statement are certainly not New Testament prophets.
Agabus has a message that comes directly from the Holy Spirit. This message is not meant to persuade Paul to give up his plan to go to Jerusalem, but is a further interpretation of the earlier testimony given by the Spirit (Acts 20:23).
When the company accompanying Paul and also the local believers hear what Agabus says through the Holy Spirit, they want to stop Paul from going to Jerusalem. Paul’s response to their urgent request not to go is the response of an inwardly deeply convinced man. Where Paul has been warned in other places and has fled the danger, he does not do so here, because of his strong natural love for his people according to the flesh. God stands above this and uses all of this to achieve His purpose.
Their tears may affect Paul, but they do not change him in his purpose. His motives are good, he is not selfish, he is interested in his blind compatriots to whom he would like to present the Lord Jesus as Messiah. He does not think of himself. It suits us not to blame Paul, but to admire him. This admiration does not apply to man Paul, but to his dedicated love.
He talks about not only being bound, but even dying in Jerusalem, not for his people or his ideals, but “for the name of the Lord Jesus”. That is the only thing that drives him. That is why his determination is not to trust in the flesh, as it became visible with Peter in his denial of the Lord (Luke 22:33-34). His concern in everything is the Name of the Lord Jesus.
When it is clear that Paul will not change his mind, both the travel company and the local believers place the matter in the hands of the Lord. They remain silent. There is a time to speak, there is also a time to remain silent (Ecclesiastes 3:7). They realize that they cannot take matters into their own hands. God’s will is sometimes too complicated for us to understand. God’s will is always accomplished, but sometimes so much different than we would have thought. It is a testimony of wisdom especially then to say: “The will of the Lord be done!”
Acts 24:25
With Philip and the Believers in Caesarea
The sea voyage ends in Caesarea. From there, the journey will continue over land. In Caesarea, Paul goes to see the evangelist Philip, who was one of the seven deacons (Acts 6:5). After his preaching in Samaria and his meeting with the Ethiopian eunuch, Philip had come to Caesarea (Acts 8:5; 40). He continued to live there. He is married and has four unmarried daughters who all prophesy.
The house is explicitly called “the house of Philip the evangelist” and the prophesying of his daughters is related to this. This is how Deborah prophesied at home (Judges 4:4-5). The Lord also gives the gift of prophecy to women. The daughters of Philip spoke for edification and exhortation and consolation (1 Corinthians 14:3). They did this at home and not in the church, because women are not allowed to do so there (1 Corinthians 14:34). Therefore it is not the daughters of Philip who have a message for Paul in the church. Therefore Agabus is sent by the Lord from Judea to Caesarea.
Agabus first visualizes his message. He takes Paul’s belt and binds himself with it, of course first his feet and then also his hands. The belt is a picture of service. Paul’s service to the Jews would lead him to be captured by them. Then Agabus pronounces as the mouth of the Holy Spirit what will happen to Paul in Jerusalem.
What the so-called prophets say today when they say ‘so says the Lord’, we do not find with any New Testament prophet, but only with prophets in the Old Testament. The so-called contemporary prophets with such a statement are certainly not New Testament prophets.
Agabus has a message that comes directly from the Holy Spirit. This message is not meant to persuade Paul to give up his plan to go to Jerusalem, but is a further interpretation of the earlier testimony given by the Spirit (Acts 20:23).
When the company accompanying Paul and also the local believers hear what Agabus says through the Holy Spirit, they want to stop Paul from going to Jerusalem. Paul’s response to their urgent request not to go is the response of an inwardly deeply convinced man. Where Paul has been warned in other places and has fled the danger, he does not do so here, because of his strong natural love for his people according to the flesh. God stands above this and uses all of this to achieve His purpose.
Their tears may affect Paul, but they do not change him in his purpose. His motives are good, he is not selfish, he is interested in his blind compatriots to whom he would like to present the Lord Jesus as Messiah. He does not think of himself. It suits us not to blame Paul, but to admire him. This admiration does not apply to man Paul, but to his dedicated love.
He talks about not only being bound, but even dying in Jerusalem, not for his people or his ideals, but “for the name of the Lord Jesus”. That is the only thing that drives him. That is why his determination is not to trust in the flesh, as it became visible with Peter in his denial of the Lord (Luke 22:33-34). His concern in everything is the Name of the Lord Jesus.
When it is clear that Paul will not change his mind, both the travel company and the local believers place the matter in the hands of the Lord. They remain silent. There is a time to speak, there is also a time to remain silent (Ecclesiastes 3:7). They realize that they cannot take matters into their own hands. God’s will is sometimes too complicated for us to understand. God’s will is always accomplished, but sometimes so much different than we would have thought. It is a testimony of wisdom especially then to say: “The will of the Lord be done!”
Acts 24:26
With Philip and the Believers in Caesarea
The sea voyage ends in Caesarea. From there, the journey will continue over land. In Caesarea, Paul goes to see the evangelist Philip, who was one of the seven deacons (Acts 6:5). After his preaching in Samaria and his meeting with the Ethiopian eunuch, Philip had come to Caesarea (Acts 8:5; 40). He continued to live there. He is married and has four unmarried daughters who all prophesy.
The house is explicitly called “the house of Philip the evangelist” and the prophesying of his daughters is related to this. This is how Deborah prophesied at home (Judges 4:4-5). The Lord also gives the gift of prophecy to women. The daughters of Philip spoke for edification and exhortation and consolation (1 Corinthians 14:3). They did this at home and not in the church, because women are not allowed to do so there (1 Corinthians 14:34). Therefore it is not the daughters of Philip who have a message for Paul in the church. Therefore Agabus is sent by the Lord from Judea to Caesarea.
Agabus first visualizes his message. He takes Paul’s belt and binds himself with it, of course first his feet and then also his hands. The belt is a picture of service. Paul’s service to the Jews would lead him to be captured by them. Then Agabus pronounces as the mouth of the Holy Spirit what will happen to Paul in Jerusalem.
What the so-called prophets say today when they say ‘so says the Lord’, we do not find with any New Testament prophet, but only with prophets in the Old Testament. The so-called contemporary prophets with such a statement are certainly not New Testament prophets.
Agabus has a message that comes directly from the Holy Spirit. This message is not meant to persuade Paul to give up his plan to go to Jerusalem, but is a further interpretation of the earlier testimony given by the Spirit (Acts 20:23).
When the company accompanying Paul and also the local believers hear what Agabus says through the Holy Spirit, they want to stop Paul from going to Jerusalem. Paul’s response to their urgent request not to go is the response of an inwardly deeply convinced man. Where Paul has been warned in other places and has fled the danger, he does not do so here, because of his strong natural love for his people according to the flesh. God stands above this and uses all of this to achieve His purpose.
Their tears may affect Paul, but they do not change him in his purpose. His motives are good, he is not selfish, he is interested in his blind compatriots to whom he would like to present the Lord Jesus as Messiah. He does not think of himself. It suits us not to blame Paul, but to admire him. This admiration does not apply to man Paul, but to his dedicated love.
He talks about not only being bound, but even dying in Jerusalem, not for his people or his ideals, but “for the name of the Lord Jesus”. That is the only thing that drives him. That is why his determination is not to trust in the flesh, as it became visible with Peter in his denial of the Lord (Luke 22:33-34). His concern in everything is the Name of the Lord Jesus.
When it is clear that Paul will not change his mind, both the travel company and the local believers place the matter in the hands of the Lord. They remain silent. There is a time to speak, there is also a time to remain silent (Ecclesiastes 3:7). They realize that they cannot take matters into their own hands. God’s will is sometimes too complicated for us to understand. God’s will is always accomplished, but sometimes so much different than we would have thought. It is a testimony of wisdom especially then to say: “The will of the Lord be done!”
Acts 24:27
From Caesarea to Jerusalem
Everything is prepared for the last part of the journey. Although Paul’s companions tried to stop him from going to Jerusalem, they go with him. They are convinced that it fits the Lord’s will that Paul should go after all. Although in their opinion it is better that he does not go, they still go with him. They also see that there is no question of his own will. The same goes for the local believers. They too have urged Paul not to go. If he does go, some disciples from Caesarea go with him.
This shows great trust, not in Paul, but in the Lord of Paul. They see that the Lord is going with Paul and therefore they can go with him as well. It means that it is not a question of who is right, but of whether we acknowledge the will of the Lord in a matter.
If they see that they cannot convince Paul not to go, they surrender the matter to the Lord. This is a great example for us. We can sometimes see that someone in his love for the Lord and His own goes a way that we are convinced he should not go. We can even be instructed by the Lord to point out to others not to go that way. If we then see that the other person is going that way after all, while we also notice that there are really selfless motives behind it, we must be able to come to the sincere statement: ‘The will of the Lord be done!’
This is a test for our view of the matter. It may just be that we become irritated because the other does not want to listen. We do not notice this in the travel companions of Paul and the local believers of Caesarea. On the contrary, they accompany him further to Jerusalem. This means that they also expose themselves to the dangers that were foretold for Paul.
They go with him and bring him to Mnason of Cyprus. He is “a disciple of long standing”, which means that he is a disciple who has been a follower of the Lord Jesus for a long time. Paul and his travel companions lodge with him.
It is remarkable how Paul and his companions have received hospitable reception and accommodation from believers time and time again. This can only be worked by the bond of faith. Faith has gained access not only to the hearts of believers, but also to all their possessions that they have put at the disposal of the gospel. Thus, many believers unknown to us have contributed to the spreading of the gospel and to the promotion of the Lord’s work. This way of contributing to the gospel is still open to every believer today.