Pastor's Sermon Notes: Deo Volente (Acts 21:1-14)

Deo Volente [1]

Acts 21:1-14

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 persuaded, we ceased, saying, The will of the Lord be done.

Introduction:

In the multitude of counselors is wisdom - usually!

Pr. 11:14 - Where no counsel is, the people fall: but in the multitude of counsellors there is safety.

Pr. 15:22 - Without counsel purposes are disappointed: but in the multitude of counsellors they are established.

Pr. 24:6 - For by wise counsel thou shalt make thy war: and in multitude of counsellors there is safety.

Is truth decided by majority vote?

Who says so?

Everybody?

That still doesn’t make it so!

Can the good be the enemy of the best?

Can our sorest trials come from those who are the closest to us?

Do you think that it gets easier as you go along?

Do you imagine that the battle rages less fiercely the closer you get to the goal?

Outline:

I. The Firm Resolve - Paul Tried at Tyre (21:1-6)

II. The Unanimous Resistance - Paul Confronted at Caesarea (21:7-12)

III. The Submissive Responses - Paul and the People Weeping and Willing (21:13-14)

I. The Firm Resolve - Paul Tried at Tyre (21:1-6)

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.

From Miletus to Coos, to Rhodes, to Patara (change ships), by Cyprus (to the south) to Tyre (Syria) - the ship was enroute to Pheonicia, but had cargo to unload at Tyre (seven days)

The seven days delay was brought about due to disciples being encountered at Tyre.

a straight course - Paul

to unlade her burden - the people

through the Spirit - This is different from “Thus saith the Holy Ghost” in 21:11 by the prophet Agabus at Caesarea. Comparison must be made to a similar statement by Paul in 20:22, and is consistent with what he has already been confronted with elsewhere as he acknowledges in 20:23.

            Translation Summary (20:22):

1) lower case “s” in “spirit” - KJV, HCSB

2) upper case “S” in “Spirit” - NASB, ESV, NIV, NLT

The note at this point (Acts 21:4) in the original Scofield Reference Bible (pg. 1178; not found in the New Scofield Reference Bible) teaches that it is “Paul’s own spirit” in 20:22, but the Holy Spirit here. Thus, according to Scofield, a lower case “s” would be appropriate there, but not here. However, as there, so here, there is no modifier (adjective “Holy”, or prepositional phrase “of God,” etc.) requiring that it be understood as anything other than the human spirit. The NLT has no textual basis for the insertion of the adjective “Holy” at this point. This is a purely interpretive measure of dynamic equivalence on the part of the translators. As such this is a clear example that argues against such subjective latitude being exercised by modern translators in applying their linguistic theories to the Word of God. Modern translations do seem quite in agreement that this should be understood as the Holy Spirit here based on their employment of the upper case “S” for the word spirit, cross referenced to both 20:23 and 21:11. At least with only one exception they are consistent in that they also employ an upper case “S” in 20:22. That inconsistent exception is the HCSB which duplicates the unwarranted rendering of the KJV here while inexplicably flying in the face of all of its contemporaries there, again in agreement with the KJV.

If the Holy Spirit was saying to Paul that he should not go up to Jerusalem, then it would be sin for him to do so. This is not the same as what he was confronted with by the Holy Spirit elsewhere concerning what would befall him if he persisted in his plan (20:23). Paul had no doubt that “bonds and affliction” were waiting for him there in Jerusalem. But Paul also had no doubt that he must go. There can be no conflict here between what Paul was bound in his spirit to do in spite of the warnings from God, and the way of righteousness. Modern authors fail to deal adequately with the contradiction presented by their assumption, in agreement with the translations, that this command was uttered through the Holy Spirit. [2]

When consideration is given to the following it should be obvious that any suggestion that the Holy Spirit had commanded Paul not to go to Jerusalem is not only problematic, but preposterous:

1) the content of what the Holy Spirit had previously revealed to Paul everywhere else he had visited (20:23),

2) the content of what the Holy Spirit prophesied through the prophet Agabus (21:11),

3) the fact that these disciples are not referred to as prophets (despite I. Howard Marshall’s erroneous assumption to the contrary! [3]), and,

4) the content of the direct assertion of the Lord Jesus Christ Himself to Paul about what took place in Jerusalem (23:11). [4]

Is truth decided by majority vote?

Who says so?

Everybody?

That still doesn’t make it so!

II. The Unanimous Resistance - Paul Confronted at Caesarea (21:7-12)

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.

From Tyre to Ptolemais (one day), then to Caesarea (many days)

Now even his ministry teammates, his co-laborers including Luke, join with the saints at Caesarea in the opposition to Paul’s intended visit to Jerusalem.

Female prophets, or prophetesses - what is more important here is what it does not say, and yet which many simply assume.

Can the good be the enemy of the best?

Can our sorest trials come from those who are the closest to us?

Do you think that it gets easier as you go along?

Do you imagine that the battle rages less fiercely the closer you get to the goal?

III. The Submissive Responses - Paul and the People Weeping and Willing (21:13-14)

 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 persuaded, we ceased, saying, The will of the Lord be done.

These last two verses seal the deal. What is written here in the narrative exposes as fraudulent the opinions of many scholars on the significance of 21:4 and 21:11.

More important that who is right and who is wrong is there marked similarities and differences between this voyage to Jerusalem and another that happened just a few years before.

1. By way of comparison - Christ setting His face to go to Jerusalem:

Luke 9:51-53 - 51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, 52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem.

Cp. also Is. 50:7 - For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.

2. By way of contrast - After prophesying His own suffering and death repeatedly without being believed or understood, and with no one attempting to stop Him:

Lk. 9:43-45 - 43 And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, 44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. 45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.

Mt 20:17-18 - And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, [18] Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,

3. This is about facing temptation, trials and testing, and yet persevering. Such perseverance is especially difficult when friends and loved ones do not understand, and put great emotional and psychological pressure on us to get us not to follow the will of the Lord. The Lord Himself does this. He is in control, and would prove us. He tests our mettle. Nothing can ultimately deter the true pilgrim from the highway to the Celestial City. When the child of God is bound by the Spirit of God he cannot be unbound.

Lk. 9:57-62 - 57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60  Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. 61 And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. 62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

1) His Prayer in the Garden (cp. Mt. 26:36-36 and Mk. 14:32-42 to Lk. 22:39-46)

Mt 26:39, 42 - 39 And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt….42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

Mk 14:36 - And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

Jn 12:27 - Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

Heb 5:7-9 - Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; [8] Though he were a Son, yet learned he obedience by the things which he suffered; [9] And being made perfect, he became the author of eternal salvation unto all them that obey him;

2) His prayer was consistent with His teaching:

Mt 6:10 - Thy kingdom come. Thy will be done in earth, as it is in heaven.

Lk 11:2 - And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

3) His prayer and His teaching were consistent with the purpose of His life:

Jn 4:34 -  Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.

Jn 5:30 - I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

Jn 6:38 - For I came down from heaven, not to do mine own will, but the will of him that sent me.

Jn 8:29 - And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

Conclusion:

James 4:13-17 - 13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: 14 Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. 15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.

16 But now ye rejoice in your boastings: all such rejoicing is evil. 17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

Mt 20:22 - But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

Mk 10:38 - But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

Is truth decided by majority vote?

Who says so?

Everybody?

That still doesn’t make it so!

Can the good be the enemy of the best?

Can our sorest trials come from those who are the closest to us?

Do you think that it gets easier as you go along?

Do you imagine that the battle rages less fiercely the closer you get to the goal?

“Our saddest hours we prize” - Joseph Hart, in A Selection of Hymns for Public Worship, by William Gadsby (London: Gospel Standard Publications, n.d.), Hymn #307, vs. 2, line 4.

“God whispers to us in our pleasures, and shouts to us in our pain.” - C. S. Lewis [5]

Complete outline:

I. The Firm Resolve - Paul Tried at Tyre (21:1-6)

II. The Unanimous Resistance - Paul Confronted at Caesarea (21:7-12)

III. The Submissive Responses - Paul and the People Weeping and Willing (21:13-14)

[Sermon preached 4 JAN 2015 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Appendix 1 - Resources on Acts:

G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker Academic, 2007), pp. 513-606.

Paul Barnett, The Birth of Christianity: The First Twenty Years, After Jesus, Vol. 1 (Grand Rapids: William B. Eerdmans Publishing Co., 2005).

Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids: Baker Academic, 2007).

                                                  

F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 2nd ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951, 1952).

Dennis E. Johnson, The Message of Acts in the History of Redemption (Phillipsburg, NJ: P&R Publishing, 1997).

I. Howard Marshall, Acts: An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1980; 2008 reprint).

David G. Peterson, The Acts of the Apostles, in The Pillar New Testament Commentaries, gen. ed. D. A. Carson (Grand Rapids: William B. Eerdmans Publishing Co., 2009).

John B. Polhill, Acts, Vol. 26 in The New American Commentary, gen. ed. David S. Dockery (Nashville, TN: Broadman & Holman, Publishers, 1992).

Eckhard J. Schnabel, Acts, Vol. 5 in the Zondervan Exegetical Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2012).

W. C. van Unnik, “The ‘Book of Acts’ the Confirmation of the Gospel,” in Novum Testamentum 4:1 (OCT 1960), pp. 26-59; reprinted in The Composition of Luke’s Gospel: Selected Studies from Novum Testamentum, compiled by David E. Orton, Vol. 1 of Brill’s Readers in Biblical Studies (Leiden: Brill, 1999), pp. 184-218.

William H. Willimon, Acts, in Interpretation: A Bible Commentary for Teaching and Preaching, series ed. James Luther Mays, New Testament ed. Paul J. Achtemeier (Louisville, KY: Westminster John Knox Press, 2010).

Appendix 2 - Resources on Paul:

Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians  (Downers Grove, IL: IVP Academic, 2011).

F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans Publishing Co., 1977).

D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), pp. 496-501.

W. J. Conybeare and J. S. Howson, The Life, Times and Travels of St. Paul, 2 vols. in 1, unabridged American ed. (New York: E. B. Treat U Co., 1869); on Google Books at http://books.google.com/books?id=Bn1CAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Adolf Deissmann, Paul: A Study in Social and Religious History, 2nd ed., trans. William E. Wilson (New York: Harper Torchbooks, n.d.).

F. W. Farrar, The Life and Work of St. Paul (New York: E. P. Dutton and Co., 1889); on Google Books at http://books.google.com/books?id=RB2KeCSM6KsC&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Bruce N. Fisk, “Paul: Life and Letters”, in The Face of New Testament Studies: A Survey of Recent Research, ed. Scot McKnight and Grant R. Osborne (Grand Rapids: Baker Academic, 2004), pp. 283-325.

Richard B.Gaffin, Jr., "Acts and Paul", 46 lectures (MP3 format), WTS Resources Media Center on Westminster Theological Seminary at http://wts.edu/resources/media.html?paramType=audio&filterTopic=5&filterSpeaker=10&filterYear=2005 [accessed 20 MAR 2013].

Frank J. Goodwin, A Harmony of the Life of the St. Paul According to the Acts of the Apostles and the Pauline Epistles (New York: American Tract Society, 1895); on Google Books at http://books.google.com/books?id=YgpEAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Richard N. Longenecker, The Ministry And Message Of Paul (Grand Rapids: Zondervan, 1971).

Richard N. Longenecker, Paul, Apostle Of Liberty (New York: Harper & Row, 1964).

Richard N. Longenecker, ed., The Road From Damascus : The Impact Of Paul's Conversion On His Life, Thought, And Ministry (Grand Rapids: Eerdmans, 1997).

Richard N. Longenecker, Studies In Paul, Exegetical And Theological (Sheffield : Sheffield Phoenix Press, 2004).

J. Gresham Machen, The Origin of Paul's Religion: The James Sprunt Lectures Delivered at Union Theological Seminary in Virginia (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1925).

Leon Morris, The Apostolic Preaching of the Cross (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955).

John Pollock, The Apostle: A Life of Paul, 3rd ed. (Colorado Springs: David C. Cook, 1969, 2012); also published as The Man Who Shook the World (Wheaton: Victor Books, 1972; originally The Apostle: A Life of Paul, New York: Doubleday, 1969).

Stanley E. Porter, Paul in Acts, in Library of Pauline Studies, gen. ed. Stanley E. Porter (Peabody, MA: Hendrickson Publishers, Inc., 1999; 2001 reprint of The Paul of Acts: Essays in Literary Criticism, Rhetoric and Theology, in Wissenschaftliche Untersuchungen zum Neuen Testament 115, by Mohr Siebeck, Tubingen).

W. M. Ramsay, The Cities of St. Paul: Their Influence on his Life and Thought (New York: A. C. Armstrong and Son; London: Hodder and Stoughton, 1908); on Google Books at http://books.google.com/books?id=JryEbmKool0C&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, Pauline and Other Studies in Early Christian History (New York: A. C. Armstrong and Son, 1906); on Google Books at http://books.google.com/books?id=-1ZJAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, St. Paul the Traveler and the Roman Citizen, 10th ed. (London: Hodder and Stoughton, 1907); on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/ccel/ramsay/paul_roman.html [accessed 13 FEB 2013].

W. M. Ramsay, The Teaching of Paul in terms of The Present Day: The Deems Lectures in New York University (London: Hodder and Stoughton, 1914); on Internet Archive at http://ia600404.us.archive.org/2/items/teachingofpaulin00rams/teachingofpaulin00rams.pdf [accessed 13 FEB 2013].

A. T. Robertson, Epochs in the Life of Paul: A Study of Development in Paul's Character (Grand Rapids: Baker Book House, 1974).

Eckhard J. Schnabel, Paul The Missionary: Realities, Strategies And Methods (Downers Grove, IL: IVP Academic, 2008).

Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2003; trans. from Paulus: Leben und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.).

Thomas R. Schreiner, Paul, Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001).

James Stalker, The Life of St. Paul, (Edinburgh: T. & T. Clark, 1885; rev. ed. 2010 by Kessinger Publishing from 1912 ed.); on Google Books at http://books.google.com/books?id=vT0HAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 7 FEB 2013].

James Ironside Still, St. Paul on Trial (London: Student Christian Movement, 1923).

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End Notes:

[1] This Latin phrase is comparable to Domini voluntas fiat (the end of Acts 21:14 in the Latin of the Clementine Vulgate), and Si Dominus voluerit (the end of James 4:15 in the Latin of the Clementine Vulgate). “This was often used in conjunction with a signature at the end of letters. It was used in order to signify that "God willing" this letter will get to you safely, "God willing" the contents of this letter come true. As an abbreviation (simply "D.V.") it is often found in personal letters (in English) of the early 1900s, employed to generally and piously qualify a given statement about a future planned action, that it will be carried out, so long as God wills (see James 4:13-15, which encourages this way of speaking). The motto of Southern Illinois University-Carbondale.” Source: “List of Latin Phrases (D),” on Wikipedia at http://en.wikipedia.org/wiki/List_of_Latin_phrases_%28D%29 [accessed 3 JAN 2014].

[2] Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids: Baker Academic, 2007), pg. 628, s.v. 20:22-24. However, one of the grammatical works appears to offer an exception by “opening the door” here to what Bock rejected in 20:22 as “a mere inner conviction of Paul’s human spirit.” Ibid. See C. F. D. Moule, An Idiom-Book of New Testament Greek, 2nd ed. (Cambridge: Cambridge University Press, 1953, 1959), pg. 57, “…perhaps as a spiritual insight.” (citing Acts 21:4 in a discussion of the use of the Greek preposition dia with the Genitive where “…the dividing line between ‘accompaniment’ and ‘instrumentality’ is thin.”). I would add that of the only other usages of this preposition with the noun for “spirit” in the New Testament (Acts 1:2; 4:25; 11:28; 21:4; Rom. 5:5; 8:11; 15:30; 1 Cor. 2:10; 12:8; Eph. 3:16; 2 Th. 2:2; 2 Tim. 1:14; and Heb. 9:14):

1) four are identical to the occurrence in Acts 21:4, i.e. with the article but no other modifier (Acts 11:28; 1 Cor. 2:10; 12:8; and 2 Th. 2:2);

2) four include the modifier “Holy,” but without the article (Acts 1:2; 4:25; Rom. 5:5; and 2 Tim. 1:14);

3) one includes both the article and the modifier “Holy” (Eph. 3:16); and,

4) three include other modifiers which appear to indicate that the Holy Spirit is intended (Rom. 8:11; 15:30; and Heb. 9:14; cp. also Phil. 1:19 and Tit. 3:5).

It would seem unwarranted to assume in the absence of the modifiers found elsewhere that the Holy Spirit is intended rather than the human spirit unless there are contextual indicators to the contrary. Such contextual clues indicating that the word must be understood as the Holy Spirit would seem apparent in three of these four other identical usages (same preposition plus article and noun):

1) Acts 11:28 (cp. 11:12, 15, 16, and 24, and the identification of Agabus speaking as a prophet in 11:27-28);

2) 1 Cor. 2:10 (cp. 2:11-14; also perhaps 2:4. Also, note that there is a textual issue in 2:10 where the majority of extant manuscripts include the modifier “His.”); and,

3) 1 Cor. 12:8 (cp. 12:3, 4, 7, 9, 11, and 13).

However, it would seem quite untenable to insist that the Holy Spirit is intended in 2 Th. 2:2, and this instance must be considered as the most comparable to what we find in Acts 21:4, indeed as a direct parallel to what Paul faced in his personal experience at Tyre. In neither of these two examples are we bound by the presence of modifiers or contextual considerations to understand that the “Holy Spirit” is the referent. Indeed, a further point of comparison must be made to the usage of this same preposition followed by the article and another noun in Rom. 8:3, “through the flesh.” I fail to see why “through the spirit” in Acts 21:4 and 2 Th. 2:2 may not be perceived as the opposite counterpart to the phrase in Rom. 8:3.

Dennis E. Johnson, The Message of Acts in the History of Redemption (Phillipsburg, NJ: P&R Publishing, 1997), pp. 224-225. Johnson first presents both options, and then on the next page lands squarely on the side of the upper case “Spirit.”

I. Howard Marshall, Acts: An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1980; 2008 reprint), pp. 350, 358. Marshall refers to these disciples as having “the gift of prophecy,” and then assesses their statement to Paul as a “prophetic warning.” Op. cit., pg. 358. There is no warrant in the text for the conclusion that these disciples had this gift, as there is later for Phillip’s daughters (Acts 21:9), nor that their statement to Paul constituted anything “prophetic.” Marshall then proceeds to offer solutions which do nothing to mitigate the problem created by his assumptions.

David G. Peterson, The Acts of the Apostles, in The Pillar New Testament Commentaries, gen. ed. D. A. Carson (Grand Rapids: William B. Eerdmans Publishing Co., 2009), pp. 565, 578. Peterson attempts to base his assumption that it is the Holy Spirit in Acts 20:22 on a grammatical point: “The Greek perfect passive participle with a dative of agency…suggests that the Holy Spirit was the source of the compulsion…” Op. cit., pg. 565. I fail to see how the grammar here suggests any such thing. On Acts 21:4 Peterson rejects Barrett’s thinking that “…Paul’s friends were not acting under the influence of the Spirit but simply out of human concern…” by insisting “…but this is not what the text says!” Op. cit., pg. 578, note 17. However, I would say this conclusion is precisely the case regarding Peterson’s own conclusion: “The Spirit did not to [sic] prohibit Paul from going to Jerusalem through their urging, but continued to warn him of the dangers.” Op. cit., pg. 578. What Peterson denies here is exactly what the text says they communicated in their “urging.” There does not appear to be any alternative to accepting what is expressed here as intended to be a command, the significance of which cannot be avoided. See H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto: The Macmillan Co., 1927, 1955), pg. 298, citing Acts 21:4 as an example of the infinitive as a mode of expression of an indirect command.

Jim Hamilton, God’s Glory in Salvation Through Judgment: A Biblical Theology (Wheaton: Crossway, 2010), pg. 437. Hamilton sees no contradiction between Acts 20:22 and 21:4, insisting that “…Luke makes plain that Paul and the church have received the same message from the Spirit: that in Jerusalem Paul will face imprisonment and afflictions (20:23; 21:11. The difference is not in the information received from the Spirit but in the reactions to that information.” I fail to see how Hamilton’s explanation erases the significance of what he sources in the Holy Spirit, and what necessarily constitutes a command “that he should not go up to Jerusalem.” Note: Hamilton is also in error in this same paragraph when he places these disciples “in Cyprus” rather than Tyre.

[3] See previous footnote.

[4] I credit my wife with reminding me of the significance of this verse after the sermon was preached!

[5] Some of the content above was previously delivered in “The Men of B12 - When God Says No,” a sermon preached at Wayside Gospel Chapel (Greentown, PA) on September 3, 2006.