Let the Will of the Lord Be Done

And since he would not be persuaded, we ceased and said, “Let the will of the Lord be done.”
Acts 21:14

Acts 21:1–16 – The Story of the Church: Living Into This Drama in the 21st Century
Twenty-fifth Sunday after Pentecost – November 14, 2021 (am)
Acts 21:1-16
“Let the Will of the Lord Be Done”

We might hear nothing in this text but a travel log that bridges between Paul’s emotional farewell to the [Ephesian] elders (20:17-34) at the close of his third journey and his much-anticipated and -feared arrival in Jerusalem after that. But it’s actually another of those passages that gives us a bit of a window into the life and work of Paul and his team in helpful and illuminating ways precisely because of the simplicity of its subject matter and the common, everydayness of the experiences it describes. I think it could yield some profitable reminders to each of us in our walk with the Lord today, in the everydayness of our experience with Him, of our life on mission with Him.

But first, we need to make some introductory comments to remember where we are in Luke’s story and in order to appreciate the uniqueness of what we’re reading here. Since 19:21, we’ve been aware that Paul is heading toward Jerusalem. That announcement opened the sixth and final panel of Luke’s history of the earliest days in the spread of the gospel, the word of God, and the church, His new covenant community. This last section in Acts sets out Paul’s somewhat circuitous journey to Jerusalem, his imprisonment and defenses at Caesarea, his voyage to Rome, and his entrance into and ministry at Rome. But three things also catch our eye as we read: (1) the disproportionate length of [this section], [fully] one-third of the [book as a whole]; (2) the prominence given to [Paul’s speeches in] his [own] defense (22:1-21; 23:1-6; 24:10-21; 25:8-11; 26:1-29); and (3) the (far greater prevalence) of the “we” sections in [this panel]. The net result is that it seems Luke’s purpose in this long closing section is to spotlight these speeches from Paul for their apologetic value, and not just in defense of himself but even more of the faith (Longenecker 1013).  

Also, in our section today we see the culmination of another purpose Luke seems to labor to make sure his readers don’t miss. It’s clear that [he sees a parallel between Jesus’ journey to Jerusalem, which [was] prominent in his first volume, and Paul’s journey to Jerusalem, which he describes here in his second (Stott 315). Now, Luke is silent about the reason [Paul went to Jerusalem first], but Paul himself explained to the Romans that a collection for the Jerusalem Christians necessitated his going there first before [heading on] to Rome (Rom 15:25–31). This also 407 explains [his reference to] visiting Macedonia and Achaia in Acts 19:21 (Polhill 1992 406-7). He went there to receive the offering from those suffering but generous brothers and sisters (cf. 2Co.8-9). [This] resemblance is far from being exact, and the mission of Jesus was surely unique; yet the correspondence between the two journeys seems too close to be a coincidence. (i) Like Jesus, Paul travelled to Jerusalem with a group of his disciples (20:4ff.). (ii) … [H]e was opposed by hostile Jews who plotted against his life (20:3, 19). (iii) … [H]e made or received three successive predictions of his ‘passion’ or sufferings (20:22–23; 21:4, 11) including his being handed over to the Gentiles (21:11). (iv) … [H]e declared his readiness to lay down his life (20:24; 21:13). (v) … [H]e was determined to complete his ministry and not be deflected from it (20:24; 21:13). And (vi) … he expressed his abandonment to the will of God (21:14). Even if some of these details are not to be pressed, Luke surely intends his readers to [see] Paul as following in his Master’s footsteps when he ‘steadfastly set his face to go to Jerusalem’ (Stott 315).

So, at the very point when we’re seeing a ramping up of the intensity of Paul’s experience—persecution foretold by prophets (10-11) and by direct interventions of the Spirit (4, 11)—we also see the power of personal relationship—friends pleading with Paul not to go to Jerusalem (4, 12), thinking they’re doing God’s work, loving their treasured brother—but still, the whole atmosphere around this narrative is just normal, practical, common life—comforting expressions and conflicting priorities among his dear friends, old and new, each one tethered to the Spirit (4, 12), and therefore Paul and his team experience extended times of sweet fellowship that include yet another emotionally-charged corporate [prayer] (5-6, 7) as they depart. Yet, all this happens according to the delivery schedule of the ship on which they randomly booked passage at Patara (cf. 1-2, 4, 7, 8).

We can glamorize Paul’s life and work. We can think that, because he was God’s appointed apostle to the Gentiles, he somehow lived on a different plane than the rest of us—he didn’t feel the beatings like we would, he didn’t face discouragements like we would, etc. But his life was more normal than exceptional. He had disputes with co-workers (15:39). He had long delays with apparent inactivity (15:41-16:8). Almost certainly he spent seven days with these disciples in Tyre (4) due to nothing more than a shipping schedule! (3) Let’s track the three stages of Paul’s travels.

Paul and His Team Travel Across the Mediterranean Sea – 1-6

As they begin their journey, we’re reminded once more of the emotional scene with the [Ephesian] elders at Miletus (20:17-38) as Luke writes: 21 And when we had parted from them…—NIV says: 21 After we had torn ourselves away from them…—the word used here carries the suggestion of emotional violence (Longenecker 1032).

Luke then begins giving evidence that he was present for this part of the trip as the we references begin to flow again. He describes their day trips, probably on smaller boats, from Miletus to Cos and from Cos to Rhodes—both islands, with port cities of the same name (Polhill 2008)—and from [Rhodes] to Patara (1), the southern tip of Lydia, still mainland Asia Minor (Stott 331). That’s where they boarded a sea-going vessel, sailed south of Cyprus and on to Tyre in Syria (2-3), some 400 miles away (Marshall 1980 358).

From Luke’s description here—having sought out the disciples (4)—it seems like Paul didn’t know these people prior. They were likely refugees who scattered because of the persecution that arose following the martyrdom of Stephen (11:19) (Marshall 1980 358). And they bonded quickly with Paul and his team. It also appears there were some prophets among them who foresaw his suffering in Jerusalem, as Agabus will later (10-11) and as the Spirit had already revealed (20:23). Luke records that though the Spirit they were telling Paul not to go to Jerusalem (4). This really sounds like the Spirit was giving conflicting messages in this matter. But clearly Luke isn’t intending his readers to hear it that way; he’s the one who’s shaping this narrative to help us see that Paul had to go to Jerusalem even though suffering awaited him there (20:22-23). It seems best to understand this in the same way it will happen later in Caesarea (12), namely, that the revelation of coming suffering came through the Spirit (4) but the expression of preference for Paul not to go comes from the hearts of these beloved families (cf. 5).

And as he prepared to leave, the emotional scene at Miletus (20:36-38) repeated itself. 5 When our days there were ended, Luke wrote, we departed and went on our journey, and they all, with wives and children, accompanied us until we were outside the city. They walked with them out of the town and all the way to the dock—whole families! Imagine the scene! And kneeling down on the beach, we prayed 6 and said farewell to one another. Then we went on board the ship, and they returned home. These were friends Paul had known for a week, but they felt compelled to support him and, I’m sure, help him prepare for what awaited him.

It’s quite possible that the only reason these folk had seven days with Paul and the others was because of the shipping schedule (if the ship is v.6 is the same one as in v.3 [cf. Bruce 385])—just one more of the realities of life, transportation delays! But look what it facilitated here!

Paul and His Team Travel Down the Mediterranean Coast – 7-14

They had a similar meet-and-greet in Ptolemais that only lasted for one day (7), then on the next day [they] departed [for] Caesarea where they stayed with an old friend, Philip the evangelist, … one of the seven deacons (6:5) and the messenger who was sent first to Samaria (8:4-25) then to the Ethiopian eunuch (8:26-40). 9 He had four unmarried daughters, who prophesied—a rich spiritual heritage and a faithful, believing family.

10 While we were staying for many days, a prophet named Agabus came down from Judea. 11 And coming to us, he took Paul’s belt and bound his own feet and hands and said, “Thus says the Holy Spirit, ‘This is how the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’ ”  12 When we heard this, we and the people there urged him not to go up to Jerusalem. 13 Then Paul answered, “What are you doing, weeping and breaking my heart (pounding at my heart [Marshall 1980 360], trying to weaken my resolution [NEB, Stott 332])? For (like Jesus [Luk.22:33]) I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus.” 14 And since he would not be persuaded, we ceased and said, “Let the will of the Lord be done.”

There is our title today. It’s the statement that stands at the heart of this passage. It’s what Paul is pursuing—[denying] himself, [taking] up his cross…, and [following Jesus] (Luk.9:23). It’s what all his friends, old (12) and new (4), really wanted. And in the end, it’s just what was accomplished. In these simple, somewhat random—meaning, unplanned—travel encounters, we see normal people in normal life situations hosting a well-known servant as he passes through their town, hearing his story, responding, praying, urging, but, in the end, surrendering to the will and guidance of their sovereign God, Who’s doing precisely what He planned to do through each of them.

Paul and His Team Travel Up to Jerusalem – 15-16

Paul stayed with Philip and his family for many days (10), then finally got ready (which very well may mean that they saddled up their horses [Marshall 1980 361]) and went up to Jerusalem (15). Paul landed at his intended destination. Now the stage is set for the dramatic events to follow. 16 And, Luke records, some of the disciples from Caesarea went with us, bringing us to the house of Mnason of Cyprus, an early disciple, with whom we should lodge. So, still more friends joined Paul for the last sixty-four miles of his journey (Marshall 1980 361). And they brought him to a place of safe [lodging], a matter of some importance at this point there in Jerusalem!

This kind of support plays no small role in our whole passage today. And it adds not only some interesting travel details along the route of Paul’s journey, it also opens our eyes to some of the ways we assist one another, in and through even mundane, daily activities. It shows us the key role we can play in one another’s lives as each of us seeks to obey God and engage in His work, His mission, His calling.

Conclusion

It’s through very common people and very common circumstances that the will of the Lord [is] done (14). We might be tempted to put Paul on a pedestal because of his unique calling in his day. But Jesus is the hero in the story of Paul’s life, just like He was in the lives of all those nameless saints and servants he met along the way to Jerusalem, and just like He is in each of our lives still today! I think that’s what we should see, learn, understand today.

Paul was in receiver mode more than giver mode here. His path was being confirmed by nameless prophets. He was receiving hospitality, love, encouragement, sympathy, and potentially even protection from largely unnamed fellow believers. And, apart from Philip and his family near the end of this journey, we get no indication that he knew any of these people personally before meeting them here.

The actions of simple people can produce amazing results when they’re done in obedience to God, and for His glory. I’m reminded of 3Jo.5 Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, 6 who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. 7 For they have gone out for the sake of the name, accepting nothing from the Gentiles. 8 Therefore we ought to support people like these, that we may be fellow workers for the truth. These folk in Act.21 were fellow workers [with Paul]! They were unnamed people simply serving God. And they made an immense difference at key time and place in history while they were just going about their daily work.

They wouldn’t have known it at the time. They couldn’t have known it—that their story would be included in God’s eternal Word as His Holy Spirit inspired Luke to write! They were just serving Him that day, loving Him, and His people, praying. And look what God did! I’m sure none of these people thought of themselves as on Paul’s level. I’m sure they talked about it long afterward. The apostle Paul stayed here—seven days!

And what did you do?

Oh, we didn’t do anything. We gave him a place to stay, him and his team. And we fed them for the week. And, you know, when he left, we all walked him out to the ship—even our wives and kids, all the way to the beach there outside of town—and we knelt and prayed with him! All of us! We prayed with the apostle Paul as he was headed to Jerusalem! We didn’t want him to go, but he knows the will of the Lord better that we do, so we stopped protesting and let him go. Yeah, it was a great time. Our church is still buzzing about it—we’ll be telling that story for a long, long time! But, no, we didn’t really do anything…

I heard an interview sometime ago with an author who wrote about the heroes in The Lord of the Rings and how the truest source of power in Tolkien’s epic saga is virtue, moral good, more so than any form of supernatural strength or kingly pride (Dickerson). In the end, it’s the two little Hobbits who prevail by destroying the One Ring and thus winning the underlying war that runs right through that fantastical trilogy.

Tolkien believed that good fantasy has to find its root in the real world such that, as we gain glimpses of reality in the midst of captivating fantasy, that’s what draws us in, thrills us, fires our imaginations, and finally hooks us as readers, enabling us to see ourselves in the story, and the story in us. And this point is from the real world. Truly, moral good is the greatest, strongest good. And it can reside most powerfully in the humblest, simplest of characters—those who rarely even pick up a sword! And that’s not just Tolkien. That’s Scripture—whoever would be great among you must be your servant (Mat.20:26). For when I am weak, then I am strong (2Co.12:10).

These same truths are being illustrated, I believe, in the setting and experiences of our text today—the significance of the contribution that can be made even in the simplest of actions when we’re serving the Lord. So, where do your brothers and sisters need love, support, encouragement, sympathy, hospitality? … Where is it already happening, and you thought it really didn’t matter all that much? … where does it need to happen among us? These qualities are the defining characteristics of the church—By this all people will know that you are my disciples… (Joh.13:35). The smallest and simplest of us can display the power of God as we serve Him faithfully even in the smallest, simplest ways.

Are you serving Him like this today?

Resources

Beale, G. K. and D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Acts, by I. Howard Marshall, 513-606. Grand Rapids: Baker Academic.

Beveridge, Henry, ed. Commentary upon the Acts of the apostles, vol. 1, by John Calvin. Translated by Christopher Featherstone.

Bruce, F. F., ed. 1988. The New International Commentary on the New Testament. The book of Acts, revised, by F. F. Bruce. Grand Rapids: Eerdmans.

Carson, D. A., R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Acts, by Conrad Gempf, 1066-1114. Leicester, Eng.: InterVarsity.

Dockery, David S, ed. 1992. New American Commentary. Vol. 26, Acts, by John B. Polhill. Nashville: Broadman & Holman.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Acts, 2073-2156, by John B. Polhill. Wheaton: Crossway.

Longman III, Tremper and David E. Garland, eds. 2007. Expositor’s Bible Commentary. Vol. 10, Acts, by Richard N. Longenecker, 665-1102. Grand Rapids: Zondervan.

Meyers, Ken. 2013. On the Likeness between Beowulf and Three of Tolkien’s Heroes, track 2. Interview with Matthew Dickerson. Mars Hill Audio Journal, vol. 117, June.

Morris, Leon, ed. 1980. Tyndale New Testament Commentaries. Vol. 5 Acts, by I. Howard Marshall. Downers Grove: InterVarsity.

Stott, John, ed. 1990. The Bible Speaks Today. The Message of Acts, by John Stott. Leicester, Eng.: InterVarsity.

Next Week: All Jerusalem Was in Confusion, Acts 21:17–36