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Home , Philip the Apostle, Silas

Cole Community Church Growth Groups Leader’s Guide for :1-16 Week of October 13, 2019 Paul travels to Caesarea

“For even the very wise cannot see all ends” – J. R. R. Tolkien

Introduction:

Luke has shaped his account of Paul in a manner to make the legitimacy of his apostolic position and his ministry evident. In this passage we will study the last leg of his return journey to Jerusalem. Recall that he is accompanied by several representatives of Churches throughout the regions where he has ministered, including Luke. Not only are they disciples, these faithful companions are helping Paul bring the offering that he has been collecting for the relief of the Jerusalem church, currently suffering under famine. This offering is of paramount importance to Paul, not only for the physical aid it brings, but for what it represents spiritually: a unified church that all human categories (gender, Jew/Gentile, free/slave, multi-ethnic, multi-national, etc.).

The group travels at a quick pace through the beginning of this passage, rarely lingering longer than necessary—until they arrive at Caesarea. King Herod built Caesarea to be the port for Jerusalem, and under occupation, it had become the Roman capitol of Judea. Paul and his companions linger here for several days before traveling the final sixty-five miles to Jerusalem – a two-day journey—taking rest in the home of and his daughters. This is not , but rather the Philip who had encountered the eunuch from Ethiopia (see 6:5 and 8:26-40)—in fact, this may be the time when Philip recounts his experience with the Ethiopian to Luke.

Read Acts 21:1-16

1. What example does this passage provide for “sending” groups—especially when the person (or group) is heading toward potential danger? (v 5-6, 14)

 See verses 5-6 and 14

 Fellowship, exhortation, prayer and strengthening are called for whenever someone is sent out from a church body. We need to avoid the extremes of denying or “sugar-coating” potential difficulty or hazard, without discouraging them from obediently following Gods call.

 The fellowship and prayers of one’s community is incredibly heartening, so we should give both generously and joyfully.

 “Do Not Fear” is the most common command in the . If we are truly trusting God for the call over someone’s life, we must be bold in our trust, and encourage others to be as well.

 We should welcome any opportunity to strengthen the determination of fellow Christians as they face hard tests, both by prayer and fellowship.

2. Re-read verses 4, and 12-14. It seems that the Holy Spirit is either giving contradictory promptings, or that Paul is disobeying the Spirit’s leading-- but is that what is actually happening?

 Interestingly, Agrabus’ words were ‘this is what will happen” but didn’t include “so, do not go’. The fellow believers, however, did interpret the warning as reason for Paul to not proceed to Jerusalem.

 In 20:22 Paul was commanded by the Holy Spirit to go to Jerusalem.

 It may seem to us that God may contradict himself; in this case, making it clear that Paul’s life would be in danger should he proceed to Jerusalem, yet urging him to continue onward. Clearly, Paul was profoundly impactful in the early church, so why would God send him toward the potential end of both his career and his life? Though it may be hard to reconcile or accept, we need to remember that God’s knowledge and perspective is complete. What makes perfect sense to Him often seems incongruous to us. We need to allow ourselves (and each other) room to trust God, even when things don’t appear to add up perfectly. God does ask us to learn a degree of comfort with mystery and the unknown, as it increases our dependence on Him, and our ability to trust.

 All in all, our prayer should always be “The Lord’s will be done”.

3. Prophesy (and urgings “through the spirit”) plays a large role in this passage. Take a few minutes to consider prophets and prophesy. Are prophets and prophesy still at work in the church today? (There are over 150 verses that refer to prophesy. Consider 2:28-32, 1 Corinthians 14:1-5, Revelation 10:11, and more)

 Prophesy operated not only to foretell future events, but to guide the people of God (ex. ), speak truth to those in power and authority (ex. Nathan, Joel), and edify the body of the Church

 The prophet named appears earlier in :28, where he traveled from Jerusalem to Antioch, and foretold of a coming famine.

 Joel 2:28-32: “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my Spirit in those days.”

 The word describing Philip’s daughters, rendered prophetesses, or ‘who prophesied’, in verse 9 propheteuo (verb): This word does not apply to a specific gender, it is used to describe both men and women-- i.e., there is no reason, based on the verb, to interpret the ‘prophesying’ done here as different in manner or function than other instances of prophecy by men.

 Prophesy (propheteuo):

. To tell of things to come (Matt 11:13, 15:17, :6, 1 Pet 1:10, Jude 1:14

. To declare truths through the inspiration of God’s Holy Spirit whether by prediction or otherwise. Foretelling/foreannouncing may be, and often is the responsibility of the prophet, but is not the essence of the office: :67; :17-18; 19:6, 21:9, 1 Cor 14:1, 3-5; Rev 10:11; 1 Kings 22:12, 18; Ezra 5:1; 11:21; Joel 2:28;

. To tell forth God’s message: Proclaimer. One who speaks out of the counsel of God with the clearness, energy, and authority which spring from the consciousness of speaking in God’s name, having received a direct message from Him to deliver. Thus, one may prophesy without holding the office of Prophet.

. The word for prophesy/prophet is distinct from pagan soothsaying (manteuomai)

 From Global Dictionary of Theology: “Prophets throughout the Hebrew Bible call the people back to the justice and righteousness of God that is codified in the law. The prophet Isiah argued that God’s character is based in righteousness

and justice. Human social ethics in the prophetic tradition should be built on the righteousness of God.”

 From Global Dictionary of Theology: “In summary, the church is prophetic today when it is bringing the radical claim of the to bear on the present conditions of social injustice through helping people live into God’s reign of justice and love.”

4. How do we determine God’s will in our lives, and when (or should) safety and comfort be considered?

 God doesn’t always call us into dangerous situations, though uncomfortable situations could be more likely. Consider also, that danger and discomfort face many Christians, regardless of choice (consider, for example, persecuted Christians in China, who did not choose to move to a country where their faith would be under attack). We must be weary of equating comfort and safety with indicators of obedience, just as we should be weary of thinking material gain as an indicator of God’s approval.

 Knowing God’s will for our lives can feel impossible—something relegated to “other people” and not ourselves. Being open, discerning and responsive to the promptings of the Holy Spirit is part of the maturing – sanctifying – work God is doing in each of our lives. Do not be discouraged if you haven’t experienced the prompting of the Spirit as you hear others discuss it, as you have seen in scripture. Instead, continue to pray and listen for God.

 As we lean deeper into Kingdom-focused lives, we may find ourselves making choices that do not increase our wealth, stature or comfort—as these things can sit at opposition to God’s purposes. Obedience to God brings better reward.

5. Have you ever allowed fear dissuade you from obedience to God; or, alternatively, led you to discourage someone else from obedience?

More to Consider: an excerpt from Marg Mowczko’s article “Philip’s Prophesying Daughters”

Some argue that Luke does not explicitly call Philip’s daughters “prophets” or “prophetesses” in the Greek text of Acts 21:9 (cf. Agabus who is clearly called a “prophet” in the next verse, Acts 21:10). However, this does not mean that the women were not prophets. Luke uses the present active participle of “prophesy” to describe the four daughters. This participle gives an immediate and ongoing sense of their ministry. There is no doubt that the ability to prophesy is what characterized these four women.

In book five of his history, (EH 5.17.3) quotes from an earlier historian Miltiades who criticizes the inappropriate ecstatic behavior from Montanist prophets and contrasts this behavior with the respectable conduct of Philip’s four daughters and other male and female prophets:

‘They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus [Acts 11:27-28; 21:10], or Judas, or [:22, 27, 32] or the daughters of Philip, or Ammia [a prophetess] in Philadelphia, or Quadratus, or any others not belonging to them.”

From this quote, it appears that Philip’s daughters were regarded as prophets just like the other prophets mentioned in the book of Acts: Agabus, Judas and Silas. This is especially significant as, “in Acts, the most prominent and pervasive leaders are called ‘prophets’.”[12] The church at Antioch, for example, was led by prophets (mentioned first) and teachers (:1-3).[13]

… There is no doubt that Philip’s four daughters were highly esteemed. The daughters held a prominent place in the early church and were “renowned.” (EH 3.37.1). They seemed to exercise their ministry gift freely and powerfully, and they were in demand. We should not underestimate their leadership and influence.

n.e.w. October 2019