Acts 21:1-26

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In our text today, Paul makes a historic return to Jerusalem. with representatives from all the churches he planted traveling with him, carrying a significant amount of money collected from every church for the poor in Jerusalem. The gifts are the first fruits of his ministry among the Gentiles and symbolize the unity of all people, Jew and Gentiles, which is the hallmark of the Messianic Age. Craig Keener notes, “the symbolism of an offering from the first-fruits of the Gentile churches arriving on Pentecost would not be lost on the Jerusalem church’s leaders (cf. Deut 16:10, 16)”1. Like a proud college graduate returning home, not just with a degree, but also with a huge check to pay his parents back for his or her education, one would think Paul’s homecoming would be one of unadulterated joy. This was the day the prophets longed for, a day of rejoicing over Jerusalem when the Lord said, “I will extend peace to her like a river, and the wealth of nations like a flooding stream” (Isa 66:12). As Isaiah’s metaphors continue to flow, it seems as if the prophet has penned Paul’s script as he makes his way toward Jerusalem.

I will send some of those who survive to the nations…and to the distant islands that have not heard of my fame or seen my glory. They will proclaim my glory among the nations. And they will bring all your people, from all the nations, to my holy mountain in Jerusalem as an offering to the LORD…And I will select some of them also to be priests and Levites,” says the LORD.” (Isa 66:19–21 NIV)

Paul surely had Isaiah’s imagery pulsating in his heart. But any expectations of joy Paul may have had are extinguished with ominous warnings that his homecoming will provoke religious tensions to dangerous levels. The text follows a three-fold pattern: Upon arrival in each port, Paul is warmly welcomed by the disciples and enjoys generous hospitality and rich fellowship. But before he leaves, concerns are raised with ever increasing intensity about Paul’s safety in Jerusalem. The first comes from disciples operating “by the Spirit,” the second from a prophet through whom “the Holy Spirit speaks,” and the third from the leaders in Jerusalem, who were united in spirit. Yet, in each case, Paul strengthens his resolve and refuses to be deterred and the scene concludes with an outpouring of affection and love. The text addresses two key questions:

1. How do we discern God’s will when opposing parties believe the Spirit is guiding them?

2. Why is “coming home” often so difficult?

I. Serious Concerns Raised in Tyre (21:1–6)

A. Voyage from Miletus to Tyre (21:1–3)

And when we had parted (Lit. “having torn ourselves away”) from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara. And having found a ship crossing to Phoenicia, we went aboard and set sail. When we had come in sight of Cyprus, leaving it on the left we sailed to Syria and landed at Tyre, for there the ship was to unload its cargo. (21:1–3 ESV)

Throughout Paul’s journey home Luke demonstrates how deeply loved Paul was by the disciples in the Diaspora churches. Leaving the elders in Miletus was particularly painful. After being told they would see the apostle’s face no more, there was an outpouring of affection with passionate embrace, kisses and rivers of tears. Not wanting to let him go, they escorted him to the boat and Paul and his colleagues had to literally “tear themselves away” before they could depart. Once they boarded the ship, Luke gives the details of the typical coast hugging voyage, stopping in Cos (about forty miles), Rhodes (about ninety miles) and Patara (sixty miles). After they arrived in Patara, they boarded a larger ship that was able to sail directly to Phoenicia in the open sea.

B. Warnings raised in Tyre (21:4–6)

And having sought out the disciples, we stayed there for seven da