Page 98 - Acts Student Textbook

congregation (cf. 20:23; 21:10-12). Their message concerning persecution was true and yet
apparently Paul's trip was God's will (cf. v. 14). Jesus, through Ananias, had told Paul about his life's
work (cf. Acts 9:15-16). Suffering would be part of it, but also he would witness to kings. If Paul had
followed the command of the prophets, he could have not fulfilled God’s will. Apparently, this was
not an inspired command to stay away but simply a warning of danger if he went. Pratte states that
“McGarvey suggests that the Spirit gave only the
knowledge of what would happen if Paul went.
The advice to not go was the people’s idea (cf. vv
10-14).”
48

21:7, 8 - Paul’s team then traveled by ship from
Tyre and sailed to Ptolemais, known as Acco in the
Old Testament and today as Acre (see map). There
the group again found some brethren, greeted
them, and stayed a day. The next day Paul’s group
left and traveled to Caesarea (whether by ship or
land is not stated). "Caesarea" was the Roman
headquarters of Palestine. It was a coastal city
with a small manmade harbor. There they found the house of Philip who was an evangelist and had
been one of the seven appointed to minister to the widows in Acts 6. The group stayed with him in
his home (cf. 8:40: twenty years later).
49

How could Philip accept to host Paul who killed his friend Stephen and caused him to move out of
Jerusalem?

Philip is called an “evangelist,” This term is surprisingly used only three times in the NT (cf. Eph. 4:11
and 2 Tim. 4:5). We are not certain exactly what this ministerial gift encompassed. The term itself
means "one who proclaims the gospel. This is the same Philip whose work of preaching in Samaria
and to the Ethiopian treasurer was described in Acts 8. The fact that he was willing to be hospitable
to Paul demonstrates the power of the gospel. As one of the seven in Acts 6, he would have been
closely associated with Stephen, whom Paul had helped to stone to death. Yet here Philip opened his
home to this former persecutor.

How should we consider leadership of women in church?

We are also told that Philip "had four virgin daughters. . .prophetesses"(21:9). These daughters had
the gift of prophecy. This is the power to speak by the direct guidance of the Holy Spirit. Obviously,
the gift was available to women as well as men; in fact, it had been so promised (Acts 2:17).
Remember, Luke has a special concern for women. Church tradition says that they moved to Asia
Minor (Phrygia) and that his daughters lived long and served God to a very old age. We learn this
tradition from Eusebius' quotes from both Polycrates and Papias.
50
Dr. Bob Uttly, retired professor of hermeneutics, in his New Testament studies says, “We need to
rethink our position on women in leadership positions (cf. Joel 2:28-32; Acts 2:16-21) in the church
based on all of NT evidence.” At this point, I must concede that there are predominantly two views
on the leadership of women in the church. Others say that based on the references given, women
can lead and even be pastors and overseers of churches. Still others are convinced that the “role of
women as teachers is limited in that they are not to teach authoritatively over men, nor are they to

48 Pratte, (p. 329)
49 Eusebius, H.E., 3:31, 39
50 Ibd 3:31:2-5
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