ACTS 21:13

The prophet Agabus warns Paul that if he goes to Jerusalem, he will be arrested or worse. Despite that warning, Paul persists in his plan. The main question that arises from that decision is whether or not Paul is thereby purposely disobeying a word from God. Here are the thoughts of several noted Bible scholars regarding the above verse:

Trenchard: “The symbolic and vocal prophecy of Agabus (v.11) is very much in the style of OT prophetic ministry, and gave rise to renewed appeals that Paul should spare himself bonds and imprisonment. But his witness before governors and kings must needs be fulfilled...”

Witherington notes that the word kyrios ('Lord') occurs in Acts in conjunction with the name Jesus or the phrase Jesus Christ exactly 14 times in Acts, a highly symbolic number representing perfection. One of these occurrences is found in Acts 21:13.

“In spite of Paul's own awareness of coming trouble (20:22-23), he continues his journey to Jerusalem. Strangely enough, “Christians of Tyre, who have been 'warned by the Spirit (21:4)', try to deter him. Moreover, his future problems are stressed by the symbolic message given to him by Agabus (21:10-11). Yet in the face of all such premonitions, Paul's resolve remains firm 'for the sake of the name of the Lord Jesus' (21::13)...Paul is stirred by the emotion with which the counsel is being given, but he is determined not to be deterred by it.” (Fitzmyer)

Green says, “Luke develops the content of salvation along five related lines. First, salvation entails incorporation and participation in the christocentric community of God's people. These are people whose unity is emphatic in the narrative; who together 'call upon the name of the Lord [Jesus]' and are baptized in his name..; who heal...and preach...in his name; and who suffer for his name (Acts 5:41; 9:16; 21:13).”

Toussaint: “After the people heard that prophecy, they pleaded with Paul not to go to Jerusalem (cf. v. 4) Even Luke joined in the plea, as indicated by the use of 'we' here. But the apostle would not be dissuaded.”

Haarbeck writes, “In secular Gk. klaio ['weep'] does not express remorse of sorrow, but physical or mental pain which is outwardly visible,..klaio is similarly used in the NT, i.e. to express violent emotion, e.g. at parting (Acts 21:13)...”

“We empathize with the tenderness of Paul's beloved friend and admire his tough directness. The account seems to contrast the two qualities sharply, but it shows us how both can be blended by the guidance and power of the Holy Spirit.” (Ogilvie)

I am reminded of the somewhat similar occasion when Jesus revealed His coming death and was opposed strongly by Peter, who tried to prevent it. As Neil says, “Paul refuses to be deflected from the path which he believes to be the will of God (cf. Lk. 22:42) and, as his Master had done, 'set his face to go to Jerusalem' (Lk. 9:51).”

Stott wrestles with what appears to be a contradiction in Acts 20:12-13 and 21:4. “Paul is urged not to go to Jerusalem 'through the Spirit,' and yet Paul ignored both messages.” Stott resolves this problem by saying, “The better solution is to draw a distinction between a prediction and a prohibition. Certainly Agabus only predicted that Paul would be bound and handed over to the Gentiles (21:11); the pleadings with Paul which followed are not attributed to the Spirit and may have been the fallible (indeed mistaken) human deduction from the Spirit's prophecy.”

“If Agabus did not interpret his prophecy to mean that Paul should not go on to Jerusalem, Paul's companions and the Casesarean Christians drew that conclusion, and entreated him with tears not to proceed...Not that he was unmoved by their weeping; he felt his determination weakening under it, and entreated them in turn to desist. He could not turn aside from the path of obedience and sacrifice, and he was prepared, if necessary, not merely to be imprisoned but to give up his very life in Jerusalem for his Master's sake.” (Bruce)