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the birth of the church (Acts 1:14). Then Peter’s prophetic sermon at Pentecost affirmed
the OT promise was now to be realized: “your daughters” and “maidservants” would
now share fully and equally with men in realizing the anointing, fullness, and ministry of
the Holy Spirit, making them effective in witness and service for the spread of the
gospel.

Though the place of men seems more pronounced in the number who filled leadership
offices, there does not appear to be any direct restriction of privilege. Note: 1) the direct
mention of Phoebe as a deacon (“servant,” Greek diakonia, Romans 16:1); 2) John’s
letter to an “elect [chosen] lady” with instructions concerning whom she allows to
minister in her “house” (a designation for early church fellowships, 2 John); and 3) 1
Corinthians 1:11 and Philippians 4:2, were Chloe and Euodia seem to be women in
whose homes believers gather. The method of designation suggests they were the
appointed leaders in their respective fellowships.

The acceptance of women in a public place of ministry in the church is not a concession
to the spirit of the feminist movement. But the refusal of such a place might be a
concession to an order of male chauvinism, unwarranted by and supported in the
Scriptures. Clearly, women did speak---preach and prophesy---in the early church (see 1
Timothy 2:8-15).

PAUL WARNED BY AGABUS

Act 21:10 And as we stayed many days, a certain prophet named Agabus came down from
Judea.

Paul is now running into another pioneer of the early church. Paul had met Agabus in the early
days of the church at Antioch. Agabus had first prophesied to the entire church of an upcoming
drought headed to Jerusalem (11:28). Here Agabus will prophesy again, but this time to an
individual, Paul, about his upcoming imprisonment.

Act 21:11 When he had come to us, he took Paul's belt, bound his own hands and feet, and
said, "Thus says the Holy Spirit, 'So shall the Jews at Jerusalem bind the man who owns this
belt, and deliver him into the hands of the Gentiles.' "

The “girdle” is a money belt wrapped around Paul’s waist. Paul has received an offering from
Macedonia and is taking it to the saints at Jerusalem (Romans 15: 24-28). Paul usually
delegates this responsibility, but this time he convinces others (and himself) that it would be
better accomplished by himself personally. In other words, Paul takes the money himself as an
excuse to go to Jerusalem. God intends for Paul to go to Spain and then to Rome. Paul has
decided to do this after he has accomplished his mission at Jerusalem.

The money belt is used as an illustrated sermon. The money will be a blessing to those in
Jerusalem but a curse to Paul.