CHAPTER 20
When the uproar had ended, Paul sent for the disciples and, after encouraging them, said goodbye and set out for Macedonia. Acts 20:1
Luke seems to indicate that Paul left Ephesus shortly after the uproar, and after encouraging the believers there. Since he called the disciples to him, Stott wonders if he is still in hiding.1 Luke then begins to relate what must be the most concise report of missionary travel found anywhere in Acts.2 In a mere three verses he covers many months of ministry in Troas, Macedonia, Achaia, and probably some ministry at the far western limit of the Via Egnatia at Illyricum (Rom. 15:19). This would be in today’s Albania and Yugoslavia. During this highly compressed account Paul likely spends the three winter months at Corinth (v. 3). We remind ourselves that Luke is primarily concerned with how the gospel would reach Rome, and thus he is willing to pass over many details of the journey.3
We need to go to 2 Corinthians to fill in the gaps of Paul’s journeys at this particular time frame. In 2:12, we see that Paul first went to Troas, where a great door of opportunity opened to him. It appears that he even planted a thriving church there (Acts 20:7-12). However, the apostle could not rest, since the planned rendezvous with Titus did not take place (2 Cor. 2:12-13). He moved on to Macedonia where he at last found Titus and received his good report. Paul had written a very painful and difficult letter to Corinth and was extremely anxious about how it was received (cf. 2 Cor. 2:1-4; 7:8-9). After meeting Titus it appears that he wrote what we know as 2 Corinthians. Utley, citing Ramsay, tries to explain why Luke never mentions Titus, although he was Paul’s valuable helper. It could be a form of editorial humility, in that he might have been Luke’s brother.4
It appears that Paul was very anxious that the churches would prepare their offerings for the poor saints in Jerusalem. However, Luke, in his haste, does not mention this offering. Paul was particularly concerned that Corinth would participate in the offering as they had promised. Timothy, Titus and others were sent to Corinth partly for this purpose (2 Cor. 8:16-24). Paul apparently saw this offering as a “symbol of unity” between Gentile and Jewish believers, and a way that Gentiles could try to repay their debt to the mother church in Jerusalem (Rom. 15:27).5
“He traveled through that area, speaking many words of encouragement to the people, and finally arrived in Greece, where he stayed three months. Because some Jews had plotted against him just as he was about to sail for Syria, he decided to go back through Macedonia.” (20:2-3). As we mentioned, this is a very abbreviated account covering many months of ministry. For the winter months Paul no doubt lodged with the Corinthians as he had promised (1 Cor. 16:5-6). Many scholars feel it was at this time that Paul wrote the Book of Romans, that great manifesto of the Christian faith.6
After the winter, Paul was apparently planning to sail to Jerusalem directly from the eastern port at Corinth, as he had done on his Second Missionary Journey (18:18), but his plan was interrupted by another plot from the Jews. Since it was nearing festival time in Israel, there were probably many Jewish people traveling back to the Holy Land. This was a splendid opportunity for the Jews to do what they had tried to do on many other occasions, to murder Paul. However, the apostle got wind of their plot and quickly changed his plans.
It seems that the shadow of death never completely left Paul. Karl Marx once wrote that Communists were but dead men on furlough, and that they should treat themselves as though they were as good as dead. That concept certainly characterized the life of Paul and a good number of other early Christians. They were like dead people on furlough.7
Stott, citing Ramsay, notes how easy it would have been for the Jews to murder Paul and toss his body overboard.8 It was perhaps the best opportunity they would ever have to do away with the one they perceived as their greatest enemy. Paul quickly decided on a land route back across Macedonia. That detour would cause him to miss celebrating Passover in Jerusalem. However, with some good fortune he still might celebrate Pentecost there.
“He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy also, and Tychicus and Trophimus from the province of Asia” (20:4). Paul hardly ever traveled alone but was accompanied by faithful brothers. This was especially true on this trip to Jerusalem. In this case the brothers represented the churches that were sending offerings to Jerusalem. Obviously, the offering was very large and was causing Paul a great deal of concern that it be delivered properly. Paul had wisely decided that a representative from each church should accompany him (2 Cor. 8:18-24). We remember that there were no banks and no wire transfers in this early day. The large offering had to be carried on their persons and there were many dangers to face along the way.
Luke lists Sopater of Berea in Macedonia. It is often thought that he was the same as Sosipater of Romans 16:21. Then there was Aristarchus and Secundus of Thessalonica, also in Macedonia. Aristarchus later accompanied Paul in prison (Col. 4:10; Phm. 1:24). Guzik feels that Secundus was a common slave name, since slaves often were not named but called by their ratings of Primus or Secundus.9 Gaius was from Derbe in Galatia. Gaius was a common name and there are several others with this name in the New Testament. We see that Timothy also accompanied Paul to Jerusalem. At last there were Tychicus and Trophimus from Asia (western Turkey today). Tychicus was a faithful messenger of Paul (Eph. 6:21-22; Col. 4:7-8). Trophimus, from Ephesus, traveled to Jerusalem and his presence triggered a riot that ultimately caused Paul to be arrested (21:28-29).
We cannot miss the fact that no delegate is listed from the Corinthian church. Thus, we can assume that, despite Paul’s great effort in this regard, the church finally elected not to participate in the offering. This was no doubt due to the strained relations between the church and the apostle.10
“These men went on ahead and waited for us at Troas” (20:5). The reasons why the men went ahead of Paul are unknown to us today. It is entirely possible that the group went ahead to help collect funds for the Jerusalem offering.11 We should note that this verse begins another “we” section of Acts that continues to 20:15 and then resumes at 21:1. By this we know that Luke, who was earlier left at Philippi (Ch. 16), has now rejoined the tour with Paul.
“But we sailed from Philippi after the Festival of Unleavened Bread, and five days later joined the others at Troas, where we stayed seven days” (20:6). Paul had originally planned to be in Jerusalem by Passover but the murder plot had delayed him. He would now celebrate Passover at Philippi. The Passover celebration was coupled with the seven days of Unleavened Bread (Exo. 12:1-51; Lev. 23:4-8), so travel was delayed until the festival was over. In that year (possibly AD 57) the festival ended on April 14.12
Perhaps his Gentile companions did not wish to celebrate the Jewish festival, but Paul certainly did. Pett remarks: “Taken as it stands this can only signify that Paul was observing the feast, otherwise why wait until the end of it when he was in a predominantly Gentile city where there was no synagogue? …But he was himself very much a Jew, even though an emancipated one.” 13
This and many other signs in the New Testament indicate that the early Jewish Christians kept many or perhaps all of the Jewish holidays. Today, most Messianic Jews or Christian Jews in Israel and abroad still do the same. It is not that they are trying to live under the law, but that they are Jews and are enjoying their rich Jewish heritage. Interestingly, most evangelical Christians living in Israel also participate in these same festivals. Even in the Gentile world many churches today acknowledge some of the main biblical festivals. When we lived in Israel, we like many other evangelical Christians, had the best of both worlds. We celebrated the major Jewish festivals as well as the Christian ones. After all, the festivals are said to be “statutes forever” (Lev. 23:14, 21, 31, 41).
We cannot help but note that the voyage from Philippi’s port city of Neapolis must have taken five days. That might have included the short journey to the port. However, in Acts 16:11, we see that it took only two day’s sail. Undoubtedly, they encountered unfavorable winds.
TROAS, AND THE RAISING OF EUTYCHUS
On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight. Acts 20:7
We no doubt remember that Paul ministered in Troas before his trip into Macedonia and Achaia. Obviously, his efforts bore much fruit and he was now able to meet with the new church and give them much teaching.
A number of commentators have pointed out that this meeting marks the first record of the church meeting on the Lord’s Day or Sunday. This was of course the day of the Lord’s resurrection (cf. Jn. 20:19, 26; 1 Co. 16:2; Lk. 24:1-3). Bruce says this is, “…the earliest text we have from which it may be inferred with reasonable certainty that Christians regularly came together for worship on that day….” 14 Obviously, the Jewish nation did not observe Sunday. It was a normal workday as it is today in Israel. The Christians therefore had to meet in the early morning or in the evening.
We have one historical record of Christians meeting in the mornings. There is an early second century letter written by Pliny of Bithynia to the emperor Trajan. He says of the Christians, “They meet regularly before dawn on a fixed day to chant verse alternately among themselves in honor of Christ as if to a god…After this ceremony it had been their custom to disperse and reassemble later to take food of an ordinary, harmless kind…” 15
It is noted in this verse that the people came together to break bread. It was customary with the earliest Christians to gather for a common meal which also included the Lord’s Supper or the Eucharist. The breaking of bread may have happened late, even after midnight on this particular occasion (v. 11).
Paul was speaking for a lengthy period this night. We should not imagine that he was simply preaching while the others were merely listening. The Greek word used here is the verb dialegomai. This word does not indicate a monologue but it rather implies discussion. It could even include questions and answers.16 The lively discussion went on until midnight. In our day, when sermons are often of the 20 minute variety, most of us would have a difficult time listening to any preacher till midnight. We need to understand that the apostolic message was quite different than our messages today. Paul was sharing important life truths that would make Christian existence possible in that polluted pagan world. He was “connecting the dots” on many important theological questions and causing new Christians to “get the picture” of what Christianity was all about. No one could dare miss such a session. Since Paul was departing, this would be their last opportunity to soak up some rich and wonderful apostolic teaching.
“There were many lamps in the upstairs room where we were meeting. Seated in a window was a young man named Eutychus, who was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell to the ground from the third story and was picked up dead” (20:8-9). This meeting was obviously being held at night. It seems apparent here that Luke is using the Roman way of reckoning time, from midnight to midnight in marking a new day, rather than from evening to evening as was customary among the Jewish people.17 We realize that most of the people present had done a hard day’s work before coming to the meeting. No doubt, the young lad Eutychus had also labored hard during the day and was likely very tired. Also, in the ancient world most people went to bed soon after sunset. The midnight hour was well into their sleep time.18 To complicate matters, the room was full of lights (torches) and the hot, oily smoke must have caused Eutychus to become drowsy.
The lad had seated himself in a window, no doubt to get a little fresh air. In those days the windows were mere openings in the stone walls, since glass was not in common use.
As Eutychus, a lad of 8 – 14 years, sat there, he was gradually overcome with sleep and fell out of the window. Pett says, “What had been a wonderful fellowship evening had suddenly turned into a nightmare.” 19 The lad was then picked up dead, “…implying apparently that, as a physician, he [Luke] had satisfied himself on the point.” 20
“Paul went down, threw himself on the young man and put his arms around him. ‘Don’t be alarmed,’ he said. ‘He’s alive!” (20:10). We can think that Luke, being a conscientious physician, would have been the first person at this tragic scene and that Paul would have made his way down with the rest of the crowd. Luke obviously declared the boy dead. Still, Paul came down and threw himself on the boy’s body in much the same way in which Elijah did in the case of the dead son of the Zarephath widow (1 Ki. 17:21). Like Elijah, Paul could also declare that the boy was alive.
“Then he went upstairs again and broke bread and ate. After talking until daylight, he left. The people took the young man home alive and were greatly comforted” (20:11-12). A tragic event like that of Eutychus would break up any church meeting. The fact that Paul could go back up, and that the church could enjoy a meal together is proof that Eutychus was perfectly alive, and not still hovering near death as some commentators have supposed. What a testimony that the Christian faith is a faith of victory over death. Chrysostom remarks: “See how at Paul’s table all partook…the miracle that took place made them remember that evening forever.” 21
The fact that Paul continued preaching and the people continued listening is also evidence that the miracle was real and the lad was very much alive. Paul continued with his ministry until daylight. It is remarkable and beyond understanding for our day of short sound bites, that a person could speak the whole night and still have an audience.
PAUL CONTINUES HIS JOURNEY
We went on ahead to the ship and sailed for Assos, where we were going to take Paul aboard. He had made this arrangement because he was going there on foot. Acts 20:13
Paul may have wanted some alone time, or perhaps he had experienced a touch of seasickness, and he opted to walk for a while. The distance by sea from Troas to Assos was approximately 40 miles (64 km.), and it involved rounding Cape Lectum with its strong north-easterly winds. The land route over a Roman road was about half that distance. 22
“When he met us at Assos, we took him aboard and went on to Mitylene” (20:14). It is amazing that so many connections between individuals could take place in the ancient world without the benefit of cell phones. With Paul on board, the ship proceeded some 44 miles (71 km.) further south to Mitylene, the port city of the island of Lesbos. Obviously, Paul and company were aboard a trading ship which stopped at the various ports along the way.23
“The next day we set sail from there and arrived off Chios. The day after that we crossed over to Samos, and on the following day arrived at Miletus” (20:15). It does not appear that the ship docked at Chios but merely sailed close to it. The island was famous in ancient times for its extraordinary wines.24 The next stop on the journey was Samos, home of the earlier Greek philosopher and mathematician, Pythagoras. The ship went on to Miletus, where it would dock for several days. Miletus, at the mouth of the Meander River was thirty land miles (48 km) south of Ephesus. Miletus was also the home of another Greek philosopher, mathematician and astronomer, Thales.
“Paul had decided to sail past Ephesus to avoid spending time in the province of Asia, for he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost” (20:16). Ephesus was possibly still a dangerous place for Paul and he knew that a visit to the church could be time consuming. He thus opted for a visit with the elders. There were only 50 days between Passover and Pentecost and many of those days had already been spent. There were still about six hundred miles (965 km.) to travel before reaching Jerusalem.25
MEETING WITH THE EPHESIAN ELDERS
From Miletus, Paul sent to Ephesus for the elders of the church. When they arrived, he said to them: “You know how I lived the whole time I was with you, from the first day I came into the province of Asia” Acts 20:17-18
Thus, Paul sent for the Ephesian elders. Counting the time for the messenger to travel, plus the time for the elders to arrive should have consumed about three days.26 When they arrived, the apostle began to defend his ministry among the Ephesians. It is interesting that this speech of Paul is the only record in Acts of the apostle addressing a wholly Christian audience.27 At other times he was either speaking to Jews, pagans or both. This section of scripture is also the nearest approximation to the Pauline letters that we find in the Book of Acts.28
We should note that these elders (Gk. presbuterous) are called bishops (Gk. episkopous) in verse 28. Also in verse 28 we see them called to shepherd God’s church (Gk. poimaino). It is interesting that in the early church these three terms were used to describe the same people. 29 The monarchial episcopate, where one bishop ruled over other pastors, did not develop until the Second Century. Stott says, “In our day, in which there is much confusion about the nature and purpose of the pastoral ministry, and much questioning whether clergy are primarily social workers, psyschotherapists, educators, facilitators or administrators, it is important to rehabilitate the noble word ‘pastors’, who are shepherds of Christ’s sheep…” 30 Bruce adds concerning these early designations, “There is little or nothing of institutionalism in the part which they are seen to play here.” 31 There was clearly a great simplicity in early church organization. These elders were likely in charge of the various house churches in Ephesus. It is amazing that pastors in the New Testament seem to keep a rather low profile.
The apostle did not just preach sermons but he lived sermons. Therefore, he did not have to apologize for his lifestyle for the three years he lived in Ephesus. His speech that flows here is very much in the character of the ancient literary form called a “testament.” 32
Stedman says of this section: “It is a beautiful passage from which we get perhaps the most intimate glimpse anywhere in the scriptures of the heart of this great apostle, of the character of his labors, and of his concern for those with whom he ministers…” 33
“I served the Lord with great humility and with tears and in the midst of severe testing by the plots of my Jewish opponents. You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house” (20:19-20). In our society we think that a grown man should not cry, yet, we see Paul shedding many tears over God’s people. We see here that Paul was a very humble man. This trait was looked down upon by the Greek moralists but it became a very important virtue for the Christian faith.34
We can confirm again here that it was the Jewish people who dealt Paul so much misery. They literally never ceased to persecute him and tried incessantly to undo his apostolic work, even to the point of trying to murder him.
Paul’s rich apostolic teaching was delivered to the church at Ephesus as he went from house church to house church patiently teaching the Christian doctrine. In addition he taught and spoke publicly in the lecture hall of Tyrannus (19:9). Utley says, “Paul taught them everything related to the gospel: how to receive it, how to live it, how to defend it, and how to promote it.” 35
“I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (20:21). Although the Jewish people have a wonderful and blessed biblical heritage, in regard to salvation, Jews and Greeks alike must repent of their sins and express faith in Jesus. It is clear in scripture that faithful Jews through the ages were looking forward to the Messiah as their righteousness. Father Abraham rejoiced to see the Messiah’s day. He saw it and was glad (Jn. 8:56). All the sacrifices and offerings of Israel were but types, patterns and shadows of the Lord Jesus. The Bible assures us that the blood of bulls and goats cannot take away sin (Heb. 10:4). Really, the terms “Jews” and “Greeks” used here encompass the whole human race.36
DRAWN TO JERUSALEM
And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. I only know that in every city the Holy Spirit warns me that prison and hardships are facing me. Acts 20:22-23
Stott comments, “Luke surely intends his readers to envisage Paul as following in his Master’s footsteps when he ‘steadfastly set his face to go to Jerusalem.’” 37 He speaks of himself as being “compelled” to go to Jerusalem. He uses a very strong Greek word, “deō” which means to bind with fetters, cords or bands.38 Paul sees himself as bound in the Spirit as he continues on to the Holy City. Already from place to place God’s prophets have warned him that trouble lay ahead. It would be good today if we still had operating gifts of prophecy in our assemblies. Such gifts would save us from much difficulty and they would probably help us to better understand the will of the Lord.
I well remember, that after our family had ministered in Israel for two years, we thought we were returning for good to the US. I was busy planning how I could reinter the business world and make some sort of a living for our growing family. One night at church a dear lady, trembling with fear, gave us the prophecy of Isaiah 48:17-22. It assured us that God really knew our way and that if we would pay attention our peace would flow like a river and our children would be blessed. This little trembling woman challenged us to flee from Babylon and to announce with joy that God had redeemed his people Israel. With that word we immediately dropped worldly plans and re-focused our lives on Israel. Later God allowed us to return to Israel and minister there another fourteen wonderful years. On several occasions afterward we thanked that little woman for her sure word of prophecy.
The prophecy given to Paul was more of the negative sort. However, he was not held back by this prophecy. He was determined to go to Jerusalem and to speak the message no matter what the cost was.
“However, I consider my life worth nothing to me; my only aim is to finish the race and complete the task the Lord Jesus has given me— the task of testifying to the good news of God’s grace” (20:24). Bruce notes that “self-preservation was not a motive which he esteemed highly.” 39 His one goal was to run the race God had assigned to him and to finish his course (2 Tim. 4:7). We would have to say that Paul did just that and ultimately gave his life as a martyr in the days of Nero.
PAUL’S SAD NEWS
Now I know that none of you among whom I have gone about preaching the kingdom will ever see me again. Acts 20:25
Paul had strong prophetic gifts, so we naturally assume that this is a prophetic utterance about the future. He promises these elders, and probably by extension the whole church, that this is the last time they would see him. This statement presents us with a problem. We have considerable evidence that Paul was later released from his Roman house arrest. After that, he even planned to visit Colosse which he had hitherto not visited (Phm. 1:22). He certainly planned to minister in Spain (Rom. 15:24, 28), and there is historical evidence that he did. The Pastoral Epistles make clear that Paul probably visited Crete (Tit. 1:5), Troas (2 Tim. 4:13) and Macedonia, particularly Philippi (1 Tim. 1:3; Phil. 1:25-26; 2:24) once again. He had also assigned Timothy to Ephesus and he made new plans to visit him there (1 Tim. 3:14-15; 4:9-13).40 We do not know whether or not he visited the city but we can suspect that he again got as close as Miletus (2 Tim. 4:20). We have to assume that in spite of his plans to revisit Ephesus he likely did not arrive in the city.
“Therefore, I declare to you today that I am innocent of the blood of any of you. For I have not hesitated to proclaim to you the whole will of God” (20:26-27). It is a hard saying of scripture when it declares that we can become convicted of blood-guiltiness when we fail to warn the wicked. This should send a shiver up the spine of every true believer. How often have we allowed relatives, friends and associates to slip into an eternal hell because we never warned them. Wiersbe tells this story:
A group of servicemen asked their new chaplain if he believed in a real hell for lost sinners, and he smiled and told them he did not. “Then you are wasting your time,” the men replied. “If there is no hell, we don’t need you; and if there is a hell, you are leading us astray. Either way, we’re better off without you!” 41
The Bible says a great deal about warning the lost. In Ezekiel we read: “When I say to a wicked person, ‘You will surely die,’ and you do not warn them or speak out to dissuade them from their evil ways in order to save their life, that wicked person will die for their sin, and I will hold you accountable for their blood” (Ezek. 3:18; cf. 33:8-9).
We should not let ourselves be discouraged regarding the hardness of people in our present evil age. In Genesis 7:11 and 2 Peter 2:5, we see that Noah was a preacher of righteousness who may have preached nearly 600 years, apparently without winning a single convert that he could take with him in the ark, beside his own family.
Paul did not hesitate to tell the people the whole truth. He did not shrink back in fear. The Greek word used of “shrink” is hupesteilamēnis, and it means, “to disguise any important truth; to withdraw it from public view; to decline publishing it from fear, or an apprehension of the consequences.” 42
The apostle was not afraid to declare the whole will of God. Several versions (ESV, NKJ, RSV) speak here of the whole counsel of God, while others (NAS, NET, NJB, NRS) speak of the whole purpose of God. It simply means that we should not leave anything out in our preaching and teaching. We should declare it all, even if we are not politically correct and even if the truth upsets some people. Godbey says:
Hence we see there is only one way for us to be pure from the blood of souls and ready to meet all the people at the Judgment bar; and that is to tell them the whole truth as we find it revealed in the Bible. If we fail to do this their blood will be found upon our hands when God Almighty shall make inquisition in the Judgment Day.43
KEEPING WATCH
Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. Acts 20:28.
The shepherds of Ephesus, like all shepherds, are commanded to both watch over themselves and to watch over the Lord’s flock (cf. 1 Tim. 3:2-7; 4:16; 6:11). This reminds us of “watchman” as it was previously used in Ezekiel 3:17-21; 33:1-9. The New Testament is clear that it is the Holy Spirit who chooses the shepherds or overseers of the church. From my church tradition we knew that a pastor had to be “called” of God before he could enter the pastorate. The pastorate is unlike all other callings, since the pastor must watch over the church which is blood-bought by the Lord (cf.1 Cor. 6:20; 7:23; 2 Pet. 2:1).
Being a shepherd and working with sheep is not so nice a job. One day I was taking my prayer walk in the Galilee hills and suddenly I found myself surrounded by a large flock of sheep. The first thing I noticed about them was that sheep stink. Stott says of them:
For sheep are not all the clean and cuddly creatures they may appear. In fact, they are dirty, subject to unpleasant pests, and regularly need to be dipped in strong chemicals to rid them of lice, ticks and worms. They are also unintelligent, wayward and obstinate…And their pastors will persevere in caring for them only if they remember how valuable they are in God’s sight.44
“I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them” (20:29-30). We know that the very thing Paul predicted soon happened in Ephesus. Just a few years after this meeting, Paul placed Timothy as an overseer to help the Ephesians and put down a revolt against his teaching (1 Tim. 1:3-7, 19-20; 2 Tim. 1:15; 3:1-8; 4:1-5). We see that a later problem developed in Revelation 2:1-7. We know from the teaching of Jesus that wolves often come into the flock wearing sheep’s clothing (cf. Matt. 7:15-23). From the church itself some of the fiercest wolves have come (cf. Rom. 16:17-18; Col. 2:8).
“So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears” (20:31). Paul cried, prayed and warned this church. He cried, prayed and warned night and day. This is the ancient’s way of saying “all the time.” 45 Today it is difficult for us to imagine how it is to warn our church people all the time. That would surely not make for a “user friendly church.” We should be aware that the injunction to watch is not spoken just to preachers. All God’s people are commanded to be watchful. (1 Cor. 16:13; 1 Thess. 5:6).
PAUL’S LOVING SERVICE
Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified. Acts 20:32
Since Paul will see them no longer he must commit them to God’s grace. Grace is a wonderful thing and apparently something most desired by us humans. On my website, my old article on grace is usually a very popular one. Through his grace, or unmerited favor, God can build us up to the point that we can truly enter in and enjoy his great heritage. He notes that this heritage is for the sanctified. This word means that they are “set apart as holy, as totally his and available for his use (2 Tim. 2:21).” 46
“I have not coveted anyone’s silver or gold or clothing. You yourselves know that these hands of mine have supplied my own needs and the needs of my companions” (20:33-34). In those early days wealth was often measured in silver, gold and fine clothing.47 Paul would have none of it (cf. 1 Sam. 12:3). He would accept offerings from willing churches in a similar way that the priests of old accepted their portion from the offerings. He insists that other ministers of the gospel should also receive their portion (cf. 1 Cor. 9:3-18; 1 Tim. 5:17-18).48
In order to set an example for the churches Paul often worked with his hands as a tentmaker. We see here that he not only supplied his own needs but the needs of his fellow-workers. He was undoubtedly good at his trade.
“In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive’” (20:35). Outside the gospels we have very few authentic sayings of Jesus, but this is one of them. It seems that there were some collections of Jesus’ sayings circulating around in the First Century.49 We see here that Paul not only helped his assistants but he blessed the needy with his labors. Clearly, he gives this as a pattern for the pastors at Ephesus and likely for all pastors.
“When Paul had finished speaking, he knelt down with all of them and prayed” (20:36). Paul was a praying man. He prayed for the churches in their presence and in their absence. He prayed expecting the Lord to hear and answer. The Baptist evangelist, John R. Rice, once said: “Too many people only ‘window shop’ when they ‘pray.’ They do not go after anything, and they do not bring anything home. Prayer is not a lovely sedan for a sight-seeing trip around the city. Prayer is a truck that goes straight to the warehouse, backs up, loads, and comes home with the goods.” 50
“They all wept as they embraced him and kissed him. What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship” (20:37-38). The Greek and Roman philosophers felt it was not proper for a man to weep.51 Nevertheless these Christians wept and we see Jesus and others weeping in the New Testament. “Repeated kissing and embraces were signs of great affection, such as one would bestow on a family member, a dear teacher or a close friend.” 52
What grieved them most was his statement that they would never see his face again. We know from the biblical record that Paul was probably released from prison and made some other mission trips in their general area. However, we do not know that he ever visited Ephesus again.
Here we have the loving picture of the pastors following Paul on his journey to the ship. Coffman says, “This custom of going with a departing guest as far as possible or convenient was repeatedly observed by Paul’s converts; and we shall meet with it again and again.” 53