Down to Earth But Heavenly Minded

What does Acts Chapter 20 mean?

Acts 20 records the last part of Paul’s third missionary voyage. He started by traveling over land to Galatia in central modern-day Turkey where he revisited the churches he and Barnabas had planted during his first journey (Acts 13:3—14:26). During his second, the Holy Spirit prohibited him from ministering in the province of Asia in southwest modern-day Turkey (Acts 16:6), but this time he is free to go to Ephesus on the coast of the Aegean Sea where he stays for three years (Acts 19; 20:31).

Acts 20:1–6 gives a very short summary of Paul’s travels after Ephesus. He first intends to sail straight west to Corinth, but news of their divisions and acceptance of sin troubles him so much he decides to go to Macedonia first (2 Corinthians 1:15–24). After visiting the churches there, he makes his way south to Corinth, where his travel plans are again disrupted. He wants to sail directly to Syrian Antioch but when he hears the Jewish leaders in Corinth have plotted to harm him, he travels back north through Macedonia, sails across to Troas, and makes his way down the western coast of Turkey.

Acts 20:7–12 suggests one reason God may have redirected Paul’s voyage: he and his companions are able to spend a week in Troas. On the first day of the week, he converses long into the night in a third-story room. A young man named Eutychus sits by a window until he falls asleep and tumbles three stories to the ground. The church members rush downstairs and discover the fall is fatal, but Paul brings him back to life, perhaps encouraging the church more by that act than by his words. The church takes communion and Paul resumes his teaching until daybreak.

In Acts 20:13–16, Luke’s relative burst of detail shows he loves a sea voyage. While Paul and a few companions walk from Troas to Assos, Luke and others sail there. At Assos, everyone gets on board and the ship stops at three islands—bypassing Ephesus—and lands south of Ephesus at Miletus.

Acts 20:17–27 records the beginning of Paul’s farewell speech to the Ephesian elders. He doesn’t want to go to Ephesus because he knows he’ll stay too long and miss getting to Jerusalem for Pentecost. When the ship lands in Miletus, he sends for the Ephesian elders to meet him there. He begins by reminding them how he ministered to both Jews and Gentiles. He then explains that the Holy Spirit has told him that he will be imprisoned soon, and he will never see them again. It is not his life he values, however, but the fact that he faithfully gave them Jesus’ message of salvation.

In Acts 20:28–35, Paul finishes his farewell address to the Ephesian elders by warning them of coming deceptions and reminding them of their responsibilities. False and abusive teachers will spring up from their own congregation to try to draw people away from following Christ. Paul also reminds the elders of his character while he served them—that he did not teach for money, suggesting that the false teachers will. His words will strike home; Jesus will praise Ephesus for their wisdom in the face of deception (Revelation 2:2). Paul concludes that Jesus and others are best served by those who live a humble and generous lifestyle.

In Acts 20:36–38, Paul and the Ephesian elders say their goodbyes. Paul spent three years with them, perhaps more time than any of the other churches he planted, but he will never see them again. Everyone weeps, and then the elders accompany him to the ship.

Acts 21 will finish Paul’s journey to Jerusalem where the Romans promptly arrest him due to a malicious misunderstanding. Paul tries to defend himself to the Jewish leadership, but to no avail (Acts 21:27—22:21). By the end of Acts 23, the Roman tribune must move Paul to Caesarea Maritima to protect him from Jews who have vowed to kill him. Bureaucracy and a corrupt governor keep Paul under house arrest for two years (Acts 24). When a new governor shows no signs of setting him free, Paul appeals his case to Caesar. Before he leaves, Paul is able to give a defense to Agrippa II. Then he, Luke, and a few others set sail on a harrowing sea voyage (Acts 25—27). After a shipwreck and a bite by a viper, Paul finally reaches Rome (Acts 28).

Chapter Context
Acts 20 records the last stages of Paul’s third missionary journey. He started by visiting the churches he and Barnabas had planted in central modern-day Turkey (Acts 18:23). From there, he traveled southwest to the province of Asia, where he established a church in Ephesus (Acts 19). In Acts 20, he visits the churches in Macedonia and Greece before returning to Judea. When he lands, he meets briefly with Philip the Evangelist in Caesarea Maritima before going to Jerusalem and getting arrested. He will stay in house arrest for the next two years before embarking on a dangerous sea voyage to Rome (Acts 21—28).

Verse by Verse

Verse 1. After the uproar ceased, Paul sent for the disciples, and after encouraging them, he said farewell and departed for Macedonia.

Paul has been in Ephesus for three years (Acts 20:31), perhaps the longest he ever spends at a church he’s planted. He knows it’s time to leave, and he’s already sent Timothy and Erastus to prepare his visits to Macedonia and Achaia (Acts 19:22). In Ephesus, idol and shrine craftsmen find their businesses interrupted by Paul’s successful attempts to bring people to Christ. The craftsmen start a marketing campaign to remind the city of their loyalty to the goddess Artemis. When the protest turns into a riot, catching two of Paul’s companions in its wake, Paul realizes he needs to leave now, although he had planned to stay until Pentecost (Acts 19:23–41; 1 Corinthians 16:8). He gathers those he has discipled in Ephesus and says his farewells.

The verse simply says that Paul left Ephesus, which is on the southwest coast of modern-day Turkey, and goes to Macedonia, which is the northeast port of the Aegean Sea. The background is more complicated.

On Paul’s second missionary journey, he planted a church in Corinth and stayed for eighteen months, training the people and the elders (Acts 18:11) before returning home. During his stay in Syrian Antioch, between the second and third journeys, Apollos took Paul’s place in Corinth. Later, while Paul ministered in Ephesus, he heard disturbing news. He has nothing against Apollos, but the people in the church in Corinth have divided into sects; some follow Paul, some Apollos, some Peter, and the rest Jesus (1 Corinthians 1:11–17). In addition, he heard a man was openly sleeping with his father’s wife and the church leaders have not disciplined him (1 Corinthians 5:1–8).

Paul’s displeasure is expressed in the letter we now refer to as 1 Corinthians. Although he had planned on going to Corinth right after Ephesus, he might not have been in a proper state of mind to see them. His reference in 2 Corinthians 2:1 might suggest he made such a trip, or it be on an unrelated matter. Eventually, Paul goes to Macedonia, (2 Corinthians 1:15–16, 23; 1 Corinthians 16:5). He sends the letter, probably with Titus, and travels north to Troas. By the time he reaches Troas, he is worried that he has been too harsh with the church in Corinth. Although Titus was to meet him in Troas, Paul can’t find him. By the time Paul crosses the Aegean Sea to Macedonia, he is sick with fear. Fortunately, Titus meets him in Philippi with news. The church in Corinth is chastened and grieved into repenting. They have also expressed their zeal for Paul. Paul is beyond relieved and writes 2 Corinthians to them (2 Corinthians 2:12–13; 7:5–9).

Context Summary
Acts 20:1–6 records a very short summary of Paul’s travels after he leaves Ephesus during his third missionary voyage. He sails to Macedonia and visits the churches there before going south to Corinth where he spends three months. He wants to sail directly to Judea, but a plot against his life forces him to retrace his footsteps to Macedonia and Troas. He and his team will spend one week—including one infamously long sermon—in Troas then travel south to Miletus where they will meet with the Ephesian elders one last time (Acts 20:7–38).

Verse 2. When he had gone through those regions and had given them much encouragement, he came to Greece.

After three years establishing the church in Ephesus (Acts 20:31), Paul has now returned to Macedonia where he had planted churches during his second missionary voyage.

His first stop, likely, is Philippi where Lydia, a cloth merchant, had helped him establish a church in a city with no significant Jewish population (Acts 16:11–40). His next stop would probably have been Thessalonica where the Jewish leaders had not only run him out of town, but they also followed him to Berea and drove him from faithful scholars there, as well (Acts 17:1–15).

On that second voyage, from Berea, Paul escaped to Athens in Greece. He spent several days in the synagogue and the marketplace, teaching about Jesus, before getting into a debate with the Stoic and Epicurean philosophers (Acts 17:16–34). It’s not clear if Paul returns to Athens now, but we know he is eager to get to Corinth.

Paul seems to have intended to visit Corinth as soon as he left Ephesus, but between the divisions they fell into and their lack of church discipline, he delayed before seeing them (1 Corinthians 1:11–17; 5:1–8; 2 Corinthians 1:15–23). Or, he did make a visit which did not go well (2 Corinthians 2:1).Titus has brought Paul news that the church in Corinth repents of their sins and longs to see him again (2 Corinthians 7:5–9). When Paul finally reaches Corinth, he stays for three months (Acts 20:3).

Verse 3. There he spent three months, and when a plot was made against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia.

Paul is finally back in Corinth. He had planted the church there during his second missionary voyage (Acts 18) and he had planned on returning directly from Ephesus (2 Corinthians 1:15–16). Unfortunately, he heard disturbing things about them; this may have inspired him to wait to cool off first (1 Corinthians 1:11–17; 5:1–8; 2 Corinthians 1:23). He wrote them a strongly worded letter—1 Corinthians—but felt sorrow over whatever hurt feelings it may have caused (2 Corinthians 7:8). Paul spent days worrying about how they would respond before Titus brought news of their repentance and desire to see him (2 Corinthians 7:5–9). Luke doesn’t tell us about the reunion, however, and it’s unlikely he is there. Some believe his reference to a “painful visit” in 2 Corinthians 2:1 was between the writing of those letters, others are not so sure.

Paul had written his letter to the church in Rome while still in Ephesus (Acts 19:29; Romans 16:23). Although he wants to go to Rome, it isn’t the right time (Acts 19:21); he feels compelled to visit Jerusalem for Pentecost (Acts 20:16). He needs to collect money from the churches and take it to Jerusalem to help afflicted believers there (Romans 15:26). And the Holy Spirit has been warning him that when he returns to Jerusalem, he will be imprisoned (Acts 20:22–23).

Paul could take an easy voyage from Corinth to the port at Caesarea Maritima in Judea, but the leaders of the synagogue thwart his plan. Instead, Paul retraces his steps, going north to Macedonia, back east to Troas, and south past Ephesus to Miletus (Acts 20:6, 15). Shortly after he reaches Jerusalem he is arrested and spends two years under house arrest in Caesarea Maritima before sailing, finally, to Rome.

Verse 4. Sopater the Berean, son of Pyrrhus, accompanied him; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus.

This passage records the end of Paul’s third missionary journey. He spent three years in Ephesus then went north to Troas, across to Philippi, and south to Thessalonica, Berea, and Corinth (Acts 20:1–2, 31). His primary reason for revisiting the churches he planted is to encourage them but also to collect donations for believers in Jerusalem (Romans 15:26).

Now, Paul takes the long way from Corinth to Jerusalem. The Jewish leaders in Corinth plotted against him so he can’t sail straight to Caesarea Maritima. Instead, he returns up the coast to Macedonia, across the Aegean to Troas, and back down the coast of modern-day Turkey to Miletus before he can take a ship to Judea.

The men mentioned seem to be delegates going with Paul to deliver their churches’ donations. It’s unclear why a delegate from Corinth isn’t mentioned when Paul instructed them to gather money and told Rome that they do donate (1 Corinthians 16:2; Romans 15:26). Perhaps they just didn’t send an envoy with their money.

We know little about Sopater. As a Berean, he is most likely a careful, considerate scholar (Acts 17:10–12). Aristarchus is apparently the same man who was caught in the riot in Ephesus (Acts 19:29), but we know nothing of Secundus. The Gaius referenced here is from Galatia, in central modern-day Turkey, not Macedonia (Acts 19:29). Timothy, of course, is the young man Paul met in Lystra at the beginning of his second missionary journey (Acts 16:1); Paul has mentored him since they met. Tychicus and Trophimus are from the province of Asia in southwest Turkey, not the continent. Tychicus becomes Paul’s messenger (Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12; Titus 3:12).

Trophimus will become an unwitting character in Paul’s next drama. While in Jerusalem, Jews from Asia see Trophimus with Paul. They later see Paul in the temple and erroneously assume Paul has brought Trophimus—a Gentile—into the Jewish holy place (Acts 21:27–36). The Romans arrest Paul and keep him under house arrest in Caesarea Maritima for two years. When he invokes his right as a Roman citizen and demands to see Caesar, the governor sends him on a hazardous sea voyage to Rome where he spends another two years under house arrest before the courts free him again (Acts 28:30).

Verse 5. These went on ahead and were waiting for us at Troas,

Paul is making his way back to Jerusalem from the churches he planted along the coast of the Aegean Sea. He and Luke are in Philippi while the rest of their companions have already sailed to Troas on the coast of modern-day Turkey.

Of Paul’s companions (Acts 20:4), neither Sopater nor Secundus are mentioned outside of this passage. Aristarchus was with Paul in Ephesus; he was dragged into the riot in the theater but managed to escape (Acts 19:29). Gaius, however, is from the same area as Timothy—in Galatia in central Turkey—while the Gaius who was caught up with Aristarchus was from Macedonia. Tychicus and Trophimus are from the province where Ephesus sits.

This is the first time Luke has used a first-person plural pronoun since Paul was in Philippi during his second missionary voyage (Acts 16:16). Luke will now stay with Paul, not only traveling with him to Jerusalem, but joining the sea voyage to Rome. It appears that Luke will also be with Paul during his second and final imprisonment in Rome (2 Timothy 4:11).

The team will spend a week at Troas. On the first day of the week, Paul will meet with the church and preach long into the night. A young man named Eutychus will try to get fresh air by sitting by the window. When Paul keeps preaching, Eutychus falls asleep and then falls out the window to his death. Paul will raise him back to life, take a meal which likely includes communion, and start preaching again. When the sun rises, Paul and his companions continue on their way (Acts 20:7–12).

Verse 6. but we sailed away from Philippi after the days of Unleavened Bread, and in five days we came to them at Troas, where we stayed for seven days.

Paul and Luke are in Philippi, making their way to Jerusalem. Paul had planted the church in Philippi, off the coast of the northwest Aegean Sea, during his second missionary voyage. When he traveled south to Thessalonica, he apparently left Luke there, as the pronouns changed from “we” to “they” (Acts 16:16). Paul’s other traveling companions have already sailed east to Troas, on the coast of modern-day Turkey (Acts 20:4–5). It’s thought there are so many because they are accompanying their churches’ donations to the church in Jerusalem (Romans 15:26).

The “days of Unleavened Bread” refer to the day of Passover and the following week of the Feast of Unleavened Bread. Jesus died on Passover many years before. Fifty days later, on Pentecost, the Holy Spirit came to indwell His followers (Acts 2:1–3). Paul now wishes to return to Jerusalem to celebrate Pentecost (Acts 20:16).

This is at least the third time Paul visits Troas. The first was during his second missionary journey when God gave him a vision that he was needed in Macedonia. That is also when Luke first joined his group (Acts 16:8–10). Paul’s second visit occurred after he left Ephesus. He had wanted to go to Corinth but seems to have decided to cover Macedonia first (2 Corinthians 1:16)). He traveled north to Troas, then west to Philippi (2 Corinthians 2:12–13).

While the team is in Troas, Paul will preach at the church there. His sermon will be so long and the room so stuffy that a young man falls asleep and falls out the window. When the church members reach him, he is already dead. Paul, however, brings him back to life, and resumes preaching until morning (Acts 20:7–12).

Verse 7. On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight.

Troas is the major port where the Aegean Sea meets the northwest coast of modern-day Turkey. Paul is there, planning to sail to Jerusalem to celebrate Pentecost (Acts 20:16). He had originally planned to sail from Corinth, a much more direct trip, but the Jewish leaders there plotted against him, and he had to skirt the coast instead (Acts 20:3). So, he stays in Troas for a week and has an opportunity to meet with the church (Acts 20:6).

The Jewish Sabbath is from evening on Friday to evening on Saturday. God gave the Jews the Sabbath to rest and to trust Him for provision. It is based on the seventh day that God rested from creation (Genesis 2:2). The early Christians meet on Sunday. First, because it is the day of the week that Jesus rose from the dead (Matthew 28:1). Second, because it represents the first day of creation—the church is something new, and the Jesus-followers have work to do.

“Break bread” can have different meanings. It may refer to a community meal (a “love feast”), a meal provided for the poor, or the Lord’s supper. Considering the date given is the first day of the week, this is probably communion. In the early church, communion is practiced every Sunday. The bread and cup are one part of the entire eucharist service which also includes a reminder of the gospel and a call to repent of sins and reconcile with other church members. As baptism is the physical sign that a believer joins in Christ’s death and resurrection and commits to the local church, so communion memorializes Christ’s death and reconfirms one’s commitment to the church body.

“Talked with” is from the Greek root word dialegomai. It means that Paul has a discussion with them, reasoning back and forth, instead of just lecturing. The discussion goes long into the night—so long that a young man falls asleep and falls out a window to his death. Paul interrupts the conversation and brings the man back to life. The congregation takes communion, and Paul continues the dialogue until daybreak (Acts 20:8–12).

Context Summary
Acts 20:7–12 records a famous story from Scripture which is often referenced in humor. Paul is in Troas on his way back to Jerusalem. On the first day of the week, he meets with the church in a third-story room, and proceeds to lead a discussion that lasts for hours. One of the young men falls asleep by the window and tumbles out to his death. Paul brings him back to life, takes a meal that likely includes communion, and resumes the conversation. When dawn breaks, he and his team continue their journey.

Verse 8. There were many lamps in the upper room where we were gathered.

Paul is conversing with the church in Troas on the northeast coast of the Aegean Sea. They’re in a room which is likely on the third story of a house. Paul and the church members have been talking for a long time. It’s now midnight, and between the lamps and the people, it’s likely getting hot and stuffy (Acts 20:7). Soon, a young man who is sitting by the window will fall asleep and fall to the ground, dead. Paul will bring him back to life and the group will continue talking until daybreak (Acts 20:9–12).

Like Jesus and the disciples at Passover, the church meets in an upper room. The higher the room in a building, the fewer floors need to be supported above it. In the highest room, there is only the roof. Although people do use the roof for living space, fewer supports are needed, allowing upper rooms to be more open. The windows on the higher floor will, normally, also allow for more air flow.

Luke uses the pronoun “we.” At the very least, he and Paul are present. Likely, some of the men listed in Acts 20:4 are also there. People from modern-day Turkey, Macedonia, and Greece—Jews and Gentiles—gather all night to discuss Jesus, the purpose of the church, and their places in it. Together they take communion, reaffirming their commitment to Christ and each other. The Holy Spirit has told Paul that imprisonment awaits him in Jerusalem (Acts 20:22–23). He must ensure the church in Troas is able to take care of itself.

Verse 9. And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead.

For a week, Paul has been in Troas. He has about five weeks to reach Jerusalem if he wants to get there by Pentecost (Acts 20:16). His schedule is so tight he won’t even go to Ephesus for fear of getting distracted and missing his window. He knows that when he reaches Jerusalem the Romans will imprison him (Acts 20:22–23). Now, he spends the night with the church in Troas, making sure they understand everything they need to know to thrive in his absence.

The church and at least some of Paul’s companions listen and discuss in an upper room. Normally, because there are fewer floors above that require pillars for support, upper rooms are open and airy with larger windows that catch the breezes. This night, with all the people and the oil lamps (Acts 20:8), there’s probably little airflow. Eutychus falls asleep, then falls out the window.

Those who disbelieve miracles in the Bible insist that Eutychus doesn’t really die. Luke, as a doctor, would know the difference. Peter has already brought Dorcas back to life (Acts 9:36–42). In this case, Eutychus’s resurrection provides comfort and encouragement for the church (Acts 20:12).

Verse 10. But Paul went down and bent over him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.”

Paul and his team are trying to reach Jerusalem by Pentecost (Acts 20:16). Many of those with him are probably accompanying donations from their church to the struggling believers in Jerusalem (Acts 20:4; Romans 15:26). Because of a series of misadventures, instead of sailing directly from Corinth to Caesarea Maritima, the team is skirting the coast of the Aegean Sea. They have reached Troas, a major port in modern-day Turkey, and Paul spends a week visiting with the church there.
On the first day of the week, the church gathers in the upper room of a home. Although a third-story room would typically be more open and better able to catch cross breezes than lower floors, this room is filled with people and oil lamps. Around midnight, a young man falls asleep and then tumbles out the window. By the time Paul reaches him, he’s dead.

Paul’s words bring to mind the story of Jesus and Jairus’s daughter. Jairus left his mortally ill girl and rushed to Jesus, begging Him to come as she was “at the point of death.” By the time they reached her, some in the house told them she had died. Jesus responded, “The child is not dead but sleeping.” Jesus then went into her room and brought her back to life (Mark 5:23–24, 35–43).

Jairus’s daughter and Eutychus stand in comparison with the resurrection of Lazarus. In his case, Jesus stayed away long enough that tradition would affirm Lazarus was good and truly dead. In fact, when Jesus told the mourners to remove the stone from the tomb entrance, Martha warned about the smell. Even so, Jesus raised him (John 11:1–44).

The wording of these verses allows for much debate. For example, there is disagreement on what Paul means by “his life is in him.” Is Eutychus truly dead? Is he “just” brain dead? Genesis 9:4 says that life is in the blood. Luke, as a physician would know if Eutychus has a pulse; possibly the fall causes Eutychus’s heart to stop beating. The Holy Spirit lets Paul know that Eutychus will live. Whether God heals him supernaturally, or whether all the jostling acts like chest compressions, we don’t know.

It is easy to get bogged down in the details of a Bible story and miss the point. Paul is going to Jerusalem where Jews from Asia—the province that includes Troas—will incite the Jewish leadership and the Roman guards to arrest him (Acts 21:27–36). He will spend two years under house arrest in Caesarea Maritima, endure a dangerous sea voyage, and then spend two more years imprisoned in Rome (Acts 28:30). More than likely, while Paul is detained, the church in Troas will remember the night that Paul’s long hours of teaching and discussion were interrupted by him bringing a man back to life, and they will trust in Christ all the more.

Verse 11. And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed.

Men from all over modern-day Turkey, Macedonia, and Greece are with Paul and Luke, meeting with the church in Troas. We aren’t told what they are discussing. If Paul’s recorded teachings are any indication, it includes how Jesus fulfills Jewish prophecy, what the kingdom of God looks like, how to organize and manage a church, what ordinances identify a church, how Jews and Gentiles are to join as one body, and what kind of moral behavior God expects from His followers.

Around midnight, the discussion comes to a halt when a young man falls asleep and tumbles from the window to his death. Paul brings him back to life and the group returns to the upper room.

“Breaking bread” can have a couple of different meanings, including sharing a meal. This meeting, however, is on the first day of the week (Acts 20:7), suggesting it is communion. Communion, in part, is an opportunity to reaffirm one’s faith in Christ and relationship with the church body. The “body” this night includes people from Troas, Derbe, Lystra, Ephesus, Thessalonica, Berea, and Tarsus. Some are Jews and some are Gentiles. That they can join in community to learn from each other how better to serve their Lord is a work only the Holy Spirit can accomplish.

The group continues to talk until daybreak. Paul wants to get to Jerusalem by Pentecost in about five weeks (Acts 20:16). He hadn’t intended to come to Troas, but it has given him the chance to give the church last-minute instructions and discuss their concerns. Eutychus’s resurrection not only comforts them (Acts 20:12), but it also verifies their faith and gives them hope for the challenges to come.

Verse 12. And they took the youth away alive, and were not a little comforted.

An assortment of companions, including Paul and Luke (Acts 20:4), leave the church in Troas for Jerusalem. Paul had planned to sail directly from Corinth, but the machinations of the Jewish leadership there forced him to revisit the churches in Macedonia and the province of Asia, in southwest modern-day Turkey, instead (Acts 20:3). Most of Paul’s companions will catch a ship in Troas while Paul will travel by land and meet them in Assos, not far down the coast (Acts 20:13–14).

Paul and his team spend all week in Troas, culminating in an all-night discussion in a third-story room. At midnight, a young man falls asleep, likely from the heat and the lack of air, and falls out the window, dead. Paul brings him back to life, the group shares communion, and they continue their conversation until daybreak.

The resurrection of Eutychus serves several purposes. It acts as the Holy Spirit’s affirmation of Paul’s authority. It comforts the church members. And it will serve as a reminder of their own future resurrection. No matter what challenges they face, they know they have hope.

It’s unclear if Paul ever returns to Troas, but it appears so. He is going to Jerusalem where he will be arrested then imprisoned for two years in Caesarea Maritima, then another two years in Rome (Acts 24:27; 28:30–31). Scholars believe he goes on a fourth and last missionary journey, perhaps finally reaching Spain, before being imprisoned in Rome again. During that final imprisonment, he writes to Timothy, asking him to bring the cloak, books, and parchments he left in Troas (2 Timothy 4:13).

Verse 13. But going ahead to the ship, we set sail for Assos, intending to take Paul aboard there, for so he had arranged, intending himself to go by land.

Paul, Luke, Timothy, and an assortment of men from Macedonia and modern-day Turkey leave Troas on the northeast Aegean coast and head for Jerusalem. They have just spent a week in the port city, culminating in an eventful night in which Paul spoke with the local church until dawn, breaking only to raise a young man from the dead (Acts 20:6–12).

Assos was a decent-sized city that housed a theater, a gymnasium, and a temple to Athena. The land rises steeply from the harbor, making the city well-protected. It was about twenty miles from Troas by foot.

We aren’t told why Paul chooses to walk. Possibly, some of the church members from Troas want to discuss more with him. Or he may want one last journey by foot before he is confined to a ship.

“We” includes Timothy and several men who are accompanying Paul back to Jerusalem. Acts 20:4 says “Sopater the Berean, son of Pyrrhus, accompanied him; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus.” They are probably bringing donations from their home churches to the church in Jerusalem (Romans 15:26). Nothing else is known about Sopater or Secundus. Aristarchus is the same man who was taken during the riot in Ephesus (Acts 19:29) but this is a different Gaius. Tychicus later becomes Paul’s personal messenger (Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12; Titus 3:12).

Trophimus will have a more unfortunate role in Paul’s future. He is from the province of Asia, in southwest Turkey. When the men reach Jerusalem, Jews from Asia will see Paul with Trophimus in the city. Later, they will see Paul in the temple and assume he has brought the Gentile into the Jewish holy place. The Asian Jews will create an uproar, inciting a mob to drag Paul from the temple and try to kill him. He will only be saved when the Roman guards arrest him (Acts 21:27–36).

Context Summary
In Acts 20:13–16, Luke shows his love for the sea by including an inordinate amount of detail about the journey. Paul, Luke, Timothy, and companions from all over Macedonia and modern-day Turkey leave Troas for Jerusalem. Most of them board a ship directly; Paul joins them down the road in Assos. Ephesus, where Paul had recently spent three years, is along their route, but Paul doesn’t want to get distracted. Seeking to arrive in Jerusalem by Pentecost, they sail past to Miletus, and the Ephesian elders join them there (Acts 20:17).

Verse 14. And when he met us at Assos, we took him on board and went to Mitylene.

The voyage from Troas to Jerusalem will take Paul and his companions along the Aegean coast of Asia, the large province in southwest modern-day Turkey. They are nearing the end of a very circuitous journey. It started when Paul realized it was time for him to leave Ephesus. He had been there for three years, planting and building the church (Acts 20:31). He had planned to go to Corinth, which is just west across the sea from Ephesus. Sadly, he received a report that disturbed him greatly. Overwrought, he may have decided he was not in a good frame of mind to see the church in Corinth and decided to go north to Troas and across to Macedonia, instead (2 Corinthians 1:15–16, 23–24). Others believe the “painful visit” of 2 Corinthians 2:1 was this emotion-laden event.

After visiting Philippi, Thessalonica, and Berea, Paul and his companions continued south to Corinth. Paul had a tear-filled reconciliation and stayed for three months. He wanted to go to Jerusalem for Pentecost, and Corinth was a perfect place to catch a ship and sail to Caesarea Maritima on the Judean coast. Unfortunately, the Jewish leaders plotted against him and he realized his plan would be too dangerous. Instead, he backtracked up the coast of Greece and Macedonia and back to Troas (Acts 20:1–6, 16).

We don’t know for certain why God allowed Paul’s journey home to face so many challenges, but there are hints. He and Luke spend some time in Philippi before moving on; in fact, it seems Luke wouldn’t have gone to Jerusalem had Paul not had to retrace his steps. If Luke hadn’t gone to Jerusalem, he wouldn’t have been able to interview Mary and the other witnesses of Jesus’ life to write his Gospel.

In addition, Paul is able to spend a night with the church in Troas, building their faith and answering their questions. Soon, he will reach Miletus and call the elders of the church in Ephesus to him. Paul knows that when he reaches Jerusalem he will be imprisoned (Acts 20:22–23). He may not know that he will spend two years in Caesarea Maritima under house arrest, take a long, dangerous sea voyage, then spend another two years under house arrest in Rome. He does know that this trip along the coast of the Aegean Sea gives him the opportunity to say goodbye to friends he will not see again. Not only is he able to give final instructions to the churches he planted, but he can also take encouragement from them that his efforts over the last several years have yielded good, strong churches that worship Christ.

Assos was on the mainland, south and slightly east of Troas. Mitylene was a port city southeast of Assos on the island of Lesbos. From Mitylene, the ship will sail southwest to the island of Chios, then southeast again to the island of Samos before reaching Miletus (Acts 20:15). Miletus was east of Patmos where the apostle John was exiled.

Verse 15. And sailing from there we came the following day opposite Chios; the next day we touched at Samos; and the day after that we went to Miletus.

Paul has faced several complications during his journey back to Jerusalem, but he is finally underway. He and his companions sailed from Assos to the city of Mitylene on the island of Lesbos. They continue skirting the province of Asia, in the southwest of modern-day Turkey, to Chios before they touch Samos on their way to Miletus.

If Paul had had his way, he would already be in Jerusalem. Personal conflict with both the church and the Jewish leaders in Corinth has thwarted his plans (2 Corinthians 1:15–16, 23–24; Acts 20:3). In exchange, however, he is able to spend time with the church in Troas (Acts 20:7–12) and the elders in Ephesus. Paul knows that something will happen in Jerusalem and the Romans will imprison him (Acts 20:22–23). It’s not clear if he realizes the ordeal and travel will span five years and end up in Rome. By taking the many undesired detours, Paul can build up the churches and prepare them for his absence. They also encourage him so he can remember how his hard work has led to the salvation of so many in Galatia, Asia, Macedonia, and Greece.

Chios is an island south of Lesbos Island and directly west of modern-day Izmir, Turkey. Samos is an island southwest of Chios, between Ephesus and Miletus. Miletus is about 63 miles south of Ephesus. Accompanying Paul are Luke and an assortment of men from Turkey and Macedonia who are likely taking offerings from their home churches to Jerusalem (Acts 20:4; Romans 15:26). Among them is Trophimus who will be an unwitting catalyst in Paul’s arrest (Acts 21:27–36).

Verse 16. For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia, for he was hastening to be at Jerusalem, if possible, on the day of Pentecost.

Paul and his companions are on a sea voyage from Troas to Jerusalem (Acts 20:13–15). The route could easily stop by Ephesus, but Paul has a schedule, and he knows if he stops it will be difficult to leave again.

This is the end of his third missionary voyage. A few months before, he had left Ephesus after planting and building the church over the course of three years (Acts 20:31). People came from all over the province of Asia, in southwest modern-day Turkey, to abandon their practices of witchcraft and Artemis worship and trust in Jesus, instead (Acts 19). Paul is fond of the church there, and two of the local men, Tychicus and Trophimus, are with him (Acts 20:4).

From Ephesus, Paul had planned to sail west to Corinth, but controversy in the Corinthian church made him delay his visit (2 Corinthians 1:15–24). He traveled north to Troas, instead, crossed the Aegean to Philippi, visited the churches in Thessalonica and Berea, then headed south to Corinth. After three months, he planned on sailing straight east to Caesarea Maritima, but the Jewish leaders plotted against him, so he backtracked to Troas and~~ is now sailing home (Acts 20:2–6).

The Holy Spirit has been telling him he will be imprisoned when he reaches Jerusalem. He doesn’t want to stay in Ephesus, but he wants to see the elders; this will be his last chance. So, he stops in Miletus and requests that they meet him (Acts 20:17, 22–25).

Pentecost means “fifty” and is also known as the Feast of Weeks because it occurs a “week” of weeks—49 days—after Passover. It is the celebration of the end of the grain harvest and the day the Holy Spirit first fell on the Jesus-followers (Acts 2:1–2).

Verse 17. Now from Miletus he sent to Ephesus and called the elders of the church to come to him.

A group including Paul, Luke, and several other men (Acts 20:4) are sailing to Caesarea Maritima on their way to Jerusalem. Paul wants to see the elders of the church in Ephesus, but he wants to be in Jerusalem by Pentecost, and he knows he won’t make it if he stops (Acts 20:16). So, he and his team sail past Ephesus and land at Miletus on the west coast of modern-day Turkey.

Paul left Ephesus months before after spending three years planting and building up the church (Acts 20:1, 31). He started by finding twelve men who followed John the Baptist’s teaching of repentance but didn’t know Jesus was the Messiah. Paul explained, and they readily accepted baptism in Jesus’ name. As was his custom, Paul then taught about the kingdom of God in the synagogue. After three months, those who refused his message forced him to find a new location. Besides teaching, Paul also countered the rampant witchcraft in the city by healing and expelling demons through the power of the Holy Spirit. He was so effective, the people burned their magic books and stopped worshiping Artemis. The gospel spread all over the province (Acts 19:1–10).

Paul had spoken to the synagogue in Ephesus very briefly on his way back from this second missionary voyage (Acts 18:19–21). During his third trip, he spent three years there. He has much he wants to remind the elders: his faithfulness to his mission, his inclusion of Gentiles, and the fact that he served them with no expectation of reward or even compensation. He also warns them to protect their church from false teachers (Acts 20:18–35). Some of these reminders reflect trouble he’s had in other cities (Acts 15:1; Galatians 6:12–13).

Most alarming, Paul tells the elders that when he arrives in Jerusalem he will be imprisoned, and he will not see them again (Acts 20:22–25). Paul had not meant to visit with them this time; troubles in Corinth made it possible (Acts 20:3). To see them and provide one last encouragement must bless him during the next five years as he faces trials, imprisonment, and a dangerous shipwreck.

Context Summary
In Acts 20:17–27, Paul begins his farewell to the elders of Ephesus. He and his team leave Troas and sail to Miletus, south of Ephesus, where Paul requests the Ephesian elders meet him. He reminds them how he served with dedication and self-sacrifice, and he also relays disturbing news. When he gets to Jerusalem, he will be imprisoned, and they will never see him again. Next, he will challenge them to protect their church from false teachers and to emulate his humble leadership (Acts 20:28–35).

Verse 18. And when they came to him, he said to them: “You yourselves know how I lived among you the whole time from the first day that I set foot in Asia,

Paul and his traveling companions are in Miletus, on the central west coast of modern-day Turkey. Paul wants to get to Jerusalem to celebrate Pentecost, but he also wants to visit with the elders from the church in Ephesus. In order to save time, he asks the elders to come to him (Acts 20:16–17).

Asia is the province that spans most of modern-day western Turkey. Paul’s wording is just a little hyperbolic; he entered Asia from the east and it would have taken several days for him to reach Ephesus. Once he arrived, however, there’s no indication he left. Although residents from all over Asia heard Jesus’ story (Acts 19:10) it doesn’t mean Paul went to each town.

Throughout his ministry, Paul would have taught hundreds or thousands of times. However, Luke records only six of his messages:

• An apologetic showing that Jesus is the Messiah of Jewish Scripture: Acts 13:16–41
• A contextualization for the pagan Athenians showing God can’t be represented as an idol: Acts 17:22–31
• This exhortation for the Ephesian elders: Acts 20:17–35
• His testimony before the Jews in Jerusalem: Acts 22:3–21
• His testimony before Felix: Acts 24:10–21
• His testimony before Agrippa II: Acts 26:2–23

As literary criticism developed around the turn of the last century, some scholars grew to doubt the Paul of the book of Acts was the same as the Paul who wrote the Epistles. This message, given to church leaders as the letters are, is similar enough to his letters to Timothy and Titus to set aside such concerns.

Verse 19. serving the Lord with all humility and with tears and with trials that happened to me through the plots of the Jews;

Miletus is on the west coast of modern-day Turkey. There, Paul is speaking with the elders of Ephesus. He left Ephesus a few months before after spending three years planting the church and building up the new believers in a city filled with witchcraft and demons.

Paul’s time in Ephesus is recorded in Acts 19, but Luke doesn’t mention especially harsh treatment from the Jews. Paul preached in the synagogue for three months until “some became stubborn and continued in unbelief, speaking evil of the Way before the congregation” (Acts 19:9). The account merely says that Paul left the synagogue and started the church in the hall of Tyrannus (Acts 19:10). It was a Gentile silversmith who started a riot because of Paul’s work (19:23–41).

So, we don’t know what the Jews in Ephesus did to Paul, but we know just their rejection of his message would break his heart. While he lived in Ephesus, he wrote to the Romans, saying he would rather forfeit his own salvation than watch his kinsmen reject their Messiah (Romans 9:1–5).

Paul will have significant trouble with Jews from around Ephesus when he is in Jerusalem. They will see him in town with the Ephesian Trophimus and assume he takes the Gentile into the temple. The crowd will drag Paul from the temple and threaten to kill him—only being arrested by the Romans will save him (Acts 21:27–36). Paul will spend the next five years imprisoned.

Verse 20. how I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house,

Paul is speaking to the Ephesian elders. He is on his way to Jerusalem where he will be arrested and under house arrest for five years including two years in Rome. He will not see the Ephesians again, and he wants to remind them of important things that will help them protect their church from false teachers.

Paul doesn’t have time to repeat everything he taught over the three years he lived with them, so he reminds them of himself. He doesn’t do this because he’s arrogant. He has planted many churches in Greece, Macedonia, and modern-day Turkey, and has watched as some of them fell into confusion and heresy because false teachers came in, repudiated him, and led the believers astray.

Paul will later similarly encourage Timothy, writing, “But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it” (2 Timothy 3:14). In Timothy’s case, Paul is referring to his mother and grandmother (2 Timothy 1:5). In Galatia, Paul defended the gospel against legalistic Jews who believed Gentile Jesus-followers should first convert to Judaism (Galatians 4:9–10; 6:12–15). In Corinth, in addition to personal attacks, sects split the church as members followed different Christian leaders (1 Corinthians 1:10–17).

Paul doesn’t want the Ephesian elders to follow him. He wants to remind them that his upright, self-sacrificing, devoted character reflects the authenticity and importance of his message about Jesus. That’s convicting for believers now: if we’re going to talk about Jesus, we need to act like Him.

Verse 21. testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ.

Paul and the elders of the church in Ephesus are in nearby Miletus. Paul is giving them one last admonition before his final farewell. He reminds them of his service to them for the three years he lived in Ephesus, planting and building up the church. He boldly taught them “anything that was profitable” (Acts 20:20). Here, he gives three significant points.

First, he taught Jews and Gentiles (Acts 19:10); in fact, when Paul writes to the church in Ephesus, he seems to indicate the church is primarily Gentile (Ephesians 2:11; 3:1). We tend to miss the significance of this. In the early days of the church, Jews had a difficult time accepting that Jesus’ salvation is available to everyone. The Holy Spirit led the apostles—particularly Peter—through a series of encounters that set the stage. Jews and very devout Gentiles came to faith in Jesus the day the Holy Spirit started the church (Acts 2:5, 11). Samaritans and an Ethiopian eunuch accepted Jesus later (Acts 8:14, 27). Then a Jewish enemy and persecutor of the church (Acts 9:1–19). Next, a houseful of Gentiles who worshiped God but had not converted to Judaism (Acts 10:1–2, 44–45). Finally, a city of Gentiles who had no prior devotion to the Jewish God (Acts 19:1–20). Jews and Gentiles worshiping together was a significant change in worldview.

Second, Paul taught repentance to God. This is the baptism of John the Baptist (Mark 1:4). At the end of Paul’s second missionary journey, he spent a very short time in Ephesus (Acts 18:19–21) before leaving Aquila and Priscilla there while he returned to Syrian Antioch. The couple met a powerful Jewish teacher, Apollos, who was a disciple of John’s and taught people to repent of their sins. Priscilla and Aquila explained that the Messiah John heralded was Jesus of Nazareth. Apollos accepted their words and started preaching about Jesus in Ephesus and Corinth (Acts 18:24–28). When Paul returned to Ephesus, his first encounter was with twelve men who were also disciples of John’s. They were his first converts in Ephesus (Acts 19:1–7).

Finally, Paul taught faith in Jesus. This was the piece Apollos and the twelve men were missing. Because they had the background in John’s message about repentance and the coming Messiah, they were primed to accept Jesus as the Savior they were waiting for. Others either took more time or rejected their own Messiah (Acts 19:8–10).

Verse 22. And now, behold, I am going to Jerusalem, constrained by the Spirit, not knowing what will happen to me there,

When Paul was younger, he trained as a Pharisee under the famous teacher Gamaliel. He learned to follow the Mosaic law faithfully and legalistically. When the church started in Jerusalem, he first witnessed and approved of the murder of Stephen the evangelist, then imprisoned believers in Jerusalem, then followed them to other countries to bring them to trial before the Sanhedrin in Jerusalem (Acts 7:58; 8:1–3; 9:1–2). Now, Paul must tell the elders of the church of Ephesus that he will face the same trials.

He wants to get to Jerusalem by Pentecost (Acts 20:16), but the Holy Spirit has been warning him his stay will not be pleasant. He doesn’t know details except he will be imprisoned and afflicted (Acts 20:23), and that God promised this fate long ago (Acts 9:16).

He probably doesn’t know the arrest will start with false accusations by Jews who are from the very province—Asia—where they are meeting, that the Jews will believe the false accusation that he brought a Gentile into the temple, or that they will beat him until the Romans come to the rescue by arresting him (Acts 21:27–36). He doesn’t know he will barely escape flogging and an assassination plot before facing house arrest in Caesarea Maritima for two years (Acts 22:23–29; 23:12–16, 23–24; 24:27). Or that from Caesarea, he will take a harrowing sea voyage until the ship is wrecked on a tiny island where he will promptly get bitten by a viper (Acts 27:13—28:6).

“Constrained” is from the Greek root word deo which literally means to bind or fasten with chains. Metaphorically, it means to be attached to or under the obligation of something or someone. Paul is as bound by the Holy Spirit’s leading as he will be by the chains the Romans will fasten to him (Acts 21:33). The Holy Spirit has chosen what Paul will experience, and he walks into it willingly, despite even the protestations of his friends (Acts 20:37–38; 21:12). His perspective is what ours should be: “What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus” (Acts 21:13).

Verse 23. except that the Holy Spirit testifies to me in every city that imprisonment and afflictions await me.

The Holy Spirit does not often give us specific, minutely detailed instructions. He gave us the Bible to train us in godly living (2 Timothy 3:16), but He doesn’t usually mandate what car we drive, what job we take, or where we travel.

On a couple of different occasions, however, He does tell Paul where to go. During Paul’s second missionary journey, as he traveled west through modern-day Turkey, he planned to go to the province of Asia in the southwest, but the Holy Spirit forbade him. Next, he thought he would go north to Mysia and Bythinia. Instead, the Holy Spirit sent Paul a vision of a man inviting him across the Aegean Sea to Macedonia (Acts 16:6–10). It would be years before Paul would minister in Asia for any significant time.

When he did get to Asia, he settled in the city of Ephesus for three years (Acts 20:31). Afterward, he tours the churches he had planted along the Aegean Sea before sailing to Miletus and asking the elders of the Ephesian church to meet him. He tells them the Holy Spirit has again given him orders: to Jerusalem (Acts 20:22) where he will experience more of the sufferings God promised him when he came to faith in Jesus (Acts 9:16).

Paul does not always walk into danger. When he heard of a plot to kill him in Damascus, he escaped out of a window (Acts 9:23–25). He fled angry Jews from Thessalonica in both Thessalonica and Berea (Acts 17:10, 13–14). After he is arrested by the Romans in Jerusalem and the Jewish leaders commission an assassination, he will arrange his own prison transfer (Acts 23:12–22).

This time, however, the Holy Spirit isn’t giving him a choice. He will be arrested and imprisoned for two years (Acts 24:27). He will be shipwrecked on his way to Rome where he will be imprisoned for another two years (Acts 27:39–44; 28:30–31). He goes willingly because his weakness gives opportunity for Jesus to display His strength so that others may have life (2 Corinthians 4:7–12).

Verse 24. But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God.

In Miletus, Paul is speaking with the elders of the Ephesian church. He has already told them that the Holy Spirit compels him to return to Jerusalem even though persecution awaits him there. Here, he explains why he is so willing to obey.

Paul doesn’t know what will happen in Jerusalem other than imprisonment. In the past, however, he did not turn away from conflict if he thought it would serve Jesus’ purposes—in Ephesus, he tried to preach the gospel to a mob that had formed in opposition to his work and taken two of his companions (Acts 19:30). In Jerusalem, he will try to share his faith in Jesus, both with the mob that attacks him and with the Sanhedrin (Acts 21:37—22:21). Later, he will boldly tell his story to Herod Agrippa II and Bernice (Acts 26:1–32).

Paul also explains his dedication in his letters. He believes his discipline will result in a lasting reward—the salvation of others (1 Corinthians 9:22–27). He knows his life is fragile, and he’s already been stoned once (Acts 14:19), but he dedicates that fragility to show others Jesus (2 Corinthians 4:7–12). Later, he will tell Timothy he is a drink offering, poured out for others (2 Timothy 4:6).

The ministry Jesus gave Paul is to bring Jesus’ offering of forgiveness of sins and reconciliation with God to the Gentiles, to kings and rulers, and to the Jews (Acts 9:15). This is the gospel—the “good news”—of the grace that God offers sinners: that Jesus came, took accountability for our sins, died in our place, and rose glorified so that we, too, may be resurrected, glorified, and cleansed of our sins. To Paul, his life is nothing compared to the mission of sharing this message.

Verse 25. And now, behold, I know that none of you among whom I have gone about proclaiming the kingdom will see my face again.

When Paul planted a church, he usually returned to it several times. He visited the churches in Galatia three or four times, the churches in Macedonia at least three, and Corinth at least twice: once for eighteen months and once for three months. Ephesus is a little different. He first visited the city for one synagogue visit, then returned to plant the church and build it for three years. Now, he is meeting with the elders in a different city for a few hours before he returns to Jerusalem. He will not see them again.

This is the very end of Paul’s third missionary journey. Tradition says he takes a fourth journey, but scholars disagree as to what that means. Those who say Paul dies during his one and only imprisonment in Rome call his fateful sea voyage to Rome his “fourth” journey. More likely, however, Paul is released from prison (2 Timothy 4:16–17) and completes another trip before his second imprisonment and corresponding death.

After Paul is acquitted in Rome, he seems to sail to Crete (Titus 1:5) and then to Nicopolis (Titus 3:12) on the western coast of Greece, west and slightly north of Athens. From there, legend says he goes to Spain and possibly even Britain before returning to Rome for his final, and fatal, imprisonment. If he wrote 2 Timothy during his second imprisonment, it sounds like he goes to Troas, Corinth, and Miletus not long before (2 Timothy 4:13, 20). We don’t know for certain if he ever reaches Spain (Romans 15:24).

Paul’s work is not in vain, however. The church in Ephesus stands until 1923. After the Turkish war, the ethnic Greeks left Turkey, taking their church with them. Although these Ephesian elders never see Paul again, generations after served Paul’s God.

Verse 26. Therefore I testify to you this day that I am innocent of the blood of all,

Paul is in Miletus, speaking with the elders of the church of Ephesus. He has just told them he will soon be imprisoned in Jerusalem and never see them again (Acts 20:22–25).

His words here are those of a prophet. When God called Ezekiel to be His prophet for the Jews in exile in Babylon, He set very strict ground rules. God told Ezekiel that if He gave him a warning and people died because Ezekiel refused to pass on the warning, Ezekiel was accountable for their deaths. If Ezekiel did pass on the warning but people died because they ignored it, their deaths were on their own heads (Ezekiel 3:17–21). As a living representation of the importance of Ezekiel’s commission, God made him mute, except for God’s messages, until the exiles received word that Jerusalem had fallen (Ezekiel 3:26–27; 33:22).

There’s no indication that God gave Paul a similar warning, but Paul certainly lives as if He had. As he says to the church in Corinth, “For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!” (1 Corinthians 9:16). He will later write Timothy, “Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2). Paul speaks to government officials, Jews, Gentiles, women, Greek philosophers, and kings (Acts 13:7, 16, 46; 16:14; 17:22; 18:7; 25:23). He preaches at synagogues, riversides, prisons, homes, marketplaces, and the Areopagus of Athens (Acts 14:1; 16:13, 25; 17:17, 22; 18:7; 26:1). He even tries to preach to the mobs that wanted him dead (Acts 19:30–31; 22:1–22).

If anyone around Paul does not accept Jesus as their Savior, it isn’t because Paul failed in his efforts to convert them.

Verse 27. for I did not shrink from declaring to you the whole counsel of God.

Elders of the church of Ephesus are being reminded how faithfully Paul ministered to them. He dedicated three years of his life to teaching how people could receive forgiveness from their sins by trusting in Jesus (Acts 20:31). Yet, he went beyond the simple message of salvation and taught them everything they needed to follow God.

He began years before. On his way back from his second missionary journey, Paul briefly stopped in Ephesus. He attended the synagogue and “reasoned” with the people there, most likely showing how Jesus fulfills the prophecies of the Messiah as recorded in the Old Testament. The congregation asked him to return, and he promised he would if he could (Acts 18:19–21).

During his third journey, Paul stayed for three years (Acts 20:31). Very soon after he arrived, he found twelve men who followed the message of John the Baptist. They dedicated their lives to the belief that God would honor their sincere repentance from their sins and that the Messiah was coming soon. Paul completed John’s message by explaining that Jesus of Nazareth is that Messiah (Acts 19:1–7).

Paul then spent three months teaching about the kingdom of God at the local synagogue. Many believed, but some rejected his message and pushed him out. Paul moved to a local hall and continued teaching. In that time, the news about Jesus reached all over the province of Asia in southwest modern-day Turkey (Acts 19:8–10).

The New International Version uses “the whole will of God” while the New American Standard Bible uses “the whole purpose of God.” Primarily, Paul taught everything they needed to know to be saved from their sins, including that forgiveness is through Jesus, alone, and not through works (Ephesians 2:1–10). He also taught them how to fight against the rampant witchcraft in the city by remembering who their enemy is and putting on the armor of God (Acts 19:18–19; Ephesians 6:10–20)—a lesson they will cling to for decades (Revelation 2:2–3).

Verse 28. Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.

Paul has reminded the elders of the church of Ephesus how he ministered to them for three years, thoroughly teaching them how to receive forgiveness from God for their sins by placing their faith in Jesus’ sacrifice. Now, he explains how they must follow his example as they assume permanent leadership of the church.

The elders must focus their attention on their ministry and their church. Ephesus is filled with idols, demons, and witchcraft, and identified by the temple of Artemis (Acts 19:12, 19, 24). Success in business largely depends on religious practice, either because the job is directly related to idol worship and demons or because business connections are made while sharing sacrificial meals in the temple (1 Corinthians 8:10). The elders need to reject the standards of their old lives and take their new roles seriously.

This warning is not unique to the church. In Ezekiel 34, God strongly condemned the Jewish leaders who were in exile in Babylon. He accused them of using their positions of authority for their own gain while ignoring or even persecuting the people they were supposed to lead. God compared the leaders to selfish shepherds who abandon their sheep to wild animals. Likewise, Paul tells the elders that “fierce wolves” will infiltrate their own flock and teach lies to pull people away from following Jesus (Acts 20:29–30). The elders will take Paul’s words to heart; decades later, Jesus will tell the church in Ephesus they do well in identifying false teachers (Revelation 2:2–3).

In Christianity, especially in the West, we tend to see salvation as a private affair: as individuals we accept Christ and have a personal relationship with God. But Jesus’ sacrifice also created the church. Jesus’ death reconciles us to God, and we become one with Him (John 14:20) as we also become one with other believers (John 17:11; Ephesians 4:4–6). Jew, Gentile, slave, free, men, women—we all become one in Christ (Galatians 3:28; Colossians 3:11).

“Overseer” is from the Greek root word episkopos from which we get our word “episcopate.” An episcopalian church is one that is governed by a single pastor or priest. An episcopalian denomination has a single bishop over several churches and so on with a single leader over the entire denomination, like the Roman Catholic Church. In the early church, however, “pastor,” “overseer,” and “bishop” usually referred to any of the several elders over a local church, including the foremost elder who was the senior pastor of that church. Beyond the elders and deacons of the local congregation, the Bible does not lay out a strict governing hierarchy.

Context Summary
Acts 20:28–35 records Paul’s last words to the elders of Ephesus. He has reminded them of his own faithful service to them and the church. He has told them he is going to Jerusalem where he will be imprisoned; they will never see him again (Acts 20:18–27). Now, he exhorts them to follow his example in leading the church, protecting their people from false teachers, and sacrificing worldly gain to bring others to Christ. Paul will live out this last point as he spends the next five years in custody but still preaching and writing to the churches (Acts 28:30–31).

Verse 29. I know that after my departure fierce wolves will come in among you, not sparing the flock;

When Paul entered the city of Ephesus, it was filled with demons, witchcraft, and idols. The city was home to the temple of Artemis; however, this was not the Greek goddess of hunting and the moon. Rather, it was a local fertility goddess given the name so the people could worship their native goddess while maintaining nominal loyalty to the Empire’s gods. The Holy Spirit empowered Paul to perform mighty acts of healing and exorcisms to validate his message of repentance and acceptance of Jesus. He made such an impression, and so many people chose to follow Jesus, that the local idol-makers started a riot attempting to keep their businesses going (Acts 19:11–34).

A few months later, Paul meets with the elders of the church in Ephesus and warns them that their people will be vulnerable to false teachers—including some from their own congregation (Acts 20:30). There’s no indication that Paul had specific knowledge of such a thing happening in Ephesus, but he did elsewhere. In Corinth, the church members broke into sects, some following Apollos, Peter, Jesus, or himself (1 Corinthians 1:10–17). In Galatia, legalistic Jewish Christians tried to convince the Gentile Jesus-followers they had to be circumcised and follow the Jewish calendar (Galatians 4:9–11; 5:2–12).

The Ephesian elders do well in this. Decades later, Jesus will praise the church for testing those who claim to be apostles but are false teachers. Sadly, Jesus also notes that they have lost their first love: of Him (Revelation 2:2–4). The church that was founded on repentance needs to return to that humility and remember what Jesus has saved them from (Acts 19:1–4, 17–20; Revelation 2:5). Ignatius will later write the church a letter indicating they did just that.

Verse 30. and from among your own selves will arise men speaking twisted things, to draw away the disciples after them.

Paul has been a church planter for many years. In his first foray into missions, he and Barnabas established several churches in the province of Galatia, in central modern-day Turkey. When they returned home, they discovered that legalistic Jewish Christians who wanted to maintain their standing in the Jewish community had infiltrated the churches in Galatia as well as Syrian Antioch. The Jews tried to convince the Gentile Christians they needed to convert to Judaism—particularly, to be circumcised—before they could follow the Jewish Messiah. Paul rejected their hypocrisy, saying if they depended on works to be saved from their sins, they should go all the way and emasculate themselves (Galatians 5:2–12).

So, when Paul meets for the last time with the elders of the church of Ephesus, he understands the pressure they will be under. He warns them, “after my departure fierce wolves will come in among you, not sparing the flock” (Acts 20:29). Strong leadership will protect the congregation.

Pastors and elders face the same issues today. The culture bombards us with different ideas of what can save us—money, politics, societal justice—and church-attending Christians can get caught up in making these secondary and tertiary issues on par with faith in Jesus. Thus, in Paul’s later letter to the Ephesians, he strongly insists that salvation is by the grace of God through the faith He gives us. Not only is salvation not a work, but also any good thing we do is prepared for us by God before we are born (Ephesians 2:8–10).

The Ephesian elders listen and follow Paul’s instruction. When John is on the island of Patmos, recording Jesus’ revelation to him, Jesus tells him the Ephesians have done well to root out false teaching. Unfortunately, they have forgotten their love for Him and the repentance that first built their church (Revelation 2:2–5; Acts 19:1–4, 17–20). They heed John’s warning and Ignatius of Antioch will write the church and praise them for their faith and love in Christ Jesus.

Verse 31. Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears.

The warning from Paul is serious. He has told elders of Ephesus that false teachers will infiltrate their church and try to drag people away from following Jesus (Acts 20:28–30). The elders are now responsible for doing everything they can to keep this from happening. To protect their congregation, they will need to follow Paul’s example: to be always ready and to passionately tell the people what they need to hear.

Later, Paul will remind the elders how he lived modestly and met his own expenses so that those he ministered to would not be distracted by an obligation to support him and his team (Acts 20:33–35). Pastors and elders need to be willing to make significant sacrifices for those they serve.

It’s unclear how Paul was in Ephesus for three years. He spoke in the synagogue for three months and then built the church in the hall of Tyrannus for two years (Acts 19:8–10). Luke doesn’t say if there was a break between the synagogue and the hall or if one of the numbers is rounded. Either way, it’s the longest Paul spends in any of the churches he plants—the runner-up being Corinth where he stays initially for a year and a half and then again for three months (Acts 18:11; 20:3).

Unlike Paul’s other churches, he does not return to Ephesus or see the elders again after this meeting (Acts 20:25). He leaves them with a warning of future spiritual warfare in a city filled with witchcraft, but he commends them to God and His grace to build them up (Acts 20:32).

Verse 32. And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.

On his way home from his second missionary journey (Acts 18:19–21), Paul spent a very brief time in Ephesus. In his second visit, he stayed three years (Acts 20:31). Now, on the way back from his third trip, his schedule is so tight he invites the elders of the church to meet him in Miletus (Acts 20:16–17).

He warns them their church will face attacks by “fierce wolves” (Acts 20:29): false teachers “speaking twisted things, to draw away the disciples after them” (Acts 20:30). He reminds them how passionately he admonished the church to keep their faith in Christ (Acts 20:31).

The Holy Spirit has already told Paul he will be imprisoned when he reaches Jerusalem. He will never see these elders again (Acts 20:22–25). He will not be able to meet with them and answer their questions in person. He will not be able to stand with them and pray against the warfare they will face. He can, however, give them to God. God will provide what they need to stand strong against their enemies (Ephesians 6:11).

Ultimately, the inheritance of the believer is the right to be a child of God: to be reconciled with our heavenly Father and live with Him for eternity (Ephesians 1:11–14). Peter explains that the hardships the Ephesian elders—and all believers—face are to test our faith: to both strengthen it and reveal it to ourselves. He says our inheritance is “imperishable, undefiled, and unfading.” We cannot lose it (1 Peter 1:3–7). We will share in God’s glory (Romans 8:17). We will live forever in paradise with no tears, death, or mourning (Revelation 21:4).

“Those who are sanctified” refer to those who are saved. The Bible describes three stages of sanctification. When we are saved, we receive positional sanctification: we are forgiven, and no one can take our salvation away from us. Throughout our lives, as we become more spiritually mature and Christlike, we experience progressive sanctification. Upon death, when we receive our glorified bodies and are no longer subject to sin, we will have ultimate sanctification. God’s grace sanctifies us; we can neither save ourselves nor perform good works under our own power (Ephesians 2:8–10). Paul knows that God will do this for the Ephesians.

Verse 33. I coveted no one ‘s silver or gold or apparel.

Paul has a very balanced view of ministers and income. He believes that pastors should be paid by their congregations (1 Corinthians 9:14), but he will not insist on that right if it will impede the spread of the gospel. He neither craves riches nor demands payment from the church in Ephesus (Acts 20:34). He mentions it here as inspiration for the Ephesian elders—”In all things I have shown you that by working hard in this way we must help the weak…” (Acts 20:35).

Ephesus was one of the major ports on the east coast of the Aegean Sea as well as the meeting place of three major roads, so it saw a great deal of trade. It’s likely the church includes many who are wealthy, but Paul worked to support himself. Wealth is not Paul’s only expression of modesty. He also rejects glory (1 Thessalonians 2:4–6), honor (Philippians 3:7–8), and credit (1 Corinthians 1:10–17). He does expect respect for his teaching as his non-worldly lifestyle should prove that his words are from the Holy Spirit.

Paul is speaking to church elders, here. He is teaching them how to lead. Church members and attenders, however, have a different standard. We are to ensure that those God has chosen to feed us spiritually are fed physically. It is our responsibility to make sure we meet our spiritual leaders’ financial needs (1 Corinthians 9:9–12).

Verse 34. You yourselves know that these hands ministered to my necessities and to those who were with me.

Paul is reminding the elders of the church in Ephesus how he worked to cover his expenses, something he had also done in Corinth (Acts 18:1–4). He did this so he could preach the gospel without distracting those who needed Christ.

Paul doesn’t rehearse his virtues to gain honor for himself. He does so to present himself as an example (Philippians 3:17), to defend the message of Christ (1 Thessalonians 2:5–6), and to illustrate how his worldly credentials mean nothing (Philippians 3:2–11). Here, he is officially transferring authority and responsibility for the church in Ephesus to the elders, reminding them how he led the church.

Paul has already reminded the elders that he did not go to Ephesus for riches (Acts 20:33). He went to testify “both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ” (Acts 20:21). He didn’t want money to get in the way of his message (1 Corinthians 9:12), so he worked when he wasn’t teaching. Paul tells the elders, “In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive’” (Acts 20:35).

In some of his letters, Paul seems to have a different view of his bi-vocational ministry. He scolds the church in Corinth about their assumption that they did not have to support him, saying, “Or is it only Barnabas and I who have no right to refrain from working for a living? Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?” (1 Corinthians 9:6–7). He reminds them that if an ox, that merely treads grain, is allowed to eat while it works, how much more should they have supported Paul who showed them the way to eternal life (1 Corinthians 9:8–14)?

Paul takes such a hard line in Corinth not because he resents working while he preached there. Rather, it’s because when he left, the Corinthians promptly rejected the authority of what he taught them (1 Corinthians 4). He reminds them of his character so they can trust the integrity of his words.

Paul also reminds the church in Thessalonica of his refusal to be a burden on them, but his words are gentler (1 Thessalonians 2:9). The Thessalonian church was born under persecution (Acts 17:5–9) and seems to grow into an integrity the church in Corinth lacks. Paul’s comment about his second job is more reminiscing with no hint of chastisement.

The men who were with Paul at least include Timothy and Erastus (Acts 19:22). They may also have included Gaius of Derbe, since Paul’s team traveled through Derbe before they came to Ephesus (Acts 18:23). Of the other who are traveling with Paul now (Acts 20:4), Paul probably met Tychicus and Trophimus in Ephesus, where they would have had their own income, and picked up Luke, Sopater, Aristarchus, and Secundus after he left Ephesus.

Verse 35. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’”

Paul first came to Ephesus on his way home from his second missionary journey and spoke in the synagogue for only one Sabbath (Acts 18:19–21). After he left, Apollos learned about Jesus and spoke of Him some before moving on to Corinth (Acts 18:24–28). Later, Paul came to Ephesus again and spent three months in the synagogue, explaining how Jesus of Nazareth brought the kingdom of God. Some of his audience couldn’t accept his words, so he moved to a local hall (Acts 19:8–10). In all, Paul spent three years in Ephesus, establishing and building the church (Acts 20:31).

Now on his way back to Jerusalem, Paul meets with the elders of the church. He reminds them of his service and warns them about coming false teachers. He also tells them he is going to be imprisoned and they will not see him again. Now, he gives them final instructions as he commissions them to faithfully lead their church (Acts 20:17–34).

Paul’s hard work showed in two ways. First, for two years, he reasoned daily about how Jesus is the Messiah who fulfills the Old Testament prophecies and brings reconciliation with God (Acts 19:9–10). Second, he worked when he wasn’t teaching (Acts 20:34). He didn’t want the new believers to be distracted from learning about Christ, so he didn’t rely on them for his physical needs or the needs of his team: Timothy and Erastus (Acts 19:22). As Paul wrote to the Corinthians, he would rather live in the freedom of the gospel—the freedom to not demand what he is owed—than inhibit the spread of the gospel (1 Corinthians 9:12, 18).

These instructions are for the elders of the church; they are not for the members and attendees. In 1 Corinthians 9:8–12, Paul tells us if a leader feeds us spiritually, we should feed him physically. In 1 Timothy 5:17, he says elders who preach—teaching pastors—should receive “double honor”—meaning, more income. Pastors should not let their need for support get in the way of teaching God’s Word, but church members should not pay so little their pastor cannot teach.

This quote isn’t found in the Gospels. Jesus did say, “…give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you” (Luke 6:38). That doesn’t mean Jesus didn’t say this; Jesus said many things the Gospels didn’t record (John 20:30–31), and Paul may have heard it from one of the apostles. Both the apostle John and Jesus’ half-brother James share a similar sentiment in their letters (1 John 3:17–18; James 2:14–17).

Verse 36. And when he had said these things, he knelt down and prayed with them all.

A few precious hours are all Paul was able to spend in this last visit with the elders of the church in Ephesus. He meets them in Miletus, not trusting that he can visit Ephesus and leave in time to reach Jerusalem by Pentecost (Acts 20:16–17).

They have much to pray for. Paul lived in Ephesus for three years, establishing the church and spreading the news about how Jesus brings the kingdom of God (Acts 19:8–10; 20:31). Ephesus is filled with demonic activity and witchcraft (Acts 19:19). The temple of Artemis—not the Greek goddess of hunting but a re-named regional fertility goddess—is the landmark of the city. Right before Paul left, craftsmen who earn a living making idols and shrines started a riot in protest of his ministry (Acts 19:21–41). Although Jesus’ message of reconciliation with God has spread all over the province (Acts 19:10), the city and the church need God’s protection as much as ever.

The elders also need the Holy Spirit’s help to take Paul’s example in leading the people. He boldly taught the gospel while showing humility to others. He incorporated Jews and Gentiles into the single body of the church. He did not demand the rightful monetary compensation for his teaching, choosing instead to work when he wasn’t preaching so that his team’s needs wouldn’t be a distraction for the new believers (Acts 20:18–21, 32–35).

Paul has warned the elders that false teachers will arise from their own congregation; he speaks from experience. In Galatia, legalistic Jewish Christians tried to convince the Gentiles they need to covert to Judaism in order to worship the Jewish God (Galatians 6:12–13). In Corinth, Christians were drawn into sects, immoral sex, and idolatry (1 Corinthians 1:10–17; 6:13–20; 7:4–13; 10:1–33). Decades later, Jesus commends the Ephesian church for rejecting false teaching (Revelation 2:2–3).

The elders know that Paul also needs prayer to face the years ahead. He has told them that when he reaches Jerusalem he will be imprisoned. He doesn’t yet know he will spend two years under house arrest in Caesarea Maritima on the Judean coast, take a dangerous sea voyage that ends in a shipwreck, and live another two years under house arrest in Rome. Fortunately, he will be able to write to the Ephesian church. Unfortunately, he will not see them again (Acts 20:22–25).

Finally, they have much to be thankful for—that Jesus has saved them (Ephesians 1). To Paul, nothing else compares (Acts 20:24).

Context Summary
Acts 20:36–38 records the end of Paul’s missionary journeys as recorded in the book of Acts. He is already on his way to Judea but stopped at Miletus to speak with the elders of the church in Ephesus. He has told them he will soon be imprisoned and that they will not see him again (Acts 20:22–25). Shortly after he reaches Jerusalem, Paul will be wrongly arrested and held in custody for two years before taking a dangerous sea voyage and spending another two years under house arrest in Rome, with likely another year traveling in between.

Verse 37. And there was much weeping on the part of all; they embraced Paul and kissed him,

Paul and the elders of the church of Ephesus are saying their final farewells. Paul spent three years in Ephesus, teaching, admonishing, building up, reasoning, healing, and rescuing people from demonic possession. Of all the cities he visited, he possibly made the largest impact in Ephesus. He walked into a city filled with demons, witchcraft, and idol worship. By the time he left, the craftsmen who made shrines feared for their livelihoods (Acts 19; 20:31).

Modern readers tend to see Paul as a stern theologian—possibly because in 1 Corinthians he spends most of the time attempting to straighten out the Corinthians’ theology and railing against sin in all its forms. We miss his follow-up letter where he admits he was pained to send that letter and rejoices in the Corinthians’ repentance (2 Corinthians 7:5–9). He tells the Thessalonians how dear they are to him (1 Thessalonians 2:8) and tells the Philippians that they are in his heart (Philippians 1:7). Even in 1 Corinthians Paul gives thanks for the church (1 Corinthians 1:4–9), refers to his readers as “brothers” (e.g., 1 Corinthians 10:1; 11:33; 12:1; 14:6, 20) and “my beloved” (1 Corinthians 10:11). He ends his letter with, “My love be with you all in Christ Jesus. Amen” (1 Corinthians 16:24). Sometimes love requires that we call out sin and speak painful truths. Paul’s letters demonstrate his dedication to the truth of God as well as his passion for others to know and follow God.

Paul’s letter to the Ephesians can seem like more dry theology, at first. In reality, he is fighting for the family of the church, that they may love each other and identify and reject false, demonic thinking. He gives the same instructions to the elders, here, reminding them to sacrifice for their congregation and protect it from false teachers.

Paul has told them he will not see them again; when he reaches Jerusalem, he will be imprisoned. The elders respond with heartfelt sorrow. Later, when they read Paul’s letter, they won’t hear a stiff professor or a dour preacher. They’ll hear their friend whom they love and miss.

Verse 38. being sorrowful most of all because of the word he had spoken, that they would not see his face again. And they accompanied him to the ship.

The elders of the church in Ephesus love Paul. He tore into their city like a tornado. First, he took over the synagogue, passionately teaching about how Jesus of Nazareth has brought the kingdom of God. When he got too much push-back, he moved to a local hall and taught every day, welcoming all the Jews and Gentiles of the province. In his words, they found something even greater than John the Baptist’s call for repentance of sins—they found true reconciliation with God, the hope of resurrection, and eternity in His presence (Acts 19:1–10).

In addition to showing the way to ultimate salvation, Paul waged war against the evils and hardships that plagued the city. The Holy Spirit so filled him with power that cloth he had touched healed the sick. Demons fled at his words. He put all other so-called exorcists to shame, and those who had dedicated their lives to magic and witchcraft burned their books and turned to his God (Acts 19:11–20).

Paul healed and rescued so many people from evil that the craftsmen who made shrines of Artemis feared for their income and staged a riot to remind the city of their devotion to their goddess. When a mob found two of Paul’s companions and dragged them to the local theater, Paul, himself, tried to push his way in and rescue them. His church wouldn’t let him; he was too precious to them (Acts 19:23–34).

Now, Paul has told the elders that he is going to Jerusalem where he will be arrested. None of them know he will spend the next five years imprisoned. They do know they will never see him again (Acts 20:22–25). The thought makes them weep (Acts 20:37), but they submit their wishes to the God who brought Paul into their lives and see him on his way.

End of Chapter 20.

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