Acts 20:1–38

20:1–16 Paul in Greece. Paul’s journey to Jerusalem takes him through many familiar places, and these verses contain a great deal of geographical, chronological, and personnel details. Among the specific places mentioned by Luke is “Greece,” also known in Acts as Achaia, the region of Corinth (v. 2). There Paul spends three more months ministering to the churches (v. 3). From there he hopes to go to Syria, but a Jewish plot against him causes him to travel to Macedonia instead. What no doubt seems like a setback, as he is eager to get to Jerusalem, works out for the benefit of more believers from Macedonia to Philippi, Troas, and Miletus. Paul’s personal visit to Troas was cut short by a vision leading him to Macedonia (16:8–10), but now he is able to spend a full week with them. Without the plot against Paul, there might well have been no farewell meeting with the Ephesian elders in Miletus (20:17–38), another example in Acts of plans that people mean for evil and God intends and uses for good.

Luke names seven coworkers of Paul (v. 4), perhaps as a parallel to the choosing of seven workers to support the ministry of the apostles in the early Jerusalem ministry (6:1–6).¹ Readers should not make too much of the number seven beyond what is indicated in the text, though the significance of the number, unlike the twelve or so disciples of John in Ephesus (19:7), is somewhat compelling. It is enough to note that the seven are representatives of the churches planted by Paul during his travels and are now accompanying him and assisting in ministry, sometimes traveling to places on his behalf. They will accompany him as he brings the collection from the Gentile churches to the struggling believers in Jerusalem (1 Cor. 16:3–4).

At Troas, Luke notes that the saints gathered “on the first day of the week . . . to break bread” (Acts 20:7); in other words, they met together to share the Lord’s Supper on Sunday. This is a clear indication that the early Christians met together on Sunday, the first day of the week, the day of resurrection. This establishes the precedent for Sunday being the special day of new covenant worship.

As the saints gather to worship, a “young man named Eutychus” falls asleep while sitting in an open third-story window. He plummets out of the window and is “taken up dead” (v. 9); there is no reason to assume that Luke means “as if he were dead” or that the people merely think he is dead. But Paul takes the young man in his arms and says, in effect, “Fear not; he is alive” (cf. v. 10). When they later take the boy away alive, they are “not a little comforted,” another indication that he was not merely knocked unconscious (v. 12). It is remarkable that Paul has Elijah- and Jesus-like power over the dead, and it is also remarkable that after this dramatic event they eat together and Paul continues teaching until sunrise. This gives us some idea of Paul’s desire to equip believers for living the Christian life, as well as his willingness to go without rest or sleep for the sake of others (2 Cor. 11:27). Luke presents Paul as giving much encouragement to persevere in ministry and as a sterling personal example of faithfulness in ministry.

20:17–38 Paul’s Goodbye to the Ephesian Elders. Paul’s goodbye to the Ephesian elders is a testimony to his own faithfulness in ministry, a word of encouragement to fledgling pastors, and a warning of things to come in the churches. Readers familiar with Paul’s Pastoral Epistles (1–2 Timothy and, especially, Titus) will hear echoes of those letters in this address. Luke provides an introduction to the speech in verse 17 and relates the emotional farewell scene in verses 36–38. The address itself can be divided many ways, but the simplest breakdown is as follows:

1. Verses 18–27: Paul’s Testimony, Expectations, and Confidence
2. Verses 28–30: Pastoral Charge and Warnings of Things to Come
3. Verses 31–35: Paul’s Example of Ministry

While in Miletus, Paul calls the Ephesian “elders” to come to him (v. 17).² He begins with a word of reminder about how he himself lived while ministering throughout Asia (v. 18). Calling his own experience to mind is a common practice in Paul’s epistles (e.g., 1 Thess. 1:5; 2:1–10). The apostle paints a picture of hardship in ministry, underscored by opposition he has faced from the Jews (Acts 20:19). Paul is neither complaining nor attempting to gain sympathy from his hearers; he offers his own experience in ministry as a testimony to his authenticity and faithfulness as well as an example for the Ephesian elders to follow. His ultimate point is not simply to recount his sufferings but to remind the elders why he underwent such trials: for the sake of the gospel. Regardless of what he has faced, Paul has never hesitated to preach, teach, and share the gospel (vv. 20–21).

In Acts, Luke depicts Paul mostly as moving from town to town and, within that larger story, from synagogue to synagogue. Here Paul not only relates his public ministry but specifically mentions going “from house to house” (v. 20). The early church quickly became a house-church movement out of necessity. Paul boils down the foundation of his ministry to repentance and faith in Jesus, which he has proclaimed to both Jews and Greeks (v. 21). Although the presentation would vary somewhat in Jewish and Gentile contexts, Paul’s message has been consistent: everyone, regardless of background, must turn from their old ways, whether religious or pagan, and turn to Christ. A description of the gospel can be more expansive, but it cannot be less than repentance and faith. These two elements are present in the apostolic gospel from Peter’s sermon at Pentecost (ch. 2) through the rest of Acts. Contexts and speaking gifts may vary, but preaching the gospel of repentance and faith is the foundation of apostolic ministry.

Paul’s intention to go to Jerusalem has already been made clear in Acts, but here he indicates the reason for his certainty and confidence to make the trip: the guiding of the Holy Spirit (20:22). This is no mere impression, for the Spirit “constrains” him to go and also informs him of the sufferings awaiting him in Jerusalem (v. 23). Luke does not indicate how the Spirit has testified to Paul; there are clear examples elsewhere of Paul’s receiving special revelation (9:5; 16:9; 18:9), though those are not identified explicitly as direct revelation from the Spirit. It is not a stretch, however, to understand Paul as saying that the Spirit has spoken to him directly—in whatever form that might have taken—and it is also possible that prophets have shared a similar word with Paul. Whatever the case, his mission is clear: the Spirit has told him to go to Jerusalem. Regardless of what awaits him, he will obey God.

The relational character of Paul’s ministry comes to the forefront as he tells the Ephesian elders, with the same confidence with which he goes to Jerusalem, that this is the last time the brothers will see him in person (20:25). He is not merely saying goodbye, however; he is also pointing to the Ephesian elders’ responsibility for the future of their church. Paul has done all he has been given to do, and now the responsibility to persevere in ministry lies with the elders. He describes his ministry among them as “proclaiming the kingdom,” another shorthand for gospel ministry. If repentance and faith are the condensed form of the content of the gospel, then “kingdom” is the one-word description of the entire apostolic message. In this, Paul, like the other apostles, follows in the steps of Jesus (Mark 1:15).

Preaching the kingdom, though not explicitly mentioned as often in Acts or the Epistles as in the Gospels, nevertheless remains the essential core of apostolic ministry. As noted above (cf. comment on Acts 19:1–10), the term is central to Acts as well as to the theology of the entire NT. The lack of explicit uses of the term kingdom outside the Gospels in no way implies a lack of emphasis. After the inaugurating ministry of Jesus and then his ascension, the kingdom of God is the ultimate universal context, all under Christ the King. Arguments prevalent among scholars and teachers of all theological stripes that the theme of the kingdom either fades with the apostles or is replaced with other theological themes such as justification are based merely on the counting of words. Words are important, of course, and we must not build a theology unsupported by biblical words. But the word kingdom does appear in Acts and in the Epistles, always with contextual significance. More importantly, the kingdom of God is not simply a phrase but is a concept and theme—one present through the entire Bible.

Paul’s mention of the “whole counsel of God” (20:27) refers to the content of the gospel, the OT background on which it is built, and the application of that content in apostolic preaching. Readers of Acts must mine the depths of Paul’s epistles, not to mention the rest of the NT, to grasp the length and breadth of the term. By preaching this counsel, Paul can leave the Ephesians with a clear conscience, “innocent of the blood of all” (v. 26). Whether rejected or accepted, Paul has faithfully carried out the ministry of the gospel. The faithfulness of a minister is measured by the content of his message, given in its entirety; the results lie with God. Because Paul has been faithful, he is no longer responsible for the lives and doctrine of his hearers. Whatever failures may come in the content or practice of their ministry, such failures cannot be laid at Paul’s feet.

Paul next turns to the elders and their future ministry. Ministers must keep watch over themselves and their people (v. 28). This basic description of ministerial responsibility is similar to what Paul will write later to Timothy (1 Tim. 6:11–16; 2 Tim. 2:1–6). As with Paul’s own ministry, all pastoral ministry is established by the Spirit. It is the Spirit, not the elders themselves—nor the church—who makes them “overseers.”

The phrase “obtained with his own blood” is difficult, because “his” is most closely associated with “God” in the sentence (Acts 20:28). Some early scribes, seeing the difficulty of the phrase, emended the verse to read “the church of the Lord, which he obtained with his own blood” or “the church of God, which he obtained with the blood of his Own” (that is, his own Son; cf. ESV mgs.). Although such emendations are unnecessary, the ancient scribes’ theology was correct. Paul is not making a Trinitarian assertion about the blood of the Father, much less offering a foundation for the suffering of the Father—what later theologians referred to as patripassianism, an error made by Praxeas in the third century, as well as many others. That error is linked to ancient and related heresies known as modalism, Sabellianism, and monarchianism. Modern versions of this ancient heresy are found in various “oneness” theologies.

In short, patripassianism is based on the idea that the three members of the Trinity are not three distinct persons but are simply different manifestations, or modes, of the one-person God. If the Son suffers and dies, so do the Father and the Spirit. Such a view does not stand up under the scrutiny of the rest of the NT, even if Acts 20:28 is offered in support of it. The rest of Paul’s teaching makes clear that the “blood” through which the church was obtained was the blood of Jesus (e.g., 1 Cor. 10:16; 11:25, 27; Col. 1:20).

Paul is certain that it will not be long before the Ephesian church will experience what God’s people have experienced throughout the ages: threat from within. “Fierce wolves,” teachers of false gospels, will seek to lead believers away from the apostolic gospel (Acts 20:29–30). By this time Paul has seen such assault happen among the churches he has planted (cf. Galatians). The Pastoral Epistles contain many such warnings (2 Tim. 2:16–18; 3:1–9), and at one point Paul indicates that the Spirit himself has made clear to him that some will fall from the faith, pursuing evil spirits and the “teachings of demons” (1 Tim. 4:1). The NT writings and church history down to our own day confirm that Paul is not wrong in his warnings.

Paul then returns to his own example for the Ephesians to remember. Over against the deceivers who will rise up to harm and destroy the church, Paul desires the Ephesians to remember the care and concern he showed them for three years; the ministry on which the Ephesian churches were founded was one of tireless self-giving. He mentions his tearful admonishments (Acts 20:31). Paul is not commending weepy, sappy ministry, with ministers crying at the drop of a hat in order to add emphasis to their message. This is, rather, an image similar to the way a father or mother, concerned for the future of a child, will lovingly plead with him to remember how he was raised and the dangers awaiting him around every corner. Such love and concern is part and parcel of true apostolic ministry. In 1 Thessalonians, Paul compares his care for the church to that of a “nursing mother” (1 Thess. 2:7). He was willing to give even his own life for the young and persecuted believers there. Like a father, he and his companions “exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God” (1 Thess. 2:12). If a minister wonders how he should think of and care for his people, he should treat them as fathers and mothers treat their children.

Despite all of his justified concern for their future well-being and all of the certain trouble they will face, Paul is not wringing his hands in anxiety. His confidence is in the power of the Word of God to protect and preserve (Acts 20:32). The ultimate care for the church is not in the hands of ministers or leaders but in the Word of God. Paul’s letters are full of encouragement, warning, admonishment, and instruction, but he knows that his people are finally in God’s hands (Rom. 16:25; 2 Cor. 9:8).

Under the new covenant, the “inheritance” (Acts 20:32) of God’s people is not the land of Israel but the final inheritance of the kingdom of God. This inheritance is certain, obtained and held by those God has sanctified; it is possessed already through faith and the Spirit, the guarantee of that inheritance (Eph. 1:14). Although we usually think of sanctification as an ongoing process, Paul uses words such as “sanctified” or “saints” (the words are related in Greek) to speak of something already accomplished by God (as here; cf. Acts 26:18; Rom. 15:16; 1 Cor. 1:2; 6:11). Believers are already definitively sanctified through faith in Christ. That does not mean that sanctification is not also “progressive.” What theologians refer to as “progressive sanctification,” the ongoing work of the Spirit to conform believers to Christ, is derived from the multiple commands and teaching in the NT concerning the Christian life and perseverance to the end. Sanctification is both the definitive and the progressive work of God.

Paul ends his pastoral counsel by returning to his own example among the Ephesians (Acts 20:33–35). He was never a burden on them but provided for himself and showed them how to “help the weak” (v. 35). Paul is not issuing a command for pastors to be bivocational, but neither should such ministry be considered second rate or something to avoid. Paul’s point, however, is not to speak directly to the question of bivocational ministry but rather to underscore that he displayed his genuine concern for them the whole time he was with them by taking care of his own needs rather than asking for support. Paul is setting his example before them so that they may remember how he treated them and what the true nature of pastoral ministry is meant to be. His example is set against the troublers and false teachers who will surely make their way into the churches. This whole address is concerned with pastoral care, not standards and practices for pastoral remuneration.

It is difficult to know who precisely Paul means by “the weak” (v. 35), but the reader can infer that he has in mind the poor or those otherwise in need of assistance and unable to care for themselves. This conclusion is based on his citation of a statement from Jesus known only from this text. Throughout the Gospels Jesus shows his concern in both word and action. The weak need not just a “good word” but real and devoted attention and care. Offering a blessing, however orthodox and true, instead of real help to those in need is a sign of counterfeit faith (James 2:14–17). Paul is not making this optional but declares, “We must help the weak” (Acts 20:35). Questions arise over whether such NT exhortations should be reserved to the church only or to those outside the church as well. The NT includes examples of both. Acts seems to focus on the former: Paul takes up a large offering specifically for believers in Jerusalem; in the early Jerusalem church the believers shared their resources, and servants were chosen to take care of widows.

Jesus’ ministry, however, was not limited to those on the inside; he constantly gave of himself, his time, and his energy to those apart from his nearest followers—though he took care of them too. In Galatians 6:10 Paul instructs his readers to “do good to everyone, and especially to those who are of the household of faith.” There is a distinction in the recipients of our care and support, and priority is given to believers, but followers of Jesus are to do good to everyone. This is Paul’s very last word to the Ephesian elders.

Every Christian goodbye is always a “see you later,” but this realization does not take away the real pain and sorrow that comes from parting with loved ones, especially when they know that they will probably not see each other again in this life. The elders and Paul pray together (Acts 20:36), with everyone crying (v. 37), and then they walk Paul to his ship (v. 38). This is the last time Paul and the elders will see each other. With that he makes his way to Jerusalem, knowing what awaits him there.