At this point in his ministry Paul began to focus his attention on taking the gospel to Rome. Luke recorded the events that led up to his arrival there to show how Jesus Christ extended His church to the center of the Roman (Gentile) world.
This pericope gives the reason for what follows in the remainder of Acts.
19:21 Paul evidently sensed that having laid a firm foundation in Asia Minor and the Aegean Sea region he needed to press on to Gentile areas yet unreached (cf. Rom. 15:23). Though he had some short-range goals, he ultimately wanted to go to Rome (Rom. 1:15; cf. Luke 4:43; 9:22). In Romans 15:24 he wrote that he intended to go on from there to Spain, the westernmost frontier of the Roman Empire. Luke made no reference to Spain. It was his purpose to end his record of the church's expansion when the gospel reached the heart of the empire from which it then circulated everywhere.
"Although the phrase en to pneumati(in the spirit') could refer either to the human spirit or the Holy Spirit, there is reason to believe that the latter is at least included. It would be strange to attribute the journey to Jerusalem to a human decision while linking the trip to Rome to divine necessity, especially when Paul says he must [dei] also' see Rome, implying some comparability between the two trips. Furthermore, in 20:22-23 Paul refers to the same decision and speaks of himself going to Jerusalem bound in the Spirit' and of the Holy Spirit testifying in every city of coming suffering. More than a strong human resolve is indicated."789
"By the combination of en to pneumatiand dei, Luke appears to be making the point in this programmatic statement that the aftermath of the Gentile mission and its extension into Rome were likewise under the Spirit's direction, just as the Gentile mission itself had been."790
The rest of Acts shows how Paul attained his purpose of reaching Rome in spite of many obstacles all of which he overcame.791
"The purpose of S. Paul, which coincided with the will of God, was achieved; but, as in other cases, the means by which he was brought to Rome were far different from what he had wished or arranged. Thus we have presented to us a typical instance of divine overruling of human plans, but to the achievement of one and the same end."792
". . . in Paul's eyes Rome was designed to replace Jerusalem as the centre of the Christian mission (and to inherit his own apostolic responsibility). Luke's perspective was different from Paul's but from Luke's perspective too, as Jerusalem Christianity was henceforth unable to fulfill God's saving purpose in the world, it was for Roman Christianity to take up the task and carry it forward."793
Paul wanted to collect money for the poor Judean saints from the more prosperous Christians in the Aegean region and then deliver it to them in Jerusalem (cf. 24:17; 1 Cor. 16:1-4). He realized that returning to Jerusalem would be dangerous for him (cf. Rom. 15:30-32), but he determined to go nonetheless. Paul never let the possibility of danger to his person turn him away from doing God's will.
19:22 Paul apparently sent Timothy (cf. 18:5; 1 Cor. 4:17; 16:10-11) and Erastus to minister to the Macedonian churches. They also prepared for his coming by laying the groundwork for the collection for the poor Jerusalem saints (cf. 1 Cor. 16:1-9). This Erastus was probably not the same man Paul mentioned in Romans 16:23, though he may be the one he wrote of in 2 Timothy 4:20.
Others who ministered to Paul included Silas and Titus, though Luke did not mention them here. Silas' name appears in Acts nine times between 15:40 and 18:5, but Luke did not mention him again. Paul wrote that Titus was a faithful and active associate of his (cf. 2 Cor. 2:13; 7:6, 13-14; 8:6, 16, 23; 12:18; Gal. 2:1, 3; 2 Tim. 4:10; Titus 1:4), but Luke did not mention him at all.
Paul evidently stayed in Ephesus several more months, and it was probably during this time that the following incident occurred.
This incident reveals more about the effects of the gospel on Ephesian society and religion (cf. vv. 13-20).
"Luke's purpose in presenting this vignette is clearly apologetic, in line with his argument for the religio licitastatus of Christianity (cf. Panel 5 [16:6-19:20]) and in anticipation of the themes stressed in Paul's speeches of defense (Panel 6, esp. chs. 22-26). Politically, Luke's report of the friendliness of the Asiarchs (officials of the province,' NIV) toward Paul and of the city clerk's intervention on his behalf is the best defense imaginable against the charge that Paul and Christianity threatened the official life of the empire."794
19:23 Christianity, the Way (cf. v. 9; 9:2; 16:17; 18:25, 26; 22:4; 24:14, 22), had such an influence in Ephesian society that the local pagan worship suffered. The antagonism that Luke proceeded to record was not opposition to Paul personally; it was a reaction to the effect of the gospel in Ephesus.
19:24 There were two goddesses named Artemis (Greek) or Diana (Latin) that Gentiles worshipped in the Roman Empire at this time. One was the goddess of the hunt, usually pictured as a young lady carrying a hunting bow. The other was a fertility goddess portrayed as a woman with many breasts. The latter was the one especially venerated in Ephesus.
The temple of Diana in Ephesus was one of the seven wonders of the ancient world, and many historians believe it was one of the most beautiful buildings ever built.795It stood about a mile northeast of the city and served as a bank as well as a place of worship and cultic immorality. It could accommodate 50,000 people and was probably the largest Greek temple ever built. Its centerpiece was evidently a meteorite that resembled a woman with many breasts.796
The silversmiths in Ephesus took Artemis as their patron saint and, among their other wares, made miniature silver shrines containing images of the goddess that they sold to devotees. As Christianity spread, interest in Artemis and the market for her statuettes declined. The leader of the guild that made these trinkets was Demetrius.
"When pilgrims came to Ephesus they liked to take a souvenir home. These silversmiths were makers of little silver model shrines which were bought and sold as souvenirs."797
19:25-27 Demetrius' words establish the extent to which the gospel had penetrated Asia and the effect it had. There is no stronger testimony than the words of a critic who acknowledges the success of his adversary. Obviously financial loss motivated Demetrius to organize this protest as much as, or perhaps more than, veneration for the goddess Artemis.
". . . vested interests were disguised as local patriotism--in this case also under the cloak of religious zeal."798
"The guilds, and the problem they presented to the non-conforming Christian, haunt the background of the New Testament. They were societies not trade unions, primarily social, and multitudinous in ancient society. Records exist of guilds of bankers, doctors, architects, producers of woollen and linen goods, dyers, workers in metal, stone or clay, builders, carpenters, pastry cooks, barbers, embalmers and transport workers."799
The only other protest by Gentiles against the gospel that Luke recorded in Acts also resulted from financial loss (cf. 16:16-24). The profit motive still opposes the spread of the gospel.
". . . you cannot step on a man's pocketbook without hearing him say, Ouch!'"800
19:28-29 The temple of Artemis was a source of civic pride to the Ephesians. In view of Ephesus' commercial decline, it is easy to see how the silversmiths' protest could have so quickly aroused popular opposition to the Christian missionaries. This was a case of mob violence; many of the protesters did not understand what the issue was. A major boulevard, the Arcadian Way, ran from the harbor to the theater, and it was probably this artery that the ringleaders used to collect citizens on their march to the theater.
Archaeologists have restored the theater at Ephesus. It lay on the side of Mt. Pion in the town and seated 25,000 people in 66 rows. Its semi-circular design was typical of Roman outdoor theaters.
Gaius was a common Greek name. This Gaius seems to have been different from the men with the same name mentioned in 20:4, Romans 16:23, and 1 Corinthians 1:14, since this one was a Macedonian.801Aristarchus does appear later in Acts (cf. 20:4; 27:2). He came from Thessalonica.
19:30 Evidently the silversmiths did not lay hands on Paul as they did on Gaius and Aristarchus. He seems to have been elsewhere in Ephesus when this demonstration broke out. Paul seems to have desired to use this occasion to preach the gospel to the assembled throng in the theater. However the other Christians sensed his danger and would not allow him to make himself a target of their violence.
19:31 The Asiarchs were educated citizens who were the political leaders of the cities of this Roman province.
They were "men of substance and influence in the cities of the province of Asia who were or had been presidents of the provincial council, which dealt principally with organizing the games and with ceremonial matters connected with Emperor-worship. During his term of office, the Asiarch was styled high-priest' of the imperial cult."802
Some of these men were friends of Paul. This shows again that the attitude of many leaders was friendly to Christianity at this time. Their attitude doubtless reflected what was appropriate in the empire. The Asiarchs too wanted to prevent Paul from injury.
"A sect whose leader had Asiarchs for friends cannot be dangerous to the state."803
Notice that Paul had made friends with leading men of the city; he did not keep a low profile as he evangelized.
19:32 We should probably understand Luke's reference to the confusion of the crowd as pertaining to the exact grievance of the silversmiths. Most of the people did not understand the reason for the gathering; they just went along for the excitement.804
19:33-34 The crowd's reaction to Alexander showed distinct hostility toward him. Apparently Alexander was a leading unbelieving Jew who wanted the crowd to understand that even though Paul was a Jew the local Jewish community did not approve of him (cf. 18:12-17). However, like Gallio in Corinth, this crowd did not distinguish between Christianity and Judaism. Both faiths stood against idolatry. Perhaps the crowd assumed Alexander wanted to defend Paul who was also a Jew.805
19:35-36 The "townclerk"(Gr. ho grammateus) was the equivalent of a modern mayor, the locally elected executive official most responsible for what took place in the city. Consequently he was eager to end this demonstration. He made four points in his address to the assembly. First, there was no danger whatsoever that people would conclude that Artemis was a goddess made with hands since everyone knew the image of her in her famous temple had fallen from heaven. "Do nothing rash"is still good advice. The townclerk was not a Christian, but he was a wise and diplomatic man.
The title "temple keeper"was an honor that Rome bestowed on selected cities that possessed temples of the imperial cult.806Ephesus was one of these.
19:37 Second, Gaius and Aristarchus had done nothing worthy of punishment. They had neither physically damaged anything nor had they spoken against Artemis. Robbing temples and blaspheming other gods were common accusations that Gentiles made against Jews, including Jewish Christians, in antiquity.807
19:38-39 Third, if Demetrius and his fellow silversmiths had a complaint against the Christians they should handle it in the legally authorized way and take their adversaries to court. The court that would have dealt with this kind of complaint met three times a month in Ephesus.808Proconsuls were provincial governors.
19:40-41 Fourth, the mayor reminded the citizens that if the provincial authorities concluded that there was no good reason for their rioting they could impose penalties on the city. Furthermore this riot was unjustified. This line of argument proved effective and the crowd disbursed.
This may have been the time Priscilla and Aquila risked their lives for Paul (Rom. 16:4). This event may also have been in Paul's mind when he wrote of fighting wild beasts at Ephesus (1 Cor. 15:32) and of despairing of life as he faced a deadly foe (2 Cor. 1:8-11).
One wonders if the cooling of the Ephesian Christians' love for Jesus Christ that took place in later years connects to the zeal for Artemis that characterized this community (cf. Rev. 2:1-7).
"The story [of the riot in Ephesus, vv. 23-41] is in effect a statement that Christians do not constitute a danger to the state and a plea that they be treated with toleration in a pluralistic society; only when properly defined criminal charges can he preferred against them should they be summoned before the courts."809
"This report of Paul's return visit to Macedonia and Achaia is the briefest account of an extended ministry in all of Acts--even more so than the summary of the ministry at Ephesus (cf. 19:8-12). Nevertheless, it can be filled out to some extent by certain personal references and historical allusions in 2 Corinthians and Romans, which were written during this time."810
20:1 Evidently soon after the riot Paul left Ephesus to pursue his plan to return to Jerusalem through Macedonia and Achaia (19:21). He travelled up to Troas where he could have ministered for some time because "a door was opened"for him there (2 Cor. 2:12). Nevertheless he was uneasy about the trouble in the Corinthian church. He had sent Titus to Corinth, evidently from Ephesus, with a severe letter to the church. He was eager to hear what the reaction to it had been (2 Cor. 2:3-4; 7:8-12; 12:18). So rather than staying in Troas, Paul moved west into Macedonia where he met Titus who was returning from Corinth (2 Cor. 7:5-8). After receiving Titus' favorable report of affairs in Corinth, Paul wrote 2 Corinthians from somewhere in Macedonia, probably in the fall of 56 A.D. (cf. 2 Cor. 12:14; 13:1-2).
20:2 Paul's ministry to the province of Illyricum, which lay to the northwest of Macedonia, may have taken place while he was in this area or during his three-year ministry in Ephesus (cf. Rom. 15:19). "Greece"here refers to Achaia. Paul may have sent his Epistle to Titus at this time, but he probably wrote it after his acquittal in Rome and after he resumed his missionary travels (Titus 3:12).
20:3 The "three months"appear to have been the winter months of 56-57 A.D. Paul probably spent most of this time in Corinth where Gaius (Titius Justus?) was his host (Rom. 16:23; cf. Acts 18:7). There he wrote the Book of Romans as he anticipated visiting Rome. From Rome he planned to move farther west into Spain (Rom. 15:24). During his time in Macedonia and Achaia Paul was also busy collecting the gift for the poor saints in Jerusalem (Rom. 15:26). He evidently planned to travel on a ship from Cenchrea to Caesarea and Jerusalem to celebrate one of the spring Jewish feasts there (vv. 6, 16). However when he learned of the Jews' plot to kill him on the way, he changed his plans and decided to go to Jerusalem by way of Macedonia.
"Often from foreign ports Jewish pilgrim ships left for Syria to take pilgrims to the Passover. Paul must have intended to sail on such a ship. On such a ship it would have been the easiest thing in the world for the fanatical Jews to arrange that Paul should disappear overboard and never be heard of again."811
20:4 The men Luke identified here were the representatives of the churches in the provinces of Macedonia, Galatia, and Asia who accompanied Paul with the gift of money for the Jerusalem church. Sopater may be the Sosipater of Romans 16:21. Paul himself may have represented the province of Achaia and the church in Corinth while Luke may have represented the Philippian Christians, but Luke did not make this clear.
20:5-6 Apparently these men travelled from Corinth to Philippi with Paul. In Philippi Paul met Luke who may have ministered there since Paul had founded the Philippian church (cf. 16:10-40). Paul's team celebrated the feast of Unleavened Bread, which followed immediately after Passover, in Philippi.812Then Paul's companions proceeded on to Troas. Paul and Luke, and perhaps Titus and two other representatives of the church in Achaia (cf. 2 Cor. 8:6-24), remained in Philippi briefly.813They did so to celebrate the Passover and Unleavened Bread feasts in the spring of 57 A.D. Then they sailed from Neapolis, the port of Philippi (16:11), to Troas and joined the other messengers. This crossing took five days whereas previously Paul's ship from Troas to Neapolis made the trip in only two days (16:11).814
"From 20:5 through the end of Acts (28:31), Luke's narrative gives considerable attention to ports of call, stopovers, and time spent on Paul's travels and includes various anecdotes. It contains the kind of details found in a travel journal, and the use of we' in 20:5-15; 21:1-18; and 28:16 shows its eyewitness character."815
20:7 We do not know if Paul or someone else planted the church in Troas (cf. 16:8-9; 2 Cor. 2:12-13). This is the first clear reference in Scripture to the early Christians meeting to worship on the first day of the week rather than on the Sabbath, the seventh day (cf. John 20:19, 26; 1 Cor. 16:2; Rev. 1:10). This day has continued to be the normal one for Christian worship. They selected Sunday because it was the day on which the Lord Jesus Christ rose from the dead. This group of believers met "to break bread"(Gr. klasai arton).
"The breaking of the bread probably denotes a fellowship meal in the course of which the Eucharist was celebrated (cf. 2:42)."816
"In the early Church there were two closely related things. There was what was called the Love Feast. To it all contributed, and it was a real meal. Often it must have been the only real meal that poor slaves got all week. It was a meal when the Christians sat down and ate in loving fellowship and in sharing with each other. During it or at the end of it the Sacrament of the Lord's Supper was observed. It may well be that we have lost something of very great value when we lost the happy fellowship and togetherness of the common meal of the Christian fellowship. It marked as nothing else could the real homeliness, the real family spirit of the Church."817
"Breaking bread is not merely the occasion for the Eutychus story, as v. 7 might suggest. Because Paul is departing, the community's breaking of bread becomes a farewell meal, resembling Jesus' farewell meal with his apostles, when he took bread' and broke' it (Luke 22:19). The echoes of Jesus' Jerusalem journey and its consequences that begin in Acts 19:21 and continue thereafter may suggest that this resemblance has some importance, even though it is not developed."818
Luke did not record when Paul began his address, but the apostle kept speaking all night. Probably some of the Christians present would have been slaves or employees who would have been free to attend a meeting only at night.
Luke's references to time are Roman rather than Jewish. For him days ran from sunrise to sunrise, not from sunset to sunset (cf. vv. 7, 11).
"I tell congregations very frankly that I'm a long-winded preacher. I'm known as that. I love to teach the Word of God. I have a system of homiletics that I never learned in the seminary. I picked it up myself--in fact, I got it from a cigarette commercial. This is it: It's not how long you make it but how you make it long. I believe in making it long; my scriptural authority for it is that Paul did it. He spoke until midnight [really until daybreak, v. 11]."819
20:8-9 Luke's reference to the many lamps (Gr. lampades hikani, lit. many torches) suggests that it was the combination of a long message and lack of oxygen that caused Eutychus to fall asleep. The Greek word translated "young man"(meanias) elsewhere describes a boy of eight to 14 years old. Doctor Luke pronounced Eutychus (lit. fortunate) dead.
"The length of Paul's preaching may incline us to sympathize with sleepy Eutychus. The well-developed synoptic theme of wakefulness puts a different perspective on the matter. Falling asleep is a serious failure with potentially grave consequences. Paul's dedicated preaching makes demands on his audience. They must be dedicated listeners who hear the word and bear fruit with perseverance (en upomone)' (Luke 8:15). Eutychus failed and fell."820
"I confess that Paul's experience has always been a comfort to me. When I look out at the congregation and see some brother or sister out there sound asleep, I say to myself, It's all right. Just let them sleep. Paul put them to sleep, too.'"821
20:10-11 This seems to be a definite instance of Paul raising a dead person back to life similar to what Elijah, Elisha, and Jesus had done (cf. 1 Kings 17:21; 2 Kings 4:34-35; Matt. 9:32-33; Mark 5:39). The incident shows the miraculous power of Jesus Christ working through His apostle at this time (1:1-2). (If you are a preacher and have the gift of gab, you may also need the gift of healing!)
There are also several similarities between this incident and Peter's raising of Tabitha (Dorcas) in 9:36-42.
"Whereas Peter raises Tabitha by a command, following the pattern of resurrection stories in Luke, Paul fell upon (epepesen)' Eutychus and embraced him and then announced that he was alive (20:10). If there is a healing act here, it is by bodily contact, not by word, and follows the pattern of the Elisha story (2 Kings 4:34 = 4 Kgdms. 4:34). Peter and Paul are similar in part because they fit a common scriptural type. Through both, the prophetic power of Elijah and Elisha continues to be available to the church."822
20:11 The Christians returned to their third-story room and resumed their meeting. The Greek phrase klasas ton arton kai geusamenos, "broken the bread and eaten,"can refer to an ordinary meal rather than the Lord's Supper823, or the Lord's Supper may be in view here.824Paul then continued speaking until daybreak. He and the Troas Christians realized that this might be their final opportunity to meet together, so in spite of the unusual incident involving Eutychus they made the most of their opportunity.
20:12 Luke closed his account of this incident by assuring the reader that Eutychus was indeed all right and that the believers found great comfort in Paul's ministry of restoration as well as in his teaching.
"These early believers sat up all night listening to Paul. I know someone is going to say, If I could listen to Paul, I'd listen all night, too.' Probably Paul was nothing more than a humble preacher of the gospel. We do know that Apollos was an eloquent man, but that is not said of Paul. These believers simply wanted to hear the Word of God. How wonderful that is!"825
"In a few business-like words Luke takes his readers over some of the most storied coasts of ancient myth and history."826
20:13-14 Ships had to round Cape Lectum to reach Assos (modern Bahram Koi) from Troas. This was a more time-consuming route than the road between these towns, which were 20 miles apart. By taking the land route Paul was able to stay in Troas a little longer. Mitylene was the chief city of the island of Lesbos, the largest of the islands of western Asia Minor.
20:15 Chios was the major town of a small island by the same name on which the poet Homer had been born. Samos was another island off the coast of Asia directly west of Ephesus another day's sail south. Miletus stood 30 miles south of Ephesus on the mainland.
20:16 Paul evidently concluded that it would be too time-consuming or dangerous to return to Ephesus. He wanted to reach Jerusalem by Pentecost, which was 50 days after Passover (cf. v. 6; 2:1). Paul's visit to Miletus, therefore, must have occurred in late April of 57 A.D.
"Paul's farewell address to the Ephesian elders is the nearest approximation to the Pauline letters in Acts. Its general content recalls how in his letters Paul encouraged, warned, and exhorted his converts. Moreover, its theological themes and vocabulary are distinctively Pauline. In his three missionary sermons (13:16-41; 14:15-17; 17:22-31) and five defenses (chs. 22-26), Paul addressed non-Christian audiences. But he was speaking to Christians here. It is significant that, in a situation similar to those he faced in many of his letters, this farewell to the Ephesian elders reads like a miniature letter of his. This becomes all the more significant when we recall that nowhere else in Acts is there any evidence for a close knowledge of Paul's letters.
"The address is constructed in a way familiar to all readers of Paul's letters. The body of it has three parts, which deal with (1) Paul's past ministry at Ephesus (vv. 18-21), (2) Paul's present plans in going to Jerusalem (vv. 22-24), and (3) the future of Paul himself and of the church at Ephesus (vv. 25-31). It concludes with a blessing (v. 32) and then adds further words of exhortation that point the hearers to Paul's example and the teachings of Jesus (vv. 33-35). Heading each section is an introductory formula: you know' (hymeis epistasthe) at v. 18; and now behold' (kai nyn idou) at v. 22); and now behold I know' (kai nyn idou ego oida) at v. 25; and and now' (kai ta nyn) at v. 32."827
This is probably one of the few speeches in Acts that Luke heard with his own ears.
20:17 Evidently Paul's ship had a several day layover in Miletus, or he may have changed ships after spending a few days there (cf. 21:3-4, 8). It would have taken at least one day for Paul's message to reach the Ephesian elders and at least one more day for them to make their way to Miletus to join him.
20:18-21 Paul first reviewed his past three-year ministry among these elders (v. 31). He appealed to the way he lived among them to urge them to remain faithful in the future (cf. 1 Thess. 2:1-12). He emphasized particularly his humble service of the Lord (cf. Eph. 4:2), his sorrows (cf. 2 Cor. 2:4), and the opposition of enemies of the gospel (cf. 19:9; 20:1). He also stressed his faithfulness in proclaiming what they needed to hear (cf. Rom. 1:16), his ceaseless teaching ministry (cf. 19:8-10), and his comprehensive evangelistic efforts (cf. v. 26). Teaching from house to house (v. 20) probably included home Bible classes and house churches. This defense of his ministry suggests that critics may have been prejudicing his converts against him in his absence, as they did elsewhere. Notice that several of the words and phrases in this first part of Paul's speech recur as it proceeds.
Repentance toward God and faith in the Lord Jesus Christ (v. 21) is a beautifully balanced way of expressing what is essential for justification (cf. 26:20-23; Rom. 10:9-10; 2 Cor. 5:20-6:2). One must change his or her mind Godward and place trust in the Lord Jesus Christ.
20:22-23 Next Paul described his present circumstances. Probably Paul meant that he had committed himself to visiting Jerusalem since he was sure this was what God wanted him to do even though he realized that trouble lay ahead (cf. v. 3; 9:16; 19:21). Perhaps prophets had already revealed to him that the Jews would arrest him there (cf. 21:4, 11; Rom. 15:30-31). Paul wanted to be faithful to the Lord more than he wanted to be physically safe or comfortable (cf. Phil. 1:20).
"It should be noted that the Spirit did not prohibit his going, but told him what would happen when he arrived."828
20:24 Paul's "gospel of the grace of God"was a continuation of the good news Jesus preached but in a universal context. Thus he equated it with "preaching the kingdom"(v. 25).
20:25 Paul continued by laying out his plans for the future. The kingdom Paul preached is God's rule over His elect. It probably includes His spiritual rule now and His messianic rule during the Millennium.
"Paul clearly equated preaching the Gospel of the grace of God with the preaching of the kingdom of God. Once again [cf. 20:22-24] we see that the two terms are used interchangeably [cf. 28:23, 30-31]. . . .
"Thus as we survey Paul's ministry as recorded in the Book of Acts, we see that he was an ambassador of the kingdom of God--but his message was salvation through the death and the resurrection of Jesus Christ. No reference is made to support the notion that the earthly Davidic kingdom had been established. Rather, the message concerns entrance into a present form of the kingdom of God by faith in Jesus Christ."829
Paul was confident that all the men he addressed would not see him again, though some of them might. He did not plan to return to Ephesus for some time if ever (cf. Rom. 15:23-29).
20:26 Paul could say he was innocent (cf. Jer. 23:1-2) not because he had presented the gospel to every individual personally. He had carried out the mission God had given him of evangelizing pagan Gentile areas. The Christians remaining in Asia could continue to evangelize more thoroughly (cf. Ezek. 33:1-6).
20:27 Paul had passed on to these elders what was truly profitable to them (cf. v. 20). "The whole purpose of God"refers to God's plans and purposes rather than a verse by verse exposition of the Scriptures. Their responsibility was to instruct the saints in more detail.
"As I write this, I am a retired preacher. I have made many blunders and have failed in many ways. But as I look back on my ministry, I can say truthfully that when I stood in the pulpit, I declared the Word of God as I saw it. I have the deep satisfaction of knowing that if I went back to any pulpit which I have held, I haven't a thing to add to what I have already said. I don't mean I couldn't say it in a better way, but the important thing is that I declared the whole counsel of God. I have always believed that the important issue is to get out the entire Word of God."830
20:28 Paul concluded his address with a challenge because of the Ephesian elders' future responsibilities (vv. 28-31). The elders were to guard their own lives from the attacks of the adversary and then the lives of those under their care (cf. Ezek. 34:12-16; 1 Pet. 5:1-4). Paul used Jesus' familiar figure of a flock of sheep to describe His followers (John 10:27; 21:15; et al.).
The term "elder"(v. 17) came from Judaism and emphasized the dignity of the leader of God's people. "Overseer"is Greek in origin and describes the responsibility of this person. "Shepherd"was both Jewish and Greek and focuses on his function. Putting them together we conclude that these men were older, more mature men in the faith who were responsible for the spiritual welfare of the church. They fulfilled their responsibility by pastoring (i.e., feeding, guiding, and guarding) the church (cf. 1 Pet. 5:1-4).
"There was in apostolic times no distinction between elders (presbyters) and bishops such as we find from the second century onwards: the leaders of the Ephesian church are indiscriminately described as elders, bishops (i.e., superintendents), and shepherds (or pastors)."831
The Holy Spirit appointed these men in the sense that He led the apostles or others to select them as elders.
A better translation of the last part of this verse would be, "He [God the Father] purchased with the blood of His own [Son]"(cf. Rom. 3:25; 5:9; Eph. 1:7; 2:13; Col. 1:20). It is important for church leaders to remember that the church belongs to God, not them. This helps balance the tendency to take too little or too much responsibility on oneself. "The church [Gr. ekklesia] of God"is a phrase we find elsewhere in the New Testament only in Paul's epistles.
20:29-30 Paul may have been certain where future trouble would come from because of his contacts with that church, by special revelation, or because of his general experience in ministry (cf. Matt. 7:15; John 10:12). What he anticipated materialized (1 Tim. 1:6-7, 19-20; 4:1-7; 2 Tim. 1:15; 2:17-18; 3:1-9; Rev. 2:1-7). Most churches face opposition from people outside and inside their fellowship.
20:31 Watchfulness would be imperative for these shepherds. Paul probably labored in Ephesus from the fall of 52 A.D. to the summer of 55 A.D. Some scholars believe that he spent some of this time in prison there (cf. 2 Cor. 11:23) and that he wrote his Prison Epistles, at least Philippians, from Ephesus. This is a minority opinion, however, that does not have as strong support as the Roman origin of the Prison Epistles theory does.
Reference to his tears shows that Paul's ministry was not just intellectual but also emotional; he became emotionally involved in it (cf. John 11:35). Specifically he delivered his admonitions feeling the pain that they caused his hearers. The Book of Acts does not picture Paul as weeping over the people to whom he ministered or over ministry situations. Rather it presents him as equal to any occasion. We only see this human side of his ministry from Paul's own comments here and in his epistles.
20:32 Paul concluded his address with a blessing. Since he was no longer going to be able to build up these men, he committed them to God who would, and to the Scriptures, His tool in this process. God's grace is the source of all spiritual growth and of the ultimate inheritance these elders would one day enjoy because they were believers (cf. 1 Pet. 5:1-4; Phil. 1:6; Col. 3:24).
20:33-35 The apostle concluded with an exhortation, as he typically did in his epistles. Was Paul boasting when he reviewed his habits of life in Ephesus? I think not. He was reminding these elders of his example that they were to follow as they led the church as he had led them. They were to serve without concern for present material reward. Paul's policy was not to ask others to support him but to labor at his trade when he or his fellow workers or his converts needed financial support. He did not hesitate to raise money for others, but there are no references in Acts or in his epistles to his having asked for money for himself. I do not believe Paul would object to modern support-raising efforts by Christian workers provided the support raiser was willing to work if his supporters proved unfaithful. Paul emphasized motives (v. 33) and example (v. 35). He wanted to give rather than receive and to model that attitude so his converts could see how to demonstrate it in everyday life.
The precise saying of Jesus to which Paul referred here (v. 35) is not in Scripture. It may have come down to Paul by oral or written tradition, or he may have been summarizing Jesus' teaching (e.g., Luke 6:38). Paul often related his exhortations to Jesus' teachings or example (cf. Rom. 12-14; Phil. 2:5-11; 1 Thess. 4:1-12).
20:36 Prayer for God's grace and protection undoubtedly bonded these men together in Christian love. The kneeling posture here, as elsewhere in Scripture, reflects an attitude of submission to the sovereign God. The normal position for praying seems to have been standing (cf. Mark 11:25), so kneeling implies a particularly solemn occasion (cf. 21:5).832
20:37-38 This record of the Gentile converts' affection for Paul (cf. Gen. 33:4; 45:14; 46:29) contrasts with the hatred of the Jews that he was to face soon in Jerusalem. Luke again obliquely pointed out that the Gentiles received the gospel but the Jews usually rejected it.
". . . through all this scene there runs one dominant feeling and that is the feeling of an affection and a love as deep as the heart itself. That is the feeling that should be in any Church. When love dies in any Church the work of Christ cannot do other than wither or fade."833
Paul may have left Timothy in Ephesus at this time. However, it seems more likely that that took place after Paul's release from Rome, his departure from that city, and his return to Ephesus (1 Tim. 1:3; 3:14; 4:13).
The third "we"section of Acts (21:1-18) is of theological importance because it focuses on Paul's recapitulation of Jesus' passion. Note the similarities between Luke's accounts of Jesus' trip to Jerusalem and Paul's. Both stories involve a plot by the Jews and handing over to the Gentiles. There were triple predictions along the way of suffering in Jerusalem in both cases. Both Jesus and Paul steadfastly resolved to go there despite opposition, and both resigned themselves to God's will.834Luke probably told his story as he did to help the reader appreciate the similarities between Jesus and Paul to authenticate Paul's ministry.
21:1-3 Cos was an island a day's travel by ship from Miletus. Rhodes refers to the city on the island of Rhodes, another day's distance. A gigantic statue of Apollo, the Colossus of Rhodes, one of the seven wonders of the ancient world, stood astride the entrance to this harbor years earlier. From there Paul's party continued east to Patara, another day's journey. There the missionaries were able to transfer to a ship bound directly for Tyre 400 miles away. They sailed to the south of Cyprus. Tyre was in ancient Phoenicia, then part of the Roman province of Syria.
21:4 Refugees from the persecution that followed Stephen's martyrdom had evangelized Phoenicia (11:19). Paul and his companions stayed in Tyre for seven days fellowshipping with the Christians.
"Sea journeys in the ancient world depended on finding shipping available, and accepting delays arising from loading and unloading. It is therefore not inconsistent that Paul was in haste to reach Jerusalem by Pentecost, yet had stopped for a week at Troas, and now spends a week at Tyre; he would have no choice."835
There is ample evidence in the text that Paul was not disobedient to God in going on to Jerusalem (cf. 9:16; 19:21; 20:22-24; 21:14; 23:1, 11).836It seems that one or more prophets in the church at Tyre also foretold His arrest in Jerusalem (20:23) and they, anxious about his safety, urged him not to proceed.
"Paul, however, regarded it not as a prohibition but a divine forewarning so that he would be spiritually prepared for what would happen."837
21:5-6 As they had done when leaving the Ephesian elders, Paul and his fellow missionaries kneeled down and prayed with these believers before they parted (cf. 20:36). This reflects Paul's ongoing commitment to and dependance on God. Then they reboarded the ship, and the Christians of Tyre returned home.
21:7 Ptolemais (Acco of the Old Testament and modern Acre located on the north side of the bay of Haifa) lay 20 miles south of Tyre. It was the southernmost Phoenician port. There Paul also met with the local Christians as stevedores unloaded and loaded his ship.
"The man who is within the family of the Church is better equipped with friends that [sic] any other man in all the world."838
21:8-9 Caesarea was 32 miles farther south, and Paul's party could have reached it by sea or by land. It was the capital of the province of Judea and the major port of Jerusalem. Philip may have settled in Caesarea after evangelizing the coastal plain of Palestine 20 years earlier (8:40; cf. 6:5).839His four daughters had the prophetic gift. According to early Church tradition, Philip and his daughters later moved to Hierapolis in Asia Minor. There these women imparted information about the early history of the Jerusalem church to Papias, a church father.840It seems unusual that Luke would refer to these daughters as prophetesses without mentioning anything they prophesied. Perhaps they gave him information as they did Papias.841
21:10-11 Agabus previously had come from Jerusalem to Antioch to foretell the famine of 46 A.D. (11:26-27). Now he came down to Caesarea and prophesied Paul's arrest in Jerusalem (cf. Mark 9:31; 10:33; John 21:18). He illustrated his prediction graphically as several Old Testament prophets had done (cf. 1 Kings 11:29-31; Isa. 20:2-4; Jer. 13:1-7; Ezek. 4). "This is what the Holy Spirit says,"is the Christian equivalent of the Old Testament, "Thus saith the Lord."His revelation came as no surprise to Paul, of course (v. 4; 9:16). Perhaps another reason Luke emphasized these prophecies was to prove to his readers that Paul's arrest and its consequences were part of God's foreordained will for the church's expansion (1:1-2; cf. Mark 10:33).
21:12 It seemed clearer all the time to Paul's companions and to the local Christians that Paul was going to be in great danger in Jerusalem. Consequently they tried to discourage him from proceeding.
21:13 From Paul's response to their entreaty, he seems not to have known whether his arrest would result in his death or not.
Why did Paul avoid the possibility of death in Corinth (20:3) but not here? Paul's purpose to deliver the collection and so strengthen the unity of the Gentile and Jewish believers would have failed if he had died on board a ship between Corinth and Jerusalem. However arrest in Jerusalem would not frustrate that purpose. For Paul, and eventually for his friends (v. 14), the Lord's will was more important than physical well-being (cf. Luke 22:42). He believed the Spirit wanted him to go to Jerusalem (19:21; 20:22) so he "set his face"to go there (cf. Luke 9:51).
"Paul, aware of the suffering and danger ahead, must make the same decision in Caesarea that Jesus made in the prayer scene before his crucifixion. In the prayer scene Jesus expressed the two options himself in internal debate: Take this cup from me; nevertheless, let not my will but yours be done' (Luke 22:42). In Paul's case his companions and friends express the option of escape and appeal to Paul to choose it. Paul chooses the other option. The conflict finally ends when Paul's friends recognize that they cannot persuade him and say, Let the will of the Lord be done' (21:14)."842
21:14 Unable to dissuade him, Paul's friends stopped urging him and committed the situation to the Lord.
"Perhaps he regarded Caesarea as his temptation and Gethsemane. If so, the congregation, catching the thought, echoed the garden prayer of Christ: The will of the Lord be done. . ."843
"Paul is recognized and welcomed in Tyre and Caesarea as he was at earlier stops on his trip, and the disciples in these places show great concern for Paul's safety. Widespread respect for Paul is also indicated by the attention that he receives from figures associated with the mission in its early days: Philip the evangelist (21:8), Agabus the prophet (21:10; cf. 11:28), and Mnason, an early disciple' (21:16)."844
Christians have developed a respect for Paul that is second only to Jesus Christ over more than 19 centuries of church history. However when Luke wrote Acts, Paul was a very controversial figure in the church. Luke seems to have gone out of his way to put Paul in the best possible light so his original readers would accept and appreciate his ministry.
Jerusalem was about 65 miles southeast of Caesarea, a long two-day trip. Mnason evidently became a Christian early in the history of the church, perhaps on the day of Pentecost. He was a Hellenistic Jewish Christian; he was from Cyprus, like Barnabas. As such he would have been more open to entertaining a mixed group of Jewish and Gentile Christians than many Hebrew Jewish Christians in Palestine would have been. Apparently he lived about halfway between Caesarea and Jerusalem.
Paul finally achieved the first phase of his plan to visit Jerusalem and then Rome (19:21). In doing so, he brought one chapter of his ministry to a close and opened another. His return to Jerusalem was an essential part of God's plan to send Paul to Rome. This plan unfolds in the rest of chapter 21.
"A certain parallelism between the careers of Jesus and Paul is to be seen. Jesus too journeyed to Jerusalem, and during his journey prophesied concerning his impending sufferings; he was arrested and tried, appearing before the Jews and the Romans . . ."845
