"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).
