Paul Travels to Macedonia and Greece (20:1–6)
The next six verses are a highly abbreviated summary of nearly two years of activities by Paul. He pours his efforts into visiting many of the churches he has established to encourage them and help them in their growth and development.
PAUL’S TRAVELS TO MACEDONIA, GREECE, AND ASIA MINOR
After encouraging them, said good-by (20:1). After nearly three years of ministry in Ephesus, Paul decides to leave. This is not a sudden or forced departure. He tells the Corinthians that he has planned to stay in Ephesus through Pentecost (1 Cor. 16:8), which in the year 55 falls on May 25.407 Now he wants to revisit his churches and begins gathering a collection for the impoverished Christians in Jerusalem.
After leaving Ephesus, he apparently travels first to Troas, a fact that we learn from 2 Corinthians, which he writes a short time later in Macedonia: “Now when I went to Troas to preach the gospel of Christ and found that the Lord had opened a door for me, I still had no peace of mind, because I did not find my brother Titus there. So I said good-by to them and went on to Macedonia” (2 Cor. 2:12–13). Before leaving Ephesus, Paul sends Titus to Corinth to deal with a difficult situation. Paul himself has just visited Corinth and faces a hostile response. He writes them what he terms a “sorrowful letter” (2 Cor. 2:3–9), which is now lost. At this point, Paul is anxious about the situation in Corinth and awaits news from Titus (2 Cor. 7:5–7).
Set out for Macedonia. He traveled through that area (20:1–2). During this time, he revisits the churches in Philippi, Thessalonica, Berea, and presumably others that were established on the basis of their witness in the region. It may have been during this period that Paul travels to the west coast and proclaims the gospel in Illyricum (Rom. 15:19), a Roman province on in the northwest portion of the Balkan peninsula along the Adriatic sea. Paul writes 2 Corinthians while he is in Macedonia.
Arrived in Greece, where he stayed three months (20:2–3). This probably refers to Corinth rather than Athens (or any other Greek city). While in Corinth, he is able to deal personally with the deep concerns that he writes about in 2 Corinthians and to gather the final portions of his collection for the Jerusalem church. It is also during this time that he writes his substantive letter to the church at Rome. In it, he expresses his plans to visit them shortly as he anticipates a journey to Spain.
The Jews made a plot against him (20:3). We know nothing about this plot. It may have involved not only plans to kill him, but also to take the large amount of money Paul is carrying with him. Apparently Paul wants to first visit the church in Antioch (Syria) before going on to Jerusalem. Now his plans take an abrupt change, and he returns overland to Philippi.
He was accompanied by (20:4). For his trip to Jerusalem with the collection, Paul takes with him seven delegates from churches in Macedonia, Asia, and south Galatia. Two of the companions he names here, Sopater and Secundus (we know nothing else about them, unless Sopater is the same person as Sosipater in Rom. 16:21). Luke later joins Paul in Philippi and accompanies him to Rome. It is not known whether Silas is still in Corinth (Acts 18:5) or whether he has left and journeyed elsewhere. On Timothy, see comments on 16:1. These delegates go ahead of Paul to Troas and wait for him there.
Aristarchus (20:4). A convert from Paul’s ministry at Thessalonica (or possibly as a product of the early Thessalonian Christians’ evangelization), Aristarchus joins Paul in his Ephesian ministry, as also has Gaius from Derbe (19:29). He also later visited Paul during his Caesarean imprisonment and accompanied him on his eventful voyage to Rome (27:2). Evidently, he was imprisoned with Paul in Rome and was with him when he wrote to the Colossians (Col. 4:10) and to Philemon (Philem. 24).
Tychicus (20:4). Tychicus, an Ephesian believer, later ministers to Paul during his Roman imprisonment. He was with Paul when he wrote his letters to the Ephesians and to the Colossians and carried those letters to the churches (Eph. 6:21; Col. 4:7). He remained faithful to Paul and was an important emissary for him (2 Tim. 4:12; Tit. 3:12).
Trophimus (20:4). The only other time we hear about this Ephesian is when Paul was accused of taking him into the temple precincts (21:29).
We sailed from Philippi … joined the others at Troas (20:6). Paul now leaves Macedonia with Luke (note the “we”) and joins the other delegates in the northern Asia Minor city of Troas. It is now early spring (April of A.D. 57),408 which Luke dates by reference to the Feast of Unleavened Bread.
TROAS
Archaeological remains at Alexandria Troas with the Aegean Sea in the background.
Eutychus Falls and Is Healed (20:7–16)
As a direct result of his preaching after Paul left Ephesus (2 Cor. 2:12–13), a community of believers had been established in Troas (on Troas, see Acts 16:7). Paul feels an obligation to visit them and encourage them before he travels on to Jerusalem. During his short stay, God works an amazing miracle through the hands of the apostle.
TROAS TO MILETUS
On the first day of the week we came together to break bread (20:7). This is a clear reference to the fact that the early Christians began meeting on the first day of the week to worship (Sunday), rather than on the Sabbath day (Saturday). A similar reference occurs in 1 Corinthians 16:12, where Paul encourages the believers in Corinth to set aside some money when they gather on the first day of every week. “Breaking bread” refers to the early Christian practice of sharing a meal together followed by a time of worship when those gathered remember the significance of the death of Jesus by partaking of bread and wine (see comments on Acts 2:42).
Kept on talking until midnight (20:7). This does not imply that the believers have met throughout the day and into the night. Slaves and artisans may not have been free from their work-related responsibilities to meet until the evening, so they may not have gathered together until this time. This is a unique opportunity for Paul and for the Christians of this city, and they want to make the most of their brief time together.
The upstairs room … the third story (20:8–9). Luke’s description suggests that the meeting is held in the third floor room of a Roman insula. This was typically a three-story building that had apartments on the top two floors and shops at the street level. Most of the population of the major cities lived in these multi-storeyed tenement blocks.409 This so-called “house church” is actually an “apartment church.”
Eutychus (20:9). This young man, whose name means “fortunate,” succumbs to his body’s weariness after a day of work and the late hour of the night.
Was picked up dead (20:9). Luke clearly states that he is dead, not that he “appeared to be dead” (see 14:19).
Threw himself on the young man (20:10). Similar to Peter when he raised Tabitha (9:36–41), Paul brings this young man back to life. The essence of this story is also similar to Elijah’s raising of the widow of Zarephath’s son (1 Kings 17:17–24) and Elisha’s restoring the life of the Shunammite woman’s son (2 Kings 4:33–36). In both instances, the prophets lay on the young men they were attempting to bring back to life. We may assume that Paul calls out to God in a way similar to Elijah: “O LORD my God, let this boy’s life return to him!” (1 Kings 17:21).
Sailed for Assos (20:13). The group of eight men (the seven mentioned in 20:4 plus Luke) board their ship at the port while Paul stays behind to squeeze as much time out of his visit as possible. He knows an overland shortcut that enables him to get to the next port of call before the ship leaves from there. The port city of Assos is twenty miles south of Troas. Aristotle once lived in this city and it is also the birthplace of the Stoic philosopher Cleanthes.
ASSOS
The temple of Athena on the acropolis of Assos.
Archaeological remains at the site of Assos.
Mitylene … Kios … Samos (20:14–15). The ship leaves the port of Assos and sails to Mitylene, about thirty miles south of Assos and only ten miles off the Asia Minor mainland. Mitylene is the capital and port city of the island of Lesbos, the third largest Aegean island (629 square miles) after Crete and Euboea. Leaving there, the boat sails south skirting the coastline and “right through” (antikrys) the passage separating the island of Kios from the mainland. Contrary to the NIV translation, the boat probably does not dock at Kios. At the narrowest point, Kios is only five miles from the mainland of Asia Minor. The boat passes by Ephesus and eventually comes to the island of Samos. The island is only a mile from the mainland. Leaving the port city of Samos, the boat then makes its way roughly twenty miles to the city of Miletus.
MILETUS
Ancient ruins at the site of Miletus.
In a hurry to reach Jerusalem, if possible, by the day of Pentecost (20:16). Having spent nearly three years in Ephesus, it is extraordinarily difficult for Paul to visit without spending significant time meeting with people and dealing with problems and issues. In A.D. 57, Pentecost falls on May 29.410 It has been nearly twenty-five years since the outpouring of the Holy Spirit on that important Pentecost after Jesus’ resurrection. The offering Paul is carrying and the Gentile delegates that accompany him will be a significant symbol of God’s work in reaching Gentiles.
Paul Speaks to the Ephesian Elders (20:17–38)
Paul takes advantage of his stay in Miletus to meet with the Ephesian elders to encourage them and advise them in their important ministry. As with the other addresses that Luke records in Acts, this is merely a précis of a much longer talk that Paul gives. Luke provides us with the highlights and central points of Paul’s talk. This is the only occasion thus far in Acts where Luke himself is actually present at one of the messages that he records and can thereby now write as an eyewitness to the event and from memory (and possibly notes) on what Paul says.
This message is also unique in being the only speech given by Paul in Acts that is addressed explicitly to Christians. The Miletus address is thus much more comparable to Paul’s letters, all of which are addressed to Christians. It is not surprising, then, that there are numerous themes in this speech that amply parallel similar statements and themes in the letters.411
Paul sent to Ephesus for the elders of the church (20:17). Paul does not neglect the Ephesian church in this fortuitous few days he would be in Miletus. He decides to gather the leadership of the church and meet solely with them. It would take one to two days to get the message to Ephesus and at least two days for them to get to Ephesus. On “elders” (presbyteroi), see 11:30.
I served the Lord with great humilty and with tears (20:19). It is sometimes easy to think of Paul as a thick-skinned, cognitively-oriented, driven personality. This statement gives a unique perspective on the tender side of Paul. In verse 31, he repeats the fact that he serves them with many tears. Paul has a huge capacity to love and embrace those who came into the body of Christ. Paul invariably develops a great deal of affection for these new believers and is deeply grieved when they lapse morally or are taken in by some kind of false teaching.
“Humility” was not a virtue that is emulated in the Greco-Roman world and was often thought of as a sign of weakness in an individual. Paul seeks to embody a servant model of leadership that he learns from the Lord Jesus.412
Severely tested by the plots of the Jews (20:19). Luke reveals nothing about any Jewish plots against Paul in Ephesus, although it would be surprising if he does not face opposition from the zealous members of the synagogue there. Fresh on Paul’s mind is the fact that he is not able to take a boat directly from the port of Corinth (Cenchrea) to Syria precisely because of a plot on his life (20:3). He has also faced many other violent outbursts against him in most of the cities where he has proclaimed the gospel.
Publicly and from house to house (20:20). The Ephesians have fond memories of the hours they spent learning from Paul in the Hall of Tyrannus. But this passage makes it clear that Paul exercises his teaching ministry also “from house to house.” This also reveals something of the organization of the Ephesian church as a network of house churches.
Compelled by the Spirit, I am going to Jerusalem (20:22). Paul here uses the imagery of being chained or tied up like a prisoner, but in this instance by the Holy Spirit. This is the same word used to describe Paul’s binding in chains when he is later taken into custody by the Romans in Jerusalem (22:29) or the chains with which people try to shackle the Gerasene demoniac (Mark 5:3). The metaphor underlines Paul’s conviction that he is under a divine imperative to get to Jerusalem.
In every city the Holy Spirit warns me (20:23). The Judean prophet Agabus soon warns Paul that he will be bound and arrested if he goes to Jersusalem (21:10–11). Prophets in Tyre warn of the same fate awaiting Paul (21:4). Presumably, the Spirit speaks similarly through prophets in Corinth, Troas, Philippi, and elsewhere to the same effect.
I am innocent of the blood of all men (20:26). Paul’s words here echo the image of the watchman in Ezekiel: “Son of man, speak to your countrymen and say to them: ‘When I bring the sword against a land, and the people of the land choose one of their men and make him their watchman, and he sees the sword coming against the land and blows the trumpet to warn the people, then if anyone hears the trumpet but does not take warning and the sword comes and takes his life, his blood will be on his own head.”413 Like the faithful watchman in Ezekiel, in proclaiming the kingdom of God, Paul has warned the people in the cities where he ministers about the impending judgment.
The flock … be shepherds (20:28). The concept of a flock of sheep as an image of the community of God’s people has deep Old Testament roots. Israel is God’s special “flock” and the sheep of his pasture (Ezek. 34). God gave stern warnings to the shepherds who tended his flock through the prophets Jeremiah and Ezekiel (Jer. 23:1–4; Ezek. 34:1–31). The main concern in Ezekiel is that the shepherds have become so concerned about feeding themselves that their sheep have not been well fed, have roamed the hillsides unprotected, and have become prey for the wild animals. Because of this dreadful situation, God himself becomes the shepherd for his sheep. God’s role as the shepherd of his people is beautifully expressed in Psalm 23. Jesus claims to have fulfilled this distinctive role as “the good shepherd” (John 10:1–18). Peter, as a representative of all Christian leaders, is three times enjoined by Jesus to “take care of my sheep” (John 21:15, 16, 17).
A SHEPHERD WITH HIS SHEEP
Of which the Holy Spirit has made you overseers (20:28). The apostle Paul may appoint leaders in the churches (14:23), but ultimately the decisions for leaders are based on the prior appointment by the Holy Spirit. Luke does not tell us how Paul discerned this decision of the Spirit—whether through prophecy, a strong inner leading of the Spirit both in himself and in those who are to be appointed, or by a recognition of the Spirit’s work in their lives granting giftedness and abilities that are clear leadership qualities.
Overseers (20:28). The leaders of the church at Ephesus are first called “elders” (20:17) and now referred to as “overseers.” This verse demonstrates that “elders” (presbyteroi) and “overseers” (episkopoi) are not two distinguishable groups of leaders in the first-century church. The function and role of these leaders is intimately associated with the meaning attached to the image of “shepherd.” The term episkopos was widely used in the ancient Greco-Roman world. There are instances of it used of people who managed buildings or cargo on a boat.414 There were also market overseers who judged between fair and shady dealings.415 Inscriptional evidence points to the use of episkopoi as a designation for community officials in Rhodes.416 The term is also used in the Greek Old Testament and Judaism for various kinds of leaders of the people (e.g., Neh. 11:9, 14, 22). Philo even refers to Moses as an episkopos who keeps watch over the condition of the soul.417
Savage wolves will come (20:29). The prophet Ezekiel complains that the rulers of Jerusalem are “like wolves tearing their prey” (Ezek. 22:27). Similarly, Zephaniah pronounces woe over Jerusalem’s rulers because they “are evening wolves, who leave nothing for the morning” (Zeph. 3:3). Jesus warns his disciples about the coming of false prophets who “come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Mark 7:15). Jesus also stresses the protection the shepherd provides since a “hired hand” runs away when he sees a wolf coming leaving the sheep vulnerable to the wolf’s attack (John 10:12–13).
“SAVAGE WOLVES WILL COME”
Even from your own number men will arise and distort the truth (20:30). Paul may be speaking prophetically here—the Spirit has revealed to him that a struggle for the truth will ensue within the Ephesian church. If not, perhaps Paul sees some tendencies within members of the church that disturb him. His prediction indeed proves to be correct. Less than ten years later, an unhealthy teaching emerged in the Ephesian church that he instructed Timothy to deal with.418 Toward the end of the first century, the Ephesian church struggled with an outbreak of docetic teaching that the apostle John fought against in his letters (see esp. 1 John 2:19; 2 John 7).
So be on your guard! (20:31). A good shepherd will keep the flock secure from all dangers. This command reaffirms the need for the Ephesian presbyteroi/ episkopoi/shepherds to be vigilant over the large community of believers in their care. The word used in this context literally means to “watch” (grēgoreō). After Nehemiah built the walls of Jerusalem, he stationed men on the walls and on the gates to “watch” (Neh. 7:3). During the Jewish revolt in the second century B.C., the Jewish commander Jonathan learned that the enemies from Syria were preparing to attack and so “commanded his men to be alert [grēgoreō] and to keep their arms at hand so as to be ready all night for battle” (1 Macc. 12:27). Jesus repeatedly instructed his disciples to “watchfulness” (Mark 13:34, 35, 37).
These hands of mine have supplied my own needs and the needs of my companions (20:34). Paul did not avail himself of his apostolic right to be financially supported in his ministry, although financial gifts were sent to him from time to time (2 Cor. 11:8; Phil. 4:14–18). He worked hard in a trade to support himself, not only during his Ephesian ministry, but also in other places that he ministered.419 This is the one place we learn that his work helped support others on his team. Paul was sensitive to the potential danger of being compared with other kinds of itinerants (such as the Cynics) who exploited people financially.
We must help the weak (20:35). Generosity with money, food, and material possessions is a hallmark of the early church and a virtue that Paul enjoins his congregations to practice (see also Eph. 4:28). “The weak” probably refers to those in the church who are not able to entirely support themselves. Paul is elsewhere clear that able-bodied people must work so they have adequate resources to purchase food and shelter (2 Thess. 3:6–15). Nevertheless, there are some in the church who cannot survive without substantive help from their brothers and sisters in the community of believers.
Remembering the words the Lord Jesus himself said (20:35). Jesus’ teaching, “It is more blessed to give than to receive,” is not present in any of the four Gospels. Paul is apparently here quoting a saying of Jesus that is only known in oral tradition or in a written source that is not preserved. There are a variety of similar statements made by other people in Jewish, Greek, and early Christian literature.420 A principle of reciprocity is deeply ingrained in Greco-Roman culture, that is, one must give in equal measure to what one has received. Paul’s exhortation strikes out at this idea and encourages believers to give to those who cannot give in return.421
They would never see his face again (20:38). Paul intends to visit Jerusalem and travel from there to Rome and on to Spain in his efforts to reach Gentiles with the gospel of the Lord Jesus Christ (Rom. 15:24–29). At this point, Paul does not know that he will travel to Italy in Roman custody and face trial in the capital city of the empire. If the Pastoral Epistles are to be dated to shortly after this imprisonment, it appears that Paul does, in fact, have the opportunity to see the Ephesians again (1 Tim. 1:3).