Bible Commentaries
Acts 20

Verses 1-38

1 During Paul's stay in Ephesus he penned the two epistles to the Corinthians. In these we find a full account of much which is outside the scope of Acts. They trace the gradual change which is coming over his teaching, for his ministry went "from glory to glory" (2 Corinthians 3:18). As associated with the proclamation of the kingdom, his ministry seems to fail, as did that of the twelve. This is what is recorded in Acts. But as associated with the secret which was not made publicly known until after his final appeal to the Jews in Rome, his ministry ascended to the heights of Ephesian truth by gradual degrees.

2 While in Corinth he wrote the epistle to the Galatians and that to the Romans. Thus, within a few months he writes all the Preparatory Epistles, in the central crisis of his ministry, after his determination to give the flesh no further place.

6 Luke seems to have rejoined the apostle at this point, as he now uses the pronoun we.

7 At Paul's first visit to Troas, the vision of the man of Macedonia caused him to pass through without delay. The door was shut (16:8-9). At his second visit a door was opened, in the Lord, but as he had no rest in his spirit because of the absence of Titus, he again left for Macedonia (2 Corinthians 2:12-13). Nevertheless a considerable number seem to have believed. Conscious that he would probably never see them again, Paul lingers and prolongs his farewell exhortation.

9 There is a contrast as well as a similarity between the miracles wrought by Peter and Paul. Peter raised Dorcas to life as Paul raised Eutychus. Much stress is laid on the good works and almsdeeds that she did. Nothing of the kind is recorded of Eutychus. Indeed, he was not sufficiently watchful to keep awake when the apostle was preaching. Are not these types of the resurrection of Israel and of the ecclesia which is Christ's body? Those in the former resurrection (Revelation 20:4-5) have worked as well as believed, and their resurrection is, in measure, deserved. But the saints of the present economy of grace are like Eutychus. Paul's preaching fails to keep them awake. They are drowsy and undeserving. Nevertheless, such is the superabundance of grace, that, in the secret resurrection (1 Corinthians 15:51) revealed about this time by the apostle Paul, merit has no place, for we shall live together with Him whether we are watchful or drowsy (1 Thessalonians 5:10).

13 We may see something of the tense solicitude of the apostle's heart in his actions. For the sake of a few more hours at Troas he walked twenty miles after having preached most of the night. He would not trust himself in Ephesus, lest he should linger and defeat his purpose to be in Jerusalem at Pentecost. Yet he could not sail past without at least a parting word to the elders of the ecclesia he had come to love so well. It becomes more and more evident that the new departure in his ministry included the cessation of his own physical presence with the ecclesias. It was to be communicated in true spiritual style by means of epistles. It must be remembered that Paul's ministry was continually changing. As the apostasy of the Jews progressed, the evangel of the kingdom became less pronounced and he was entrusted with a secret, which, depending on Israel's failure, could not be made known publicly until Israel was set aside. Hence there is a great gulf between this address and the Ephesian epistle, which he wrote to them from Rome some years later. His career at this time was still imperfect. Writing to the Corinthians a short time before, he says that the saints are still in the period of minority and that maturity, or perfection, had not yet been attained (1 Corinthians 13:9-12).

21 Repentance had its place in Paul's preaching while he was proclaiming the kingdom. It was associated with pardon. Henceforth he no longer preaches these, but justification and conciliation by faith alone, as is set forth in his epistles to the Romans, Corinthians, and

Galatians, which were written not long before this last meeting with the Ephesian elders. The call to repentance is most frequently made to the covenant people, and usually for the purpose of averting impending judgment.

22 Paul had a profound conviction that it was God's will that he should go to Jerusalem and then to Rome. The further intimation of the spirit that bonds and affiictions awaited him did not make him fiinch. The distinct character of his ministry is seen by comparing him with

Peter, who left Jerusalem after he had been delivered from bonds. Paul goes to Jerusalem well aware that his physical frame would be put under restraint. This corresponds closely with the change which his ministry was undergoing. The kingdom and physical blessings were fast receding and spiritual gratuities were taking their place. Henceforth Paul's physical environment is expressive of the truth which he ministers.

27 The counsel of God concerning the kingdom, as revealed in the Hebrew Scriptures, must not be confused with the still secret purpose of God, which the apostle did not make known to the Ephesians until after his arrival at Rome. See Ephesians 1:9; Ephesians 3:1-9, and Colossians 1:25-27.

28 The oversight in Ephesus seems to have been in the hands of a number of supervisors who cared for them as a shepherd tends his flock. Not one of the ecclesiastical arrangements of later days was present.

29 The apostle draws a dark picture of apostasy. Wolves from without were to come in. These are spoken of as "burdensome" and probably refers to those who came in to get rather than to give. But even worse was the apostasy within. In Corinth we see the readiness with which the disciples followed a leader even when the leader refused a following. In Ephesus began the destructive work of those who set themselves up as heads of parties or divisions. Had they acted like Paul with the Corinthians the schism would have been healed. But, as they courted a personal following, it has led to the multiplied divisions of today,

31 Paul's tears were occasioned by the fear that they would turn away from his gospel, as they subsequently did (2 Timothy 1:15).

32 "God and the word of His grace" means much more to us than it possibly could have meant to the Ephesian elders at Miletus.

The richest storehouse of His grace had not yet been opened. The epistle to the Ephesians had not yet been penned. Yet Paul doubtless referred to these later unfoldings and committed them to that further revelation which it was not yet lawful for him to utter (2 Corinthians 12:4). God and the word of His grace are our only, yet sufficient, recourse in the present apostasy.

33 As Priscilla and Aquila were in Ephesus, it is probable that Paul worked with them for his living as he had done at Corinth. What a marvelous example of self-sacrifice he has left! Vast as was the spiritual wealth he brought to Ephesus, he did not even take the meager dole needed for his sustenance.

37 The occasion of their most poignant sorrow was the sign of their greatest benefit. They were about to exchange a subordinate place at Israel's board, for "every spiritual blessing among the celestials" (Ephesians 1:3). Paul's face may fade from view on earth, yet it was but a symptom of a higher and greater fellowship in heaven.