Bible Groups - Digests of Bible Commentaries

The Acts of the Apostles - Chapter 20

1 Luke makes it appear that Paul left Ephesus at his own choice, although v. 28 and 1 Cor 15:32 hint that he may have been made to leave and not return. The riot may have been a signal to leave, but first he strengthened - exhorted/comforted - the church he is leaving.
2 Again his purpose is to encourage the churches he had founded earlier, writing 2 Cor on the way (delivered by Titus), ending up in Greece - ie Corinth, where he stays for 3 months, writing Romans, the last of his letters actually written by him. (AD 57-58). How can we develop and support "encouragers" and gently correct discouragers?
3 One manuscript has an alternative reading: he decides to sail to Syria because of a Jewish plot, perhaps a threat to tip him overboard? - but the Holy Spirit tells him to go via Macedonia.
4 Long list of co-workers Paul attracted from the churches he had founded across a wide geographical area, and who have left their homes to follow Paul (Cf Lk 18:28). Some of these appear elsewhere, others not. Shows the complexity of Paul's missionary work, although roles of these workers is not given. From Romans (15:25-27) it appears their role was to do with the collection Paul was taking to the saints in Jerusalem - not mentioned by Luke.
5 2^nd "we" section begins at Philippi, where they left before (16:16). Troas was where Paul's European mission started. The group travelling on ahead and then waiting for Paul again suggests the real role of the group is arranging the collection for Jerusalem.
6 Mentioning the feast of Unleavened Bread (Passover) and Paul's determination to get to Jerusalem for Pentecost reinforces his dedication to his Jewish background. Passover was also the significant feast for Jesus. Luke structures this journey to mirror that of Jesus: Paul announces his intention (Cf Lk 9:1-6), sends out his delegates ahead of him (Cf Lk 10:1-12), and then moves steadily towards a destiny that is ever more clearly stated as he approaches Jerusalem. In addition to proclaiming the good news boldly and doing signs and wonders, as did Jesus, Paul also replicated the pattern of the prophet who was rejected in Jerusalem. Luke's omission of any motivation for Paul's journey heightens its similarity to Jesus' journey to Jerusalem. Luke seems to be aware of the collection (24:17), and the gathering of pairs of representatives from the various Gentile churches supports the idea that they were taking alms from the Gentile churches to Jerusalem. But Luke is silent: we can only speculate why - perhaps the failure of the Jerusalem church to rally to Paul's aid when he was arrested was embarrassing and suggested that Paul's gesture of reconciliation had failed.
7 First mention of Breaking of Bread on a Sunday, the day of the Resurrection, instead of on sabbath. Luke's humour: Paul goes on talking until midnight, and a hearer falls asleep - and falls out of the window and down 3 storeys. But it is significant that this takes place in an upper room (Cf Lk 22:12), and on the first day of the week (Cf Lk 24:1), while they are gathered to break bread (Lk 24:30-35). Contrast with previous night episode in Troas when in a vision a man invited Paul to Macedonia (16:6-10). And with Peter: Paul comes downstairs to revive Eutychus, Peter went upstairs to revive Tabitha (9:36-43).
8 The burning oil from the lamps would have a soporific effect, as well as using up the oxygen!
9 Eutychus means good fortune/lucky - as he was! Like the disciples on Mount of Olives, he too fell asleep. A shock too for those listening to Paul exhorting them to stay awake, etc - who will pick them up when Paul is gone?
10 Cf Elijah (1 Kgs 17:21), Elisha (2 Kgs 4:34). So Paul joins Jesus and Peter as a life-giving prophet who raised someone from the dead (as well as Elijah and Elisha). He was declared dead in v. 9: whether he was really dead, or just "as good as dead" matters not to the symbolic point of the story. Luke's usual story-telling expertise seems to have deserted him - he tells this raising from the dead story almost casually. Why? Perhaps his message is that the power of the raised prophet Jesus is at work in Paul precisely at the moment he sets off on his own journey to chains and afflictions in Jerusalem. Luke wants us now to focus on Paul's fateful journey to Jerusalem, as Paul is doing, rather than on Paul's powers.
11 Presumably, as he broke the bread, Paul was presiding at the Eucharist. The Eucharist "surrounds" the raising of Eutychus. Then he went on talking until dawn.
12 The separation of this verse from v. 10 seems awkward - perhaps Luke is anxious to emphasise the context of the Eucharist. Not surprising they were greatly comforted - after Paul had presided at Breaking of Bread, talked all night, and brought Eutychus back to life!
13 Another "we" passage starts. Assos is a short distance along the coast from Troas. We are not told why Paul preferred to go overland.
14 Mitylene is on Lesbos.
15 Chios and Samos are islands further along the coast. Hopping from one port to another, sailing usually only by day, was the normal method of sea passages.
16 The tense of the Greek verb suggests that it was a fixed decision rather than spur of the moment. Pentecost is one of 3 feasts the law requires Jews to be in Jerusalem (Passover, Pentecost and Tabernacles, Deut 16:16).
17 Miletus is about 30 miles from Ephesus. Perhaps Paul was aware of potential problems or real danger if he went to Ephesus (Cf 1 Cor 15:32). Unlikely to be saving time, as Luke implies, as it would take a few days for messengers to summon the presbyters and for them to reach Miletus - unless it was pre-arranged. Luke gives us 2 farewell speeches: by Jesus at last supper (Lk 22:15-38), and here by Paul. Paul's speech is both personalised review of his work and a preview of what is to come. It has the form of a farewell speech by a dying patriarch (eg Moses Deut 29-32,), and enables Luke to reflect on the transition from the Apostles' generation to the church of Luke's time, to give us an inside view of "how Paul was" for his churches, and to impart principal moral values, culminating in the importance of remembering the words of the Lord Jesus. As the apostolic era ends, leadership of the church passes to overseers or elders, commissioned by laying-on of hands. As successors to the apostles, they are not replacement apostles - the Spirit must continue to guide the church. Paul's speech holds up Paul's life as a model for church leaders: self-sacrificing, authentic teaching - public and private, humility or lowlymindedness, careful pastoring, courage vs attacks internal and external, not seeking personal gain - a frequent temptation since they managed common funds. His public and private behaviour were consistent not like some false prophets who say one thing in public and do another in private. The church leaders may be in authority, but their primary role is as shepherds of their flock - ie pastoring. The most pressing danger is false teaching. Very noticeable is Luke's ability to deliver a speech "in character" - this is clearly Paul's speech, not Stephen's or Peter's, and a Paul we recognise from Paul's own letters. Both the themes and the language are Paul's. Though using a literary convention - a farewell speech - Luke surpasses himself in this skilful writing.
18 The word "how" is key - Paul describes how he lived, as they know full well.
19 Paul emphasises that he served with tears (Cf 2 Cor 2:4) - repeated in 20:31 - and humility or lowmindedness.
20 Twice Paul emphasises that he told all that they needed (also 20:27), underlined by the need to correct Apollos and the 12 disciples of the Baptist.
21 Again emphasises that Paul has consistently sought to bring both Jews and Greeks within the Church. Balanced: bringing them to repentance before God and to faith in our Lord Jesus (Cf 1 Thess 1:9-10).
22 "Bound" by the Spirit would be a better translation, echoing Paul's hands being bound when he arrives in Jerusalem. Paul states his intention to go to Jerusalem - a name which occurs in this part of the story, as it does in Luke's Gospel journey narrative.
23 Although Paul denies knowing what awaits him, it is clear that the Holy Spirit is directing him and also warning him of the trials that await him when he arrives. Luke assures us that what awaits Paul is part of God's plan. Literally "bonds (ie prison) and afflictions" await him, city by city, echoing his "being bound". "Imprisonment and persecution" seems a strange translation, more based on what actually happened than on the Greek words here, and misses the effect of "being bound".
24 Are we clear what our calling in life is? How can we clarify it? What has grace saved us from - what might we have become without it?
25 Luke is content to say "preaching the kingdom" without saying whose kingdom (Cf 14:22).
26 He has told them all they need to know - from now on it is up to them.
27 "The entire plan of God" or "all the will of God" - argues against the Gnostics who said that part of God's plan/teaching was secret known only to a few "in the know". Do we sometimes emphasise only parts of God's teaching? What are the dangers in this? How avoid it?
28 Very similar to 1 Pet 5:2-3. The Greek "episkopos", which means overseer or supervisor, is usually translated in 2^nd C as "bishop", meaning the head of the local church (eg 1 Tim 33:2). But in Ephesus (and Philippi) there seem to be several, and as the office had not yet developed into its later form, and the precise function of these officials is uncertain, it is usually translated as "overseer". Nor is it differentiated from "presbyter" at this time - there is no indication of a hierarchy. "Shepherding" or "tending" the church indicates a more pastoral role, perhaps even administrative, which seems to be Luke's understanding of the role. "Appointed by the Holy Spirit" strongly legitimises their authority. (Similarly the Greek "diakonos" means servant, attendant or minister, as Paul describes himself and other Apostles. Later it became an established official in the local church, and is then translated as "deacon" - eg 1 Tim 3:8,12). "With his own blood" ie God's: a strange saying, so some prefer "acquired with the blood of his own" - ie Christ's. God has a vested interest in guiding his young churches.
29 Luke defends Paul from responsibility for subsequent problems in the Ephesus church. Predicting evil after the death of the hero is common in "farewell discourses". "Departure" here seems to refer to Paul's death, not just to leaving Ephesus. Wolves is very apposite to the image of the flock, and became stereotyped in Christian literature.
30 The Greek means violently "tearing away", so "tear" is better than "draw", as it follows the wolf metaphor. Errors can arise from within, as well as from outside (Cf 1 John 2:19). Paul sees the leaders" role as to feed, lead and protect their flock - not carry them or solve their needs and problems. What do we want from our leaders? Do we ask too much, and encourage them too little? Do we pay our leaders enough? Do we give enough to the poor? How can we detect error and discern sound teaching? Who should we trust?
31 He gave 3 years of his life preparing them for this moment. He taught them individually, as well as proclaiming the gospel publicly.
32 "Commend" or "entrust" to God. A pivotal verse - we must rely on God.
34 Paul frequently says he supported himself by working with his hands. But nowhere does he claim to have supported others.
35 "I have shown you" - ie given you an example. "Help the weak" - usually means physically weak or ill, but here likely to refer to those (spiritually) not strong (Cf Rom 14:1-2, 21; 1 Cor 1:27, etc). The saying of Jesus is not recorded in the Gospel tradition, although common in Jewish Wisdom and Greek literature; similar idea in Luke's gospel (Lk 6:35-36, 38).
36 "He knelt" or "fell to his knees" - as Jesus did after the Last Supper (Lk 22:41).
37 An usual amount of emotion.
38 Emotion focussing on this indication of Paul's death, clearly written from a perspective of a time after Paul's death. Paul's journey to Jerusalem reminds us of Jesus" journey to Jerusalem, the overriding theme in Luke's gospel. They stayed with Paul until the last possible moment on the dock-side.