Acts 20 Part 1
Notes
Transcript
Handout
1 And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. 2 And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3 And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. 4 And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5 These going before tarried for us at Troas.
After the uproar where did Paul intend to go?
Macedonia.
Remember these are the churches of Thessalonica, Berea, and Philippi.
What did Paul do when he visited Macedonia?
Exhorted the churches there.
After he visited Macedonia, where did Paul go?
Greece.
Paul spent three months in Greece, which is most likely Achia (Corinth).
Why did Paul not sail to Syria?
There was a Jewish plot to attack/kill him.
Paul apparently intended to take a ship from a Greek port—perhaps Cenchrea, Corinth’s eastern harbor—across the Aegean and along the eastern Mediterranean toward Syria, ultimately on the way to Jerusalem.
That would have been a more direct sea route than retracing the long route north through Macedonia.
But a plot was laid against him, perhaps connected with a crowded Passover-season vessel and the fact that Paul was carrying, or helping oversee, a substantial charitable offering. Luke does not explain the intended method of attack, so we should not claim more than the text says. The practical result was that Paul changed his route.
What does this tell us about our plans and God’s plans in relation to our own lives?
We may intend to go or do something with Godly intentions and desires and though what we set out to do is right, God still may have other plans and shut the door. We must be ready at every moment of our lives to lean on God, trust in God, and be obedient to His leading.
This moment teaches us that God’s will is a present tense and can change at any given moment. Do not think that God is surprised but rather He is leading us in His perfect will to do greater, bless more, and lead us to a place where we bring Him greater glory.
Because of the plot, Paul went through Macedonia again.
Who are the people mentioned in Acts 20:4-5?
4 And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5 These going before tarried for us at Troas.
These men likely represented various churches contributing to the Jerusalem collection.
Notice that Timothy is also with them.
Who is the ‘us’ in Acts 20:5?
The word “us” indicates that Luke had rejoined Paul, likely at Philippi. Luke’s last “we” section had ended when Paul arrived at Philippi in Acts 16; the “we” narrative resumes here.
What is the feast of unleavened bread?
Passover.
Notice the journey from Philippi to Troas took 5 days.
Paul would spend 7 days in Troas.
What time would the disciples have met to break bread?
About 6:00 pm.
The text states that the disciples gathered on the "first day of the week" to break bread. In the ancient world, a formal evening meal and gathering typically began at or shortly after sunset (around 6:00 PM). Since Paul was "ready to depart on the morrow," he likely began his address as soon as the assembly was settled.
How long did Paul preach until?
Midnight.
If the gathering began around 6:00 PM, Paul had been speaking for roughly 6 hours by the time midnight arrived.
The Greek word translated as "preached" in verse 7 is διαλέγομαι (dialegomai), from which we get the English word "dialogue." This suggests that it was not a six-hour monologue, but likely an intensive, interactive session of teaching, questions, and answers. Paul knew this was his final night with them, and his urgency is reflected in the length of the discourse.
What happened at midnight?
Eutychus fell out of the window and died.
The "many lights" (oil lamps) would have consumed oxygen and increased the heat in the crowded upper room, contributing to Eutychus's "deep sleep" during Paul’s "long preaching."
What did Paul do in response to Eutychus’ death?
He embraced him and the Lord restored his life.
After Eutychus is restored, what do Paul and the disciples do?
Paul eats and continues speaking even until the morning.
There is a difference between the two sessions, what is it?
After the "preaching" διαλέγομαι (dialegomai) of the first half, the second half is described as "talked" ὁμιλέω (homileō), implying a more intimate, conversational fellowship over a meal.
I imagine this intimate moment being a realization that time is quickly passing and the traumatic events surround Eutychus brought them together to focus more on their unity in Christ and the short time they have together.
Who was determined not to sail but walk to Assos?
Paul.
This is my guy here. I mean if given the option to walk or sail, I’m probably walking. Especially in the ancient world where shipwreck was common and that was pretty much death.
The walk to Assos was approximately 20 miles. Which Paul did take a ship at Assos to eventually reach Miletus after several stops.
Why did Paul not want to enter Ephesus?
He was in a hurry to get to Jerusalem for Pentecost.
I also believe that Paul had strong ties to the people in Ephesus
Who did Paul call to meet him at Miletus?
The elders of the church in Ephesus.
Why would an Ephesian visit take so much time?
Ephesus had been Paul’s major base in Asia. He had ministered there for an extended period—described in Acts 20:31 as “by the space of three years”—and many believers would have wished to see him.
If he entered the city, he likely could not merely make a brief social call. He would need to:
Meet the church and its leaders.
Teach and exhort believers.
Deal with questions and problems.
Visit friends and coworkers.
Perhaps encounter renewed public attention after the earlier riot of Acts 19.
A full Ephesian visit could easily become several days or longer. Ancient travel was also dependent on winds, ships, port schedules, and weather. Paul could not control those variables as one can control a modern itinerary.
By meeting the elders at nearby Miletus, Paul could conduct the essential pastoral business without opening an extended stay in Ephesus.
Was the Pentecost deadline truly that close?
It was close enough that Paul regarded delay as a serious risk, though Acts does not let us calculate the exact number of remaining days of his itinerary.
Paul is going to deliver a ‘farewell’ speech to the elders of Ephesus here in the remaining part of Acts 20.
The people present here are likely:
Paul, Luke, the companions mentioned in Acts 20:4, and the elders of Ephesus.
Paul’s words form one of the most personal and weighty speeches in Acts. It is addressed not to an unbelieving crowd or synagogue, but to mature Christian leaders whom Paul loved and whose church he had served for roughly three years.
Paul begins with his example. The Ephesian elders had personally seen his ministry. He reminds them that it was marked by:
Humility rather than self-exaltation.
Tears rather than cold professionalism.
Trials and Jewish opposition.
Public proclamation.
Private, house-to-house instruction.
A message preached to both Jews and Greeks.
What does Paul say in Acts 20:22?
22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
What does this verse mean for you today?
For me, it is a reminder that I do not know what lies ahead, everyday holds uncertainty, every moment whether planned contains circumstances and events that are unplanned. I do not know what God has in the future for me, whether it is suffering, sorrow, or joy and blessing.
What conclusion to the unknown does Paul make in verse 24?
24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
I love Paul’s statement here: none of these things move me.
Paul was journeying to a world of unknowns and rather than sulk in the unknown, he made preparations and continued trusting that God was the one who was in total control of all things.
This is the center of Paul’s personal testimony: his life is not his own possession to preserve at all costs. His great concern is to finish the ministry received from Christ—“to testify the gospel of the grace of God.”
26 Wherefore I take you to record this day, that I am pure from the blood of all men.
What does Paul mean “I am pure of the blood of all men”?
Paul is not claiming sinlessness. He means he had faithfully discharged his responsibility as a watchman and preacher. He had not withheld the truth in order to gain approval or avoid conflict.
Many people today will not deliver the truth of the gospel and the word of God in order to gain approval of people. The gospel is offensive and the Word of God is harsh, difficult to receive without spiritual discernment.
Notice in addition to this:
27 For I have not shunned to declare unto you all the counsel of God.
“The whole counsel of God” means Paul did not preach only agreeable themes. He taught the full extent of God’s Word.
He preached themes like: God’s grace, human sin, repentance, faith, Christ’s lordship, the kingdom, judgment, and the demands of faithful Christian life.
28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
What charges does he give to the elders in verse 28?
The order matters:
“Take heed… unto yourselves.”
“And to all the flock.”
“The Holy Ghost hath made you overseers.”
“To feed the church of God.”
“Which he hath purchased with his own blood.”
“Take heed… unto yourselves.”
Spiritual leaders must guard their own doctrine, character, conduct, and souls before they can guard others.
“And to all the flock.”
Their responsibility extended to the whole congregation, not merely the easiest, strongest, wealthiest, or most agreeable members.
“The Holy Ghost hath made you overseers.”
Their office was not merely a human appointment. They were accountable to God for their stewardship.
“To feed the church of God.”
The word means to shepherd: nourish, guide, protect, and care for the flock.
“Which he hath purchased with his own blood.”
The church is precious because it belongs to God and was obtained at immeasurable cost. The KJV’s wording powerfully joins the identity of Christ with the value of His redeeming blood.
Paul warns them about wolves from outside and corruption from within.
29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
Who are these “grievous wolves”?
False teachers.
The “grievous wolves” are false teachers and destructive influences coming from outside the church. They would not spare the flock; their teaching would harm believers rather than nourish them.
30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
The warning from within is directed to the elders themselves:
The danger would arise from within the leadership community itself. Some would distort truth in order to gather personal followers. Their aim would be not Christ’s flock, but “disciples after them.”
31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.
Paul commands them to “watch and remember” because deception rarely announces itself openly and we must be alert.
32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
Paul knows he cannot remain with them, but their survival does not depend on him. He entrusts them to God, the word of his grace (essential for spiritual growth), and he promise of inheritance to those who are sanctified by God.
This is not confidence in human leadership alone. It is confidence in God working through His gracious word.
Paul reminds them of the example he lived while he was with them in Acts 20:33-35
33 I have coveted no man’s silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
“I coveted no man’s silver, or gold, or apparel” — In the ancient world, traveling teachers often sought money, gifts, prestige, and dependence from their listeners. Paul insists that he had not used the gospel as a means of personal enrichment.
“That these hands have ministered unto my necessities” — He had worked with his hands—likely in tentmaking or leatherworking—to meet needs for himself and his companions.
Then Paul gives an apostolic summary of Christian generosity, a generosity demonstrated by Christ: “It is more blessed to give than to receive.”
Though Jesus did not speak these exact words, they are demonstrated time and time again throughout Jesus’ actions in the gospels. It is exemplified in those who were considered to be His most devote followers, even to the extent of giving beyond their own needs.
What did Paul do with the Elders in verse 36?
He kneeled down and prayed with them.
What is truly hard here is the difficult emotional scene:
They wept, embraced him, and kissed him.
What caused the elders to be so sorrowful?
That they would not see his face anymore.
Paul mentions that it may be possible that they never see him again. It is not certain but it is possible. He makes this clear in Acts 20:25.
25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
How can we apply Paul’s farewell speech to the elders to our own lives? What statements did he make that impact you the most?
Paul may have returned back to Ephesus at one point.
3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
