Acts 20

“What are the most important qualities of a person who professes, in Paul’s case, to be a minister, a follower, a servant of Jesus Christ?”

The deepest Christian criteria for self-assessment, self-understanding, and self-identification, individually and corporately, are simply not the criteria of the world.

So often we’re far more concerned about what others think of us than what God thinks of us. All of these criteria of self-identity that the world uses to enable individuals to find their place in the pecking order of the culture are really not all that important compared with what Jesus said

Christian criteria for self-understanding, for self-assessment, are radically Christ-centered. You see, the assumption in this comparison is, first, the amazing privilege of knowing Christ, and then also, secondarily, of making him known with clarity.

But begin with the beginning: first knowing him, being born this side of the cross and knowing the living God because Christ Jesus has borne our sins in his own body on the tree.

We have been reconciled to him, who is our maker and our judge. We are children of the living God.

Church history is replete with examples of those who sacrificially loved the church. Yet no man has ever loved the church more than the apostle Paul.

Acts 20:1–17 does not describe love like it does in 1 Corinthians 13. It contains no doctrine or practical exhortation at all.

But this simple, straightforward narrative illustrates Paul’s love for the church and his example in action.

Paul Preaches and Encourages

And after the uproar had ceased, Paul sent for the disciples and when he had exhorted them and taken his leave of them … and had given them much exhortation (20:1a, 2b)

Calm returned to Ephesus after the uproar (the riot described in 19:23–41) had ceased.

After such a traumatic event, most of us would have been content to escape with their lives. Paul’s concern for the church’s spiritual security, overrode any concern for his personal safety. He could not leave Ephesus until he had sent for the disciples and exhorted them one last time.

Leaving Ephesus, Paul crossed the Aegean Sea to Macedonia, probably by way of Troas. The main purpose of his journey through Macedonia was to collect an offering for the poor believers at Jerusalem

As Paul set out for Jerusalem, he must have had a sense of finality. His third missionary journey had seen opposition reach fever pitch. Almost everywhere he went he had faced violent persecution. He believed that he would not be coming back, that he would never again see the churches of Asia, Macedonia, and Achaia that had become so dear to him (cf. 20:25

Paul planned to travel from Ephesus to Jerusalem through the Greek districts of Macedonia (the northern section) and Achaia (the southern section). That itinerary took him in the opposite direction from his ultimate goal of Jerusalem.

Why was the collection for the Christians in Jerusalem so important to Paul?

First, because he had a love for the saints in Jerusalem who were impoverished by persecution.
Israel had suffered a severe famine ( Acts 11:28). Had it not been for the relief efforts organized by the Jewish proselyte Queen Helena of Adiabene (a region in northern Mesopotamia east of Syria), many would have perished.

A second important reason for taking up the collection was Paul’s deep concern for the unity of the church. Paul knew that the cultural tensions between Jews and Gentiles posed an ever-present danger to that unity.

And there he spent three months in Greece,, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he determined to return through Macedonia. (20:3–6)

After three months in Achaia, Greece, (most or all of it spent in Corinth), it was time for Paul to continue his journey.
The plot delayed Paul by depriving him of the direct sea route to Syria. Therefore, he determined to return to Palestine through Macedonia. He would retrace his steps through Achaia north into Macedonia. From there he would cross the Aegean Sea to find another ship in Asia Minor headed toward Israel. That delay and detour cost Paul his opportunity to be in Jerusalem for Passover; all he could hope for now was to arrive in time for Pentecost, fifty days after Passover (20:16).
Paul’s companions came from the Roman provinces in which he had ministered. They were likely the official representatives of their churches and had taken collections for the church at Jerusalem

Acts 20:6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we tarried seven days. 7And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight.

Paul was available

In Troas on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to depart the next day, and he prolonged his message until midnight. And there were many lamps in the upper room where we were gathered together.

Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them ready to depart on the next day. You know he had to leave the next day on a tedious journey, a journey of six or seven weeks. And he stopped long enough preached to them, continued his speech until midnight, knowing he had to leave the next day.

They took a little break in the middle, he came back and it says at the end of verse 11, “he preached until the break of day.” He went there, tired, weary and he preached all night long. And it wasn’t just a sermon; he answered all their questions. Met all their needs in terms of information from God.

An interesting thing happened that night. A guy fell asleep in the middle of his sermon, fell backwards out of the window and was killed. But, Paul brought him back to life. Don’t fall asleep in church.

This passage is the earliest recorded description of a Christian worship service, and several features are noteworthy. First, the believers gathered together for worship not on the Sabbath (Saturday) but on the first day of the week (Sunday).
Despite the claims of some, Christians are not required to observe the Sabbath, as the following considerations reveal.

First, although a day of rest and worship is demonstrated by God in the creation, the Saturday Sabbath was given to Israel as the sign of the Mosaic Covenant (Ex. 31:16–17; Ezek. 20:12; Neh. 9:14). Since Christians are under the New Covenant (2 Cor. 3:6ff.; Heb. 8), they are not required to observe the sign associated with the Mosaic Covenant.

Second, there is no command in the New Testament for Christians to observe the Sabbath.

Third, even during the Mosaic economy, the Old Testament neither commanded the Gentile nations to observe the Sabbath nor condemned them for failing to do so. That offers further proof that the Sabbath was given to Israel only.

Fourth, there is no record in the Bible of anyone’s observing the Sabbath before the time of Moses. Similarly, the first command to keep the Sabbath appears in the law given to Moses at Sinai (Ex. 20:8).

Fifth, the Jerusalem Council (Acts 15) did not impose Sabbath-keeping on the Gentile believers.

Sixth, the apostle Paul warned the Gentiles about many different sins in his epistles but never about breaking the Sabbath.

Seventh, Colossians 2:16–17 describes the Sabbath as a shadow of Christ; the shadow is no longer binding on us since the substance (Christ) has come.

Eighth, in Galatians 4:10–11, Paul rebukes the Galatians for thinking that God expected them to observe special days, such as the Sabbath.

Ninth, Romans 14:5 declares observing the Sabbath to be a matter of personal preference among converted Jews. It was to be tolerated until they became more mature in the understanding of their Christian liberty. Therefore it could not be something God requires believers to do.

Early in the second century, Ignatius wrote, “Let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days

Tertullian, who lived in the late second and early third centuries, referred to Christians as those “to whom Sabbaths are strange

Paul Exhorts the Ephesians Leaders

Paul had decided to sail past Ephesus in order that he might not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost. And from Miletus he sent to Ephesus and called to him the elders of the church. (20:14–17)

He decided to send to Ephesus and instruct the elders of the church to come down to meet him at Miletus. That explains his decision to take a ship at Troas that would make port at Miletus instead of Ephesus.

The ship in which Paul was sailing evidently was to remain at Miletus for several days. Instead of resting, Paul used that time to further instruct and exhort the leaders of the key church at Ephesus.

And from Miletus he sent to Ephesus and called to him the elders of the church. And when they had come to him, he said to them, “You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. And now, behold, bound in spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, in order that I may finish my course, and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.” (20:17–24)

As well as avoiding delay in Ephesus, Paul may have asked the elders to come to Miletus because he was carrying a large sum of money.

So great was his concern that he could not pass up the opportunity to give them a final word of exhortation.

Paul’s Gives us a View of the Ministry

(Acts 20:17–24)

Three times in this speech he appeals to their knowledge and remembrance of the past, suggesting that the elders especially knew what he was talking about. A closeness of relationship and a shared experience of leadership is suggested by this address to them.

This passage in Acts 20 gives insights into Paul’s view of the ministry. It does not focus on technique but on the godly attitudes he modeled.

Paul reviewed his ministry and how he had operated.

The setting in which Paul revealed these principles was his farewell speech to the elders of the Ephesian church. He was on his way to Jerusalem, bringing an offering from the Gentile churches for the needy in the Jerusalem church.

By reminding the Ephesian elders of their firsthand knowledge of his ministry, Paul was not only establishing himself as an example for them to emulate but also may have been defending himself. False teachers constantly attempted to tear down what he had built up, often by attacking his credibility

Paul’s View of Ministry in relation to God, his service.
serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; (20:19)
Paul viewed the ministry primarily as serving the Lord and commonly referred to himself as a “bond-servant of Jesus Christ” (Rom. 1:1;

Everyone in the ministry is called to serve God rather than men. That applies to all Christians, for everything believers do, first of all, it is service to Him (1 Cor. 10:31; Matt. 25:34–40). Serving God defines the motive for doing what is right in His sight above every other consideration.

Paul’s view of ministry in relation to the church, teaching.

how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, (20:20)

Paul saw clearly that his obligation toward the church was to teach. As he wrote in Ephesians 4:12, the primary task of leaders in the church is “the equipping of the saints for the work of service, to the building up of the body of Christ”—a goal that can only be accomplished through the consistent, thorough teaching of God’s Word.

Remember, When Cephas [Peter] came to Antioch, I opposed him to his face, because he stood
Paul’s zeal for the purity of the gospel allowed him to play no favorites. He would boldly address the needs with the truth.

Paul’s view of ministry in relation to the lost, evangelism

solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. (20:21)

No ones view of the ministry is complete that fails to have a proper perspective on reaching the lost.

First Corinthians 9:19–23 reveals Paul’s passionate desire to fulfill that mandate:
For though I am free from all men, I have made myself a slave to all, that I might win the more.
So intense was Paul’s concern for the lost that he cried out, “Woe is me if I do not preach the gospel” (1 Cor. 9:16).

A biblically sound gospel presentation must contain two components. First, it must include repentance toward God. The gospel message also includes faith in our Lord Jesus Christ. Sinners must not only turn away from sin but turn toward God .
1 Thess. 1:9

Paul’s view of ministry in relation to himself, sacrifice

And now, behold, bound in spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, in order that I may finish my course, and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. (20:22–24)

Paul did not in fact die in Jerusalem, since it was God’s plan for him to reach Rome, but he had much to endure on the way. ‘His sufferings extend over a long period of imprisonment and stretch from the Jewish to the Gentile capital.

Paul Speaks to The Elders and the Future of the Ephesian Church
(20:28–31)

Paul was concerned about what might happen to the congregation at Ephesus. In view of his imminent departure, anticipating no return, he charged the elders with a solemn responsibility: ‘keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers’.

‘Be shepherds of the church of God, which he bought with his own blood’.
The Ephesian church belonged to God as his personal possession, having been bought or acquired at a great price (Ex. 19:5). Such language can be applied to the church as the whole body of Christ (cf. Eph. 1:14; Tit. 2:14; 1 Pet.
29–31 The reasons why the elders needed to keep watch over themselves and the flock committed to their care were then made plain. After Paul’s departure, there would be threats to the life and growth of the church from both outside and inside.

Paul first predicted that ‘savage wolves’ would come into their fellowship and would not ‘spare the flock’.
False teachers would pursue their own ends and not care about what happened to Christ’s people (cf. 1 Tim. 4:1–3; 6:3–5; 2 Tim. 3:1–9). Even more crazy, destruction would come from within the church itself, ‘even from your own number’. This last expression suggests that heresy and schism might be caused by one or other of the elders themselves, who would ‘distort the truth in order to draw away disciples after them’.

History shows that in every generation it has been all too easy for Christian leaders to attract others to their own way of thinking, to satisfy a deep-seated need for approval or popularity ( Gal. 4:17–18). Pastors need to be realistic about the way sin can manifest itself in distortions of the truth and create destructive divisions among Christians. Paul’s solution was for the elders to watch out for themselves (‘So be on your guard!’)

Paul has confidence in them was based on God and His Word (20:32–35)

32 The preceding warning implies that the elders could not even rely on themselves to be faithful and to keep the church undivided in the truth. So Paul committed or entrusted them ‘to God and to the word of his grace’. The two parts of this last phrase probably represent one concept: they were entrusted ‘to God, who is active in the word of grace’. God and the gospel cannot be divided, since he uses the gospel to save those who believe, both Jews and Gentiles
Rom. 1:16.

33–35 In addition to the danger of false teaching and persecution, Paul recognized the possibility that elders might misuse their position for personal gain. So he returned to his own example as an encouragement to them, introducing an aspect of his ministry not mentioned in preceding verses. Paul’s attitude towards money and possessions reflected the influence of Jesus’ teaching: ‘I have not coveted anyone’s silver or gold or clothing’ (cf. Lk. 12:13–34; 16:1–15). With this disclosure we see how ‘his humble disinterest in “silver”-based wealth sets him

Paul is Departing (20:36–38)

36–38 When Paul had finished speaking, he knelt down with all of them and prayed. In response, they all wept as they embraced him and kissed him. Paul’s relationship with the Ephesian elders was one of genuine affection and friendship. Parting from him was distressing enough, but what grieved them most was his statement that they would never see his face again.

What drives our ministry?
Is it the love for God,
the church,
the lost,
our willingness to sacrifice?