Chapters 18:23–21:17
Luke goes on in his narrative to give us the record of Paul’s third missionary journey, which covered a period of about five years (A.D. 54-58). On this occasion, the bulk of his labours were in proconsular Asia (southwestern Turkey), but he also touched many previously visited cities and regions. This third mission proved to be a very fruitful five years of labour wherein the Christian testimony reached its highest point under Paul’s ministry. It appears that this mission was destined to go further afield than the previous two missions, reaching to Rome and even to Spain (Rom. 15:23-24), but it got derailed by Paul’s love for his unbelieving Jewish brethren in Judea and his desire to see them saved (Rom. 9:1-5; 10:1; 15:25). He somehow missed the mind of the Spirit, and went to Jerusalem when he should have gone “far hence unto the Gentiles,” to which the Lord had sent him (Acts 22:21), and this led to his captivity and the end of his third mission. This mis-direction and capture of Paul is a picture of the declension that would mark the Christian testimony historically, resulting in its being captive to the Church of Rome in the Dark Ages.
Paul’s Third Missionary Journey Begins
Chap. 18:23—After staying in Antioch for “some time,” Paul was minded to launch-out on his third missionary journey. Like the second journey, we do not read of its being preceded by prayer and fasting, as on the first mission. Nor do we see the brethren extending their right hands of fellowship and commending him to the Lord in this work. They may have done so, but it is not mentioned. Furthermore, he “went forth” from Antioch without a fellow-worker with him, as he had on the previous missions, but there would be a number of labourers who would join him along the way.
Galatia & Phrygia
Chap. 18:23—Paul’s first objective was to re-visit the brethren in the regions where he first laboured a few years earlier. Hence, he went “over all the country of Galatia and Phrygia (regions in central Turkey) in order, strengthening [establishing] all the disciples.” The Galatian believers were particularly attached to Paul and would do anything to help him (Gal. 4:14-15). Little would he know that after he left them, a certain Judaizing teacher (whom he does not name) would enter the Galatian region and throw the assemblies there into “confusion” (Gal. 5:10, 12). The “trouble” would draw forth his letter to the Galatians, which he wrote sometime during his long stay at Ephesus (Acts 20:31).
Apollos at Ephesus
Chap. 18:24-28—Meanwhile, westward at Ephesus a very capable man appeared on the scene. “A certain Jew, Apollos by name, an Alexandrian by race, an eloquent man, who was mighty in the Scriptures, arrived at Ephesus. He was instructed in the way of the Lord, and being fervent in his spirit, he spoke and taught exactly the things concerning Jesus, knowing only the baptism of John. And he began to speak boldly in the synagogue. And Aquila and Priscilla, having heard him, took him to them and unfolded to him the way of God more exactly.” This incident illustrates the transitional state which many of the Hellenist Jewish saints were in during those days. Living abroad, like Apollos in Alexandria, and not having the modern communications we have today, they waited in faith for the Messiah to come, not knowing that God had already fulfilled His promise by sending the Messiah, Jesus Christ our Lord. Thus, as to his understanding, Apollos was still very much on Old Testament ground, “knowing only the baptism of John.” What Apollos needed, and what Aquila and Priscilla supplied, was the full light of the gospel of the Lord Jesus Christ. J. N. Darby said, “We are ignorant as to how Apollos was fully introduced into the Christian position. He was doubtless baptised, and had received the Holy Ghost, but nothing is said about it. All we know is that he was instructed in the way of the Lord by means of Aquila and Priscilla through the Word” (Collected Writings, vol. 25, p. 405).
We note that in teaching Apollos, Aquila’s name is put first, indicating that he took the lead in instructing him; it would have been out of place for Priscilla to do so (1 Tim. 2:12). And, it’s beautiful to see the spirit of Apollos. The learned Alexandrian did not resent receiving instruction from these humble tent-makers who had no particular gift for teaching, but who knew the truth. Through them, he was taught “the way of God more perfectly,” and this made his ministry that much more effective. Luke says that as a result of their instruction, he taught the truth “more exactly.” Accuracy in teaching is needful and important, but sadly, it is not always appreciated. W. Kelly commented on this, stating: “It is needful to heed the distinctions made and given in the Scriptures. Fear not to believe the Word. Cavaliers [those who are scornful] may and do say that these are fine-drawn distinctions ... .We are bound to distinguish where and as God does; and if we fail to follow, we shall find out too late to our loss. The truth is that there is a great deal of latent unbelief in those who cavil at the distinctions of the Word of God, for all progress in real knowledge is tested by, as growth in true wisdom largely consists in, distinguishing things that differ” (A Study of the Minor Prophets, p. 260).
Letters of Commendation
Vss. 27-28—When Apollos “purposed to go into Achaia, the brethren wrote to the disciples engaging them to receive him: who, being come, contributed much to those who believed through grace. For he with great force convinced the Jews publicly, showing by the Scriptures that Jesus was [the] Christ.” This gives us a little snapshot of the inter-assembly fellowship that existed in those days. They used “letters of commendation” for people who were not known in an area to which they were travelling (Rom. 16:1-2; 2 Cor. 3:1). These letters were written from one local assembly to another, commending persons to the practical fellowship of the assembly to which they were going. The letter was not to ask the brethren in the locality to which the person was going to receive him into fellowship; the letter announced that the person was already in fellowship, and that the assembly to which he was travelling should receive him as such. This is because when a person is in fellowship in one locality, he is in fellowship with all the saints that are gathered on that ground universally. Letters of commendation should still be used among Christian assemblies today; they help to guard against people coming in who have never been received into fellowship. They are also a happy means of one assembly sending greetings to another.
This raises a question: Who were “the brethren” in Ephesus who wrote this letter? Until now, we don’t read of there being any other believers in the area, besides Aquila and Priscilla. Were people saved at the time of Paul’s brief visit to the synagogue on his way to Jerusalem at the close of his second journey? (Acts 18:19-20) Luke does make not mention of it. Would “Epaenetus,” who was the first to get saved in Asia, be one of those brethren? (Rom. 16:5 – J. N. Darby Trans.) Or, “Trophimus?” (Acts 21:29) It is more likely that the gospel went out faithfully in Paul’s absence through this quiet couple, and conversions resulted. If so, it shows us that one does not need to have the gift of an evangelist to share the good news of Christ with those whom we meet in our daily activities. An assembly must have been formed there, though we are not told so specifically.
At Corinth, with Apollos having clearer light, he “mightily convinced” the Jews that “Jesus was the Christ.” Luke is careful to point out that it was not Apollos’ eloquence that convinced the Jews; it was “the Scriptures.” As a result, through Paul’s and Apollos’ labours at Corinth there was a great harvest of souls saved. Paul wrote about this later, stating: “I have planted (being the first one to work in that area), Apollos watered (who came later); but God gave the increase” (1 Cor. 3:6).
Ephesus
(Chap. 19:1-41)—Paul fulfilled his promise to the Jews at Ephesus and returned to minister to them in the synagogue (Acts 18:20-21). As noted already, Paul had not been permitted to go to Ephesus early in his second mission (Acts 16:6), but now under the good hand of God, he labours there for “three years” without hindrance, preaching and teaching the Word of God (Acts 20:31). The result was that many believed (vs. 18).
Paul arrived at Ephesus, not by the way in which he had come previously, by sea; he “passed through the upper districts,” taking the inland route through mountainous terrain. Travelling from where he was in Galatia and Phrygia, it was the more direct route.
Certain Disciples of John Baptized in the Name of the Lord Jesus
Chap. 19:1-7—The Spirit led Luke to give us another example of the transition occurring among the Jews in those days who had Godward faith but not the full light of the gospel. At Ephesus, Paul found “certain disciples” of John the Baptist who knew only what John had taught—which is that the Messiah would come and baptize the saints with the Holy Spirit (Acts 1:5). They knew nothing beyond this. Evidently, they had not come into contact with Aquila and Priscilla, who would have surely helped them to a fuller understanding. They must not have gone to the synagogue where they would have met them.
Having inquired of these disciples whether they had received the Spirit since they had believed, they replied: “We did not even hear if the Holy Spirit was come.” (vs. 2). The KJV translates this as though they were questioning the existence of the Holy Spirit, but all Jews know that the Spirit of God exists (Gen. 1:2, etc.). They were really saying that they hadn’t heard that the Spirit had come. Like Apollos, these disciples had not been given the full picture which the gospel brings concerning Christ. Until such time that they heard the full gospel, they acted on the light they had. These disciples were not Christian disciples; they knew nothing about Christianity. They were disciples of John, and as such, were still on Old Testament ground as to their understanding and experience. Being informed of the coming of “Jesus,” and all that it entailed, they were glad to be “baptized in the name of the Lord Jesus” (vss. 4-5). In doing so, they were brought onto Christian ground (Gal. 3:27). This shows that Christian baptism is something entirely distinct from John’s baptism.
They were real believers, but they didn’t have the indwelling of the Holy Spirit. The Spirit is given only to those who believe “the Word of truth, the gospel of your salvation” (Eph. 1:13). These disciples had not believed that because they had not heard it. They had believed the facts concerning Christ that they knew, but that was not the full gospel. Now, being apprised of the details concerning the death and resurrection of Christ, which they readily believed, Paul laid his hands on them and they received the Holy Spirit. The evidence of their reception of the Spirit was that “they spoke with tongues and prophesied” (vs. 6). Communicating the Holy Spirit in this way is purely an apostolic function. J. N. Darby said: “Among men, the apostles alone possessed the power of communicating the Spirit” (Collected Writings, vol. 25, p. 406).
“Pentecostal” and “Charismatic” Christians think that this passage teaches that a person does not receive the Holy Spirit when he is saved; he must have a special experience with the Lord, after which the Spirit comes upon him and he is filled with the Spirit. The person will thereupon babble in what they think is the gift of tongues and imagine that they can work miracles because (they say) they have been baptized with the Holy Spirit. A few things in the passage make it abundantly clear that such is not the case:
Firstly, they mistakenly think that since these disciples were believers, they were Christians. But, as we have already established, they were believers on Old Testament ground, similar to Abraham, etc. One must believe the gospel of the Lord Jesus Christ to be a Christian; these men hadn’t done that because they hadn’t heard it. Hence, they were not Christians who received the so-called “second blessing.”
Secondly, their reception of the Spirit was not the baptism of the Spirit. Luke does not call it that. As noted in chapters 1-2, the baptism of the Spirit is a special function of the Spirit which formed the body of Christ, once and for all (1 Cor. 12:12-13). Once that work was done (Acts 2 and Acts 10), the Spirit ceased to baptise. These believers, upon hearing the full gospel from Paul, believed, and they immediately received the Spirit. They were thereby added to body of Christ.
Thirdly, Pentecostals and Charismatics also say that to have this special experience with the Lord, one must earnestly beg for the Spirit to be given to him. However, there is no mention of any such thing in this passage.
Sad to report, those who claim to have been given miraculous powers and think that they speak with tongues, etc., are really counterfeits which Paul forewarned would come into the Christian testimony in its closing days. He said, “Now as Jannes and Jambres withstood Moses, so do these also resist the truth” (2 Tim. 3:8). Jannes and Jambres were the Egyptian magicians who with their enchantments imitated the miracles that Moses did by the power of God (Ex. 7:11-12). We are not saying that those today who are in the Pentecostal/Charismatic movement are all evil magicians—most of them are true believers—but that those things which they are involved in are an imitation of the power of God.
Getting back to our chapter (19), Luke says: “And all the men were about twelve” (vs. 7). He does not mention how many women there were. L. M. Grant says: “There were about twelve men here; the number of women is not mentioned, for it is the public side of things emphasized” (Comments on the Book of Acts, p. 112).
In reference to this group of believers, C. H. Brown said, “They needed something. They had to be brought into the same unity that already existed. They could not be owned as occupying a different ground to the rest of them. Paul could not say, 'You folks are not on the same ground as the folks up at Antioch, or at Jerusalem, but you have a lot of truth, and I will just go on with you.' Oh no. He is going to see that they are brought onto the same ground as the rest. They were brought into the same thing that had been formed before they ever heard of it” (The Ground of Gathering, p. 13). Thus, we see the care and wisdom the early Church had in maintaining the unity of the Spirit so that there would be one practical expression of the truth of the one body.
Paul Acquires a Public Building for the Disciples In Which to Meet
Chap. 19:8-12—Paul’s labours with Jews at Ephesus began as usual. He “went into the synagogue, and spoke boldly for the space of three months, disputing [reasoning] and persuading the things concerning the kingdom of God” (vs. 8). As mentioned in Acts 17:2, his reasoning was not from his human intellect, which was considerable, but from what is stated in the Holy Scriptures.
After “three months” of testifying of Christ, certain ones in the synagogue who “believed not” became “hardened” to the gospel and began “speaking evil of the way before the multitude.” With an atmosphere of contention prevailing, it became virtually impossible for Paul to continue instructing the disciples there. Sensing that his work in the synagogue was done, he “separated the disciples” to “the school of Tyrannus,” a Greek philosopher who was favourable to the gospel (vs. 9). This step of withdrawal is similar to the one he took by going to the house of Justus in Corinth (Acts 18:7). The only difference is that there the disciples met in a home; here, for the first time in Church history, Christians met in a public building. This marks a further step in the transition from Judaism to Christianity. It also shows us that it is acceptable for Christians to have a public hall to meet in if their numbers are too many for a home. Having a public building gives the saints a visible presence in the community and helps to distinguish them from Judaism and other religions.
Paul continued his “reasoning [discoursing]” (W. Kelly Trans.) from the Word of God in the school of Tyrannus on a “daily” basis, and this went on for “two years.” He spoke of it as being “a great door and effectual is opened unto me” (1 Cor. 16:8-9). W. Kelly states that he taught “no doubt at different hours of the day ... .hence, the same building which man misused for vanity, faith could use for magnifying the name of the Lord Jesus” (The Acts of the Apostles, p. 282). It was a ministry that was greatly blessed of God. The result was that “all they which dwelt in Asia heard the Word of the Lord Jesus, both Jews and Greeks” (vs. 10). Since Ephesus was the capital of Asia, many people from that province passed through the city, and in doing so, they heard the Word, and carried the news of it far and wide. The success of the gospel was phenomenal. The “seven churches which are in Asia” (Rev. 1:4) may have been formed during this time, as well as the ones at Colosse and Hierapolis (Col. 1:2; 4:13)—though Paul may not have reached those cities personally (Col. 2:1).
Paul’s Gospel
We might ask, “What exactly was it that Paul was preaching and teaching?” We know from his epistles that it was the following:
REDEMPTION in Christ Jesus (Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; Col. 1:14).
Redemption of our souls (Titus 2:13-14).
Redemption of our time (Eph. 5:16; Col. 4:5).
Redemption of our bodies (Rom. 8:23; Eph. 4:30).
Redemption of our inheritance (Eph. 1:14).
FORGIVENESS OF SINS in Christ and a purged conscience (Rom. 4:7; Eph. 4:32; Heb. 9:14).
Eternal (Judicial) Forgiveness (Acts 13:38; 26:18; Eph. 1:7; Col. 1:14).
Governmental Forgiveness (2 Tim. 4:16).
Administrative Forgiveness (2 Cor. 2:7-10).
Restorative Forgiveness (Gal. 6:1; 1 John 1:9).
Brotherly Forgiveness (Eph. 4:32; Col. 3:13).
JUSTIFICATION in Christ Jesus (Rom. 4:25-5:1; Gal. 2:17).
"From" all things (Acts 13:39).
"Unto" justification of life (Rom. 5:18).
RECONCILIATION in Christ Jesus—of "enemies" are "made nigh" (Rom. 5:10; Eph. 2:13; Col. 1:21) and "all things" are restored (Col. 1:20).
God's side—for the Godhead's pleasure (Col. 1:22).
Believer's side—for our joy (Rom. 5:10-11).
SALVATION in Christ Jesus (Rom. 5:9-10; 2 Tim. 2:10).
Eternal (Heb. 5:9; Rom. 10:1).
Present (Rom. 5:10).
By baptism (Acts 2:38-40; 1 Peter 3:18).
By the power of Christ's life working in the believer (Rom. 5:10).
By Christ's intercession (Heb. 7:25).
By sound doctrine (1 Tim. 4:16).
By wearing the helmet of salvation (Eph. 6:17; 1 Thess. 5:8).
By the care of our brethren (Rom. 14:15-21; James 5:19-20).
By God's providential care (1 Tim. 2:15; 4:9).
By humbling ourselves collectively (Phil. 2:12).
By judging evil in the assembly (2 Cor. 7:10).
By the Jews receiving Christ—from the destruction of the Romans (Heb. 2:2-4).
Final (Rom. 5:9; 13:11; Phil. 3:20-21).
SANCTIFICATION in Christ Jesus (Rom. 6:19; 1 Cor. 1:2).
Absolute or Positional—through new birth (1 Cor. 6:11; 2 Thess. 2:13) and through the death and resurrection of Christ (Acts 26:18; Rom. 1:1; 1 Cor. 1:2, 30; Heb. 10:10, 14; 13:12).
Progressive or Practical (Rom. 6:19; 2 Cor. 7:1; Eph. 5:26; 1 Thess. 4:3-4, 7; 5:23; Heb. 12:14).
Relative or External (1 Cor. 7:14-17; Heb. 10:29; Rom. 11:16).
ETERNAL LIFE in Christ Jesus (Rom. 6:22-23; 2 Tim. 1:1).
The present possession of divine life with the conscious knowledge of the relationships of the Father and the Son by the Holy Spirit (Rom. 6:23).
The sphere of life into which the believer will be brought in the future when he is glorified with Christ (Rom. 2:7; 5:21; 6:22; Gal. 6:8; 1 Tim. 1:16; Titus 1:2; 3:7, etc.)
DELIVERANCE through "the law of the Spirit of life in Christ Jesus" (Rom. 8:2).
Past—the penalty of sin/sins (Rom. 8:1).
Present—the power of sin (Rom. 8:2-17).
Future—the presence of sin (Rom. 8:18-30).
SONSHIP in Christ Jesus (Rom. 8:14-15; Gal. 3:26; 4:5-7). We share:
• The Son’s place of favour (Eph. 1:6).
• The Son’s life—eternal life (John 17:2-3).
• The Son’s liberty with the Father (Rom. 8:14-16).
• The Son’s inheritance (Rom. 8:17; Gal. 4:7).
• The Son’s glory—(Rom. 8:18; John 17:22).
•
HEIRSHIP of the inheritance in Christ (Rom. 8:17; Eph. 1:10-11; Gal. 3:29; Titus 3:7).
NEW CREATION in Christ Jesus (Rom. 8:29; Gal. 3:29; 6:15; 2 Cor. 5:17; Eph. 2:10; Col. 3:10; Heb. 2:11-13).
UNION—Membership in the “one body in Christ” (Rom. 12:5-6; 1 Cor. 12:12-13)—the truth of the Mystery (Rom. 16:25; Eph. 3:3-5, 9; Col. 1:25-27).
Paul’s ministry at Ephesus was endorsed by God who lent His power to it with a display of miracles that surpassed those done by the Lord in His ministry! (John 14:12). Luke says: “And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them” (vss. 11-12).
Some think they see the elements of a Bible school in this passage and use it as a justification for the existence of seminaries. However, to come to that conclusion, one must infer all sorts of things into the passage. The school of Tyrannus was a school of Greek philosophy; it was not a school for Christian instruction. Paul used it to instruct Christians, but he had no school there, as Tyrannus did.
During Paul’s long stay at Ephesus, he wrote his epistle to the Galatians and his 1St epistle to the Corinthians. (The remark he made in Galatians 1:6 stating that he marvelled that they were “so soon removed from Him” who had called them is more understandable when we realize that he had just been among the Galatians ministering to them – Acts 18:23.) Titus must have been at Ephesus with Paul at some point because he carried Paul’s letter to the Corinthians, though Luke does not mention his being there.
The Seven Sons of Sceva
Chap. 19:13-20—Paul’s ministry at Ephesus, blessed of God as it was, excited opposition from the enemy again. In the account now given to us of the “seven sons of Sceva,” we see that the enemy’s tactic was to oppose the gospel through imitation. Sceva was a “Jewish chief priest” whose sons had apostatized from the Jews’ religion, and as such, had reduced themselves to trafficking in occult practises! (vss. 13-14 – W. Kelly Trans.). These itinerant Jewish “exorcists” claimed to have power to expel evil spirits and made their living from it. They saw in Paul’s use of “the name of the Lord Jesus,” a greater power than that which they had, and thought to adopt it for their own purposes. But when they attempted to invoke the name of Jesus in casting out an evil spirit, it backfired on them! The “wicked spirit” in the man answering said: “Jesus I know, and Paul I know; but who are ye?” (vs. 15). F. B. Hole said, “The evil spirit was not deceived by their second-hand use of the name of Jesus” (The Gospels and Acts, p. 363). The man possessed by the evil spirit jumped on them and beat them up, and they ran for their lives, “naked and wounded” (vs. 16). One simple lesson we learn from this is that one cannot cast out the devil’s power by using the name of Jesus without having personal faith in Him.
Their disgrace was “known to all the Jews and Greeks dwelling at Ephesus,” and it only brought greater respect for the gospel and the name of Jesus. “Fear fell on them all, and the name of the Lord Jesus was magnified” (vs. 17). This was a public triumph over Satan and the curious arts of magic which had engrossed the people. Thus, there was a powerful testimony rendered in Ephesus to the fact that “greater is He (God) that is in you, than he (Satan) that is in the world” (1 John 4:4). Even more, it bore witness of the fact that the power in Christ could deliver believers from the power of sin and Satan, and thus, transform them into happy servants of the Lord whose lives could be used for His glory. This was demonstrated in that “many that believed came, and confessed, and showed their deeds. Many of them also which used [practised] curious arts brought their books together, and burned them before all” (vss. 18-19). What a testament to the power of God’s grace! The cost of the books was “fifty thousand pieces of silver;” it was no little sum of money. Those so delivered didn’t try to sell the books to recoup some of their money; this would have stumbled the buyer. Instead they rightly suffered the loss of it all (Ex. 13:13).
Luke gives us a concluding statement to the whole of the forgoing: “So mightily grew the Word of God and prevailed” (vs. 20). With the gospel seen triumphing over the power of Satan, the Spirit of God has brought us to the high point of Paul’s missionary labours. It bespeaks the Christian testimony reaching its highest point in history under the ministry of the apostles in the first century.
Declension Begins
Chap. 19:21a—Luke then said: “Now after these things were fulfilled [ended] ... .” (W. Kelly Trans.). With this remark, we come to a pivotal point in the narrative where a notable change takes place. In the preceding chapters, we have seen blessing in the gospel going out in all directions and growing to a crescendo that has culminated in the events we have just had at Ephesus. But with that being “ended,” from this point forward in the book, there are things that are conspicuous by their absence and which indicate a decline. For example:
Except for an incident in the last chapter, there are no more conversions! Thus far, people have been getting saved on every hand, but from here on there are none.
We no longer read of anyone, not even an apostle, being filled with the Spirit, whereas in the earlier chapters it is mentioned frequently. In fact, the Holy Spirit is only mentioned once in the latter half of the book! This suggests that the Spirit has been displaced. He who was the Director of operations on these missions, seems not to play a part in the work described in these latter chapters.
We no longer read of the Word of the Lord growing and multiplying, as stated in earlier chapters.
Apart from an event in the last chapter, there are no more miracles performed. This indicates that God’s power did not identify with the work to the degree that it once had in the earlier chapters.
Paul, the leader of the missionary band, misses the mind of God as to the direction of this third mission and goes to Jerusalem, when he should have gone further afield among the Gentiles. These things all point to declension.
Paul Purposes to Go to Jerusalem
Chap. 19:21-22—The first indication of something not being quite right is in Paul’s planned itinerary. Luke says: “Paul purposed in the [his] spirit, when he had passed through Macedonia (northern Greece) and Achaia (southern Greece), to go to Jerusalem, saying, After I have been there, I must also see Rome.” Midway through this third mission into the regions beyond, Paul got a notion to go to Jerusalem, and then after that, to continue on the mission. This detour to Jerusalem which he decided to take did not come from direction given by the Holy Spirit, but was something that Paul purposed in “his [own] spirit.” (Note the absence of the capital letter “S” in the word spirit, indicating that it was not the Holy Spirit, but Paul’s own spirit.) As the next few chapters of the book unfold, it will become increasing clear that Paul, though still maintaining communion with God, was going against the leading of the Spirit as he went to Jerusalem (Acts 21:4, etc.). The question is, “Why did he want to go there so badly?” We are not told directly, but we do know that he had a deep love for his fellow countrymen in Judea and desired greatly to see them saved (Rom. 9:1-5; 10:1). There had been unparalleled blessing through his ministry at Ephesus and perhaps he thought that he could effect the same success in Jerusalem.
At any rate, this plan eventually derailed the third mission. We reserve our criticism of Paul in this; he was taken off track through sterling motives and good desires. He would reach “Rome,” but little did he know at the time the way in which he would arrive. It wouldn’t be as a missionary, but as a captive! The Spirit of God records it all in the subsequent chapters and gives it to us as depicting the declension that would come into the Christian profession after the apostles were taken from the scene. There are many practical lessons that we can learn from this.
Meanwhile, Paul “sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season” (vs. 22). He delayed going to Macedonia and Achaia because he feared what he might find at Corinth, having been apprised of the evils that had developed among them in his absence. Timothy and Erastus were to go on ahead, Erastus apparently remaining in Macedonia, while Timothy would go south to Corinth. Paul hoped that Timothy’s ministry would help to correct the wrongs in that assembly (1 Cor. 4:17). He personally delayed going in order to give the Corinthians space for repentance (2 Cor. 1:23). The extra “season” which Paul stayed at Ephesus may be part of the nine months that make up the total of “three years” which he was at Ephesus (Acts 20:31). He had testified in the synagogue for “three months” and had discoursed in the school of Tyrannus for “two years” (Acts 19:9-10).
The Uproar in the Theatre at Ephesus
Chap. 19:23-41—Ephesus was a stronghold of Satan; he reigned supreme in the hearts of the people there. Seeing his captives being set free by the gospel, brought forth from him an all-out attack on “the [Christian] way” (vs. 23). Being defeated in his serpent-like character by using witchcraft and idolatry to bewitch the people, Satan’s recourse was to fall back on a former tactic. He would come against the missionaries once again as a roaring lion and would resist them through persecution. If blessing in the gospel rose to a new level, Satan would answer it by raising the persecution against the gospel to a new height.
Being fueled by Satanic energy, “no small disturbance” erupted in the city concerning the gospel Paul preached. The heathen “craftsmen,” who made their livelihood from selling idols to the people, realized that the gospel that Paul preached was hurting their business. This was because it delivered people from idolatry! (1 Thess. 1:9). “Demetrius, a silversmith” and leader in that guild, gathered together his fellow tradesmen with the intent of raising a public protest in the city in hope that the people would run the missionaries out of town. In presenting his case to his fellow artisans, he spoke zealously for the reputation of their goddess “Diana [Artemis],” but it was really just a cloak thrown over his deeper concerns—the loss of their financial gains (vss. 24-27).
Bringing before them the potential loss of their financial gains was something the tradesmen understood clearly; they needed no further explanation or convincing. They were immediately “filled with rage” and proceeded to create a disturbance in the streets of the city, chanting: “Great is Diana [Artemis] of the Ephesians!” It wasn’t long before “the whole city was filled with confusion” resulting from the ruckus. A mob scene developed. The crazed crowd caught “Gaius and Aristarchus”—Paul’s fellow companions in travel, who in their minds were guilty by association—intending to punish them in the “theater” (vss. 28-29).
Paul saw the situation as an opportunity to preach the gospel and was about to enter the theatre when certain “Asiarchs” (principal magistrates of the province), who for some reason had befriended Paul, strongly advised against the idea, and dissuaded him from doing so. Paul showed zeal for the Lord and the gospel here, but his desire lacked discernment. Was this mis-judgment an indication of what was to come? (vss. 30-31).
By this time, the mob had gotten completely out of control. Some were crying out for one thing and others for another. Many of them didn’t even know why they were there! (vs. 32) The people were so worked up in jealousy for their goddess Diana that they behaved like wild beasts. So senseless were these heathen idol worshippers that Paul reported in his first epistle to the Corinthians that he had “fought with beasts at Ephesus” (1 Cor. 15:32). (This shows that that letter must have been written after the riot.) Later, when he wrote his second letter to the Corinthians, he spoke of the incident as being that which “pressed” him and his co-labourers “out of measure,” so that they “despaired even of life” (2 Cor. 1:8).
The Jews wanted to dissociate themselves from Paul, being afraid that they would be identified with him, since he was a Jew by birth. Hence, they put forth their spokesman “Alexander” to make a “defence to the people.” His purpose was to defend the Jews and to publicly distance themselves from Paul, so that they would not be blamed for what Paul was teaching (vs. 33). But this rebounded on them. When the heathen crowd of idolaters “knew that he was a Jew,” they put the worst construction on it, and assumed the Jews were part of it! This inflamed them all the more. They went into a fit, chanting: “Great is Diana [Artemis] of the Ephesians!” This riotous confusion went on for “two hours” (vs. 34).
Finally, the “town clerk” stepped in and quieted the people and reasoned with them. He appealed to the fact that they were not in any danger of losing their goddess Diana, because everyone in Ephesus knew (they believed) that the image had fallen down from Jupiter and it was not going anywhere (vs. 35). He, therefore, called for calmness in dealing with this issue, and that they should do nothing “rashly” (vs. 36). The men whom they caught (Gaius and Aristarchus) were neither “temple-plunderers” (robbers) nor had they spoken “injuriously” of their goddess (vs. 37). He told the people that if Demetrius and his fellow craftsmen had an issue with anyone, the law “courts” were “open,” and they could lay a civil charge against them before the “deputies [proconsuls].” If they had any other matters, they could be dealt with before “a lawful assembly” (vss. 38-39). The town clerk then warned them of the danger they were in by carrying on with this uproar. It could incite the Roman authorities who were well-known for being jealous of disorderly assemblies, which they would punish with much bloodshed. Hearing this soberized the crowd, and thus the town clerk was able to dismiss the assembly (vss. 40-41).
The Spirit of God brings this incident in here, to show us the state in which the heathen generally were, and thus, what the missionaries faced in the regions beyond. But more importantly, to show how God works behind the scenes providentially to keep the enemy in check and preserve his servants (1 Tim. 4:10).
W. Kelly said that Paul didn’t leave Ephesus immediately (The Acts of the Apostles, p. 293). This may be when he wrote his 1st epistle to the Corinthians, for as mentioned already, he speaks of the uproar at Ephesus in the letter. Titus was dispatched with the epistle which addressed the many disorders there at Corinth. The letter also included a solemn warning that if they didn’t correct those evils in the midst, Paul would come to them “with a rod” and exercise his apostolic authority in the way of judgment (1 Cor. 4:19-21). This, again, explains why he delayed going; it was to “spare” them (2 Cor. 1:23).
Troas
Chap. 20:1—Luke says: “After the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.” Missing from Luke’s narrative is the visit Paul made to “Troas” on route to Macedonia (2 Cor. 2:12-13). Travelling northward from Ephesus up the west coast of Asia Minor (Turkey) he touched in at Troas. Paul said: “A door was opened unto me of the Lord” to preach the “gospel” there. Though a great opportunity presented itself in Troas, he decided to push on to Macedonia. He was uneasy and would have “no rest” until he found Titus who was coming from Corinth by way of Macedonia with news of how the Corinthians had received his letter. This is instructive; it shows that Paul saw assembly matters pertaining to the Lord’s glory to be more important than preaching the gospel, and thus gave it priority.
Macedonia
Chap. 20:1-2—Having reached Macedonia, a westward trip by sea which takes about two days when the winds are favourable (Acts 16:11), Paul went over “those parts” visiting the assemblies there. This means he would have touched in with those at Philippi, Thessalonica, Berea, etc. Paul still had “no rest” in his soul regarding the Corinthian matter. As he waited for Titus, he was “troubled” and full of “combats” and “fears.” But he was finally “comforted” by “the coming of Titus” who was bearing good news that the Corinthians had set the things right that were wanting in that assembly (2 Cor. 7:6-12). He immediately wrote his 2nd epistle to the Corinthians and had Titus deliver it.
Paul’s labours in Macedonia were chiefly pastoral. When he had “exhorted them with much discourse,” he moved south.
Greece
Chap. 20:3—Reaching “Greece” (Achaia), Paul came to Corinth as promised (1 Cor. 16:3-5). It was a peaceful visit. Paul ministered in that region for “three months,” during which time he wrote his epistle to the Romans. His presence there raised a renewed animosity in the unbelieving Jews who remembered him from a few years earlier. Learning that he was planning to go to “Syria” by ship, they plotted to kill him—apparently on-board ship! But Paul was made aware of their evil plan and returned over land “through Macedonia.”
Paul Warned by the Brethren of His Captivity at Jerusalem
As Paul made arrangements to head for Jerusalem, “the Holy Spirit” began to speak to him through the saints “in every city” in which he stopped along the way. They pled with him not to go to Jerusalem because “bonds and afflictions” were waiting for him if he went there, and this would mean the end of his public ministry among the assemblies! While Luke does not mention it here, we know that these warnings were taking place, because he told the Ephesian elders that it was so (vss. 22-23). Paul recognized that it was not just the saints’ sentiments, but that it truly was the Holy Spirit who was speaking to him. He saw it as being the way in which he could lay down his life for the salvation of the Jews in Judea (Rom. 9:1-5).
Philippi
Chap. 20:4—In travelling northward into Macedonia, Paul may have visited Thessalonica, Berea, etc., again, but Luke only mentions “Philippi” (vs. 6). The saints in this city spoke similarly to Paul by the Spirit, warning him of what was ahead if he continued (vss. 22-23), though Luke doesn’t mention it here.
In Macedonia, presumably at Philippi, seven other servants attached themselves to the work, whom Luke names in verse 4. Luke also re-joins Paul at this point, each having served in different locations for about five or six years. This was surely a happy reunion. It is indicated in the narrative by the use of “us” and “we” again.
Troas
Chap. 20:5-12—The seven men went ahead to Troas where there was plenty to do; a work of the Lord had been going on there, and a thriving assembly existed. Luke says: “These, going before waited for us in Troas; but we sailed away from Philippi after the days of unleavened bread” (vss. 5-6). Luke adds a seemingly insignificant detail in their sailing from Philippi to Troas. He notes that it took “five days.” As pointed out earlier, this journey usually takes two days (Acts 16:11). On this occasion, the winds were blowing contrary and it took a lot longer. Why? It is to be remembered that in loosing from Philippi to go to Troas, Paul was on his way to Jerusalem (vss. 16, 22), a direction which was not the mind of the Spirit (Acts 21:4). The Lord who controls the winds (Psa. 148:8; Luke 8:25) was using the winds to speak to Paul through the circumstance, for He is the God of circumstances. While Luke noticed it and noted it in his narrative, Paul didn’t seem to regard it.
The travelling band of missionaries consisting of at least nine men stayed at Troas long enough so that they could break bread with the saints there and Paul could minister the Word to them. This would happen on the Lord’s Day (the first day of the week) when the saints locally would be together. Hence, they stayed for “seven days.”
Paul’s Discourse at Troas
Chap. 20:7-12—“And upon the first day of the week, when the disciples came together to break bread, Paul preached [discoursed] unto them.” We see from this that it was the habit of the saints in those days to break bread on the first day of every week. Thus, they had “the Lord’s Supper” (1 Cor. 11:20) at “the Lord’s Table” (1 Cor. 10:21) on “the Lord’s Day” (Rev. 1:10). This is the divine pattern for the Church. The Sabbath day is the commemorative day of the old creation (Gen. 2:2-3; Ex. 31:12-17) and the Lord’s Day is the commemorative day of the new creation (2 Cor. 5:17; Gal. 6:15; Rev. 3:14). Christians belong to the new creation, and therefore, honour the Lord’s Day, rather than the Sabbath. Since the saints at Troas were in heathen lands which do not regard the Lord’s Day, they had to work on that day as they would on any other day. Therefore, they met in the evening when their responsibilities for the day were done.
Since their purpose in coming together was to break bread, we assume that they did, and afterwards Paul addressed the company. Their objective in coming together was not to hear a sermon—as the case is with almost every church group today—but to break bread (1 Cor. 11:23-26). They were, however, greatly privileged to have the Apostle with them on this occasion, and they took full advantage of his ministry after the breaking of bread. The KJV says that Paul “preached” to them, but that may convey the thought that they had a gospel meeting. The word should be “discoursed.” This means that Paul taught the brethren and exhorted them in the truth that was “once delivered to the saints” (Jude 3). Thus, he built them up in “the most holy faith” (Jude 20). The picture Luke gives us here of this company that gathered in an “upper chamber [room]” in Troas is an example of the Christian meetings that existed in the first century. It was a happy scene indeed!
The Fall of Eutychus
Paul planned to “depart on the morrow,” so he “continued his speech [discourse] until midnight” to give the saints as much as he could before leaving (vs. 7). Then, all of a sudden, the meeting was interrupted. “There sat in a window a certain young man named Eutychus, being fallen [over-powered] into a deep sleep: and as Paul was long preaching [discoursing], he sunk down with sleep, and fell down from the third loft, and was taken up dead” (vs. 9). Paul went down and embraced him, and said, “Trouble not yourselves; for his life [soul] is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man [boy] alive, and were not a little comforted” (vss. 10-12). Thus, there was a happy ending to this tragic accident. Eutychus is the first person we know of who fell asleep in a Bible meeting, but he wasn’t the last!
The breaking of bread and eating when they came back up to the upper room (vs. 11) was not the Lord’s Supper, but a common meal. W. Kelly said, “Some have supposed that when Paul had gone up and broken the loaf and eaten, it was the interrupted celebration of the Lord’s Supper. This appears to me opposed to the intimations of the context. Scripture describes it, not as fellowship, but solely as the personal act of the Apostle. No doubt it was the loaf of [used at] the Lord’s Supper; but it was now partaken by the Apostle for his own refreshment, after so long speaking, and circumstances so trying, about to go forth on his journey” (Acts of the Apostles, p. 298). After eating, Paul continued to convey the truth to the saints, but in a more informal way. He “conversed” with them rather than discoursed. The saints had an appetite for the truth, so the meeting continued all night, till the “break of day!”
Eutychus is a picture of a person growing weary of Paul’s ministry and closing his ear to it—and then making an exit from the assembly. It didn’t help that Eutychus chose a position in the meeting room where he could look out at the world outside and still hear Paul inside. Being perched like this on the windowsill, after some time, Paul’s voice began to fade out as he drifted off to sleep. It wasn’t long after this that he fell to the level of the world over which he had been looking. It’s too bad that someone didn’t notice the danger Eutychus was in and had him sit somewhere else. Was this a harbinger of what was coming in Asia, when all there would “turn away their ears” from Paul and his ministry? (2 Tim. 1:15; 4:4)
In the restoration of Eutychus, we have a picture of the work of restoring those who have slipped away (Gal. 6:1; James 5:19-20). To accomplish this, Paul didn’t go to the window and shout a couple of verses down at Eutychus. No, he went down to where he was and “embraced him.” This was a display of affection. It teaches us that we must get across to the person, whom we are trying to restore, that the Lord and the saints still love him. What he needed was a hug, not a lecture! It revived him, and he was brought back to the upper room from which he fell. (If the person we are trying to restore is in an obvious course of sin, we remind him of our love for him by pointing to our obedience to God’s Word in having no fellowship with him – 1 John 5:2. But if it is a simple case of discouragement or carelessness where a person drifts off into the world, we can reach out to him and express our love openly.)
Some see in this incident a historical picture of the Church in relation to Paul’s ministry. Like Eutychus (whose name means ‘prosperous’), when the Church was enriched through Paul’s ministry, it grew weary of it, and closed its ear to it. It adopted “the weak and beggarly elements” of worldly religion (Gal. 4:9) and fell to the level of the world, where it remained in a deadened state for many centuries. This would be from the days shortly after the apostles left the scene, through the Dark Ages. But God has graciously effected a recovery of Pauline truth, and the Church, like Eutychus, was awakened to it. This started in Reformation times, but it wasn’t fully recovered until the 1800s when saints stepped away from the man-made order that is traditionally accepted in the denominations of Christendom. But this revival of interest in Paul’s ministry has only been among a relative few. We believe it will continue until the Lord’s coming—the break of day.
The saints at Troas had the same words of warning for Paul regarding his going to Jerusalem (vs. 23).
Assos
Chap. 20:13—Paul left Troas choosing to go alone on foot to “Assos,” a 20-mile walk across the neck of the land. He arranged to meet the others there who came by ship around the point. Paul evidently wanted time to be alone with the Lord. With saints prophesying to him by the Spirit in every city, he sensed that the end of his public ministry was near. J. N. Darby said, “It is evident that the apostle was pre-occupied with the circumstances in which he was placed—with the apparent end of his career. This thought, it is probable, exercised an influence over him, when he went alone on foot to Assos. And also, it was the cause of his long speech at Troas. It is not only imagination which suggests this idea ... .The elders being come from Ephesus and assembled before him, Paul speaks of his ministry as of a thing accomplished” (Collected Writings, vol. 25, pp. 414-415). He maintained, however, communion with the Lord and a good conscience on his journey to Jerusalem (Acts 23:1, 11), even though he was going against the mind of the Spirit (Acts 21:4).
Mitylene
Chap. 20:14—From Assos, they sailed south along the western coast of Asia Minor (Turkey) to “Mitylene,” a town on the island of Lesbos. The following night they apparently anchored off the island of “Chios.”
Trogyllium
Chap. 20:15—The day after they arrived at “Trogyllium,” a town on the island of “Samos.”
Miletus
Chap. 20:17-38—The next day they reached “Miletus,” a port about 35 miles from Ephesus. Paul didn’t go over to Ephesus because he was pressed for time to get to “Jerusalem” for “the day of Pentecost.” Luke says that he “hasted” to get to Jerusalem (vs. 16), the very place which the Lord had told him to “make haste” to get out of! (Acts 22:18) Since the assembly at Ephesus was the center of the work in Asia, his word to the Ephesian elders could be communicated by them to others in that region.
Paul’s Farewell Address to the Ephesian Elders
Chap. 20:17-38—From Miletus, Paul sent to Ephesus, and called for “the elders of the assembly” to come to him. He had a special word for them in connection with his departure to be with the Lord and their responsibility in his absence. He was going to Jerusalem, not knowing exactly what was to happen to him (vs. 22), but he did not expect that they would see his face again (vs. 38). He understood that declension was going to overcome the Christian testimony after the Lord called him away (vss. 29-30). His word to the elders here, therefore, was a cautionary warning as to the perilous times coming.
In his address, he gives them a description of the character and work of an elder/overseer, using himself and his ministry as a model. There are two parts to the address: firstly, he outlines what they were to be (vss. 18-27), and secondly, he outlines what they were to do (vss. 28-35).
What an Elder is to Be
He began with the importance of consistency in one’s life, especially in a leader. He said, “Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons” (vs. 18). Paul was the same person in all seasons and circumstances; he did not vacillate in his spiritual life. Consistency in one’s life gives the saints confidence in those who take the lead among them.
He then spoke of humility. He served the Lord “with all lowliness” (vs. 19). A person who carries himself with an air of importance will not gain the ear of the saints to whom he ministers (Rom. 12:3).
Then he touched on the need for compassion. He added, “With many tears” (vs. 19). A guide and leader in the local assembly needs to have a heart that is full of the compassions of Christ that sympathizes with the saints in their troubles and trials. When they see that he genuinely cares for them, they will be more inclined to follow his lead.
He then spoke of perseverance. He reminded the elders of “the temptations” (trials) which happened to him “through the plots of the Jews” (vs. 19). Enduring persecution on account of the gospel and godly living is normal Christianity; they needed to be prepared for it, and so do we.
He then spoke of faithfulness as a teacher. He gave them all the truth, and “kept back nothing that was profitable” to them (vs. 20). Some who minister the Word might be inclined to keep back certain points of truth that might offend their audience or risk their popularity. But not Paul; he was faithful both in his public ministry (“publicly”) and in his private ministry (“from house to house”). He preached the gospel faithfully to Jew and Gentile alike—“repentance toward God, and faith toward our Lord Jesus Christ” (vs. 21).
Paul passed on to speak of his commitment and devotion to the cause of Christ on earth. He said: “And now, I go bound in my spirit (not the Holy Spirit) unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost [Spirit] witnesseth in every city, saying that bonds and afflictions [tribulations] abide [wait for] me. 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” (vss. 22-24). His life was a model of commitment and devotion to the Lord, even though on this occasion he was going against the mind of the Spirit (Acts 21:4). He saw the bonds and afflictions that were waiting for him in Jerusalem as a sacrifice he was willing to make for the salvation of his fellow countrymen. He thought that sacrificing himself in this way would be that which God would use to reach his Jewish brethren. The KJV says, “with joy,” but those words are not in the best Greek manuscripts. Thus, He saw his public “ministry” drawing to a close, and sought to “finish” his “course” having the Lord’s approval.
He then spoke of the energy that this commitment gave him to fulfil his ministry, making a full discharge of it, and thus being “pure from the blood of all men” (vss. 25-27).
The Three Themes of Paul’s Ministry
In referring to the discharge of his ministry, he mentions three specific themes:
“The gospel of the grace of God” (vs. 24)—This is the good news that God has come down to man in the Person of the Lord Jesus Christ and has settled the question of sin through the sacrifice He made on the cross, after which he rose from the dead. Paul testified of this grace to all men.
“The kingdom of God” (vs. 25)—This is the moral side of the truth pertaining to the believer’s walk and ways. Paul preached this to the saints.
“The counsel of God” (vs. 27)—This is the truth of the Mystery, which concerns the purpose of God to glorify His Son in the world to come in two spheres (the heavens and the earth), through a specially formed vessel of testimony, the Church, which is the body of Christ. Paul announced this to the mature saints.
What an Elder is to Do
Paul then outlines what they, as elders, were to do, so far as their work was concerned. He mentions four things in particular:
The first is to shepherd the flock. He says: “Take heed therefore to yourselves, and all the flock, wherein the Holy [Spirit] has set you as overseers, to shepherd the assembly of God, which He has purchased with the blood of His own” (vs. 28). Shepherding the flock involves being a model to the saints (1 Peter 5:3), instructing them (1 Tim. 3:2; Titus 1:9), guiding and counselling them, etc. (Heb. 13:17). But before any of this work was to be done, they were to take care of the state of their own souls by practising self-judgment. Hence, Paul says, “Take heed therefore to yourselves.” This was essential, for what could be more dangerous than activity concerning others when there is carelessness as to ourselves?
Their shepherding care was to be to “all the flock,” not toward a few favourites. Some personalities are a little more difficult to work with, but they are not to be neglected. Note: the Holy Spirit had made them “overseers,” not Paul. Paul recognized the Spirit’s work in those men and duly appointed them to that office. The Holy Spirit is still raising up men to do this work in local assemblies. These men are known by the work that they do in caring for the saints (1 Cor. 16:15-16; 1 Thess. 5:12-13), and they surely would be those whom the apostles would ordain if they were still on earth.
The second thing the elders were to do was to be on guard against the working of the enemy, whose designs are on destroying the flock. Paul said, “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also, of your ownselves shall men arise, speaking perverse [perverted] things, to draw away disciples after them” (vss. 29-30). In this prophecy, Paul pointed out that there were two dangers in particular for which the elders must watch—one was from without and the other from within. Both attack the unity of the saints from different angles.
“Wolves” are lost men who profess to have faith, but are willing agents of the devil. They pose as teachers, but the effect of their teaching scatters the sheep (John 10:12). Using stealth, they come in deceptively (Jude 4) wearing “sheep’s clothing” (Matt. 7:15), but soon show their real character by their destructive doctrines and ways. The Church has been plagued with these individuals down through the years. Then, there would be elders who would become defective through failing to maintain a good state of soul by exercising self-judgment. These are real believers who have listened to the voice of the enemy. Giving their ear to “seducing spirits and doctrines of devils [demons]” (1 Tim. 4:1), their minds have become perverted regarding the truth. They would then teach those “perverted things” to unwary disciples and thus gain a following, drawing away “disciples” after themselves.
The former tactic of the enemy should be met by exercising care in connection with those who come into the fellowship of the saints, by trying their spirits (1 John 4:1). The latter tactic should be met by assemblies having a plurality of elders in each locality, as Scripture teaches. Thus, they can check and balance one another, and if one begins to go awry, the others can shut him down.
The third thing the elders were to do was to use the two great resources God has given His people—prayer and the Word of God. Thus, Paul says: “And now, brethren, I commend you to God, and the Word of His grace, which is able to build you up, and give you an inheritance among all them which are sanctified” (vs. 32). If the elders were to be successful in shepherding the flock, it would not be through applying human wisdom and psychology, or through introducing natural and worldly principles to keep the saints going on in the path of faith. Prayer is expressed dependence on God, out of which comes communion and spiritual discernment, which the elders need for the difficult situations they will face among the saints. The answer to all the problems that may arise will be found in knowing the principles of God’s Word. This will require a thorough acquaintance with the truth, and an understanding of how to apply it in the circumstances of life. Taking time to be in the Word of God (the Scriptures) will result in being “built up” in the truth which is our spiritual “inheritance.” With hearts filled with these things, the elders were to go forth to care for the flock.
Note: Paul makes no mention of a succession of his apostolic power. Apostolic succession is an invention of religious men who wanted power to control the Church. Instead of committing his power to them, he commends them “to God and the word of His grace.”
The fourth thing the elders were to do was to have a ministry of giving out of their temporal substance. This is an immensely practical thing. Paul said: “I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of our Lord Jesus, how He said, It is more blessed to give than to receive” (vss. 33-35). The writer of Hebrews encouraged the same, stating: “But of doing good and communicating of your substance be not forgetful, for with such sacrifices God is well pleased” (Heb. 13:16). While all the saints should be engaged in this, it is especially important for overseers, because giving their time and money to the saints in practical matters shows the saints that they genuinely care for them. The words of the Lord Jesus, which Paul refers to here, is not a quote from one of the Gospels, but a general summary of the Lord’s life and ministry. Some see it as the Lord’s 10th beatitude. (The other nine are in Matthew 5:1-11.)
This brought his address to a close. They knelt down and prayed together, and wept and kissed him, sensing that they would never see his face again (vss. 36-38).
Coos
Chap. 21:1—From Miletus, the missionary band continued toward Jerusalem, stopping at the island of “Coos” for the night.
Rhodes
Chap. 21:1—From there, they recached the island of “Rhodes.”
Patara
Chap. 21:1-2—From Rhodes, they touched in at “Patara,” a seaport on the mainland (southwestern Turkey). Here they changed ships, finding one that was sailing to “Phenicia,” on the coastline of Syria.
Tyre
Chap. 21:3-6—On route from Patara, heading east in the Mediterranean Sea, they passed by the island of “Cyprus” and reached “Syria,” landing at “Tyre.” There was an assembly in that city and the missionaries were refreshed by “the disciples” there. They stayed with them for “seven days”—long enough to be able to break bread with them on the first day of the week.
What is significant about their being at Tyre is that the Holy Spirit spoke to Paul through these disciples in a very definite way. They “said to Paul through the Spirit, that he should not go up to Jerusalem” (vs. 4). What could be clearer? The Spirit had been speaking to him along the way, as we have noted, but now more loudly than ever. At first, the winds were blowing against him as he crossed the Aegean Sea to Troas. Then, disciples in various places warned him that bonds and afflictions were waiting for him if he continued in the direction in which he was going. Now at Tyre, the Spirit spoke more expressly about it. We must keep in mind that in all this Paul was not deliberately disobeying God, but as to his discernment, he had missed the mind of the Spirit. He was not acting in defiance of God.
It is heart warming to see the tender affection that the saints had for Paul: “They all brought us on our way, with wives and children, till we were out of the city: and we knelt down on the shore, and prayed. And when we had taken our leave one of another, we took ship; and they returned home again” (vss. 5-6).
Ptolemais
Chap. 21:7—Loosing from Tyre, they “completed the voyage” at “Ptolemais.” This is a seaport 25 miles south of Tyre. It gave them an opportunity to see the brethren there for “one day.”
Caesarea
Chap. 21:8-14—The next day they set out on foot to “Caesarea,” a 35-mile journey. This is the city which “Philip the evangelist” had settled in sometime after his work among the Samaritans was done (Acts 8). He lodged the travelling band of missionaries (vs. 8). It’s understandable why Philip would choose to live in Caesarea; it was a large and busy seaport with much traffic. This was ideal for an evangelist whose aim is to reach as many people as possible with the gospel. Since Paul and his company stayed with him “many days,” it’s quite possible that they would have seen Cornelius who also lived in that city (Acts 10:1).
Nothing is said of Philip’s wife, but Luke does mention that he had “four daughters, virgins, which did prophesy” (vs. 9). This does not mean that they would take the podium in the assembly at Caesarea, and publicly preach and teach. Such would be a violation of assembly order (1 Cor. 14:34-40); it is not a sister’s place in the house of God (1 Tim. 2:11-12). Even though the 1st epistle to the Corinthians was not known to them, and the 1st epistle to Timothy had not been written yet, the Spirit guided them to act according to the divine order in Christianity. Their prophesying, therefore, would have been done in the domestic sphere.
The Prophecy of Agabus
When at Philip’s house, the Spirit spoke to Paul about his going to Jerusalem in a most remarkable way. “There came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul’s girdle (belt), and bound his own hands and feet, and said, Thus saith the Holy Ghost [Spirit], So shall the Jews at Jerusalem bind the man that owns this girdle, and shall deliver him into the hands of the Gentiles” (vss. 10-11). Not only did Agabus prophesy to Paul in words, but he also demonstrated it, using Paul’s girdle! Nothing could be clearer! A question that may be asked here is: Why did the Spirit import a prophet from 75 miles away to speak to Paul, when there were four prophetesses right there in Caesarea who could have easily done it? The answer is that it is not in keeping with the due order of God’s house to have sisters telling the brothers what to do. It would be usurping authority over the man (1 Tim. 2:11-12). As far as this inspired record reveals, the girls were silent; the Holy Spirit did not give them a word to speak on this subject.
When Paul’s fellow missionaries (“we”) and the local brethren (“they of that place”) heard this prophesy from Agabus, they “besought him not to go up to Jerusalem” (vs. 12). The collective voice of brethren along the way, together with this group of brethren, would be of considerable weight—but having his mind made up, Paul wouldn’t allow anyone to change it. He was sincere, but sincerely wrong. He saw his going to Jerusalem and dying (if it came to that) as the ultimate sacrifice to save the Jews in Judea. He said, “I am ready not to be bound only. but also to die at Jerusalem for the name of the Lord Jesus” (vs. 13). This was not self will, but misguided devotion. J. N. Darby commented on this, stating: “There is a certain difference between ‘they said to him by the Spirit,’ and ‘the Spirit said.’ If the Spirit Himself had said it, it would have been disobedience for Paul to have gone to Jerusalem: but it seems to me that it was rather a warning given by the Spirit, that he should not go there (Collected Writings, vol. 25, p. 425). Luke says: “When he would not be persuaded, we ceased, saying, The will of the Lord be done” (vs. 14). This aspect of God’s will would be the permissive will of God (1 Cor. 16:7), not the perfect will of God (Rom. 12:2).
Jerusalem
Chap. 21:15-17—On the last leg of their journey, the company of travellers expanded in number, as many were going up to Jerusalem for Pentecost. Luke says: “We took up our carriages (bags), and went up to Jerusalem. There went with us also certain of the disciples of Caesarea.” One man of note, “Mnason,” who was an “old disciple,” went up with them. He must have been a man of considerable means, for he lived on the island of Cyprus, but he also had a house in Jerusalem that was large enough to accommodate their whole company, with whom they lodged (vs. 16).
Arriving at Jerusalem, an overland journey of about 60 miles, they were “gladly received” by the brethren (vs. 17). This marks the end of the truncated third missionary journey of Paul.