A Ministry in Retrospect

Acts of the Apostles (45)

Introduction

The great apostle had invested much of himself in the course of his ministry at Ephesus. It was one of his most successful ventures, and he had poured himself into it. He was about to let go, departing from them, commending them to God forever. This in-person farewell happened in the mid-50’s, and he wrote the book of Ephesians to them in the early 60’s. They stayed on his mind, in other words—but we have no indication that he ever saw them again.

The Text

“And from Miletus he sent to Ephesus, and called the elders of the church. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: And how I kept back nothing that was profitable unto you . . .” (Acts 20:17–38).

Summary of the Text

Paul summoned the Ephesian elders to come see him at Miletus (v. 17), about 30 miles from Ephesus. When they came, he said this: they know how he had lived in their presence from day one (v. 18). Through tears, temptations, and Jewish plots, he had served the Lord in true humility (v. 19). He held nothing back in his teaching, whether in their homes or publicly (v. 20). The content of his message, to both Jews and Greeks, was repentance toward God and faith toward Christ (v. 21). And now, constrained in spirit, he was traveled to the unknown future at Jerusalem (v. 22). Unknown, that is, apart from the Spirit’s testimony that it would include bonds and affliction (v. 23). This means he was not disobeying the subsequent warning he received from Agabus in Acts 21:10-11. But he was unmoved, and just wanted to finish his race with joy, and his ministry that was testifying to the grace of God in the gospel (v. 24). He knows that these men would not see him again, men among whom he has preached the kingdom (v. 25). He calls them all to witness that he free was from blood guilt (v. 26), the reason being that he did not hold back from them the whole counsel of God (v. 27). He called upon these bishops to heed to themselves and tend the flock, which God had purchased with His own blood (v. 28). And why? He knows that grievous wolves were going to attack the flock savagely (v. 29). Even some of their own number would, for the sake of a following, lead people off into perversion (v. 30). So watch, and remember, Paul says, how he had warned them night and day with tears (v. 31). He then commended them to God and to His grace, a grace which was able to build them up, and to grant them an inheritance (v. 32). Paul had coveted nothing that belonged to anybody (v. 33). He pointed to his hands, reminding them that he had supported himself and his companions (v. 34). This was probably a reference to more tentmaking. He lived out what he taught—workers should support the weak (v. 35). He then quoted Jesus on the blessing of giving over receiving (v. 35). And so saying, he knelt and prayed with them all (v. 36). And so they all wept, embraced Paul, kissing him, most grieved over the fact that he said they would not see each other again (vv. 37-38). And so then they went to the ship (v. 38).

Repentance and Faith

Paul states the message in an interesting fashion here (v. 21). He says that repentance is towards God, who is the source of the divine laws that we have all sinned by breaking. And faith is toward Christ, who is our appointed Savior, able to deliver us completely.

Free from Bloodguilt

The principle that Paul appeals to here is laid out clearly by the prophet Ezekiel.

On this subject, Paul defends himself in two different ways. First, he reminds them that when it came to his teaching, he was not guilty of any sin of omission. In other words, he did not leave anything out (vv. 20, 27). If it was in the text, he taught it, even it was something of a jagged pill, hard for the people to take. Secondly, he lived and worked in such a way that he did not contradict his message through any sin in his manner of life (vv. 18-19, 33-34). He did not covet. He did not sponge off others. They saw clearly how he was a man who was “all in.” They could all testify to it.

Quoting Jesus

We see something curious in Paul’s citation of something the Lord said. This is known as an agrapha, a saying attributed to Christ, but with that saying not found in any of the gospels. That said, the Lord did say, “It is more blessed to give than to receive.” This fits and is fully consistent what was it recorded in the gospels (Luke 6:38; Matt. 5:42).

A Point of Church Polity

In verse 17, he summons the elders of the church at Ephesus (presbyteroi). In the course of his discussion with them (v. 28), he calls them overseers or bishops (episkopoi). This demonstrates clearly that in the first century, these terms referred to the same office. The same thing happens in Titus, where Paul says to ordain certain kind of men as elders (presbyteroi) in every city (v. 5), and the reason give is that a bishop (episkopoi) must be blameless (v. 7). Note also Phil. 1:1.

With His Own Blood

Paul uses some theological shorthand here—God purchased the church with His own blood, even though God doesn’t have blood. He is of course referring to the Incarnation of the Son, through whom the blood which purchased us was shed.

Some elders will let their position go to their head, and they will start thinking of the flock as somehow theirs. And if it is theirs, they can start distinguishing themselves from others (and from Paul), in order to make their portion of the flock more obviously theirs. In order to pull this off, however, they have to begin saying perverse things (v. 30).

The antidote is to remember that the church is not just “a church.” It is God’s own possession, bought with the blood of His own Son.