vv.1-2 Paul’s Journey Through Macedonia. After the riot in Ephesus subsided, Paul gathered the disciples, encouraged them, and departed toward Macedonia. Paul first stopped briefly at Troas, but this is not mentioned by Luke here. Paul speaks of it in 2 Cor. 2:12-13, that at Troas he had a tremendous opportunity in the gospel. But when he came to Troas, Paul did not remain long, because he had not rest in his spirit, for Titus had not arrived. He was restless to know the Corinthians’ state. Paul was so concerned for the Corinthians that he walked away from an attractive opportunity in the gospel, and left Asia altogether to come into Macedonia. Paul did not miss the Lord’s mind in this, because we see in 2 Cor. 2:14 that the Lord was leading him. Opportunities for ministry do not dictate our path. The Lord did not give Paul rest about the matter of Corinth, until he met Titus in Macedonia. Reaching Macedonia, he moved through “those parts”, including towns like Philippi, Thessalonica, and Berea. All the while, he was still troubled in spirit until Titus arrived with the report that the Corinthians had corrected the matters addressed in his first letter. This phase of travel shows the apostolic pattern of strengthening existing assemblies: Paul “exhorted them with much discourse,” combining pastoral care with the written ministry of his epistles. It was the continuation of a wide pastoral circuit, where Paul’s labors were marked by humility, tears, and perseverance amid persecution from the Jews (v.3).

 

v.3 Paul in Greece. Arriving in “Greece,” meaning Achaia (southern), Paul came to Corinth as he had promised (1 Cor. 16:3-5). Happily, this visit did not require “a rod” as would might have been necessary, and lasted three months, during which Paul wrote the Epistle to the Romans. But the unbelieving Jews, who probably remembered his earlier ministry there (Acts 18), plotted to kill him as he prepared to sail for Syria. They apparently intended to attack him on the voyage. Paul responded with practical sobriety: rather than take ship from Corinth, he altered his plan and returned overland through Macedonia, avoiding their ambush. Paul is a good example of spiritual energy and discernment amid danger.

 

vv.4-5 Paul’s Companions. Luke records seven coworkers who joined Paul as he moved north through Macedonia: Sopater of Berea, Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy, and the two Asians, Tychicus and Trophimus. These men attached themselves to Paul’s work in Macedonia, likely at Philippi, and then traveled ahead to Troas to prepare for the ongoing ministry there. It is an amazing display of unity and fellowship in the early Church: diverse brethren from different regions laboring together in one work. Luke’s shift from “they” to “we” indicates that he himself rejoined Paul at this point after several years apart.

 

vv.6-8 Paul Comes to Troas: Breaking Bread, His Long Discourse. Paul and Luke sailed from Philippi after the days of Unleavened Bread, taking five days to reach Troas, a journey that normally took two. Arriving at Troas, they found the seven companions already there and remained seven days so as to be present with the assembly on the first day of the week, when the disciples gathered to break bread. This would suggest that it was the ordinary Christian pattern to have the Lord’s Supper on the Lord’s Day. In the early Church the breaking of bread, rather than preaching, was the primary purpose of the gathering (1 Cor. 11:20). The evening meeting time may have been due to secular obligations in their pagan environment. Paul’s extended discourse after the breaking of bread also shows that there may be opportunity for ministry following that assembly meeting. The fact that the saints remained together as Paul discoursed until midnight shows the spiritual appetite of those early assemblies. The “many lights” refers to candles or lamps that were burning to keep the upper room where they were assembled.

 

vv.9-12 Eutychus’ Fall and Raising Up. During Paul’s long discourse, a young man named Eutychus, seated in a window, drifted into a deep sleep and fell from the third story. He was taken up dead. What a shock this would have been to the happy company! It was a precarious place for a tired young man to be sitting so late in the evening. There may be an application in this, that when one tires of Paul’s ministry, they will eventually fall to the level of the world. Paul went down, embraced Eutychus, and he was restored to life. By application we see in this that recovery is accomplished going to the fallen one in love, conveying that the Lord and the saints still care; “enfolding him in his arms”. Afterward Paul returned upstairs, took some food for his own refreshment, and continued speaking informally until dawn. This meal was not a repetition of the Lord’s Supper but simply Paul’s personal need being met after a long night. The brethren, having witnessed the boy raised from the dead were “not a little comforted”. Even accidents and failures can be turned by God into occasions for blessing.

 

v.13 To Assos: By Land and By Sea. From Troas, the others sailed to Assos while Paul went on foot across the peninsula, a walk of roughly twenty miles. Perhaps Paul sought solitude with the Lord, being deeply occupied with the seriousness of his circumstances, conscious that bonds awaited him (v.23). This inner turmoil likely influenced his choice to travel alone. The group reunited at Assos, where Paul joined the ship for the continuation of the journey southward.

 

vv.14-16 From Assos to Miletus. Rejoining his companions at Assos, Paul sailed with them to Mitylene, then past Chios, Samos, Trogyllium, and finally reached Miletus. Miletus was an important Greek city on the western coast of Anatolia (modern-day Turkey). Paul deliberately bypassed Ephesus, not because of indifference, but because he was “hastening” to be in Jerusalem for Pentecost. Miletus was close enough to Ephesus for the elders to come to him without delaying his schedule. We see that Paul was fixed in his purpose: he pressed forward despite repeated dangers and prophetic cautions, intending to complete his course as he had determined it to be.

 

v.17 Paul Calls for the Ephesian Elders. From Miletus, Paul sent to Ephesus and summoned the elders of the assembly to meet him. Paul had a special, solemn word for these men because he believed they would not see his face again and because he foresaw coming decline after his departure. Paul chose Miletus precisely to avoid delaying his journey, yet still ensured that the most responsible brothers in Asia received needed instruction for the perilous days ahead. It is remarkable that Paul now speaks of his ministry as essentially completed, preparing to charge the elders with their responsibilities in his absence.

vv.18-21 His Conduct and Ministry Among Them. Paul begins by reminding the elders of the consistent manner of life they had observed “from the first day” he entered Asia: his humility, tears, and perseverance amid Jewish attempts to destroy him. As he was speaking to the elders, Paul presents before them the essential qualities of an overseer: consistency, lowliness, compassion, and endurance. We also see Paul’s faithfulness as a teacher who “kept back nothing profitable,” instructing publicly and privately, and declaring the same truth to both Jews and Greeks. This is the pattern of true ministry: a life marked by selflessness, sincerity, and unwavering testimony. His gospel message was constant and unchanging, calling all to “repentance toward God and faith toward our Lord Jesus Christ.”

 

 

vv.22-24 His Path to Jerusalem, and Resolve. Paul told the elders he was “bound in his spirit” to go to Jerusalem, not fully knowing what awaited him except that he had the Spirit’s repeated testimony that bonds and afflictions lay ahead. These warnings came “in every city,” confirming the Spirit was truly speaking, though Paul believed that self-sacrifice in Jerusalem might somehow help reach his Jewish brethren. He was deeply exercised, yet wholly committed to finishing the ministry he had received from the Lord. He did not count his life dear but pressed forward to complete his course. A striking contrast lies in the phrase “bound in his spirit unto Jerusalem.” Before his conversion, Paul had gone to Damascus to bring Christians bound to Jerusalem (Acts 9:2). Then he bound others for judgment; now love binds himself for service. The zeal once used to destroy the Church is now spent in devoted suffering for its sake.

vv.25-27 His Work Among Them Fulfilled. Paul declared that none of the Ephesian elders would see his face again. He stated that he was “pure from the blood of all men”, because he had fully discharged his ministry among them, holding back nothing and delivering the whole scope of truth. Paul seems to be confirming the closing of his public ministry in that region: he had been faithful, he had kept nothing back, and therefore his conscience was clear before God and man. We see in these verses three aspects of the truth of God.

vv.28-31 Warnings of Future Evils. Paul next turns from his own ministry to the dangers that would threaten the flock after his departure. He charges the Ephesian elders first to “take heed to yourselves” and then to “all the flock,” showing that effective oversight must begin with one’s own spiritual condition. The work for overseers is ‘episkopos’, which means ‘those looking on’. It is translated ‘bishops’, and ‘overseers’, referring to the office itself. The word for elders is ‘presbuterous’, and means seniors or older ones, and refers specifically to the persons who occupy the office. Note that the Holy Spirit, not the assembly, had made these men overseers. Their task was to “shepherd the assembly God” purchased “with the blood of His own.” The role of overseers is to that of a shepherd: to feed and protect the Lord’s people. Paul then told the elders of two looming threats: (1) grievous wolves entering from outside to scatter the flock, and (2) men from among themselves speaking perverted things to form heresies. Paul was speaking by revelation, and therefore with solemn certainty, “I know this”. Evil would arise both externally and internally. He reminded them that for “three years” he had warned every one of them with tears, showing the deep pastoral concern that marked his whole ministry, and served as example to the Ephesian elders.

 

v.32 Two Great Resources. Having warned them of coming dangers, Paul commits the elders to God Himself and to the Word of His grace. These are the two unfailing resources for the Church no matter how many dangers arise. Paul does not speak of apostolic succession as a resource, but rather places them in the hands of God and Scripture, which alone can build us up and allow us to enjoy our spiritual inheritance. These two safeguards are found in scripture so often together: dependence on God through prayer, and nourishment from the Word.

 

 

vv.33-35 His Character Among Them. In conclusion, Paul reminds the elders of his personal character among them. During his time among them he had coveted no one’s silver, gold, or clothing. Paul worked with his own hands to supply his needs and those of his companions. This is a very important character for one in oversight. Paul’s conduct would be a rebuke to any tendency toward self-seeking in ministry; instead of taking from the saints, he labored so he might give. He then appealed to the Lord Jesus, “It is more blessed to give than to receive”. This is a saying of Christ not recorded elsewhere in Scripture, but beautifully expresses the spirit of Christ and the pattern Paul had lived out. Nine beatitudes are listed in Matthew 5, but here Paul gives the tenth!