Community Bible Study -- Acts
 Text of Presentation, Lesson 18, Acts 20:1-21:14

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Paul’s 3rd Missionary Journey (Part 3)

The subject last week was Paul’s 2-plus years in Ephesus. It was a highly successful ministry . . . but ended abruptly when craftsmen who made cult objects for the goddess Artemis rioted – fearing that as more and more people followed Jesus, there would be less and less demand for their products. Paul has been planning to visit the churches in Macedonia and Achaia for some time (Acts 19:21); and although he’s not forced out of Ephesus, he decides this is a good time to leave. Paul likes to visit the churches he has founded and provide spiritual reinforcement . . . but it seems the main reason for his visits this time is to collect money for the church in Jerusalem.

The Jerusalem church has apparently been poverty-stricken ever since capital assets were sold to pay for daily expenses shortly after Jesus’ Ascension. Paul and Barnabas were asked for money at the Council of Jerusalem (Gal 2:9-10; cf Acts 15), presumably this happened again after Paul’s 2nd Missionary Journey . . . because while in Ephesus, Paul asks the church in Corinth – and probably the other churches in Macedonia and Achaia – to set aside money for the Jerusalem church (1Co 16:1-4, 2Co 8:16-23). He says he will collect this money on his next visit, and take it to Jerusalem (Ro 15:25-29).

Scholars suggest Paul goes first to Philippi, Thessalonica, and Berea . . . but he definitely goes to Corinth, and he spends 3 months there (when he most likely wrote his letter to the Romans). He is ready leave by ship for Antioch when a serious threat on his life is discovered . . . so he goes overland instead: through Macedonia, with Luke and at least 7 companions/bodyguards.  He celebrates Passover in Philippi, then sails to Troas . . . the place where, less than 7 years before, he had a vision to take the gospel to Macedonia.

Much has changed in 7 years! Paul departed Troas for Philippi on faith alone, trusting God’s direction and provision. And Paul had a rocky start Macedonia: he was beaten and jailed in Philippi. . . run out of town in Thessalonica . . . expelled by mutual consent in Berea . . . and ridiculed in Athens. He could easily have quit and gone home, but he kept at it; and God rewarded him with successful ministries in Corinth and Ephesus, which became hubs to spread the gospel elsewhere. Now Paul is on his way to Jerusalem: surrounded by supporters and carrying a lot of money to support the church there – even though the church is the hotbed of the circumcision-legalism which has so undercut his ministry.

There is a church in Troas – presumably founded by evangelists from Paul’s seminary in Ephesus. Paul meets with the leaders, and leads the service on Sunday – the first recorded instance of Christians meeting on Sunday. Of course, since the Jewish day begins at sundown, the service is on Saturday night . . . which leads into the story of Eutychus: the subject of many sermons about preachers who talk too long or people who fall asleep in church. But the main point of the story is that – according to the bible – Eutychus died when he fell out of a 3rd story window, and Paul raised him from the dead. This is a dramatic confirmation by God of Paul’s ministry; he joins with Jesus and Peter and Elisha in the elite club of those allowed to perform the ultimate miracle of raising the dead.

Paul bypasses Ephesus after he leaves Troas. The bible says he fears he will spend too much time there – where he has so many friends – and there are less than 5 weeks to get to Jerusalem for Pentecost. He may also be concerned about re-inciting the riot that caused him to leave the city earlier; so he invites the elders of the Ephesian church to meet him in Miletus . . . a middle-sized city not far away.

Paul’s words to the Ephesian elders contain important final words of advice from one of the giants of the Christian faith to some of his dearest friends and colleagues. Paul recounts his dedication to selflesslessly preach the gospel, then says:

“Compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. I only know that in every city the Holy Spirit warns me that prison and hardships are facing me. However, I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me—the task of testifying to the gospel of God's grace” (Acts 20:22-24). 

The Holy Spirit – which has directed Paul to minister in so many places across modern Turkey and Greece – now sends him to Jerusalem. Paul doesn’t have to go . . . he can send others with the money. But the Holy Spirit compels Paul to Jerusalem – even facing prison and hardship. Yet Paul has learned to trust the Holy Spirit to lead him . . .

Paul may be showing us there is a time and a place for martyrdom . . . and it’s God’s time and God’s place. Herod Agrippa I had Peter in prison and scheduled for execution . . . but an angel saved him (cf Acts 12). Paul was stoned in Lystra, but survived (cf Acts 14). In the past, the Holy Spirit has told Paul to flee persecution, but now he walks into it . . . willingly, as a prototype for future Christian martyrs. Paul does not seek death like a Moslem suicide bomber . . . yet he is not afraid to die when the Holy Spirit leads, as He does now.

Another of Paul’s comments bears scrutiny:

“I declare to you today that I am innocent of the blood of all men. For I have not hesitated to proclaim to you the whole will of God” (Acts 20:26-27).

Paul has carried the good news of Jesus the Messiah boldly and openly, and he is not responsible for what happens to those who don’t listen. As he has said to Jews who opposed his message: he “had to speak the word of God to you (Jews) first. Since you reject it and do not consider yourselves worthy of eternal life” (Acts 13:46), “your blood (is) on your own heads! I am clear of my responsibility” (Acts 18:6).

This is a good lesson for 21st century evangelism, too. Sometimes we become so concerned about the salvation of one special person or group of people – often a friend or family member – that we feel we’ve failed if they don’t accept Jesus. But Paul implies we shouldn’t feel that way; God is the one who moves on the hearts of those who are “saved” and “unsaved”; all we do is share the gospel . . . with love. Like God says to Ezekiel: “You must speak my words . . . and whether they listen or fail to listen . . . they will know that a prophet has been among them” (Ezek 2:5-7).

And Paul’s concluding remarks to the Ephesian elders carry down through the ages:

“I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples. . . . So be on your guard! (Acts 20:29-31).

There will be false prophets within the church! In 2nd Corinthians – written by Paul from Ephesus – he warns about “servants (of) Satan (who) masquerade as servants of righteousness” (2 Cor 11:14-45). Paul was continually plagued by Pharisee-Christian legalists, who went around trying to undo his work. The letters to the 7 churches in Revelations 2-3 – including Ephesus – show false prophets came to the churches of Asia soon after Paul left . . . and false prophets have been a problem ever since. That may be one thing Paul was talking about when he wrote in his letter to the Ephesians:

Be strong in the Lord and in his mighty power. . . . For our struggle is not against flesh and blood, but against the . . . spiritual forces of evil” (Eph 6:10-12).

And Paul goes on to say that the best weapon in this struggle is “the sword of the Spirit, which is the word of God” (Eph 6:17). That’s why it’s so important that every Christian read and study the bible to combat false prophesy 

Paul concludes with these words:

I showed you that by . . . hard work we must help the weak, remembering the words the Lord Jesus himself said: “It is more blessed to give than to receive” (Acts 20:35).

This was always a theme of Paul’s ministry: working to help others . . . demonstrating that the blessing we receive is usually greater than the time and effort and money we spend.

Then Paul tearfully boards a ship and departs. His ship docks in Tyre for a week, which he spends with local Christians. The Holy Spirit has revealed to these brothers that Paul faces persecution; and their instinctive, human reaction is to avoid it . . . just like Peter protested when Jesus told his disciples about his coming death (Matt 16:21-23). They urge Paul not to go to Jerusalem . . . but just as with Jesus, Paul is determined to follow God’s plan.

En route to Caesarea, Paul finds another church in Ptolemais . . . it seems churches are almost everywhere now! Then he travels to Caesarea, capital of the Roman Province of Judea and Samaria. Peter opened the doors of the church to uncircumcised Gentiles here almost 20 years ago (Acts 10:48); and throughout Paul’s ministry, he has fought to effect Peter’s revelation that Gentiles are “saved” merely by faith in Jesus – without needing to be circumcised or promising to follow the legalistic oral law of the Pharisees.

Caesarea is the home of Philip, the Hellenized Jew who was one of the first deacons (Acts 6:5). Philip evangelized Samaria and baptized the Ethiopian treasurer, then settled in Caesarea (Acts 8). He has 4 unmarried daughters, all with the spiritual gift of prophesy. This emphasizes again the liberating and equalizing character of the early church, which includes several leaders such as Lydia and Priscilla . . . and where women prophets were so  common that Paul speaks about in an offhand manner in 1 Corinthians (1 Cor 11:5).

But the prophet who most impacts Paul’s visit to Caesarea is Agabus. About 15 years earlier, Agabus traveled from Judea to Antioch and prophesied a famine “over the entire Roman world” (Acts 11:28).  He was right then; and he’s right now:

(Agabus) took Paul's belt, tied his own hands and feet with it and said, “The Holy Spirit says, ‘In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles’” (Acts 21:11).

By tying his own hands and feet with Paul’s belt, Agabus makes Paul’s fate real and graphic. But Agabus merely quotes what the Holy Spirit has told him; he does not urge Paul to avoid Jerusalem and fulfillment of this prophesy; Luke and Paul’s other companions are the ones who who “pleaded” with Paul not to go. They know Agabus’ track record of prophesy . . . and they know Paul wants to go to Spain and Rome (Rom 15:28) – why not now?!

But like the churchmen in Tyre, Paul’s friends don’t realize the Holy Spirit is telling him he must not flee this time . . . he must go into the lion’s den in Jerusalem. Paul responds: “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus” (Acts 21:13). As Paul has done for the 20-plus years since he became a Christian, he is determined to follow God’s will. What faith he has! So when Paul’s friends realize he cannot “be dissuaded,” they say with resignation: “The Lord's will be done” (Acts 21:14)

And that is a key message from this lesson: “The Lord's will be done.” God never promised an easy life . . . He only promised a blessed life – even if that blessed life involves suffering, as Jesus implies in the beatitudes (Matt 5). Sometimes the Holy Spirit tells us – as it’s telling Paul now – to submit to persecution rather than flee.  Few choose martyrdom – though it is a spiritual gift (1 Cor 13:3) – yet if called, we pray to have Paul’s courage to submit and say: “The Lord's will be done.”

Next week we’ll see just how prescient Agabus was. Paul goes to Jerusalem . . . and is attacked by Jews right in the temple: the holy place that has been a sanctuary throughout Israel’s history. He has to be rescued by Roman troops . . . then gives an important speech to the crowd. One of the false charges against Paul was that he took a Gentile into the temple, and the web site will include a photo of the stone pillar – now in the National Archaeological Museum in Istanbul – which prohibits Gentiles from entering the Jews-only part of the temple, under penalty of death.