Acts 20


Through Macedonia and Greece

¹When the uproar had ended, Paul sent for the disciples and, after encouraging them, said good-by and set out for Macedonia. ²He traveled through that area, speaking many words of encouragement to the people, and finally arrived in Greece, ³where he stayed three months. Because the Jews made a plot against him just as he was about to sail for Syria, he decided to go back through Macedonia. ⁴He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy also, and Tychicus and Trophimus from the province of Asia. ⁵These men went on ahead and waited for us at Troas. ⁶But we sailed from Philippi after the Feast of Unleavened Bread, and five days later joined the others at Troas, where we stayed seven days.

Eutychus Raised From the Dead at Troas

⁷On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight. ⁸There were many lamps in the upstairs room where we were meeting. ⁹Seated in a window was a young man named Eutychus, who was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell to the ground from the third story and was picked up dead. ¹⁰Paul went down, threw himself on the young man and put his arms around him. "Don't be alarmed," he said. "He's alive!" ¹¹Then he went upstairs again and broke bread and ate. After talking until daylight, he left. ¹²The people took the young man home alive and were greatly comforted.

Acts 20:1-12

Explanation:

To Jerusalem--Macedonia, Achaia, Troas (20:1-12)

One of the greatest gifts a parent, a teacher or a coach can give is encouragement. Luke describes Paul's ministry of encouragement as he summarizes his movements at the end of his third missionary journey and focuses on a local church gathering in Troas. From these we learn how salvation blessings come in the ministry of mutual encouragement within the church.

Encouragement amid Goodbyes (20:1-6)

When the highly charged situation in Ephesus has settled down, Paul decides it is a propitious time to depart. But he does not do so until after he has called the disciples together for some encouragement (parakaleo). Growing out of the basic meaning "to call to one's side," this verb can mean "to appeal to or beseech," "to exhort" or "to comfort." For Paul and Luke, exhortation/encouragement is verbal ministry that by the Spirit's power seeks to strengthen Christians to persevere in the faith in the face of trials, especially persecution (Acts 11:23; 14:22; Rom 12:8). Paul consistently ministered encouragement in the churches, especially when he was about to leave them, when he visited them after an absence or when he could be with them only via letter (Acts 14:22; 15:32; 16:40; compare Eph 4:1). So in his leave-taking from Ephesus (Asia) and in his itineration through Macedonia and Achaia on his way to Jerusalem, Paul speaks many words of encouragement. His three-month stay is probably due to winter, when sea travel was avoided (compare Acts 27:12; 28:11; Tit 3:12).

Paul's example in itself is an encouragement to us, for it challenges us to be encouragers ourselves. It comforts us as well to know that the physical presence of those who brought us to birth in Christ is not essential to our further progress in the Christian life.

As Paul is about to set out on the last leg of his journey to Jerusalem, sailing directly from Achaia to Syria, he encounters a plot of the Jews against him (Acts 20:3; compare 9:24; 23:30). With cunning prudence Paul changes his plans and moves overland back through Achaia and Macedonia. This way he avoids possible harm, even death, as a passenger aboard a vessel crowded with Jewish pilgrims heading to Jerusalem for Passover. He divides his party, sending some--the Asians Tychichus and Trophimus--or possibly all his companions ahead to Troas by ship. After celebrating Christian Easter in Philippi (Passover A.D. 57 was April 7-14) and a five-day sea journey against contrary winds (the normal voyage in this direction is three or four days; Lake and Cadbury 1979:254; contrast 16:11), Paul and Luke rejoin the party at Troas (the "we sections" that left off in Philippi [16:10-17] recommence here at 20:5). Courage and prudence so combined in Paul's life that divine purposes were not thwarted by threatening circumstances (19:21-22). And so it should be with us.

Encouragement in Local Focus (20:7-12)

At the end of a week's stay in Troas, Paul continues his ministry of encouragement in the context of a worship service. In the earliest unambiguous reference to early church practice concerning Sunday worship, Luke tells us that on the first day of the week we came together to break bread (compare 1 Cor 16:2; Rev 1:10; Didache 14:1; Epistle of Barnabas 15:9). In a letter to Trajan from Bithynia in the early second century, Pliny the Younger describes Christian practice. "They had met regularly before dawn on a fixed day to chant verse alternately among themselves in honor of Christ as if to a god. . . . After this ceremony it had been their custom to disperse and reassemble later to take food of an ordinary, harmless kind" (Epistles 10.96.7). Hence although the first day of the week was a workday, Christians hallowed it at its beginning and end, through corporate worship in celebration of Christ's resurrection (Lk 24:1). To break bread in Christian parlance probably points to a fellowship meal begun and completed by the sacrament of the Lord's Supper (Lk 22:19-20; Acts 2:42, 46; 20:11; 1 Cor 10:16; 11:24).

Paul's words to the Christians of Troas constitute a formal address, possibly with discussion and conversation (dialegomai, Acts 20:7, 9; compare 17:2, 17; 18:4, 19; 19:9; 24:25; homileo, 20:11; also Lk 24:14-15). Luke emphasizes the speech's length: it extends to midnight and, then, after the Lord's Supper-fellowship meal, until daybreak. Paul spares no effort in verbal exhortation as he prepares the disciples for what he thinks will be life permanently without his presence (Acts 20:25).

What principles for Christian worship is Luke teaching us through this narrative? The first day of the week, the Lord's Day, is when Christians should consistently gather for worship. The sermon, the exposition and application of the Word of God, is an integral part of worship. The Lord's Supper, the "visible Word," is just as important as a means of spiritually strengthening the church gathered. The two certainly belong together, but the frequency for taking the sacrament varies (2:46, daily; 20:7, weekly). When because of abuses the church came to separate the sacrament from the fellowship meal (1 Cor 11:17-22), something of the "family atmosphere" present in the combination may well have been lost. In an increasingly rootless society, where individuals find themselves without meaningful personal relationships in an impersonal urbanscape, recapturing "family" around the Lord's Table could be a saving grace for many. Urban Rome may well have found this an inviting picture too.

Into the midst of such an encouraging scene comes tragedy. Eutychus (good fortune), probably a lad between seven and fourteen years old, falls into a deep sleep. The room's atmosphere must have been heavy, with many smoking small torches (lampas), and the boy must have tried to catch the night air by sitting on a windowsill. But the lateness of the hour, the hypnotic effect of the flickering lights and Paul's lengthy discourse all probably contribute to his drowsiness. He loses his balance, falls out the window (probably no more than an open slit in the wall) and is picked up dead. With poignant simplicity Luke tells us what we all know: death is an unwelcome intruder that suddenly renders those who witness it speechless, immobilized.

Paul's action and words bring comfort. Not unlike Elisha of old, Paul threw himself on (better "fell on") the young man and put his arms around him (2 Kings 4:32-35; compare 1 Kings 17:19-24). The boy's life returns, for Paul calls out, Don't be alarmed (literally, "Stop being distressed"; compare Mk 5:39, where it describes the noise of mourning). He's alive! (literally, "his life [psyche, soul] is in him"). Then almost matter-of-factly Luke tells us that Paul returns to the upper room, partakes of the Lord's Supper and the fellowship meal, continues his exhortation-encouragement via personal conversation until daybreak, then departs.

When Luke caps the episode with the lad's being led away, probably home, alive, and the disciples' being greatly comforted, he certainly focuses on this miracle of resurrection as a source of comfort to the Christians. It is the last recorded miracle of Paul as a missionary moving about in freedom. But there are other sources of comfort/encouragement: the preaching of the Word of God and the taking of the Lord's Supper together. Luke says to his audience and to us that though the apostles are gone, the Lord is not. He has left tokens of his grace for all who would be encouraged and encourage: the restored Eutychus and the Spirit-enabled means of grace, Word and sacrament.

Acts 20


Paul's Farewell to the Ephesian Elders

¹³We went on ahead to the ship and sailed for Assos, where we were going to take Paul aboard. He had made this arrangement because he was going there on foot. ¹⁴When he met us at Assos, we took him aboard and went on to Mitylene. ¹⁵The next day we set sail from there and arrived off Kios. The day after that we crossed over to Samos, and on the following day arrived at Miletus. ¹⁶Paul had decided to sail past Ephesus to avoid spending time in the province of Asia, for he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost.
¹⁷From Miletus, Paul sent to Ephesus for the elders of the church. ¹⁸When they arrived, he said to them: "You know how I lived the whole time I was with you, from the first day I came into the province of Asia. ¹⁹I served the Lord with great humility and with tears, although I was severely tested by the plots of the Jews. ²⁰You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. ²¹I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus.
²²"And now, compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. ²³I only know that in every city the Holy Spirit warns me that prison and hardships are facing me. ²⁴However, 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.
²⁵"Now I know that none of you among whom I have gone about preaching the kingdom will ever see me again. ²⁶Therefore, I declare to you today that I am innocent of the blood of all men. ²⁷For I have not hesitated to proclaim to you the whole will of God. ²⁸Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. ²⁹I know that after I leave, savage wolves will come in among you and will not spare the flock. ³⁰Even from your own number men will arise and distort the truth in order to draw away disciples after them. ³¹So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears.
³²"Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified. ³³I have not coveted anyone's silver or gold or clothing. ³⁴You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. ³⁵In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: 'It is more blessed to give than to receive.' "
³⁶When he had said this, he knelt down with all of them and prayed. ³⁷They all wept as they embraced him and kissed him. ³⁸What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship.

Acts 20:13-38

Explanation:

To Jerusalem--Miletus (20:13-38)

What do you say when you say goodbye? When an apostle says farewell and addresses leaders of the next spiritual generation for what he thinks is the last time, a "farewell discourse" is in order. As Paul reviews his past as a model for the Ephesian elders' future work and charges them as Spirit-appointed pastoral overseers, we quickly become aware that Luke intends this message for all church leaders in every spiritual generation.

Gathering the Elders (20:13-17)

The party departs Troas by ship ahead of Paul, instructed to take him on board at Assos. Paul walks the twenty-mile distance overland. Assos, a port city with the only good harbor on the north shore of the Adramyttian Gulf, stands on a seven-hundred-foot volcanic hill and faces south to the island of Lesbos. The port would have been known to Romans as the birthplace of the Stoic philosopher Cleanthes and the venue for three years of Aristotle's teaching career (Strabo Geography 13.1.57-58). Paul may make his rendezvous by sighting the ship while on his way and being taken on board before Assos, for so the verb tense indicates (Williams 1985:344).

They proceed forty-four miles south to Mitylene, a chief city on the island of Lesbos, some sixty miles south of Troy. Its position near old trade routes between the Hellespont and ports south and east made it an important seaport. Mitylene, a free city, was a favorite resort for Roman aristocrats.

Setting sail the next day, they arrive off Kios. Kios, an island shaped like a drawn bow facing Asia Minor, is twelve miles from ancient Smyrna and five miles from the mainland. The birthplace of Homer, it was struck with a violent earthquake in the time of Tiberius, who helped rebuild it.

The following day they cross over to Samos. One of the most famous of the Ionian islands, Samos lies at the mouth of the Bay of Ephesus, separated from the mainland by the mile wide strait of Mycale. Samos was renowned not only for its works of art but also for its chief manufacture: pottery of a fine, smooth clay, deep red in color.

The next day they put in at Miletus. This most illustrious Ionian seaport on the west coast of Asia Minor was situated on the south promontory of a gulf into which the Meander River once emptied. It was economically prosperous, architecturally beautiful and religiously significant. The Milesian temple of Apollo at Didyma, famed for its oracles, was nearby.

These background comments show that this "name-dropping" itinerary would have been of interest to a Roman audience. Such an island-hopping method of travel was necessitated by the meteorological and topographical demands on first-century navigation. On the Aegean, summer winds customarily blew only during daylight hours, so sailing vessels could make no headway at night. Further, the narrow channels along the west coast of Asia Minor were so dotted with small islands that night navigation was dangerous.

Paul consciously bypasses Ephesus, and Luke tells us why: he does not want to be slowed down on his way to Jerusalem, for he desires to arrive there, if possible, by the day of Pentecost. Though Jewish piety may motivate him (see Deut 16:16), a celebration of the Spirit's outpouring on the first Christian Pentecost is certainly reason enough (Acts 2:1-13). Still, Paul's pastor's heart overcomes his personal schedule. He cannot do without one last contact with the church in Asia. With earnestness and authority he summons the elders from Ephesus, thirty-odd miles away.

An Apostle's Model Work (20:18-27)

In a reverse parallelism structure Paul reviews his past and anticipates his future (vv. 18-21, 22-24), and then in particular relation to the Ephesians he describes his future and makes an apologetic for his past conduct (v. 25, 26-27). He appeals to their personal experience--you know--as he points to his consistency during the whole time he was with them.

Paul reminds them of the model life he has lived as he served the Lord. The term Paul uses (douleuo) points to the slave-master relationship (Judg 10:16; 1 Sam 12:20; Lk 16:13). Paul's allegiance to his Lord determined the conduct of his ministry. His leadership was servant leadership, the humility of a lowly mind (22:25-27; Eph 4:2). His involvement was intensely personal, for he shed the tears of a tender heart, sorrowing over rejections of the gospel without the church and resistance to its full work within the church (Acts 20:31; 2 Cor 2:4). His was the steadfast endurance of a tough skin in the face of trials (NIV severely tested [peirasmos: "trial," "test," "temptation"], Lk 22:28) from plots of the Jews (Acts 9:24; 20:3; compare 19:33-34).

For Luke, orthopraxy--in this case the messenger's character and manner of ministry--is just as important as orthodoxy, the message. One effectively says goodbye by reminding those left behind of a model life lived before them.

Paul's past ministry also includes a "model word" characterized by comprehensiveness in presentation and in the looked-for response. In audience, both Jews and Greeks (19:8-10; Eph 2:11-22), in venue, publicly and from house to house (Acts 19:9; compare 5:42), in content, anything that would be helpful, Paul did not hesitate (hypostello, "shrink back in fear," opposite parresiazomai, "speak boldly") to preach (anangello, " `to announce, to inform, to tell,' provide information with the possible implication of considerable detail" [Louw and Nida 1988:1:411]) and to teach them. This reminder of his approach arms the elders for the future, when false teachers will claim that their "other gospel" is an essential supplement to Paul's (20:21, 27).

The looked-for response from both Jews and Gentiles is that they must turn to God in repentance (literally, "repentance toward God") and have faith in our Lord Jesus. The brief phrase "repentance toward God" captures the whole process of conversion, which Luke elsewhere describes as "repent and turn to God and prove . . . repentance . . . by deeds" (26:20). What is in the forefront is turning to God with all one's being, an absolutely serious reckoning with him as one's God in all one's decisions, as the Old Testament prophets called for (Jer 34:15; 26:3-5; Hos 6:1-3; Behm and Wurthwein 1967:985). For the Jew it is a returning, for the Gentile a turning to the one true God for the very first time (Acts 14:15; 1 Thess 1:9).

As repentance is paired with the salvation blessing "forgiveness of sins" in Luke's seminal statement of the gospel (Lk 24:47), so here the repentance response is coupled with faith in our Lord Jesus. Only unconditional trust in the Lord, in whose name--that is, on whose authority and by whose saving work--forgiveness can be proclaimed, secures this salvation provision (Acts 16:31; see these themes at 19:4-5, 10, 18, 20; Eph 1:13, 15, 19; 2:8; 3:17; 4:5, 13; 6:16, 23). In such brief compass Theophilus and we could not be told better what is required to become a Christian. Repentance, total surrender to God, complete trust in his Son: with these the journey on the path of grace into and in the kingdom must be begun, continued and completed (Acts 20:24-25).

Saying, "And now behold," Paul turns abruptly to sketch his future as far as he knows it. In the process he models some further character traits that, because they reveal faithfulness to the ministerial calling, these elders also need for the future. Paul's next steps are in obedience to the Spirit's compulsion. He says he goes to Jerusalem "having been bound by the Spirit." There may be a play on words here, for the same verb is used for the divine necessity that compels and guides Paul and the binding of being handcuffed and incarcerated (deo, Lk 9:22; Acts 1:16; 19:21; 21:11, 13, 33; 22:29; 23:11; 24:27; 27:24; compare 20:23, desma).

Paul's obedience includes an ability to live with uncertainty even when what he does know about the future is not encouraging. Whether by prophet or direct revelation, the Holy Spirit testifies to him in every city that prison and hardships (better "afflictions" born of persecution, thlipsis) await him in Jerusalem. Though all Christians may not be called to endure imprisonment for the faith, if they would enter the kingdom they must so live under Jesus' Lordship that, like their Lord, they will find themselves walking the path of suffering leading to glory (Lk 24:26; Acts 14:22; compare 11:19).

There is, then, no final contradiction between the Spirit's compulsion and the Spirit's warning. God mercifully prepares his servant to count the cost of his daily cross-bearing in a fallen world that hates his Christ and those who own his name (Lk 9:23; 12:4-12; 21:12-19).

Paul expressly counts the cost and does it in terms of his life (psyche, "soul, life"). In biblical understanding the psyche can mean "life on earth in its external physical aspects; seat and center of the inner life of man in its many and varied aspects; and seat and center of life which transcends the earthly" (Bauer, Gingrich and Danker 1979:893). With this range of meaning human beings can face in one word the choice of which dimension to invest themselves in (Lk 9:24; 12:23). Paul states the choice and his decision in the form of relative worth. In the face of impending prison and hardships, he makes his psyche (his physical existence) of no value in the sense that he does not choose to preserve it at all costs. Rather, he chooses to pursue the purpose the Lord Jesus has for him: the task of testifying to the gospel of God's grace (Acts 9:15-16). Paul calls this pursuit "finishing a race" (compare 13:25; 2 Tim 4:7) and "completing a task" (diakonia, a ministry or service). Paul sees his presence in Jerusalem as an integral part of his apostolic gospel ministry. Certainly the good news is all about grace, God's unmerited saving favor bestowed on Jew and Gentile without distinction (Eph 2:5, 7-8; 3:2). And what better, more needy place to testify to it than Jerusalem, that bastion of works righteousness.

Paul's future and his past are all of a piece, and so should ours be. No matter the outward circumstances, even if they include impending threats, our conduct should consistently fulfill our one calling as servants of the Lord Jesus who testify to his one message: the gospel of God's grace.

Paul now relates his future prospects to the Ephesians: None of you . . . will ever see me [literally, "my face"] again. Again his ministry is in the forefront of his thought. These Ephesians are those among whom [he has] gone about preaching [kerysso] the kingdom. Of the terms for preaching and evangelizing, this one

characterizes the concrete proclamation of the message in a particular instance, with special reference to the claim that is being made, and its authority to set up a new order. It includes information, but is always more than mere instruction or a bare offer, and is equally distinct from the communication of philosophical teaching or general wisdom. Kerysso sets a standard which to ignore is not simply indifference but refusal. (Coenen 1978:57)

Preaching the kingdom not only ushers persons into a personal relationship with the King, Jesus, but creates a personal bond between evangelist and evangelized, now both subjects of the kingdom. Paul's statement also shows that the pioneer church planter, though he is a church's first pastor, must have an itinerant ministry. He must know when to let go: when the planting is done and the pastoral team, leaders in the next spiritual generation, must water so that the harvest may bear fruit to maturity (1 Cor 3:6). To stay too long is to allow dependency to stifle growth.

Paul now turns to his past and its significance for the Ephesians' eternal destiny. Like the watchman of Ezekiel 33:9, Paul has no blood on his hands. He is innocent (literally, "clean"; 18:6) of the blood of all men. Why? I have not hesitated to proclaim to you the whole will of God (compare v. 20 for the same verbs: hesitate, preach/proclaim). Will of God (he boule tou theou) combines the ideas of purpose and plan and often refers to the divine plan of salvation accomplished through the Messiah's suffering (2:23; 4:28; compare 13:36). Here Paul affirms that he held nothing back of the gospel revelation, especially those parts dealing with judgment. Do we preach the whole gospel, so when God calls us to another field we too can say with good conscience that we have told the people everything they need to know about the plan of salvation?

Gearing Up for Future Challenges (20:28-35)

Paul prepares the elders for their future with charges to spiritual watchfulness over the flock (vv. 28-31) and physical aid to the weak (vv. 33-35), with a blessing in between, the word committing them to God and to the word of his grace (v. 32). Since Luke gives few specifics about church government, Episcopalians, Presbyterians and Congregationalists can all feel at home in this passage. But these charges do set forth values that should guide the exercise of leadership in the church. The intervening committal shows the true source of strength for doing the work.

Leadership exercised in spiritual watchfulness over a flock is first of all collegial. Christian elders are always referred to in the plural by Luke (11:30; 14:23; 15:2, 23; 20:17). In a day when individualism, monarchial authoritarianism or simple economic necessity turns the pastoral role into a "one-man show," we would do well to consider, no matter our polity, how we may promote teamwork in the pastoring of the local flock.

Second, leadership must be spiritual: the Holy Spirit has made you overseers. The Holy Spirit, either through gifting that the church then recognized or by prophecy at the point of selection, appointed these persons as overseers (Polhill 1992:426-27; Barrett 1977:114; Acts 13:2-4; 1 Cor 12:7-11; 1 Tim 4:14). Their function is to be careful, pastoral and corrective (20:28, 31). They are to live out their "watchcare" of themselves and the congregation through shepherding and admonishing. As a shepherd protects, cares for and feeds the sheep, so through teaching and exhortation these presbyter-bishops are to nurture those in their charge (Eph 4:11-12; 1 Pet 5:1-3). Sometimes that teaching will be admonition (noutheteo), the correction of the will that presupposes opposition (Rom 15:14; Col 1:28; 3:16).

Finally, in manner, this leadership will be serious, conscientious and intensely personal. This Paul communicates by describing the church's infinite worth and his own demeanor. The congregation is not the elders' church but the church of God, which he bought with "the blood of his own"--Jesus (Ps 74:2; Is 43:21). Paul constantly and with tears continued his ministry of admonition among them.

In our day there is a great emphasis on specialties in ministry--administrator, educator, counselor, church-growth strategist, social worker--roles not unlike the helping professions found in society at large. This passage can especially help us to recapture a coherent focus for leadership in local church ministry. As John Stott says, it will help us "rehabilitate the noble word `pastors,' who are shepherds of Christ's sheep, called to tend, feed, and protect them" (Stott 1990:323).

Paul's charge has a sense of urgency because of future dangers. Syncretizing pagans and persecutors from outside will spiritually ravage the flock with the destructive force of wolves (Ezek 22:27; Mt 7:15; Lk 10:3). Within the church, heresy leading to schism will be the order of the day (note 1 Tim 4:1-3; 2 Tim 1:15; in Rev 2:1-7 there are reports of its occurrence at Ephesus).

In the face of such threats, the elders and we might be tempted to ask, with Paul, "Who is equal to such a task?" (2 Cor 2:16). There is hope in Paul's blessing, which comes in the form of a committal (Acts 20:32). He commits (paratithemi) the elders, puts them on deposit with God and . . . the word of his grace (14:23; compare Lk 23:46; 2 Tim 2:2). In the safekeeping of God and the gospel, they will not be destroyed but will grow spiritually (which can build you up; Acts 9:31). In fact, they will be empowered for perseverance all the way to heaven: give you an inheritance with all those who are sanctified (Lk 12:32; Acts 26:18; Eph 1:14, 5:5, 26; Deut 33:3-4).

More important than the leaders' commitment to their charge is God's faithfulness to his. For by it the leaders receive the ability to keep theirs.

Paul completes his exhortations to the elders with the charge to physically aid the weak. Using his own example and an otherwise unknown beatitude of the Lord, in a reverse parallelism he addresses both attitude and conduct concerning material things. The attitude is to say no to covetousness, as Paul among them did not desire anyone's silver or gold or clothing (precious metals, clothing and foodstuffs were the standard forms of wealth in ancient times; Josh 7:21; Mt 6:19; Jas 5:2). We must replace covetousness with liberality, knowing the truth of the Lord Jesus' declaration that the one whose disposition is "giving not receiving" (Mt 10:8) is blessed. Such an attitude will issue in a lifestyle of labor (kopiao, "toil which wears you out"), not for personal gain but in order to have something to help the weak, those who are incapable of work (Eph 4:28). In Luke-Acts "the weak" are normally the chronically, physically ill who come to Jesus or the apostles for healing (Lk 4:40; 9:2; Acts 9:37; 19:12). Paul modeled such a lifestyle of giving when he supported himself and his party by practicing his leatherworking trade while with them (18:3; 19:9--Western text implies his labor).

Is Luke mandating a precise imitation of Paul in the matter of the source of financial support for full-time Christian workers? Does he view self-support as the duty of all Christian leaders (so Haenchen 1971:594)? If so, then all will need to be bivocational. But Scripture also teaches that it is legitimate for spiritual ministry to be supported financially (Lk 10:7; 1 Cor 9:11, 18; Gal 6:6; 1 Tim 5:17-18). This should qualify the extent of the application of Paul's practice to any spiritual leader's duty. Whether "tentmaker" or paid Christian worker, the one who is in line with Paul's charges and exercises leadership graciously, eagerly and humbly will manifest a kind of leadership that the world--with its concern with money, prestige and power--does not know but desperately needs to know (Lk 22:25-27; 1 Pet 5:1-3).

An Affectionate, Sorrowful Farewell (20:36-38)

Paul now seals his farewell with prayer (compare Acts 1:24; 6:6; 13:3; 14:23). Falling on his knees, he acts out his total submission to the Lord (1 Chron 29:20; 2 Chron 6:13; Acts 21:5; Eph 3:14). The elders, in their affectionate devotion to Paul, join him in much weeping, just like the sound of mourning (Lk 7:13; 8:52; 23:28; compare Lk 6:21; Acts 21:13). They fall on Paul's neck and repeatedly kiss him. In ancient culture a parting kiss on cheek, forehead, shoulder or hand was a sign of grateful respect and love; erotic inclination was secondary (Lk 15:20; compare Gen 50:1; 1 Kings 19:20; 3 Macc 5:49). The emotion of the parting is especially heightened by the anguish of knowing they will not see Paul again. So they accompany him to the ship, possibly also supplying provisions for the journey (propempo; Rom 15:24).

Prayer for us too must be the natural way to seal the spiritual transaction of passing the torch to the leadership of the next generation. And when such business necessitates the departure of the previous leadership, prayer will bring out such filial emotion that it will be hard to tear ourselves away (Acts 21:1).