Acts Chapter 20
Paul’s Farewell to the Ephesian Elders
A. Paul in the Region of Macedonia Again
Acts 20:1 – “After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia.”
The riot in Ephesus described in Acts 19 had shown Paul that his time in that city was finished. Once calm was restored, Paul gathered the disciples, encouraged them, and embraced them with genuine pastoral affection. His departure was not abrupt but marked by love, showing the deep relationship he had cultivated during his more than two years of fruitful ministry in Ephesus. This farewell embrace illustrates Paul’s shepherd’s heart. Ministry is not merely about teaching doctrine or planting churches; it is also about building relationships rooted in Christ’s love.
Paul then departed across the Aegean Sea toward Macedonia. This region included the churches of Philippi, Thessalonica, and Berea, which Paul had founded earlier (Acts 16–17). His decision to move was not driven by fear, but by discernment of God’s timing and the leading of the Spirit. Sometimes the Lord uses opposition to direct His servants to new fields of labor.
Acts 20:2–3 – “Now when he had gone over that region and encouraged them with many words, he came to Greece and stayed three months. And when the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia.”
Paul’s ministry in Macedonia was one of encouragement. Luke records that he gave them “many words” of exhortation. This was not mere casual conversation but intentional teaching and strengthening in the faith. It demonstrates that discipleship requires continual investment, not a one-time encounter.
During this period, Paul also wrote important epistles, likely including 2 Corinthians and Romans. In Romans 15:19, he testified, “in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.” Though Acts does not explicitly mention a visit to Illyricum, Paul’s claim likely corresponds to this period. Illyricum lay west of Thessalonica and was accessible via the Via Egnatia, the great Roman road stretching to the Adriatic Sea. This reminds us that Acts is not an exhaustive account of every detail of Paul’s ministry, but a Spirit-inspired record of key events.
Paul’s plans to sail directly to Syria were disrupted when hostile Jews plotted against him, possibly intending to ambush him on a pilgrim ship crowded with Jewish travelers heading to Passover. Rather than risk the danger, Paul wisely chose the safer but longer overland route back through Macedonia. This demonstrates Paul’s balance of courage and prudence. He did not run from persecution when the gospel required boldness, but he also did not foolishly court danger when it could be avoided.
Acts 20:4–5 – “And Sopater of Berea accompanied him to Asia—also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. These men, going ahead, waited for us at Troas.”
Luke lists a diverse company of companions traveling with Paul. These men were not mere assistants but likely representatives from different churches entrusted to accompany Paul with the collection for the poor saints in Jerusalem (cf. 1 Corinthians 16:1–4; 2 Corinthians 8–9). Their presence underscored Paul’s accountability and transparency in handling financial gifts. He wanted no suspicion to fall upon his stewardship.
The group also reflected the unity of the body of Christ across social and cultural lines. Aristarchus likely came from a wealthy background, as his name suggests aristocracy. In contrast, Secundus bore a common slave name, meaning “Second.” Roman households often named their slaves numerically: Primus, Secundus, Tertius. Here, in Christ, both aristocrat and slave stood side by side in gospel service. This illustrates the truth of Galatians 3:28: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”
Other names carry significance as well. Sopater of Berea may have been the son of Pyrrhus, mentioned in Romans 16:21. Gaius of Derbe may be the same Gaius Paul baptized in Corinth (1 Corinthians 1:14). Tychicus and Trophimus, both from Asia, became key partners in ministry, with Tychicus later serving as a trusted messenger of Paul’s letters (Ephesians 6:21–22; Colossians 4:7). Timothy, of course, was Paul’s closest disciple, often referred to as his “true son in the faith” (1 Timothy 1:2).
These companions went ahead to Troas, where Paul and Luke (indicated by the “we” section) would later rejoin them. Their gathering in Troas set the stage for one of the most memorable events in Acts—the raising of Eutychus (Acts 20:7–12).
Summary of Acts 20:1–5
This section highlights Paul’s pastoral heart in farewelling the Ephesian disciples, his diligence in strengthening the Macedonian churches, his wisdom in avoiding plots, and his commitment to accountability in financial stewardship. It also underscores the unity of the early church, with men from diverse regions and backgrounds laboring together for the cause of Christ. The narrative reminds us that ministry requires both courage and caution, both bold preaching and wise planning, and that true gospel work draws together people of every station in life into one fellowship in Christ.
B. Back to Troas and the Region of Asia Minor
1. Arrival at the City of Troas
Acts 20:6 – “But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days.”
Luke here resumes the “we” narrative, signaling his rejoining of Paul’s company. Paul had left Luke in Philippi after their earlier ministry (Acts 16:40), and now they set sail together again. They departed after the Days of Unleavened Bread, which refers to the week following Passover. This note reminds us that Paul and his companions were still very conscious of the Jewish calendar, even though they lived in the liberty of Christ. The Passover season symbolized redemption, pointing to Christ as the true Passover Lamb (1 Corinthians 5:7), and it is significant that Paul’s movements are described in relation to it.
Their voyage from Philippi to Troas took five days, longer than the usual two-day journey (cf. Acts 16:11). Adverse winds may have delayed them, but in God’s providence, they arrived safely. At Troas they remained for seven days, long enough to experience the fellowship of the believers there and to observe the Lord’s Day gathering that Luke describes next. Troas was strategically located on the Aegean coast of Asia Minor, and had already played a role earlier in Paul’s ministry (Acts 16:8–11).
2. A Long Sermon and Eutychus Raised from the Dead
Acts 20:7–12 – “Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. There were many lamps in the upper room where they were gathered together. And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead. But Paul went down, fell on him, and embracing him said, ‘Do not trouble yourselves, for his life is in him.’ Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed. And they brought the young man in alive, and they were not a little comforted.”
The disciples at Troas gathered on the first day of the week, Sunday, to break bread and hear Paul preach. This is the earliest clear evidence of the church’s practice of gathering on Sunday rather than the Sabbath. Since Sunday was an ordinary workday in the Roman world, believers often met in the evening. Their priority was fellowship around the Lord’s Table and the ministry of the Word, even if it meant late hours after a full day’s labor. This underscores how central worship and fellowship were to the life of the early church.
Paul, knowing he would depart the next day, prolonged his message. His sermon extended until midnight, perhaps six hours or more. This reveals Paul’s urgency, knowing he might never see them again, and his desire to leave them with as much truth and encouragement as possible. His willingness to pour himself out in this way reflects his pastoral heart.
The scene in the upper room was filled with oil lamps, producing both heat and fumes. A young man named Eutychus, seated at the window, battled sleep as Paul continued speaking. The Greek verbs used in Luke’s account describe his gradual surrender to drowsiness, as if he resisted but could not overcome the weight of exhaustion. The word for “sleep” in verse 9 is related to our English word “hypnosis,” suggesting a heavy, overpowering sleep. Eventually, Eutychus fell from the third story to his death.
This tragic accident could have shattered the meeting, but God used it to display His power. Paul immediately went down, fell upon the young man, and embraced him, much like Elijah and Elisha had done in Old Testament resurrections (1 Kings 17:21–22; 2 Kings 4:34–35). Paul declared, “Do not trouble yourselves, for his life is in him.” This was not mere optimism but the voice of faith, declaring that God had restored life. Luke, the physician, carefully notes that Eutychus was “taken up dead” before, and that afterward he was truly alive. This was no resuscitation from fainting but a miraculous restoration.
After the miracle, Paul returned upstairs, broke bread, ate with them, and then resumed speaking until daybreak. The resurrection of Eutychus not only restored the young man but also renewed the congregation’s attention and joy. Rather than ending in sorrow, the meeting concluded with both physical and spiritual strengthening. Luke adds that “they were not a little comforted”—a double negative in Greek that means they were greatly encouraged.
Theological and Pastoral Insights
The gathering in Troas provides a rich glimpse into the life of the early church. First, it affirms the practice of Sunday worship, rooted in Christ’s resurrection and embraced by the first Christians. Second, it shows the priority of teaching and fellowship, even at personal inconvenience. Third, it reminds us of God’s power to intervene, both in raising the dead and in sustaining His people. Finally, it teaches that the Word of God, fellowship, and the breaking of bread are central means by which the church is built up.
For preachers and teachers, there is comfort in knowing that even Paul’s hearers sometimes fell asleep. Yet the greater truth is that God confirmed Paul’s ministry with miraculous power, underscoring that the message of the gospel is life-giving. The miracle of Eutychus was not only a physical restoration but also a sign that the Word of God brings life to those who hear and believe.
C. Paul’s Address to the Ephesian Elders
1. Paul Comes to Miletus and Sends for the Elders
Acts 20:13–17 – “Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had given orders, intending himself to go on foot. And when he met us at Assos, we took him on board and came to Mitylene. We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus. For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost. From Miletus he sent to Ephesus and called for the elders of the church.”
Paul’s companions sailed ahead to Assos while he chose to walk alone by land. This solitary journey may have given him needed time for prayer and reflection, especially after the dramatic events in Troas with Eutychus. According to Bruce, Paul likely “stayed till the last possible moment, probably to be assured of Eutychus’s complete restoration to consciousness and health, and then took a shortcut by land to join the ship at Assos.” This demonstrates Paul’s pastoral concern as well as his independence of spirit.
From Assos they sailed together, stopping at Mitylene, Chios, Samos, and Trogyllium, before arriving at Miletus. Luke records these details with the precision of a traveler’s diary, showing his presence and eyewitness testimony. Paul intentionally bypassed Ephesus, not because of neglect or indifference, but because he knew that any visit would inevitably take longer than he could afford. His heart was set on reaching Jerusalem in time for Pentecost, both for its symbolic importance and its large gathering of Jews from across the empire.
Yet Paul’s love for the Ephesian believers is evident. Though he could not visit the city, he summoned the elders to meet him in Miletus. This gathering would become one of the most moving pastoral addresses in the New Testament. Paul poured out his heart, not to the multitudes, but to the leaders who would shepherd Christ’s flock in his absence.
2. Paul Recounts His Ministry Among Them
Acts 20:18–21 – “And when they had come to him, he said to them: ‘You know, from the first day that I came to Asia, in what manner I always lived among you, serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews; how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.’”
When the elders arrived, Paul began his farewell by reminding them of his example. He called attention not merely to his words but to his manner of life. From the first day in Asia, he had lived transparently before them, “serving the Lord with all humility, with many tears and trials.” This humility was not weakness but strength under submission to Christ. Unlike the religious leaders of his day, Paul did not seek honor, wealth, or position. His life was marked by sacrifice, tears, and endurance under opposition. The plotting of the Jews was a continual threat, yet he persevered faithfully.
Paul declared that he “kept back nothing that was helpful.” His ministry was not selective or self-serving. He proclaimed the whole counsel of God, not just the parts that were popular or easy. He taught publicly, in synagogues and open gatherings, and also privately, “from house to house.” This detail highlights the house-church structure of early Christianity in Ephesus. The elders were not merely board members or administrators, but shepherds responsible for the care of small congregations meeting in homes. Each elder had direct, personal oversight of God’s people, modeling the pastoral role that continues to this day.
His message was consistent and universal: “testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.” The gospel requires both repentance and faith. Repentance is turning from sin and self to God; faith is resting wholly in the Lord Jesus Christ for salvation. Paul preached this message without distinction of audience—whether Jew or Gentile, rich or poor, slave or free. The call of the gospel is for all.
Theological and Pastoral Reflections
This section reveals Paul not as the traveling evangelist but as the faithful pastor. His authority flowed from his integrity of life and his faithfulness in teaching. He lived among the people, shared their burdens, and shed tears with them. He did not shrink back from proclaiming truth, even when it was unpopular. He preached repentance and faith to all, modeling the heart of Christ, the Good Shepherd.
For church leaders today, Paul’s words set a pattern: humility instead of pride, sacrifice instead of self-indulgence, courage in the face of opposition, and a commitment to the full teaching of God’s Word. The example of Paul reminds us that true leadership in Christ’s church is not about titles or power but about service, love, and truth.
3. Paul Speaks of His Future
Acts 20:22–24 – “And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.”
Paul now turns from recounting his past ministry in Ephesus to testifying about the future that awaited him. He declares that he is going “bound in the spirit to Jerusalem.” This phrase shows that Paul’s determination was not a matter of personal willpower but a Spirit-compelled obedience. Though he did not know the exact details of what awaited him in Jerusalem, he already had reason to expect suffering. Yet uncertainty did not paralyze him. He entrusted the unknown into the hands of the God who had called him. Like the psalmist, Paul could affirm, “I have set the Lord always before me; because He is at my right hand I shall not be moved” (Psalm 16:8).
Paul continues, “the Holy Spirit testifies in every city, saying that chains and tribulations await me.” This was not a vague fear but a repeated prophetic warning, confirmed by the Spirit through various means. Wherever Paul traveled, the Spirit impressed upon him that persecution was certain. Yet far from deterring him, this prepared his heart to embrace suffering as part of his calling. Paul was under no illusion that following Christ would bring comfort, safety, or worldly success. He understood the words of Jesus: “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Matthew 16:24).
Then comes Paul’s great declaration of courage and devotion: “But none of these things move me; nor do I count my life dear to myself.” He thought of his life as an accountant might, weighing profits and losses. When he considered the surpassing value of Christ and His gospel, Paul did not reckon his own life as something to cling to. His perspective was shaped by eternity, not by the temporary comforts of this world. This perspective allowed him to hold his life loosely and to pour it out freely for the sake of Christ.
Paul describes his mission in athletic terms: “so that I may finish my race with joy.” The Christian life is a race with a goal, not a wandering without direction. Each believer has his or her own course to run, and Paul was determined to complete his with endurance and joy. Later he would write in 2 Timothy 4:7, “I have fought the good fight, I have finished the race, I have kept the faith.” His joy was not dependent on ease or safety but on obedience and faithfulness.
Finally, Paul identifies the ministry he had received from Christ: “to testify to the gospel of the grace of God.” This was his life’s calling and his consuming passion. It was not a gospel of moral reform, self-salvation, or social progress. It was the gospel of grace, the good news that God saves sinners freely through the finished work of Jesus Christ. This gospel was worth living for and worth dying for. Anything less would not have commanded Paul’s devotion.
Charles Spurgeon rightly contrasted the true gospel with the many false substitutes: the gospel of works, of moralism, of worldly wisdom, of human pride. None of these are worth dying for. But the gospel of the grace of God—the gospel of Christ crucified and risen—is indeed worth both living and dying for. It has compelled countless martyrs to sing in prison, to face tyrants, and to go joyfully to their deaths. It is the same gospel that still commands our full allegiance today.
Theological and Pastoral Reflections
Paul’s testimony in these verses sets before us a model of Christian discipleship. First, he demonstrates submission to the Spirit’s leading, even into suffering. Second, he shows that uncertainty about the future need not produce fear when we trust the sovereignty of God. Third, he displays a right valuation of life, counting obedience to Christ more precious than personal safety. Finally, he identifies the true treasure: the gospel of grace.
This passage confronts modern Christians with a searching question: Do we hold the gospel as something worth suffering for, worth living for, and worth dying for? If our message is reduced to mere self-help, political correctness, or cultural relevance, it is not worth such sacrifice. But the gospel of God’s grace in Christ remains the power of God unto salvation (Romans 1:16), and for this gospel, like Paul, we must be willing to give everything.
4. Paul Announces That He Probably Will Not See the Ephesian Elders Again
Acts 20:25 – “And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more.”
Paul now delivers a sobering statement to the Ephesian elders: they would likely never see him again. This declaration must have landed with deep weight upon the hearts of those gathered. For more than two years he had labored among them, teaching daily, discipling leaders, and planting the church that became a beacon of light for all of Asia Minor. Acts 19:10 records that through his ministry in Ephesus, “all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” Few places in Paul’s ministry had seen such lasting fruit.
When Paul summarized his ministry among them, he did not highlight the miraculous demonstrations that God worked through him, though they were extraordinary. In Ephesus, “God worked unusual miracles by the hands of Paul” (Acts 19:11). Even “handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them” (Acts 19:12). The impact of his ministry was so well-known that demons themselves confessed, “Jesus I know, and Paul I know; but who are you?” (Acts 19:15). Yet, Paul did not remind the elders of his miracles, his power, or his fame. Instead, he focused on what defined his calling: “among whom I have gone preaching the kingdom of God.”
This shows Paul’s singular devotion to his mission. His identity was not wrapped up in extraordinary signs or spiritual victories, but in faithfully preaching the gospel of the kingdom. He lived out his own words later written to the Corinthians: “For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake” (2 Corinthians 4:5). The kingdom of God was the heart of his message—the rule and reign of Christ entering the lives of people through repentance and faith.
The announcement that they would see his face no more reveals Paul’s courage and his compassion. He did not shield them from the reality of his coming trials, nor did he minimize the cost of discipleship. The Ephesian elders surely felt the sting of grief, for the bond between them and Paul was forged through shared labor, tears, and victories for the gospel. They had walked together through seasons of revival and persecution, and now Paul declared this likely farewell. Such a message would pierce the heart of any shepherd who dearly loves his flock.
Paul’s journey at this point bore striking parallels to the path of Christ. Just as Jesus had set His face toward Jerusalem, knowing suffering awaited Him, Paul too went “bound in the Spirit” toward Jerusalem, prepared for chains and tribulations. Like Jesus, he was opposed by hostile Jews, received repeated warnings of his coming sufferings, declared his readiness to lay down his life, and abandoned himself fully to the will of God. This is no accident. The servant is not greater than his Master (John 15:20). In following Christ, Paul reflected the same sacrificial determination, reminding us of Philippians 3:10, “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death.”
For the Ephesian elders, this farewell was not merely the loss of a beloved leader. It was a call to recognize that the ministry belonged ultimately to Christ, not to Paul. Just as Christ loved the church and gave Himself for it, so Paul loved these believers and poured out his life for them. His departure underscored that their hope and stability were not to rest in Paul’s presence but in Christ’s unchanging lordship.
Theological and Pastoral Reflections
Paul’s words remind us that faithful ministry is not about building monuments to ourselves but about preaching the kingdom of God. Miracles may capture attention, but only the Word transforms hearts and builds the church. Moreover, his willingness to say farewell reveals a shepherd’s heart that is both tender and courageous. He prepared his leaders for his absence, directing their gaze to Christ.
His example also points us to the pattern of discipleship: if we follow Christ faithfully, we too will know both the joy of gospel fruit and the fellowship of His sufferings. Paul’s courage challenges us to hold the gospel above our own comforts, to love Christ’s church deeply, and to remain steadfast in proclaiming His kingdom, even when the path leads through sorrow and loss.
5. Paul’s Solemn Declaration of His Innocence Before God
Acts 20:26–27 – “Therefore I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God.”
Paul now makes one of the most solemn declarations of his ministry. He looks these Ephesian elders in the eye and speaks as though under oath: “Therefore I testify to you this day that I am innocent of the blood of all men.” The word “therefore” carries great weight. Because this was likely his final meeting with them, because of the deep love and investment he had poured into their lives, and because he would soon entrust them to God’s care, Paul needed to leave them with this clear testimony of his conscience. He had discharged his duty faithfully; his hands were clean before God.
The phrase “innocent of the blood of all men” draws from Old Testament imagery. In Ezekiel 33:6, the prophet is called a watchman for Israel. If the watchman sees danger coming and fails to sound the warning, the blood of the people is on his hands. But if he warns them faithfully, even if they ignore him, he is not guilty of their blood. Paul adopts this imagery for his ministry. He had sounded the warning, declared the truth, and preached the gospel without compromise. Whether people believed or rejected the message, Paul’s conscience was clear because he had been faithful.
This statement underscores the immense value of a clear conscience. To stand before God and man with no hidden guilt is a testimony of great integrity. Paul later wrote, “I myself always strive to have a conscience without offense toward God and men” (Acts 24:16). Every believer should pursue such a conscience, by repentance, confession, and obedience to the truth.
Paul explains the basis for his innocence: “For I have not shunned to declare to you the whole counsel of God.” This is the preacher’s mandate. He had not avoided difficult doctrines, controversial truths, or unpopular messages. He did not skip portions of God’s Word to please his hearers or to protect himself from opposition. Instead, he proclaimed the full message of Scripture.
Acts 19:9–10 records that Paul taught daily in the school of Tyrannus for over two years, giving himself to extensive instruction in the Word. If he taught for several hours a day, six days a week, this would amount to more than 1,500 hours of teaching. Such diligence meant that Paul could take them through the Scriptures thoroughly—likely teaching the Law, the Prophets, the Psalms, and how they pointed to Christ. The Ephesian elders were not left with fragments but with the fullness of God’s revelation available at the time.
Paul’s example stands as a rebuke to much of modern preaching. In 2 Timothy 4:3–4, he warned that in the last days, “the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables.” Sadly, many preachers today use a single verse as a springboard for their own opinions, or sprinkle a few verses into motivational talks, instead of faithfully expounding the Word of God. Others intentionally avoid doctrines like sin, judgment, repentance, or holiness, choosing instead to entertain or to please.
But Paul’s testimony reminds us that the preacher’s task is not to give people what they want but to give them what God has spoken. Anything less leaves blood on the preacher’s hands, for he has failed to warn and failed to declare truth that could save. Faithful preaching means presenting all of Scripture, allowing the Bible to speak for itself, and trusting the Spirit of God to apply it to the hearts of the hearers.
Theological and Pastoral Reflections
Paul’s solemn declaration emphasizes two timeless truths for church leaders and Christians alike. First, it shows the necessity of integrity and faithfulness in ministry. The true measure of success is not numbers or popularity but whether we have declared God’s Word fully and faithfully. Second, it highlights the seriousness of handling God’s Word. Preachers are watchmen; if they fail to sound the warning, they bear responsibility for those who perish unwarned. But if they are faithful, their conscience is clear before God.
This should stir every believer to appreciate and support faithful preaching, and it should compel every teacher of the Word to embrace the sacred duty of declaring the whole counsel of God. Nothing less is worthy of Christ, His church, or the eternal weight of souls.
6. Encouraging Them to Take Heed to Themselves and to God’s People
Acts 20:28 – “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.”
Paul now turns from his testimony of innocence to a direct charge for the Ephesian elders. This verse contains one of the most weighty exhortations to church leaders in all of Scripture.
Paul begins with the word “therefore.” This is the second therefore in this section. The first drew attention to Paul’s own life and example, showing that he was innocent of the blood of all men because he had faithfully declared the whole counsel of God (Acts 20:26–27). Now this second therefore shifts the focus: “Because of my example, because of your responsibility, and because of the sacredness of your calling, take heed to yourselves and to all the flock.”
The first responsibility of a shepherd is to guard his own life: “take heed to yourselves.” A pastor cannot lead others faithfully if he neglects his own walk with God. Paul elsewhere gave Timothy this same charge: “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you” (1 Timothy 4:16). The standard for church leaders is not sinless perfection, but it is high, and it requires watchfulness. As Paul knew well, a leader’s character is foundational for his ministry. Godly leadership flows not merely from knowledge but from a life of integrity and holiness.
Paul then widens the charge: “take heed… to all the flock.” The imagery of a flock reminds us of sheep, which are dependent creatures in need of constant care, guidance, and protection. Elders are called not to rule harshly or neglectfully but to lovingly tend the people of God. This responsibility is not self-appointed; Paul makes it clear that “the Holy Spirit has made you overseers.” The authority of church leadership comes not from human ambition, ordination rituals, or congregational election alone, but from the Spirit of God who calls and equips men for the work of shepherding.
Paul continues: “to shepherd the church of God.” The verb shepherd (poimainō) means to tend, feed, and guide the flock. The first duty of a shepherd is to feed the sheep with the Word of God. As John Stott noted, shepherding means leading the flock to pasture, ensuring that God’s people are nourished with sound doctrine. Without steady feeding from the Scriptures, the sheep will become weak and vulnerable. But shepherding also involves leading, guiding the people of God under the direction of the Chief Shepherd, the Lord Jesus Christ (1 Peter 5:4). Shepherds must protect from wolves, care for the wounded, and keep the flock moving toward God’s purposes.
Paul roots this charge in the greatest possible motivation: “which He purchased with His own blood.” The church does not belong to the elders or to any man. It belongs to Christ, who bought it at infinite cost. The phrase “with His own blood” is a powerful affirmation of the deity of Christ, for it is God who shed His blood in the person of Jesus. The leaders must therefore treat the flock with utmost seriousness, because they are caring for those whom Christ redeemed at Calvary.
There is also a beautiful balance here. The sheep must remember that God has appointed shepherds to feed and lead them. The shepherds must remember that the flock is not theirs but Christ’s. Leaders are stewards, not owners. They must labor faithfully, knowing they will give account to the Lord for how they cared for His blood-bought people (Hebrews 13:17).
The greatness of the price—the precious blood of Christ—calls leaders to match their service with dedication, humility, and godliness. Anything less would dishonor the sacrifice by which the church was purchased.
Theological and Pastoral Reflections
Acts 20:28 is a cornerstone verse for understanding biblical church leadership. It teaches that pastoral ministry begins with personal holiness, extends to faithful care of God’s people, and is grounded in the reality that the church belongs to Christ. Leaders must see themselves as under-shepherds, accountable to the Chief Shepherd. The flock is infinitely valuable, not because of its size or influence, but because it was purchased with Christ’s blood.
This verse also confronts modern distortions of ministry. Leadership is not about building personal platforms, seeking power, or entertaining crowds. It is about guarding one’s own life, feeding the flock with God’s Word, guiding them with love, and remembering that they are Christ’s possession. When this balance is kept, the church thrives under faithful, Spirit-led shepherding.
7. Take Heed to the Flock Because of Danger from the Outside
Acts 20:29 – “For I know this, that after my departure savage wolves will come in among you, not sparing the flock.”
Paul now gives a sober warning. He declares with certainty, “For I know this.” Whether by revelation of the Spirit or by his pastoral discernment, he knew what awaited the church. A faithful shepherd must not only feed and lead but also protect. It is not enough to provide spiritual nourishment; leaders must also guard the flock from danger.
Paul warns of “savage wolves” who would come in among them. Wolves are a natural predator of sheep—relentless, cunning, and merciless. These false teachers and deceivers would infiltrate the church with destructive doctrines, preying upon the vulnerable and unsuspecting. The phrase “not sparing the flock” underscores their ruthlessness. They would not hesitate to destroy the faith of many, tearing apart the body of Christ if left unchecked.
This is not a hypothetical concern. Jesus Himself warned in Matthew 7:15, “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.” Just as wolves disguise themselves, so do false teachers cloak their error with appealing words, yet their aim is destruction. The shepherds of God’s people must therefore be vigilant, discerning, and courageous in defending the truth.
8. Take Heed to the Flock Because of Danger from the Inside
Acts 20:30 – “Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.”
Paul’s warning grows even more sobering. Danger would not only come from outside the church but also from within. “Also from among yourselves men will rise up.” The greatest threats often come not from obvious outsiders but from those who appear to be part of the community. False teachers may emerge from within the very leadership of the church.
This warning would have been shocking to the Ephesian elders. Likely, their first instinct was to respond as the disciples did when Jesus foretold betrayal: “Not me, Lord!” (Matthew 26:22). Yet Paul knew the reality of human pride and the subtlety of Satan’s schemes. He did not accuse them personally but reminded them of the constant need for humility, vigilance, and dependence on God.
Their method would be “speaking perverse things”—twisting the truth, distorting sound doctrine, and subtly introducing error. Their motive would be “to draw away the disciples after themselves.” At the root of false teaching is often ego: the desire for a personal following, influence, and power. Such men care less about the glory of Christ and more about their own reputation. The apostle John would later write of such figures: “They went out from us, but they were not of us” (1 John 2:19).
This warning remains strikingly relevant today. Many churches are harmed not first by atheists or pagans, but by leaders within who twist Scripture for gain, who water down the gospel to attract crowds, or who elevate themselves instead of Christ. Such dangers call for constant discernment and courageous correction.
9. Further Encouragement to Watch
Acts 20:31 – “Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.”
Paul’s third “therefore” brings his exhortation to a climax. He has already testified to his own integrity (Acts 20:26), and charged the elders to take heed to themselves and the flock (Acts 20:28). Now he commands them to “watch.” The word conveys the idea of spiritual alertness and vigilance, like a sentry on guard. A careless or sleeping shepherd would leave the flock exposed to danger.
Paul then points to his own example: “for three years I did not cease to warn everyone night and day with tears.” His ministry in Ephesus was marked by steadfast vigilance. He did not grow weary in warning. He did not warn coldly or harshly but with tears, showing the depth of his love and concern. His care was long-term (for three years), constant (did not cease), watchful (to warn), universal (everyone), and heartfelt (with tears).
This combination of truth and love set the pattern for the Ephesian elders. They were to watch as Paul watched, to teach as Paul taught, and to love as Paul loved. Shepherding requires both courage and compassion—courage to confront falsehood and compassion to weep over the sheep.
Theological and Pastoral Reflections
In these verses, Paul presents the dual threats that always face the church: dangers from outside (wolves in sheep’s clothing) and dangers from inside (leaders corrupted by pride and error). Both demand vigilance. The responsibility of elders is not only to nurture but to guard, not only to teach but to warn.
Paul’s example shows us that warning is not unloving; it is an expression of pastoral love. True shepherds are willing to risk misunderstanding or rejection in order to protect the flock from harm. But warning must always be accompanied by tears, springing from a heart that loves the people of God.
This passage reminds us that the church’s safety does not rest in charismatic personalities or strong structures, but in faithful leaders who are anchored in truth, empowered by the Spirit, and willing to give themselves with tears for the care of Christ’s flock.
10. Paul’s Conclusion: Remember a Heart of Sacrifice
Acts 20:32–35 – “So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’”
Paul concludes his farewell address by entrusting the Ephesian elders to God and His Word. After years of tireless labor among them, he knew that his physical presence would not remain, but God and “the word of His grace” would sustain and strengthen them. Programs, methods, or clever strategies could not preserve the church—only God Himself and His Word could build them up and grant them an inheritance among the sanctified. This inheritance refers to eternal life and the rewards of faithfulness, promised to all who belong to Christ.
Paul then reminds them of the purity of his motives: “I have coveted no one’s silver or gold or apparel.” Unlike false teachers who exploit their followers for gain, Paul had lived transparently. He provided for his own needs through labor, even supplying for those who served alongside him. His tentmaking work was not a distraction but a demonstration of integrity. He showed that ministry is not about what one can extract from the flock but about what one can give for their well-being.
He continues, “I have shown you in every way, by laboring like this, that you must support the weak.” True shepherding involves sacrifice. The strong must bear the burdens of the weak (Romans 15:1). Paul lived this out by working with his own hands, modeling a spirit of service rather than entitlement. Leaders must lead by example, showing that ministry is not self-serving but self-giving.
Finally, Paul closes with a remarkable quotation of Jesus: “It is more blessed to give than to receive.” This statement is not found in the Gospels but is preserved here through Paul’s testimony, reminding us that Jesus said many things not recorded (John 21:25). This beatitude of Christ encapsulates the heart of ministry. The blessing of giving surpasses that of receiving, for in giving we reflect the heart of our Savior, who “did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45).
Paul’s final words underscore that without a heart of sacrifice, there can be no effective or eternal ministry. But it is not a reluctant sacrifice—it is a glad one, because giving is blessed by God. As he reminded the Corinthians, “God loves a cheerful giver” (2 Corinthians 9:7).
Theological and Pastoral Reflections
This conclusion reveals Paul’s deep confidence in God’s ability to sustain His church, his personal example of integrity, and his call for sacrificial leadership. It challenges today’s church to measure ministry not by what is gained but by what is given. Leaders must resist covetousness, labor faithfully, support the weak, and embrace the joy of giving.
Paul’s words remain a timely rebuke to a consumer-driven Christianity that often seeks personal benefit above sacrificial service. The church belongs to Christ, purchased by His blood, and those who lead it must do so in the spirit of Christ—gladly giving, joyfully laboring, and faithfully entrusting all to God and the word of His grace
