Acts 20:21-38

21 Repentance had its place in Paul's preaching while he was proclaiming the kingdom. It was associated with pardon. Henceforth he no longer preaches these, but justification and conciliation by faith alone, as is set forth in his epistles to the Romans, Corinthians, and

Galatians, which were written not long before this last meeting with the Ephesian elders. The call to repentance is most frequently made to the covenant people, and usually for the purpose of averting impending judgment.

22 Paul had a profound conviction that it was God's will that he should go to Jerusalem and then to Rome. The further intimation of the spirit that bonds and affiictions awaited him did not make him fiinch. The distinct character of his ministry is seen by comparing him with

Peter, who left Jerusalem after he had been delivered from bonds. Paul goes to Jerusalem well aware that his physical frame would be put under restraint. This corresponds closely with the change which his ministry was undergoing. The kingdom and physical blessings were fast receding and spiritual gratuities were taking their place. Henceforth Paul's physical environment is expressive of the truth which he ministers.

27 The counsel of God concerning the kingdom, as revealed in the Hebrew Scriptures, must not be confused with the still secret purpose of God, which the apostle did not make known to the Ephesians until after his arrival at Rome. See Eph_1:9; Eph_3:1-9, and Col_1:25-27.

28 The oversight in Ephesus seems to have been in the hands of a number of supervisors who cared for them as a shepherd tends his flock. Not one of the ecclesiastical arrangements of later days was present.

29 The apostle draws a dark picture of apostasy. Wolves from without were to come in. These are spoken of as "burdensome" and probably refers to those who came in to get rather than to give. But even worse was the apostasy within. In Corinth we see the readiness with which the disciples followed a leader even when the leader refused a following. In Ephesus began the destructive work of those who set themselves up as heads of parties or divisions. Had they acted like Paul with the Corinthians the schism would have been healed. But, as they courted a personal following, it has led to the multiplied divisions of today,

31 Paul's tears were occasioned by the fear that they would turn away from his gospel, as they subsequently did (2Ti_1:15).

32 "God and the word of His grace" means much more to us than it possibly could have meant to the Ephesian elders at Miletus.

The richest storehouse of His grace had not yet been opened. The epistle to the Ephesians had not yet been penned. Yet Paul doubtless referred to these later unfoldings and committed them to that further revelation which it was not yet lawful for him to utter (2Co_12:4). God and the word of His grace are our only, yet sufficient, recourse in the present apostasy.

33 As Priscilla and Aquila were in Ephesus, it is probable that Paul worked with them for his living as he had done at Corinth. What a marvelous example of self-sacrifice he has left! Vast as was the spiritual wealth he brought to Ephesus, he did not even take the meager dole needed for his sustenance.

37 The occasion of their most poignant sorrow was the sign of their greatest benefit. They were about to exchange a subordinate place at Israel's board, for "every spiritual blessing among the celestials" (Eph_1:3). Paul's face may fade from view on earth, yet it was but a symptom of a higher and greater fellowship in heaven.