2. Macedonia, Greece, and back to Jerusalem (20:2-21:16)

Luke summarizes, briefly (20:2-6), a trip of several months: from Ephesus through Troas (2Co 2), to Macedonia, and on to a three-month stay in Greece (Corinth?—cf. 2Co 12:14: 13:1), with a return to Troas by way of Philippi. Since we know that Paul celebrated Passover at Philippi, he obviously spent the winter on this itinerary. Luke, who had been left in Philippi (cf. 16:16, “we,” and 17:1, “they”) now rejoins Paul and continues with him on the journey to Jerusalem (20:5, us).

Perhaps too much is made of Eutychus (20:7-12). It appears that the people thought he was dead, but Paul corrects their fears. Since Luke is not at all hesitant to affirm miracles, one would expect more explicit attestation if this were a miracle. It appears that the miracle is that Eutychus survived a three-story fall, having been overcome by both the hour and the fumes of the lamps, which were wafting through the window where he sat.

Luke continues to emphasize the role of the Holy Spirit in Paul’s ministry, noting the Spirit’s witness to Paul that troubles await in Jerusalem (20:22-23). This only heightens the previous note (vv.19-20) of the trials and difficulties that attended Paul’s ministry in Ephesus. When we look at the tremendous ministry of Paul, the impact he made upon the Roman world, and the apparent success of his work, it is easy to forget the extreme difficulties, hardships, and dangers that formed the context of Paul’s ministry (cf. 2Co 11:23-28). We tend to view church growth and evangelism as a progress from victory to victory when, for Paul and for the church through the ages, it has always been victory in the midst of toil, danger, hardship, persecution, and defeat.

Paul also warns the Ephesians that the life of faith will not be without its tribulations (20:29-31), and he urges upon them the structures and disciplines that will enable them to be built up and participate in the experience of sanctification (vv.28:, 31-32). In an unstructured and undisciplined age, the church easily loses sight of the need for structures and disciplines that enhance discipleship and growth toward wholeness (holiness) in Christ, especially to the extent that such structures and disciplines run counter to the prevailing values of the surrounding culture.

Paul’s trip from Miletus to Caesarea (21:1-8) gives a glimpse of the nature of travel in those days: Taking one ship as far as it advances one’s progress, changing ships, waiting for ships to unload and reload, and finding lodging while waiting. The crux of the trip, however, is the repeated warnings to Paul of what will happen in Jerusalem. Admittedly, there seems to be some tension among the following statements: Through the Spirit they urged Paul not to go on to Jerusalem (v.4); 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’ (v.11); and The Lord’s will be done (v.14). It seems likely that the Holy Spirit was revealing what lay ahead for Paul, as Paul himself had told the Ephesians (20:23). The disciples wanted Paul to take this as a warning not to go to Jerusalem; but Paul, disciplined through suffering and tribulation, sees it simply as the way forward in his discipleship. Some assume that suffering and difficulty, presumably not God’s intentional will for us, are to be avoided; others seek to create such situations as proof of their faithfulness.

It is in this context that Paul returns to Jerusalem for the last time.