|
ACTS
The continued Life of Jesus
through the Apostles
CHAPTER TWENTY
"Model Minister"
Key Verse = Acts 20:24
Acts 20:1-3
| From the
NKJV |
From the
Peshitta |
|
(1) After the uproar had
ceased, Paul called the disciples to himself, embraced them, and
departed to go to Macedonia. |
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And after the tumult had ceased,
Paul called to him the disciples and comforted them and kissed them
and then departed and went to Macedonia. |
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(2) Now when he had gone
over that region and encouraged them with many words, he came to
Greece |
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And when he had traveled through
those countries and had comforted them with many words, he came to
Greece. |
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(3) 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. |
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There he remained three months.
But the Jews laid a plot against him, just as he was about to sail
for Syria; so he decided to return to Macedonia. |
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The narratives of Acts 20 and 27 presuppose correct data on the length of
travel between the places listed and take into account seasonal wind
patterns and so forth. In short, they read like the report of an
eyewitness.
The uproar
The riot started by Demetrius and the silversmiths in chapter 19 (19:23-41).
The tumult excited by Demetrius apparently induced Paul to leave Ephesus
sooner than he had intended. He had written to the Corinthians that he
should leave that place after Pentecost, 1 Corinthians 16:8 ("But I
will tarry in Ephesus until Pentecost"); but it is very probable that
he left it sooner.
(from Adam Clarke's Commentary,
Electronic Database.
Copyright © 1996, 2003, 2005, 2006 by
Biblesoft, Inc.
All rights reserved.)
To go to Macedonia
Hinted in Acts only at
24:17 but clear in his letters, Paul's
purpose is to collect the offering of the
Macedonian (Philippi,
Thessalonica) and Achaean (Corinth) churches to help the poor Christians
in Jerusalem, to demonstrate the unity of Jewish and Gentile Christians
(see comment on Rom 15:26 1 Cor 16:1 1 Cor 16:5 2 Cor 8-9). He may have
gone through Illyricum from Macedonia's Via Egnatia (Romans 15:19; cf.
comment on Acts 16:9); if so, many months pass before he reaches Achaea.
Came to Greece
Into Greece proper, of which Athens was the capital. While in Macedonia he
had great anxiety and trouble, but was at length comforted by the coming
of Titus, who brought him intelligence of the liberal disposition of the
churches of Greece in regard to the collection for the poor saints at
Jerusalem, 2 Cor 7:5-7.
Stayed 3 months
Paul wrote Romans from this area (Romans 15:26-28), approximately
AD 58. Although some
sailors and ship-owners were Jewish, most were Gentiles. On a ship to
Syria, however, many travelers may have been Jewish — especially if the
ship planned to reach Syria-Palestine by Passover.
Romans 15:26-28
For it pleased those from Macedonia and Achaia to make a certain
contribution for the poor among the saints who are in Jerusalem. It
pleased them indeed, and they are their debtors. For if the Gentiles
have been partakers of their spiritual things, their duty is also to
minister to them in material things. Therefore, when I have
performed this and have sealed to them this fruit, I shall go by way
of you to Spain. (NKJV) |
Plotted against him
We have read of a number of plots, some originated by Jews, some by
Gentiles. We have seen in general that sometimes people receive the Gospel
and sometimes they reject it. Their rejection can be either active or passive, the latter
expressing itself as indifference, apathy or a feeling of superiority even
while approving of the believers. The following table presents instances
of each, showing the verses in the book of Acts and the locations of the
Jewish and Gentile responses to the Gospel:
Rejecting the Gospel
(Active Opposition) |
4:1ff.,
5:17ff.,
6:11-14,
7:54-8:3,
9:29,
12:3-4,
21:27ff. |
Jerusalem |
12:1-4 |
Jerusalem |
|
9:23-24 |
Damascus |
14:5,
19 |
Iconium |
|
13:45,
13:50,
14:19 |
Pisidian Antioch |
16:16 ff |
Philippi |
|
14:2,
5,
19 |
Iconium |
19:23 ff |
Ephesus |
|
17:5-8,
13 |
Thessalonica |
|
|
18:6,
12-13 |
Corinth |
|
19:9 |
Ephesus |
| 20:3 |
Greece |
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
Return through Macedonia
It is probable that the Second Epistle to the Corinthians was written
during this time in Macedonia, and sent to them by Titus.
From the
Amplified Bible
(1) After the uproar had ceased, Paul sent
for the disciples and warned and consoled and urged and encouraged
them; then he embraced them and told them farewell and set forth on
his journey to Macedonia.
(2) Then after he had gone through those districts and had
warned and consoled and urged and encouraged the brethren with much
discourse, he came to Greece.
(3) Having spent three months there, when a plot was formed
against him by the Jews as he was about to set sail for Syria, he
resolved to go back through Macedonia. |
Acts 20:4-6
| From the
NKJV |
From the
Peshitta |
|
(4) 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. |
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And there accompanied him as far
as Asia Minor, Sopater of the city of Berea and Aristarchus and
Secundus of Thessalonica and Gaius of the city of Derbe and
Timotheus of Lystra, and from Asia Minor Tychicus and Trophimus. |
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(5) These men, going ahead,
waited for us at Troas. |
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These men went before us and
waited for us at Troas. |
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(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. |
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But we departed from the
Macedonian city of Philippi, after the days of unleavened bread, and
sailed and arrived at Troas in five days, where we stayed seven
days. |
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Just as prominent representatives from each of the Jewish
communities would bring the annual temple tax to Jerusalem, so Paul has
traveling companions from different Christian communities serving the poor
in Jerusalem. This offering would show the Jerusalem church that
the Gentile Christians still recognize the Jewishness of their faith (see
Romans 15:26-27 "For it pleased those from Macedonia and Achaia
to make a certain contribution for the poor among the saints who are in
Jerusalem.").
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by
InterVarsity Press. All
rights reserved.)
From Berea
Sopater
| Perhaps the same person who, in Romans 16:21, is called Sosipater
which is a full version of the shorter "Sopater" ("Timothy,
my fellow worker, and Lucius, Jason, and Sosipater, my
countrymen, greet you".) |
| Lachmann, Tischendorf, and Tregelles identify
him as the son of a man named Pyrrhus. |
| He would be one of the converts from Paul's
short stay in Berea during his second missionary journey (Acts
17:10-14). |
|
From Thessalonica
Aristarchus
| He was grabbed by the mob during the
riot in Ephesus (Acts
19:29) |
| His name re-appears in
Acts 27:2 (So,
entering a ship of Adramyttium, we put to sea, meaning to sail
along the coasts of Asia. Aristarchus, a Macedonian of
Thessalonica, was with us.). |
| He was mentioned as being in prison with Paul
in Rome in Colossians 4:10 (Aristarchus my fellow prisoner
greets you.) |
| And in Philemon 24 where he is mentioned as a
"fellow laborer" in Rome, and not as a prisoner at this time (
"Epaphras, my fellow prisoner in Christ Jesus, greets you,
as do Mark, Aristarchus, Demas, Luke, my fellow
laborers".) |
|
Secundus
| This is the only time he is mentioned
in Scripture. |
| He was apparently either the second child, or
the second son, since his name is Latin meaning "second." |
| The name is found in a list of politarchs on
a Thessalonian inscription. |
|
From Derbe
Gaius
| He was possibly one of Paul's converts
from his first missionary trip (Acts
14:20 & 21) or a convert of the small group of believers Paul
left at Derbe, or a convert during Paul's short stay there during
his second missionary journey (Acts
16:1). |
| Most likely not the same Gaius as in (Acts 19:29). |
| The name is the Greek form of the Latin
Caius, and was extremely common. |
| One with this name was baptized by Paul
at Corinth, 1 Corinthians 1:14, and entertained him as his
host while he abode there, Romans 16:23, and was probably the
same to whom the Apostle John directs his third epistle. |
| There is no evidence that the Gaius here is
the same as any of these. |
|
From Lystra
Timothy
| "Of Lystra," is added by the
Syriac. |
| This was the same person of whom mention is
made,
Acts 16:1, and to whom Paul wrote the two epistles of 1st
and 2nd Timothy. |
| It was on this evidence, probably that the
ancient Syriac translator added, "of Lystra", to the text.
This reading is not supported by any Manuscript. |
| Timothy was s constant companion of Paul
throughout his 2nd Missionary trip, and well known. This was
probably Luke's way of saying: "Timothy, who needs no
introduction." |
|
From Asia
Tychicus
| This man was high in the confidence and
affection of Paul. |
| In
Eph 6:21-22 he styles him "a beloved brother,
and faithful minister in the Lord." |
|
Trophimus
| Trophimus was from Ephesus,
Acts 21:29. |
| In Colossians 4:7 Paul refers to him as "a
beloved brother, faithful minister, and fellow servant in the
Lord" |
|
Waited for us
The word "us," here, shows that Luke had again joined
Paul as his companion. In Acts
16:12 it appears that Luke was in Philippi,
in the house of Lydia. Why he remained there, or why he did not attend
Paul in his journey to Athens, Corinth, Ephesus, etc., is not known. It is
evident; however, that he here joined him again.
The "we" picks up where it left off; Paul had left Luke in
Philippi.
Days of Unleavened Bread
After the days of Matzah (unleavened bread), that is, after
Passover. Sha’ul (Paul), the observant Jew, kept Pesach
(Passover)..
(From Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
Paul was a Jew, though a Christian, and observed the Jewish feasts, though
he protested against Gentiles being forced to do it (Colossians 2:16 "So
let no one judge you in food or in drink, or regarding a festival or a new
moon or Sabbaths, which are a shadow of things to come, but the substance
is of Christ.").
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
They spend the week in Philippi for the Passover and
Feast of Unleavened Bread. When one adds the remaining days (with
parts of days reckoned as wholes, as generally in antiquity) presumed in
the narrative, from their
arrival in Philippi to their arrival in Jerusalem requires over thirty
days. Thus they would arrive in Jerusalem before Pentecost (fifty days
after Passover) and would still make one of the three major pilgrimage
festivals (20:16). "Five days" (i.e., parts of five — perhaps four) was a
slow voyage to Troas (16:11) but may include the half-day land journey
from Philippi to Neapolis.
(From IVP Bible Background Commentary: New
Testament by Craig S. Keener Copyright © 1993 by Craig S. Keener.
Published by InterVarsity Press. All rights reserved.)
They crossed the Aegean Sea. Paul, when he crossed it on a
former occasion, did it in two days (Acts 16:11-12); but the navigation of
the sea is uncertain, and they were now probably hindered by contrary
winds.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by
Biblesoft)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 43 - Acts 20:1-6
There was need of much comforting after that uproar. Accordingly, having
done this, he goes into Macedonia, and then into Greece. For, it says,
"when he had gone over those parts, and had given them much exhortation,
he came into Greece, and there abode three months. And when the Jews laid
wait for him, as he was about to sail into Syria, he purposed to return
through Macedonia." (v. 2, 3.) Again he is persecuted by the Jews, and
goes into Macedonia. "And there accompanied him into Asia Sopater of
Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of
Derbe, and Timothy; and of Asia, Tychicus and Trophimus. These going
before tarried for us at Troas." (v. 4, 5.) But how does he call Timothy a
man "of Thessalonica?" This is not his meaning, but, "Of Thessalonians,
Aristarchus and Secundus and Gaius: of Derbe, Timothy," etc., these, he
says, went before him to Troas, preparing the way for him. "And we sailed
away from Philippi after the days of unleavened bread, and came unto them
to Troas in five days; where we abode seven days." (v. 6.)
(Archbishop John Chrysostom of Constantinople A.D. 400) |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study
Bible formatted electronic
database Copyright © 2003, 2006 by Biblesoft, Inc. All rights reserved.)
From the Amplified Bible
(4) He was accompanied by Sopater the son of
Pyrrhus from Beroea, and by the Thessalonians Aristarchus and
Secundus, and Gaius of Derbe and Timothy, and the Asians Tychicus
and Trophimus.
(5) These went on ahead and were waiting for us [including
Luke] at Troas,
(6) But we [ourselves] sailed from Philippi after the days of
Unleavened Bread [the Passover week], and in five days we joined
them at Troas, where we remained for seven days. |
Acts 20:7
| From the
NKJV |
From the
Peshitta |
|
(7) 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. |
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And on the first day of the week,
while the disciples were assembled to break bread, Paul preached to
them, and because he was ready to leave the next day, he prolonged
his speech until midnight. |
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First day of the week
Most religious associations in the Greco-Roman world met together
once a month. Although some early Christians may have met daily (2:46),
they seem to have gathered especially on the first day of the week, probably because of the resurrection (Luke 24:1) and to avoid
conflicting with synagogue gatherings on the Sabbath.
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
Barnes notes that this shows this is the day observed by Christians as
holy time. Compare 1 Cor 16:2; Rev 1:10.
1 Corinthians 16:2-3
On the first day of the week let each one of you lay
something aside, storing up as he may prosper, that there be no
collections when I come. (NKJV) |
Revelation 1:10
I was in the Spirit on the Lord's Day
(NKJV) |
From the Jewish New Testament Commentary
Motza’ei-Shabbat in Hebrew means “departure of the Sabbath” and
refers to Saturday night. The Greek text here says, “the first day of the sabbaton,” where Greek
sabbaton transliterates Hebrew Shabbat and may be
translated “Sabbath” or “week,” depending on the context. Since Shabbat
itself is only one day, “the first day of the sabbaton” must be the
first day of the week.
But what was meant by “the first day of
the week”?
Or, to make the question's relevance to Messianic Judaism
clearer, were the believers meeting on Saturday night or on
Sunday night? (It is clear from the verse that the meeting was
in the evening.) |
A Saturday night meeting would fit more naturally with Jewish
Shabbat observance, wherein the restful spirit of Shabbat is often
preserved into Saturday evening, after the official end of Shabbat
itself, which occurs after sunset when it gets dark enough to see
three stars. |
| It would be natural for Jewish believers who had rested on Shabbat with
the rest of the Jewish community to assemble afterwards to celebrate their
common faith in Yeshua Jesus the Messiah. The Gentile believers who came
along later would join in the already established practice, especially
since many of them would have
been “God-fearers” (10:2) already accustomed to following the lead of the
Jews in whose company they had chosen to place themselves. And since by
Jewish reckoning days commence after sunset, the sense of the Greek text
seems best rendered by “Motza’ei-Shabbat,” not “Sunday.” |
| In various places this commentary notes the Christian Church's tendency to
expunge Jewish influences, and I think an instance arises when the present
verse is understood to refer to Sunday night. A Sunday night meeting would
imply a break of one full day of work between the Jewish Shabbat and the
gathering at which Sha’ul spoke. Although Sha’ul cautions Gentiles against
being “Judaized” into legalistic observance of the Jewish Sabbath
(Corinthians 2:16-17&NN, and possibly Galatians 4:8-10&N), although he
asks the believers in Corinth to set aside money for the Jewish poor of
Jerusalem also on “the first day of the sabbaton” (1 Corinthians 16:2&N),
and although Yochanan John at Revelation 1:10 speaks of what most
translators render
as “the Lord's day” (I translate it “the Day of the Lord”), nevertheless the meeting in Ephesus must have been on Saturday
night.
For in this city, as in other places, Jewish believers constituted the
core of the congregation — Sha’ul “took the talmidim disciples with him”
from the synagogue (19:8-9), with many Gentiles coming to faith later
(19:17, 20). The Jewish believers, as explained, would have been
accustomed to prolonging Shabbat, so that they would probably not have
minded Sha’ul's talking till midnight. A Saturday night meeting would
continue the God-oriented spirit of Shabbat, rather than require the
believers to shift their concern from workaday matters, as would be
the case on Sunday night. |
| I do not find the New Testament commanding a specific day of the week for
worship. There can be no objection whatever to the practice adopted later
by a Gentile-dominated Church of celebrating “the Lord's Day” on Sunday,
including Sunday night; but this custom must not be read back into New
Testament times. On the other hand, Messianic Jews who worship on Saturday
night rather than Sunday can find warrant for their practice in this
verse. |
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
To break bread
Evidently to celebrate the Lord's Supper. Compare
Acts
2:46. So the Syriac understands it, by translating it, "to break the
Eucharist"; that is, the Eucharistic bread. It is probable that the
apostles and early Christians celebrated the Lord's Supper on every Lord's
Day.
Until midnight
The discourse of Paul continued
until the breaking of day, Acts 20:11. But it was interrupted about
midnight by the accident that occurred to Eutychus. The fact that Paul was
about to leave them on the next day, probably to see them no more, was the
principal reason why his discourse was so long continued. We are not to
suppose, however, that it was one continued or set discourse. No small
part of the time might have been passed in hearing and answering
questions, though Paul was the chief speaker. The case proves that such
seasons of extraordinary devotion may, in special circumstances, be
proper. Occasions may arise where it will be proper for Christians to
spend a much longer time than usual in public worship. It is evident,
however, that such seasons do not often occur.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
From the Amplified Bible
| (7) And on the first day of the week, when we
were assembled together to break bread [the Lord's Supper], Paul
discoursed with them, intending to leave the next morning; and he
kept on with his message until midnight. |
Acts 20:8-10
| From the
NKJV |
From the
Peshitta |
|
(8) There were many lamps in the upper room
where they were gathered together. |
|
|
Now there was a great glow of
light from the torches in the upper chamber where we were gathered
together. |
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(9) 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. |
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|
And a young man named Eutychus was
sitting at the window above and listening, and as Paul prolonged his
speech, the youth fell into a deep sleep, and while asleep he fell
down from the third loft, and was taken up as dead. |
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(10) But Paul went down, fell on him, and
embracing him said, "Do not trouble yourselves, for his life is in
him." |
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And Paul wend down and bent over
him and embraced him and said, Do not be excited for he still lives. |
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Many Lamps
Lampades hikanai - It was dark at night since the full moon
(Passover) was three weeks behind. These lamps were probably filled with
oil and had wicks that flickered and smoked.
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
The many oil lamps burning made the room smoky and stuffy and depleted the
oxygen. I suppose Eutychus was sitting on the window sill to get some air.
Unfortunately it still didn't keep him from going sound asleep and falling
to his death.
In a window
Open windows were generally blocked off in the winter, but during summer
one would sit in them to cool off. Either the heat from the lamps
(midnight in April at Troas was not normally hot) or the crowdedness of
the room had forced Eutychus to take a window seat. If he was old enough
(cf. v. 12; but the term translated "boy" or "lad" there
could also mean "slave"), he may have been tired from a hard day's
work. Homes in much of the empire were a single story, but they were often
two stories in more crowded urban areas. This is a fall from what
Americans would call the second floor (which most languages call the
"third floor"), which is not necessarily fatal; but Eutychus may have
landed headfirst or hit his head on a hard object.
How old was Eutychus?
| The Greek word neanias in Acts 20:9 means a
man from twenty-four to forty years of age. |
| The word pais in
Acts 20:12 means a young child
or youth. |
| Dr. Howard
Marshall, an eminent Greek scholar, says he was a "young lad of eight
to fourteen years. Since the word Pais an mean "a servant," |
Eutychus may have been a young man who was also a servant. He may have
worked hard that day and was weary. No wonder he fell asleep during the
lengthy sermon!
| Let's not be too hard on Eutychus. At least he was
there for the service, and he did try to keep awake. He sat near
ventilation, and he must have tried to fight off the sleep that
finally conquered him. The tense of the Greek verb indicates that he
was gradually overcome, not suddenly. |
| Also, let's not be too hard on Paul. After all, he
was preaching his farewell sermon to this assembly, and he had a
great deal to tell them for their own good. Those sitting near
should have been watching Eutychus; but, of course, they were
engrossed in what Paul was saying. Paul did interrupt his sermon to
rush downstairs to bring the young man back to life. His approach
reminds us of Elijah (1 Kings 17:21-22) and Elisha (2 Kings
4:34-35). |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot
Victor Publishing, and imprint of Cook Communication Ministries. All
rights reserved. Used by permission.)
The TEV has brought the contrast that Luke has made between the Greek
progressive tense (got sleepier and sleepier) and the Greek verb tense
denoting instantaneous action (finally went sound asleep).
(from the UBS New Testament Handbook Series. Copyright © 1961-1997, by
United Bible Societies.)
Taken up dead
Eerthee nekros - First aorist passive indicative of airoo. Luke does
not say hoos (as) or hoosei (as if).
The people considered him
dead -
|
and Luke the physician seems to agree with that
view. |
(from Robertson's Word Pictures in the New Testament, Electronic
Database. Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc.
Robertson's Word Pictures in the New Testament. Copyright © 1985 by
Broadman Press.)
In Greek "he was taken up" is an impersonal passive construction
equivalent in English to they picked him up.
|
Luke actually says that he was dead (see JB "he was
picked up dead"). |
Had Luke intended to say that he only appeared to be dead, he
could easily have done this. Therefore, such a translation as "was picked
up as dead" (Phillips) or "was picked up for dead" (NEB) is misleading.
(from the UBS New Testament Handbook Series. Copyright © 1961-1997, by
United Bible Societies.)
Paul probably stretched himself on him as Elisha did on
the Shunammite's son, 2 Kings 4:33-35. It was an act of tenderness and
compassion, evincing a strong desire to restore him to life.
His life is in him
In the same sense in which Christ said, "The damsel is not dead, but
sleepeth" (Luke
8:52).
(from Vincent's Word Studies in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. All rights
reserved.)
Excerpts from "The Apostle: A Life of Paul"
| In the upper part of a tenement house in the middle
of Troas the Christians were gathered together on the Saturday
night, the last of Paul's visit. He had found a ship and his party
would be leaving next morning. |
| The little church of Troas, fruit of his two brief
previous calls and of the evangelization which had spread from
Ephesus, evidently lacked a wealthy member who could invite them to
worship on his lawn. They were using the attic which in a
tenement house covered the two or three apartments forming each of
the two floors below, and were crushed in, every man and woman, and
their children who could not be left at home. Sweaty bodies
made the air close, smoke curled from the spouts of little
vegetable-oil lamps; the room grew hot and stuffy, for though the
night temperature in April was moderate, Troas stood in a sheltered,
narrow coastal plain. |
| A young man called Eutychus had wedged himself on
the window sill and listened fascinated as Paul unfolded mysteries
of the faith... But Eutychus had put in a hard day's manual labor,
for his pagan master knew nothing of Sabbath rest, and as he
listened his head nodded despite himself. Midnight came and
went. All eyes were on Paul and when Eutychus' head dropped
lower on his chest none of the other youths noticed to prod him
awake. Paul's voice floated in and out until it was lost
altogether. |
| Suddenly there was a crash and a commotion.
Eutychus had fallen right out of the window onto the narrow street
below. It was not a deep drop, some fifteen feet, but he fell
hard. By the time Paul had followed the agonized rush of the
boy's friends and relations down the stairs, Luke had pronounced
Eutychus dead. They stepped aside for Paul. He knelt and
pressed the body close to his own, and those who knew their
Scripture would recall that this is what both Elijah and Elisha did
with dead boys. Paul said: "Do not worry. He is alive!" |
(From "The Apostle: A Life of Paul," by John Pollock; RiverOak
Publishing, a division of Cook Communication Ministries)
PARALLELS BETWEEN THE MINISTRIES OF PETER AND PAUL IN ACTS
From the Amplified Bible
(8) Now there were numerous
lights in the upper room where we were assembled,
(9) And there was a young man named Eutychus
sitting in the window. He was borne down with deep sleep as Paul
kept on talking still longer, and [finally] completely overcome by
sleep, he fell down from the third story and was picked up dead.
(10) But Paul went down and bent over him and embraced him,
saying, Make no ado; his life is within him. |
Acts 20:11 & 12
| From the
NKJV |
From the
Peshitta |
|
(11) Now when he had come
up, had broken bread and eaten, and talked a long while, even till
daybreak, he departed. |
|
|
And when Paul was come up again,
and had broken bread and eaten, he continued to speak till daybreak;
then he departed to journey by land. |
|
|
(12) And they brought the
young man in alive, and they were not a little comforted. |
|
|
And they carried away the young
man alive, and rejoiced over him exceedingly. |
|
|
He returned to his work immediately after this interruption. He came up
again to the meeting, they broke bread together in a love-feast, which
usually attended the eucharist, in token of their communion with
each other, and for the confirmation of friendship among them; and they
talked a long while, even till break of day. Paul did not now go on in a
continued discourse, as before, but he and his friends fell into a free
conversation. They knew not when they should have Paul's company again,
and therefore made the best use they could of it when they had it, and
reckoned a night's sleep well lost for that purpose. Before they parted
they brought the young man alive into the congregation, every one
congratulating him upon his return to life from the dead, and they were
not a little comforted. It was matter of great rejoicing among
them, not only to the relations of the young man, but to the whole
society, as it not only prevented the reproach that would otherwise have
been cast upon them, but contributed very much to the credit of the
gospel.
(from Matthew Henry's Commentary on the Whole Bible, PC Study Bible
Formatted Electronic Database Copyright © 2006 by Biblesoft, Inc. All
Rights reserved.)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 43 - Acts 20:7-12
| For it seems to me that he made a point of keeping the feasts in the large
cities. "From Philippi," where the affair of the prison had taken place.
This was his third coming into Macedonia, and it is a high testimony that
be bears to the Philippians, which is the reason why he makes some stay
there. "And upon the day of the week, when the disciples came together to
break bread, Paul preached unto them, ready to depart on the morrow; and
continued his speech until midnight." (v. 7.) It was then the (season
between Easter and) Pentecost. See how everything was subordinate to the
preaching. It was also, it says, the Lord's day. Not even during
night-time was he silent, nay he discoursed the rather then, because of
stillness. Mark how he both made a long discourse, and beyond the time of
supper itself. But the Devil disturbed the feast-not that he prevailed,
however-by plunging the hearer in sleep, and causing him to fall down.
"And," it says, "there were many lights in the upper chamber, where they
were gathered together. And there sat in a window a certain young man
named Eutychus, being fallen into a deep sleep: and as Paul was long
preaching, he sunk down with sleep, and fell down from the third loft, and
was taken up dead. And Paul went down, and fell on him, and embracing him,
said, Trouble not yourselves; for his life is in him. |
| When he therefore was come up again, and had broken bread, and eaten, and
talked a long while, even till break of day, so he departed. And they
brought the young man alive, and were not a little comforted." (v. 8-12.)
|
| But observe, I pray you, the theatre, how crowded it was: and the miracle,
what it was. "He was sitting in a window," at dead of night. Such was
their eagerness to hear him! Let us take shame to ourselves! "Aye, but a
Paul" say you, "was discoursing then." Yes, and Paul discourses now, or
rather not Paul, either then or now, but Christ, and yet none cares to
hear. No window in the case now, no importunity of hunger, or sleep, and
yet we do not care to hear: no crowding in a narrow space here, nor any
other such comfort. |
| And the wonderful circumstance is, that though he
was a youth, he was not listless and indifferent; and though (he
felt himself) weighed down by sleep, he did not go away, nor yet
fear the danger of falling down. It was not from listlessness that
he slumbered, but from necessity of nature. But observe, I beseech
you, so fervent was their zeal, that they even assembled in a third
loft: for they had not a Church yet. "Trouble not yourselves," he
says. He said not, "He shall come to life again, for I will raise
him up:" but mark the unassuming way in which he comforts them: "for
his life," says he, "is in him. When he was come up again, and had
broken bread, and eaten." This thing cut short the discourse; it did
no harm, however. "When he had eaten," it says, "and discoursed a
long while, even till break of day, so he departed." |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study
Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft,
Inc. All rights reserved.)
From the Amplified Bible
(11) When Paul had gone back upstairs and had
broken bread and eaten [with them], and after he had talked
confidentially and communed with them for a considerable time —
until daybreak [in fact] — he departed.
(12) They took the youth home alive, and were not a little
comforted and cheered and refreshed and encouraged. |
Acts 20:13 & 14
| From the
NKJV |
From the
Peshitta |
|
(13) 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. |
|
|
But we went on board the ship, and
sailed to the port of Assos, where we were to take in Paul, as he
had commanded us when he left to travel by land. |
|
|
(14) And when he met us at
Assos, we took him on board and came to Mitylene. |
|
|
When we had welcomed him at Assos,
we took him on board and came to Mitylene. |
|
|
Sailed to Assos
There were several cities of this name. One was in Lycia; one in the
territory of Eolis; one in Mysia; one in Lydia; and
another in Epirus. The latter is the
Assos intended here. It was between
Troas and Mitylene. The distance to it from Troas by land was about 20
miles, while the voyage round Cape Lecture was nearly twice as far and
accordingly Paul chose to go to it on foot.
Assos was about twenty miles overland from Alexandria Troas, the
main port, about a day's journey on foot. For short distances, especially
if one had to wait at ports for ships that could take on passengers, a
land journey might not take much longer, and traveling on foot was cheaper
than buying passage on a boat.
Mitylene
Mitylene was the main town of the island of Lesbos.
This was the capital of the island of Lesbos. It was
distinguished by the beauty of its situation, and the splendor and
magnificence of its edifices. The island, on which it stood, Lesbos, was
one of the largest in the Aegean Sea, and the seventh in the
Mediterranean. It is a few miles distant from the coast of Aeolia, and is
about 168 miles in circumference. The name of the city now is Castro.
From the Amplified Bible
(13) But going on ahead to the ship, the rest
of us set sail for Assos, intending to take Paul aboard there, for
that was what he had directed, intending himself to go by land [on
foot].
(14) So when he met us at Assos, we took him aboard and sailed
on to Mitylene. |
Acts 20:15 & 16
| From the
NKJV |
From the
Peshitta |
|
(15) 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. |
|
|
And we sailed thence the next day
towards the island of Chios; and the following day we arrived at
Samos, and tarried at Trogyllium; and the next day we came to
Miletus. |
|
|
(16) 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. |
|
|
For Paul had determined not to
stop at Ephesus, fearing he might be delayed there, because he was
hastening, if it were possible for him, to celebrate the day of
Pentecost at Jerusalem. |
|
|
They take the customary sea route, across from the island of
Chios (probably near Cape Argennum), enabling them to avoid a longer
voyage hugging the coast of the long promontory jutting forth into the
Aegean Sea between Smyrna and Ephesus. From Chios it was much quicker to
sail by the island of Samos and straight to Miletus, rather than cutting
in toward the Asian coast to Ephesus. They put in at the Lion Harbor at
Miletus, which sported a temple of Apollo; the city also had a sizable
Jewish community (as did Samos, where the worship of Aphrodite and Isis
was prominent).
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
Chios
Chios, called also Coos, is an island in the Archipelago, between Lesbos
and Samos. It is on the coast of Asia Minor, and is now called Scio. It
will long be remembered as the seat of a dreadful massacre of almost all
its inhabitants by the Turks in 1823.
Samos
This was also an island of the Archipelago, lying off the coast
of Lydia, from which it is separated by a narrow strait. These islands
were celebrated among the ancients for their extraordinary wines.
Trogyllium
The name of a town and promontory of Ionia in Asia
Minor, between Ephesus and the mouth of the river Meander, opposite to
Samos. The promontory is a spur of Mount Mycale.
Miletus
Called also Mileturn.
Miletus was a city and seaport, and the ancient
capital of Ionia. It was originally composed of a colony of Cretans. It
became extremely powerful, and sent out colonies to a great number of
cities on the Euxine Sea. It was distinguished for a magnificent temple
dedicated to Apollo. It is now called by the Turks Melas. It was the
birthplace of Thales, one of the seven wise men of Greece. It was about 40
or 50 miles from Ephesus.
To sail past Ephesus
He intended to sail past Ephesus
without going to it. Had he gone to Ephesus, he would probably have been so
delayed in his journey that he could not reach Jerusalem at the time of
Pentecost.
Shavu‘ot (“Weeks,” Pentecost; see
2:1). Sha’ul's desire to hurry to Yerushalayim
(Jerusalem) for Shavu‘ot shows that as a Messianic Jew he
remained devoted to the Torah and to Jewish practice (see
13:9).
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
There were fifty days between Passover and Pentecost, and Paul's trip from
Philippi to Troas had already consumed twelve of them. It took another
four days to get to Miletus, so Paul decided not to go to Ephesus lest he
lose any more valuable time.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 43 - Acts 20:13-16
| "And we went before to ship, and sailed unto
Thasos, there intending to take in Paul: for so had he appointed,
minding himself to go afoot." (v. 13.) We often find Paul parting
from the disciples. For behold again, he himself goes afoot: giving
them the easier way, and himself choosing the more painful. He went
afoot, both that he might arrange many matters, and by way of
training them to bear a parting from him. "And when he had joined us
at Thasos, having taken him on board, we came to Mitylene; and
having sailed thence on the morrow, we come over against Chios"-then
they pass the island-"and on the next day we touched at Samos, and
having stopped at Trogyllium, on the following day we came to
Miletus. For Paul had determined to sail by Ephesus, because he
would not spend the time in Asia: for he hasted, if it were possible
for him, to be in Jerusalem the day of Pentecost." (v. 14-16.) Why
this haste? |
| Not for the sake of the feast, but of the
multitude. At the same time, by this he conciliated the Jews, as
being one that did honor the feasts, wishing to gain even his
adversaries: at the same time also he delivers the word.
Accordingly, see what great gain accrued, from all being present.
But that the interests of the people of Ephesus might not be
neglected on that account, he managed for this in a different way.
Wherefore does the writer say where they came, and where they went
to? To show in the first place that he was making the voyage more
leisurely-and this upon human grounds-and sailing past (some): also
(for the same reason he tells) where he made a stay, and what parts
he sailed past; (namely,) "that he might not have to spend the time
in Asia." |
| Since had he come there, he could not have sailed by; he did not like to
pain those who would have begged him to remain. "For he hasted," it says,
"if it were possible for him to keep the day of Pentecost in Jerusalem:"
and (this) was not possible of he stayed. Observe, how he is also moved
like other men. For therefore it is that all this is done, that we may not
fancy that he was above human nature: (therefore) you see him desiring
(something), and hasting, and in many instances not obtaining (his
object): for those great and holy men were partakers of the same nature
with us; it was in the will and purpose that they differed, and so it was
that also they attracted upon themselves the great grace they did. See,
for instance, how many things they order by an economy of their own. |
| "That we give not offence" (2 Corinthians 6:3) to
those who wish (to take offence), and, "That our ministry be not
blamed." Behold, both an irreproachable life and on the other hand
condescension. This is (indeed to be ) called economy, to the (very)
summit and height (of it). For he that went beyond the commandments
of Christ, was on the other hand more humble than all. "I am made
all things to all men," he says, "that I might gain all." (1
Corinthians 9:22.) He cast himself also upon dangers, as he says in
another place; "In much patience, in afflictions, in necessities, in
distresses, in stripes in imprisonments." (2 Corinthians 6:4,5.) And
great was his love for Christ. For if there be not this, all else is
superfluous, both the economy (of condescending accommodation), and
the irreproachable life, and the exposing himself to dangers. "Who
is weak," he says, "and I am not weak? Who is offended, and I burn
not?" (2 Corinthians 11:29.) |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study
Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft,
Inc. All rights reserved.)
From the Amplified Bible
(15) And sailing from there, we arrived the
day after at a point opposite Chios; the following day we struck
across to Samos, and the next day we arrived at Miletus.
(16) For Paul had determined to sail on past Ephesus, lest he
might have to spend time [unnecessarily] in [the province of] Asia;
for he was hastening on so that he might reach Jerusalem, if at all
possible, by the day of Pentecost. |
Acts 20:17-19
| From the
NKJV |
From the
Peshitta |
|
(17) From Miletus he sent to
Ephesus and called for the elders of the church. |
|
|
And from Miletus he sent and
called the elders of the church of Ephesus. |
|
|
(18) 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, |
|
|
And when they had come to him, he
said to them, You know from the very first day that I entered Asia
Minor, how I have been with you always, |
|
|
(19) serving the Lord with
all humility, with many tears and trials which happened to me by the
plotting of the Jews; |
|
|
Serving God with great humility
and with tears and amid the trials which were brought upon me by
conspiracies of the Jews. |
|
|
Their ship had avoided the busy harbor of Ephesus, which was out of
the way by the route across Chios and Samos; this ship had been the only
one available going the right direction, but had not been going to their
exact destination. The land route for messengers to reach Ephesus was over
thirty miles, so they would have to travel quickly to arrive by Paul's
third day; for those who could leave their work, to do so would be a big
sacrifice. But Paul's mission to Jerusalem was urgent; he needed to
present the offering at a festival, when Jerusalem would be full and this
symbol of the church's ethnic unity would make the loudest statement.
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
Paul's Farewell Speech
Farewell speeches developed a standard form in antiquity, related to the
literary form called "testaments" (in which a dying or departing figure
left important, wise instructions for his children or followers). The
language of the speech is more like Paul's than Luke's. Although
historians tended to rewrite speeches in their own words, regular
rhetorical training included practice in imitating others' styles. Because Luke presumably had little access to Paul's
letters (they were not collected from various churches till long after
Paul's death), he must have learned Paul's style from direct contact with
him.
Many philosophers customarily appealed to their hearers in
endearing terms, such as Paul uses here, and reminded them that any
reproofs were given as signs of true friendship, as opposed to the
flattery of false friends. That this language was common means only that
it was culturally relevant to the hearers' needs, not that it was merely
an empty rhetorical form; Paul and most others who used such language
also meant it sincerely.
The discourse which follows is one of the most tender, affectionate, and
eloquent which is anywhere to be found.
| It is strikingly descriptive of the apostle's
manner of life while with them |
| It evinces his deep concern for their welfare |
| It is full of tender and kind admonition |
| It expresses the firm purpose of his soul to live
to the glory of God, and his expectation to be persecuted still |
| It is a most affectionate and solemn farewell |
No man can read it without being
convinced that it came from a heart full of love and kindness; and that it
evinces a great and noble purpose to be entirely employed in one great aim
and object - the promotion of the glory of God, in the face of danger and of
death.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
This discourse has three parts:
| (a) |
(vv. 18-21) |
A review of Paul's past three-year's
ministry in Ephesus |
| (b) |
(vv. 22-27) |
A description of the present situation |
| (c) |
(vv. 28-35) |
The future responsibilities of the
Ephesian elders |
(from Bible Knowledge Commentary/Old Testament Copyright © 1983,
2000 Cook Communications Ministries; Bible Knowledge Commentary/New
Testament Copyright © 1983, 2000 Cook Communications Ministries. All
rights reserved.)
Paul was not one to work into his ministry gradually like a diplomat
feeling his way. "From the first day" he gave himself unsparingly
to the work of the Lord in Ephesus, for Paul was an ambassador and not a
diplomat.
The MOTIVE for Paul's ministry is found in the
phrase "serving the Lord"
| He was not interested in making money (Acts
20:33) or in enjoying an easy life (Acts 20:34-35), for he was
the bond-slave of Jesus Christ (Acts 20:24; Romans 1:1
"a bondservant of Jesus Christ"). Paul
was careful to let people know that his motives for ministry
were spiritual and not selfish (1 Thessalonians 2:1-13). |
|
The MANNER of his ministry was exemplary
| He lived a consistent life which anybody
could inspect for he had nothing to hide. He served in
humility and not as a "religious celebrity" demanding that
others serve him. But his humility was not a sign of weakness,
for he had the courage to face trials and dangers without
quitting. Paul was not ashamed to admit to his friends that
there had also been times of tears (see also
Acts 20:31,37;
Romans 9:1-2; 2 Corinthians 2:4; Philippians 3:18). |
|
The MESSAGE of his ministry
| This was also widely known, because he
announced it and taught it publicly (Acts 19:9) as well as in
the various house churches of the fellowship. He told sinners
to repent of their sins and believe in Jesus Christ. This
message was "the Gospel of the grace of God" (Acts 20:24), and
it is the only message that can save the sinner (1 Corinthians
15:1-8; Galatians 1:6-12). |
|
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
(17) However, from Miletus he sent to Ephesus
and summoned the elders of the church [to come to him there].
(18) And when they arrived he said to them: You yourselves are
well acquainted with my manner of living among you from the first
day that I set foot in [the province of] Asia, and how I continued
afterward,
(19) Serving the Lord with all humility in tears and in the
midst of adversity (affliction and trials) which befell me, due to
the plots of the Jews [against me]; |
Acts 20:20 & 21
| From the
NKJV |
From the
Peshitta |
|
(20) how I kept back nothing
that was helpful, but proclaimed it to you, and taught you publicly
and from house to house, |
|
|
And yet I did not neglect to
preach to you about those things which were good for your souls, and
I taught in the streets and from house to house, |
|
|
(21) testifying to Jews, and
also to Greeks, repentance toward God and faith toward our Lord
Jesus Christ. |
|
|
Thus testifying both to the Jews
and to the Arameans about repentance toward God and faith in our
Lord Jesus Christ. |
|
|
Kept back nothing
"Kept back is" from hupesteilamen - to draw under or back.
It was so used of drawing back or down sails on a ship and,
as Paul had so recently been on the sea, that may be the metaphor here.
But it is not necessarily so as the direct middle here makes good sense
and is frequent, to withdraw oneself, to cower, to shrink,
to conceal. Demosthenes so used it to shrink from declaring out of
fear for others.
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
No doctrine, no admonition, no labor. Whatever he judged would promote
their salvation, he faithfully and fearlessly delivered.
A minister of the gospel must be the judge of what will be profitable to
the people of his charge. His aim should be to promote their real welfare
to preach what will be profitable. His object will not be to please their
fancy, to gratify their taste, to flatter their pride, or to promote his
own popularity. "All Scripture is profitable" (2 Tim 3:16); and it will be
his aim to declare that only which will tend to promote their real
welfare. Even
| if it be unpalatable; |
| if it be the language of reproof and
admonition; |
| if it be doctrine to which the heart is by nature
opposed; |
| if it run counter to the native prejudices and
passions of people; |
yet, by the grace of God, it should be, and will be delivered.
Proclaimed it to you
Have announced or declared to you. The word here used anangeilai (NT: 312) is most commonly applied to "preaching in public
assemblies, or in a public manner."
Publicly and House to House
Though Paul preached in public, and though his
time was much occupied in manual labor for his own support (Acts 20:34),
yet he did not esteem his public preaching to be all that was required of
him, nor his daily occupation to be an excuse for not visiting from house
to house.
We may observe here:
| (1) |
That Paul's example is a warrant and an
implied injunction for family visitation by a pastor.
| If proper in Ephesus, it is proper still. |
| If practicable in that city, it is in other
cities. |
| If it was useful there, it will be elsewhere. |
| If it furnished to him consolation in the
retrospect when he came to look over his ministry, and if it
was one of the things which enabled him to say, "I am pure
from the blood of all men," it will be so in other cases. |
|
| (2) |
The design for which ministers should visit should be a religious
design. Paul did not visit for mere ceremony; for idle gossip, or
chit-chat; or to converse on the news or politics of the day.
| His aim was
to show the way of salvation, and to teach in private what he taught in
public. |
|
| (3) |
How much of this is to be done is, of
course, to be left to the discretion of every minister.
| Paul, in private visiting, did not neglect
public instruction. The latter he evidently considered to be
his main or chief business. His high views of preaching are
evinced in his life, and in his letters to Timothy and Titus.
Yet, while public preaching is the main, the prime, the
leading business of a minister, and while his first efforts
should be directed to preparation for that, he may and should
find time to enforce his public instructions by going from
house to house; and often he will find that his most immediate
and apparent success will result from such family
instructions. |
|
| (4) |
If it is his duty to visit, it is the
duty of is people to receive him as becomes an ambassador of Christ.
| They should be willing to listen to his
instructions; to treat him with kindness, and to aid his
endeavors in bringing a family under the influence of
religion. |
|
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
Testifying
Bearing witness to the necessity of repentance toward God. Or teaching
them the nature of repentance, and exhorting them to repent and believe.
Perhaps the word "testifying" includes both ideas of giving evidence, and
of urging with great earnestness and affection that repentance and faith
were necessary.
"Charge," in the sense of "strongly urging, or entreating with great
earnestness."
To Jews and Greeks
The Gospel is the same for Jews as for non-Jews: repentance and
trust in God through Yeshua the Messiah. The Two-Covenant theory is wrong.
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
The Jews will not be saved because of obedience to the Law or Talmud
or Mishna or any other Jewish work. They must come by the blood of the
Lamb of God and only this way can they receive salvation.
Paul the Learner
"Jews and Greeks," among the Hebrews, denoted "the whole human race."
He urged the necessity of repentance and faith in all.
Paul's ministry:
I. ITS NATURE -- Testimony. He laid no claim to originality: he was simply
a witness to tell just what he knew, no more, no less, and in such a way
as to create conviction.
| 1. |
This testimony was --
| (1) |
Complete -- "I kept back
nothing": "I shunned not to declare all," etc. |
| (2) |
Profitable. It is worth man's
while to listen to it. "Godliness is profitable," etc. |
| (3) |
Clear -- "Showed you." |
| (4) |
Educational -- "Sought you." |
|
| 2. |
This testimony was delivered --
| (1) |
Publicly. |
| (2) |
Privately. |
|
II. ITS OBJECTS -- "Jews and Greeks."
| 1. |
To all men as generally typified by
those two great races.
| (1) |
The gospel
is an universal remedy for an universal need. |
|
| 2. |
To those whom Jews and Greeks specially
represent.
| (1) |
The Jews as representing the Pharisaism, Sadduceeism -- the formalism
and religious freethinking of all time. |
| (2) |
The Greeks as representing the
culture, science, art and worldliness of every age. |
|
(from The Biblical Illustrator Copyright © 2002, 2003, 2006 Ages Software,
Inc. and Biblesoft, Inc.)
Repentance toward God
That those who by sin had gone away from God, and were going further and
further from him into a state of endless separation from him, should by
true repentance look towards God, turn towards him, move towards him, and
hasten to him. He preached repentance as God's great command (ch. 17:30),
which we must obey
(from Matthew Henry's Commentary on the Whole Bible, PC Study Bible
Formatted Electronic Database Copyright © 2006 by Biblesoft, Inc. All
Rights reserved.)
"REPENTANCE" denotes that state of the soul which arises from a discovery
of its contrariety to the righteous demands of the divine law. This is
said to be "toward God," because seeing Him to be the Party dishonored by
sin, it feels all its acknowledgments and compunctions to be properly due
to Him as the Great Lawgiver, and directs them to Him accordingly;
condemning, humbling itself, and grieving before Him, looking also to Him
as its only Hope of deliverance.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. All rights
reserved.)
Faith toward our Lord Jesus Christ
We must be repentance look towards God as our end; and by faith towards
Christ as our way to God. Sin must by repentance be abandoned and
forsaken, and then Christ must by faith be relied on for the pardon of
sin. Our repentance towards God is not sufficient, we must have a true
faith in Christ as our Redeemer and Savior, consenting to him as our Lord
and our God. For there is no coming to God, as penitent prodigals to a
Father, but in the strength and righteousness of Jesus Christ as Mediator.
(from Matthew Henry's Commentary on the Whole Bible, PC Study Bible
Formatted Electronic Database Copyright © 2006 by Biblesoft, Inc. All
Rights reserved.)
"FAITH" is said to be "toward our Lord Jesus Christ," because, in the
frame of mind just described it eagerly credits the testimony of relief
divinely provided in Christ, gladly embraces the overtures of
reconciliation in Him, and directs all its expectations of salvation, from
its first stage to its last, to Him as the one appointed Medium of all
grace from God to a sinful world.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. All rights
reserved.)
His was a balanced message that included the doctrines and duties, as well
as the privileges and responsibilities, that belonged to the Christian
life. In his preaching, he neither compromised nor went to extremes, but
kept things in balance.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 44 - Acts 20:17-21
| See him, hasting to sail by, and yet not overlooking them, but taking
order for all. Having sent for the rulers, through those he discourses to
them (the Ephesians): but it is worthy of admiration, how finding himself
under a necessity of saying certain great things about himself, he tries
to make the least he can of it. |
(Humeís epístasthe). "Ye know."
| 1. |
For just as Samuel, when about to
deliver up the government to Saul says in their presence,
"Have I taken aught of your hands? Ye are witnesses, and God
also" (1 Samuel 12:3,5); (so Paul here). |
| 2. |
David also, when disbelieved,
says, "I was with the flock keeping my father's sheep: and
when the bear came, I scared her away with my hands" (1 Samuel
17:34,35): and Paul himself too says to the Corinthians "I am
become a fool; ye have compelled me." (2 Corinthians 12:11.)
Nay, God Himself also does the same, not speaking of himself
upon any and every occasion, but only when He is disbelieved,
then He brings up His benefits. |
| 3. |
Accordingly, see what Paul does
here: first he adduces their own testimony: that you may not
imagine his words to be mere boasting, |
| 4. |
He calls the hearers themselves
as witnesses of the things he says, since he was not likely to
speak lies in their presence. |
| 5. |
This is the excellence of a
teacher, to have for witnesses of his merits those who are his
disciples. |
|
| And what is wonderful, not for one day nor for two, says he, have I
continued doing this. He wishes to cheer them for the future, that they
may bravely bear all things, both the parting from him, and the trials
about to take place-just as it was in the case of Moses and Joshua. And
see how he begins: "How I have been with you the whole time, serving the
Lord with all humility of mind." Observe, what most becomes rulers:
"hating pride" (Exodus 18:21,
LXX.), says (Moses): which (qualification)
is especially in point for rulers, because to them there is (almost) a
necessity of becoming arrogant. This (humility) is the groundwork of all
that is good, as in fact Christ saith, "Blessed are the poor in spirit."
(Matthew 5:3.) And (here) not simply, "with humility of mind," but, "with
all humility." For there are many kinds of humility, in word and in
action, towards rulers, and toward the ruled. Will you that I mention to
you some kinds of humility? There are some who are lowly towards those who
are lowly, and high towards the high: this is not the character of
humility. |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study
Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft,
Inc. All rights reserved.)
From the Amplified Bible
(20) How I did not shrink from telling you
anything that was for your benefit and teaching you in public
meetings and from house to house,
(21) But constantly and earnestly I bore testimony both to
Jews and Greeks, urging them to turn in repentance [that is due] to
God and to have faith in our Lord Jesus Christ [that is due Him]. |
Acts 20:22 & 23
| From the
NKJV |
From the
Peshitta |
|
(22) And see, now I go bound
in the spirit to Jerusalem, not knowing the things that will happen
to me there, |
|
|
And now I am on my way to
Jerusalem, bound in the spirit, now knowing what will happen to me
there. |
|
|
(23) except that the Holy
Spirit testifies in every city, saying that chains and tribulations
await me. |
|
|
Save that in every city the Holy
Spirit testifies to me, saying that bonds and afflictions await me. |
|
|
True intellectual heroes in Greco-Roman tradition were those
who believed their teaching so much that they were willing to die for it;
philosophers who died for their beliefs were considered noble and brave.
Paul stands in the Old Testament prophetic tradition of speaking God's
message no matter what the cost, but he also presents his message in a
manner that resonates with the best in his hearers' culture.
Bound in the spirit
Strongly urged or constrained by the influences of
the Holy Spirit on my mind. Not by any desire to see the place where my
fathers worshipped, and not urged merely by reason, but by the convictions
and mighty promptings of the Holy Spirit to do my duty in this case.
| The
expression "bound in the spirit" dedemenos (NT: 1210)
too (NT: 3588) pneumati (NT: 4151)
is one of great strength and emphasis. |
| The word deoo
(NT: 1210), "to bind," is usually applied to "confinement by cords,
fetters, or bands"; and then it denotes "any
strong obligation," or "anything that strongly urges or impels." |
When we are strongly urged by the convictions of duty, by the
influences of the Holy Spirit, we should not shrink from danger or from
death. Duty is to be done at all hazards. It is ours to follow the
directions of God; results we may safely and confidently leave with him.
He knew that
calamities and trials of some kind awaited him, but he did
not know:
| (1) |
Of what particular kind they would be;
nor, |
| (2) |
Their issue, whether it would be life
or death. We should commit our way unto God, not knowing what trials
may be before us in life; but knowing that, if we are found faithful
at the post of duty, we have nothing to fear in the result. |
This was all that he knew, that bonds and
afflictions were to be his portion. Either by direct revelation to him, or by the
predictions of inspired men whom Paul might meet. It is probable that the meaning here is
that the Holy Spirit had deeply impressed the mind of Paul by his direct
influences, and by his experience in every city, that bonds and trials
were to be his portion. Such had been his experience in every city where
he had preached the gospel by the direction of the Holy Spirit, that he
regarded it as his certain portion that he was thus to be afflicted.
In almost every city where Paul had been, he had been
subjected to these trials. He had been persecuted, stoned, and scourged.
So uniform was this, so constant had been his experience in this way, that
he regarded it as his certain portion to be thus afflicted, and he
approached Jerusalem, and every other city, with a confident expectation
that such trials awaited him there.
From the Amplified Bible
(22) And now, you see, I am going to
Jerusalem, bound by the [Holy] Spirit and obligated and compelled by
the [convictions of my own] spirit, not knowing what will befall me
there —
(23) Except that the Holy Spirit clearly and emphatically
affirms to me in city after city that imprisonment and suffering
await me. |
Acts 20:24
| From the
NKJV |
From the
Peshitta |
|
(24) 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. |
|
|
But to me my life is nothing; I am
not afraid. I desire only that I may finish my course with joy and
the ministry which I have received from our Lord Jesus, to testify
the gospel of the grace of God. |
|
|
None of these things move me
Alarm me, or deter me from my purpose.
Greek: "I make an account
of none of them." I do not regard them as of any moment or as worth
consideration in the great purpose to which I have devoted my life.
Nor do I count my life dear
I do not consider my life as so valuable as to
be retained by turning away from bonds and persecutions. I am certain of
bonds and afflictions; I am willing also, if it be necessary, to lay down
my life in the prosecution of the same purpose.
So precious or valuable as to be retained at the
sacrifice of duty. I am willing to sacrifice it if it be necessary. This
was the spirit of the Savior, and of all the early Christians. Duty is of
more importance than life; and when either duty or life is to be
sacrificed, life is to be cheerfully surrendered.
So that I may finish...with joy
This is my main object, to finish my course with joy. It is
implied here:
| (1) |
That this was the great purpose which Paul had in view. |
| (2) |
That if he should even lay down his life in this cause, it would be a
finishing his course with joy. In the faithful discharge of duty, he
had nothing to fear. Life would be ended with peace whenever God
should require him to finish his course. |
"Finish the course" (e.g.,
NASB) or "finish the race" (NIV) are
athletic images; philosophers often used such images to describe their own
mission.
Close my career as an apostle and a Christian. Life is
thus represented as a course, or race that is to be run,
2 Timothy 4:7
I have fought the good fight, I have finished the race, I have kept
the faith. |
Hebrews 12:1
Therefore we also, since we are surrounded by so great a cloud of
witnesses, let us lay aside every weight, and the sin which so
easily ensnares us, and let us run with endurance the race that is
set before us. |
1 Corinthians 9:24
Do you not know that those who run in a race all run, but one
receives the prize? Run in such a way that you may obtain it. |
With the approbation of conscience and of God, with peace in
the recollection of the past. Man should strive so to live that he will
have nothing to regret when he lies on a bed of death. It is a glorious
privilege to finish life with joy. It is most sad when the last hours are
embittered with the reflection that life has been wasted. The only way in
which life may be finished with joy is by meeting faithfully every duty,
and encountering, as Paul did, every trial, with a constant desire to
glorify God.
Testify...of the grace of God
To bear witness to the good news of the favor of
God. This is the great design of the ministry. It is to bear witness to a
dying world of the good news that God is merciful, and that his favor may
be made manifest to sinners. From this verse we may learn:
| (1) |
That we all have a course to run, a duty to perform.
|
Ministers have an allotted duty; and so have men in all ranks
and professions. |
|
| (2) |
We should not be deterred by danger, or the fear of death, from the
discharge of that duty.
We are safe only when we are doing the will of God.
We are really in danger only when we neglect our duty, and
make the great God our enemy. |
|
| (3) |
We should so live as that the end of our course may be joy.
|
It is, at best, a solemn thing to die; but death may be a
scene of triumph and of joy. |
|
| (4) |
It matters little when, or where, or how we die if we die in the
discharge of our duty to God.
|
He will order the circumstances of our departure, and He can
sustain us in the last conflict. Happy is that life which is
spent in doing the will of God, and peaceful that death which
closes a life of toil and trial in the service of the Lord
Jesus. |
|
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 44 - Acts 20:22-24
|
He adds, "And now, behold, I go bound in the Spirit unto Jerusalem, not
knowing the things that shall befall me there :save that the Holy Ghost
witnesses in every city, saying that bonds and afflictions abide me. But
none of these things move me, neither count I my life dear unto myself, so
that I might finish my course with joy, and the ministry, which I have
received of the Lord Jesus, to testify the Gospel of the grace of God."
(v. 22-24). |
|
Wherefore says he this? By way of preparing them to be always ready to
meet dangers, whether seen or unseen, and in all things to obey the
Spirit. He shows that it is for great objects that he is led away from
them. "Save that the Holy Ghost," he says, me, "in every city witnesses to
me saying"-to show that he departs willingly; that you may not imagine it
any bond or necessity, when he says, "bound in the Spirit-that in every
city bonds and afflictions await me." Then also he adds this, "I count not
my life dear, until I shall have fulfilled my course and the ministry,
which I received of the Lord Jesus." Until I shall have finished my
course, says he, with joy. |
|
Do you mark how (clearly) these were the words not of one lamenting,
but of one who forbore to make the most (of his troubles) of
one who would instruct those (whom he addressed), and sympathize with them
in the things which were befalling He says not, "I grieve indeed, but one
must needs bear it:" "but," says he, "of none of those things do I make
account, neither do I have," i. e. account "my life dear to me." Why this
again? not to extol himself, but to teach them, as by the former words,
humility, so by these, fortitude and boldness: "I have it not precious,"
i.e. "I love it not before this: I account it more precious to finish my
course, to testify." |
|
And he says not, "to preach," "to teach" - but what says he? "to
testify - the Gospel of the grace of God." He is about to say
something more uncomfortable, namely, "I am pure from the
blood of all men (because on my part) there is nothing lacking:" he is
about to lay upon them the whole weight and burden: so he first mollifies
their feelings by saying, "And now behold I know that ye shall see my face
no more." The consolation is twofold: both that "my face ye shall see no
more," for in heart I am with you: and that it was not they alone (who
should see him no more): for, "ye shall see my face no more, ye all, among
whom I have gone about preaching the Kingdom." So that he may well (say),
"Wherefore I take you to record seeing I shall be with you no more-" that
I am pure from the blood of all men." (v. 26.) |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study
Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft,
Inc. All rights reserved.)
From the Amplified Bible
| (24) But none of these things move me;
neither do I esteem my life dear to myself, if only I may finish my
course with joy and the ministry which I have obtained from [which
was entrusted to me by] the Lord Jesus, faithfully to attest to the
good news (Gospel) of God's grace (His unmerited favor, spiritual
blessing, and mercy). |
Acts 20:25-28
| From the
NKJV |
From the
Peshitta |
|
(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. |
|
|
And now I know that you among whom
I have traveled and preached the kingdom of God shall see my face no
more. |
|
|
(26) Therefore I testify to you this day that I
am innocent of the blood of all men. |
|
|
Therefore, I testify to you this
very day that I am innocent of the blood of all. |
|
|
(27) For I have not shunned to declare to you
the whole counsel of God. |
|
|
For I have never shunned to
declare to you all the will of God. |
|
|
(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. |
|
|
Take heed therefore to yourselves
and to all the flock over which the Holy Spirit has appointed you
overseers, to feed the church of Christ which he has purchased with
his blood. |
|
|
I am innocent of the blood of all
To the unbelieving Jews of
Corinth Sha’ul had said, “Your blood be on your own heads; for my part, I
am clean” (18:6&N). At the outset the Corinthians had refused to hear him;
these Ephesian elders, attentive till now, still risk falling away and
having blood guilt on their heads. The serious problems that will arise in
Ephesus after he leaves (vv. 28-31) he has tried to avert by proclaiming
the whole plan of God; their responsibility is to remain in “the care of
the Lord and the message of his love and kindness” (v. 32).
The image of secondhand guilt for someone's blood is common in
the Old Testament (Deuteronomy 21:1-9), but here Paul refers
especially to the watchman who does not warn the wicked to turn from his
or her way (Ezekiel 3:18-20; 33:8-9).
Ezekiel 3:18-19
When I say to the wicked, 'You shall surely die,' and you give him no
warning, nor speak to warn the wicked from his wicked way, to save his
life, that same wicked man shall die in his iniquity; but his blood I
will require at your hand. Yet, if you warn the wicked, and he does
not turn from his wickedness, nor from his wicked way, he shall die in
his iniquity; but you have delivered your soul. |
Ezekiel 33:8-11
When I say to the wicked, 'O wicked man, you shall surely die!' and
you do not speak to warn the wicked from his way, that wicked man
shall die in his iniquity; but his blood I will require at your hand.
Nevertheless if you warn the wicked to turn from his way, and he does
not turn from his way, he shall die in his iniquity; but you have
delivered your soul. |
Overseers
Episkópous (NT: 1985) a man charged
with the duty of seeing that things to be done by others are done rightly,
any curator, guardian, or superintendent.
"Overseer" was usually a Greek term for a ruling officer, although
the Dead Sea Scrolls include a Hebrew equivalent. Even though the image
of shepherd as a leader is not exclusively Jewish, it is especially Old
Testament language for the leaders of God's people. God would call
shepherds to account for how they watched over his flock.
From the Amplified Bible
(26) Therefore I testify and protest to you
on this [our parting] day that I am clean and innocent and not
responsible for the blood of any of you.
(27) For I never shrank or kept back or fell short from
declaring to you the whole purpose and plan and counsel of God.
(28) Take care and be on guard for yourselves and the whole
flock over which the Holy Spirit has appointed you bishops and
guardians, to shepherd (tend and feed and guide) the church of the
Lord or of God which He obtained for Himself [buying it and saving
it for Himself] with His own blood. |
Acts 20:29-31
| From the
NKJV |
From the
Peshitta |
|
(29) For I know this, that
after my departure savage wolves will come in among you, not sparing
the flock. |
|
|
For I know this, that after I have
departed, fierce wolves will attack you, which will not spare the
flock. |
|
|
(30) Also from among yourselves men will rise
up, speaking perverse things, to draw away the disciples after
themselves. |
|
|
Also from among yourselves, men
shall arise, speaking perverse things to draw away disciples after
them. |
|
|
(31) Therefore watch, and remember that for
three years I did not cease to warn everyone night and day with
tears. |
|
|
Therefore watch and remember that
for three years, night and day, I did not cease to teach every one
of you with tears. |
|
|
Savage wolves
Persons professing to be teachers;
Judaizing
Christians, who, instead of feeding the flock, would feed themselves, even
to the oppression and ruin of the church.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003, 2005, 2006 by Biblesoft, Inc. All rights reserved.)
Paul was referring to false teachers, the counterfeits who exploit the
church for personal gain (Matt 7:15-23; 10:16; Luke 10:3; 2 Peter 2:1-3).
How important it is that believers know the Word of God and be able to
detect and defeat these religious racketeers.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
Matthew 7:15
Beware of false prophets, who come to you in sheep's clothing, but
inwardly they are ravenous wolves. |
Matthew 10:16
Behold, I send you out as sheep in the midst of wolves. Therefore be
wise as serpents and harmless as doves. |
2 Peter 2:1-3
But there were also false prophets among the people, even as there
will be false teachers among you, who will secretly bring in
destructive heresies, even denying the Lord who bought them, and
bring on themselves swift destruction. And many will follow their
destructive ways, because of whom the way of truth will be
blasphemed. By covetousness they will exploit you with deceptive
words; for a long time their judgment has not been idle, and their
destruction does not slumber. |
These verses explain the need for the command to elders to guard
themselves and the flock. False teachers, called savage wolves, would
enter the flock, or even some of their own would distort the truth. This
warning is attested by subsequent references to the church at Ephesus (1
Tim 1:6-7,19-20; 4:1-7; 2 Tim 1:15; 2:17-18; 3:1-9; Rev 2:1-7). Again Paul
urged the leaders, Be on your guard!
(from Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000 Cook
Communications Ministries; Bible Knowledge Commentary/New Testament
Copyright © 1983, 2000 Cook Communications Ministries. All rights
reserved.)
Paul predicted that troubles would come to the Ephesian church from two
sources:
| 1. |
fierce wolves would enter the church from without, |
| 2. |
false teachers would arise from their own midst |
to turn disciples away from the faith.
The growth of heresy at Ephesus is reflected in 1 Tim 1:3-7.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962
by Moody Press. All rights reserved.)
1 Tim 1:6-7
...some, having strayed, have turned aside to idle talk, desiring to
be teachers of the law, understanding neither what they say nor the
things which they affirm. |
Exhortation often appealed to people to remember. "Night and day"
was a standard way of saying "all the time"; parts of a night
and of a day could be reckoned as the whole.
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 44 – Acts 20:28-31
Why then, he who does not speak, has blood to answer for: that is, murder!
Nothing could be more terrifying than this. He shows that they also, if
they do it not, have blood to answer for. So, whereas he seems to be
justifying himself, in fact he is terrifying them. "Take heed therefore
unto yourselves, and to all the flock, over the which the Holy Ghost hath
made you overseers (or, bishops) to feed the Church of God, which He hath
purchased with His own blood." (v. 28.) Do you mark? he enjoins them two
things.
| 1. |
Neither success in bringing others right of itself is any
gain-for, |
| 2. |
I fear, he says, "lest by any means, when I have
preached to others, I myself should be a cast-away" (1
Corinthians 9:27); nor the being diligent for one's self
alone. |
|
|
For such an one is selfish, and seeks his own good only, and is like to
him who buried his talent. "Take heed to yourselves:" this he says, not
because our own salvation is more precious than that of the flock, but
because, when we take heed to ourselves, then the flock also is a gainer.
"In which the Holy Ghost hath made you overseers, to feed the Church of
God." See, it is from the Spirit ye have your ordination. This is one
constraint: then he says, "To feed the Church of the Lord." Lo! another
obligation: the Church is the Lord's. And a third: "which He hath
purchased with His own blood." It shows how precious the concern is; that
the peril is about no small matters, seeing that even His own blood He
spared not. He indeed, that he might reconcile those who were enemies,
poured out even His blood: but thou, even when they are become thy
friends, art not able to retain them. "For I know this, that after my
departing shall grievous wolves enter in among you, not sparing the
flock." (v. 29.) |
Again he engages them from another quarter, from the
things which should come after: as when he says, "We wrestle not against
flesh and blood. After my departing," he says, "grievous wolves shall
enter in among you" (Ephesians 6:12); twofold the evil, both
| 1. |
That he himself would not be present, and |
| 2. |
That others would assail them. |
|
|
"Then why depart, if thou knowest this beforehand?" The Spirit draws me,
he says. Both "wolves," and "grievous, not sparing the flock;" and what is
worse, even "from among your own selves:" the grievous thing (this), when
the war is moreover an intestine war. The matter is exceeding serious, for
it is "the Church of the Lord :" great the peril for with blood He
redeemed it: mighty the war, and twofold. "Also of your own selves shall
men arise, speaking perverse things, to draw away disciples after them."
(v. 30.) "How then? what comfort shall there be?" "Therefore watch, and
remember, that by the space of three years I ceased not to warn every one
night and day with tears." (v. 31.) See how many strong expressions are
here: "with tears," and "night and day," and "every one." |
For it was not that if he saw many, then he came in (to the work), but
even were it for a single soul, he was capable of doing everything (for
that one soul). So it was, in fact, that he compacted them together
( sunekrothsen ) (so firmly as he did). "Enough done on my part:
three years have I remained:" they had establishing enough, he says;
enough of roofing. "With tears," he says. Seest thou that the tears
were on this account? The bad man grieves not: grieve thou: perhaps
he will grieve also. As, when the sick man sees his physician
partaking of food, he also is incited to do the same: so likewise
here, when he sees thee weeping, he is softened: he will be a good
and great man. |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible
formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc.
All rights reserved.)
Note: Say you have gone to a place that had never heard the gospel and you
worked for a living to support yourself and even others, and you started a
work and build it up and put someone in charge of this work, and being a
prophet of God you knew that your works would be destroyed after you left,
how would you feel?
Paul the Learner
From the Amplified Bible
(29) I know that after I am gone, ferocious
wolves will get in among you, not sparing the flock;
(30) Even from among your own selves men will come to the
front who, by saying perverse (distorted and corrupt) things, will
endeavor to draw away the disciples after them [to their own party].
(31) Therefore be always alert and on your guard, being
mindful that for three years I never stopped night or day seriously
to admonish and advise and exhort you one by one with tears. |
Acts 20:32-35
| From the
NKJV |
From the
Peshitta |
|
(32) "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. |
|
|
And now I commend you to God and
to the word of his grace, which is able to build you up and to give
you an inheritance among all the saints. |
|
|
(33) I have coveted no one's silver or gold or
apparel. |
|
|
I have never coveted silver or
gold or apparel. |
|
|
(34) Yes, you yourselves know that these hands
have provided for my necessities, and for those who were with me. |
|
|
Indeed you yourselves know that my
own hands have provided for my needs and for those who have been
with me. |
|
|
(35) 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.'" |
|
|
I have showed you all things, how
that one must work hard and be mindful of the weak and remember the
words of our Lord Jesus, how he said, It is more blessed to give
than to receive. |
|
|
There are also dangers within us, and this seems to be
where Paul put the greatest emphasis. "Take heed, therefore, unto
yourselves" (Acts 20:28). He names five sins that are especially
destructive to the life and ministry of spiritual leaders in the church.
The first is carelessness (Acts 20:31),
|
failing to stay alert and forgetting the price that others
have paid so that we might have God's truth. "Watch and
remember!" are words we had better heed. It is so easy for us
today to forget the toil and tears of those who labored before
us (Hebrews 13:7). Paul’s warning and weeping should be
constant reminders to us to take our spiritual
responsibilities seriously. |
|
The second sin is shallowness (Acts 20:32).
|
We cannot build the church
unless God is building our lives daily. There is a balance here between
prayer ("I commend you to God") and the Word of God ("the word of His
grace"), because these two must always work together (1 Samuel 12:23;
John
15:7; Acts 6:4). The Word of God alone is able to edify and enrich us, and
the spiritual leader must spend time daily in the Word of God and prayer. |
|
Covetousness is the third sin we must avoid (Acts 20:33)
|
It means a consuming and controlling desire for what others have and for
more of what we ourselves already have. "Thou shalt not covet" is the last
of the Ten Commandments, but if we do covet we will end up breaking all
the other nine! Those who covet will steal, he, and murder to get what
they want and even dishonor their own parents. Covetousness is idolatry
(Ephesians 5:5; Colossians 3:5). In the qualifications for an elder, it is
expressly stated that he must not be guilty of the sin of covetousness (1
Timothy 3:3). |
|
Paul also mentioned laziness (Acts 20:34)
|
Paul earned his own way as a tentmaker, even though he could have used his
apostolic authority to demand support and thereby have an easier life. It
is not wrong for Christian workers to receive salaries, for "the laborer
is worthy of his hire" (Luke 10:7; 1 Timothy 5:18). But they should be
certain that they are really earning those salaries! (Read Proverbs
24:30-34.) |
|
Finally, Paul warned about selfishness (Acts 20:35)
|
True ministry means giving, not getting, it means following the example of
the Lord Jesus Christ Dr. Earl V. Pierce used to call this "the supreme
beatitude" because, unlike the other beatitudes, it tells us how to be
more blessed! These words of Jesus are not found anywhere in the Gospels,
but they were a part of the oral tradition, and Paul memorized them. |
|
This beatitude does not suggest that people who receive are "less blessed"
than people who give. (The beggar in Acts 3 would argue about that!) It
could be paraphrased, "It's better to share with others than to keep what
you have and collect more." In other words, the blessing does not come in
accumulating wealth, but in sharing After all, Jesus became poor that we
might become rich (2 Corinthians 8:9). One of the best commentaries; on
this statement is
Luke 12:16-31.
2 Corinthians 8:9
For you know the grace of our Lord Jesus Christ, that though He was
rich, yet for your sakes He became poor, that you through His
poverty might become rich. |
Paul closed this memorable occasion by kneeling down and praying for his
friends, and then they all wept together. It is a difficult thing to say
good-bye, especially when you know you will not see your friends again in
this life. But we have the blessed assurance that we will one day see our
Christian friends and loved ones in heaven, when Jesus Christ returns (1
Thessalonians 4:13-18).
Meanwhile, there is a job to be done - so, let's do it!
(From The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
An inheritance
"An inheritance among all those who are sanctified" (NASB) (i.e., "set
apart" or "separated" for God) refers to the Jewish hope that
they as God's people would inherit the world to come, just as Israel had
"inherited" the Promised Land.
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
Paul continually looked forward to the time when he and his converts
should meet in the heavenly kingdom; this helped to sustain him under
persecution and disappointment. He turned from the shame which was put
upon him by man to the glory which waited to be revealed, and his heart
was more than satisfied. This should be the result of our contemplation of
the future; it should lead to inward exaltation. It should lead to
| (1) |
such devotedness to the work we are doing for our Master that we
shall rise above the fear of man, and even welcome the losses we
endure for Christ's sake; |
| (2) |
the devout committing of ourselves and of our charge to the love and
faithfulness of him who is unfailingly gracious and true; |
| (3) |
a sustaining, animating hope, in whose blessed radiance all earthly
experiences are lighted up. But in order to this there is
presupposed in us what there was in Paul; |
| (4) |
an entire surrender of ourselves to the Lord Jesus Christ himself. -
C. |
(from The Pulpit Commentary, Electronic Database. Copyright © 2001,
2003, 2005, 2006 by Biblesoft, Inc. All rights reserved.)
Philosophers were often accused of seeking personal monetary gain,
and many (especially those who acted from sincere motives) had to deny it,
providing supporting evidence for their denial. "Clothes" (NASB) were part
of one's substance in the ancient East, just as silver coins were.
Working with one's hands was not humiliating to an artisan, but
the small upper class (who drew their income from landowning) and most of
the philosophical elite despised manual labor. Many rabbis had trades,
but philosophers preferred charging fees, sponging off rich nobles or
begging. The motives of those who gave freely (what ancients called
benefaction) were harder to question, as philosophers who lived off
charity and moralists who demanded no return often pointed out.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
THE MODEL MINISTER – OR SUCCESSFUL SERVANT:
| 1. |
(v. 19) |
The general business…Serving the Lord |
| 2. |
(v. 28) |
The obligation…Taking heed to ourselves and all the flock |
| 3. |
(v. 21) |
The substance of the message…Repentance toward God, and faith in our
Lord Jesus Christ |
| 4. |
(v. 20) |
The place…Publicly and from house to house |
| 5. |
(vs. 19, 31) |
The object and manner…Warning every one, night and day, with all
humility of mind and with tears |
| 6. |
(v. 18) |
The time…At all seasons |
| 7. |
(v. 18) |
The endurance…From the first day |
| 8. |
(v. 20,
26, 27) |
The faithfulness and integrity…I have kept back nothing…I am pure
from the blood of all men, for I have not shunned declaring the
whole counsel of God |
| 9. |
(v. 33) |
The innocence and self-denial…I have coveted no man’s silver or gold |
| 10. |
(v. 24) |
The patience and resolution…None of these things move me |
| 11. |
(v. 32) |
The faith, trust and confidence…I commend you to God |
| 12. |
(v. 28) |
The source…The Holy Ghost hath made us overseers |
| 13. |
(v. 28) |
The recipients…The Church of God, which He hath purchased
WITH HIS OWN BLOOD |
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 45 - Acts 20:32
|
What he does when writing in an Epistle, this he does also when speaking
in council: from exhorting, he ends with prayer: for since he had much
alarmed them by saying, "Grievous wolves shall enter in among you" (v.
29), therefore, not to overpower them, and make them lose all
self-possession, observe the consolation (he gives). "And now," he says,
as always, "I commend you, brethren, to God, and to the word of His grace:
that is, to His grace: it is grace that saveth. He constantly puts them in
mind of grace, to make them more earnest as being debtors, and to persuade
them to have confidence. "Which is able to build you up." He does not say,
to build, but, "to build up," showing that they had (already) been built.
Then he puts them in mind of the hope to come; "to give you an
inheritance," he says, "among all them which are sanctified." |
|
Then exhortation again: "I have coveted no man's silver, or gold, or
apparel." (v. 33.) He takes away that which is the root of evils, the love
of money. "Silver, or gold," he says. He says not, I have not taken, but,
not even "coveted." No great thing this, but what follows after is great.
"Yea, ye yourselves know, that these hands have ministered unto my
necessities, and to them that were with me. I have showed you all things,
how that so laboring, ye ought to support the weak." (v. 34, 35.) Observe
him employed in work and not simply that, but toiling. "These hands have
ministered unto my necessities, and to them that were with me:" so as to
put them to shame. And see how worthily of them. For he says not, Ye ought
to show yourselves superior to money, but what? "to support the weak"-not
all indiscriminately-"and to hear the word of the Lord which He spake, It
is more blessed to give than to receive." |
|
For lest any one should think that it was spoken with reference to
them, and that he gave himself for an ensample, as he elsewhere
says, "giving an ensample to you" (Philippians 3:17), he added the
declaration of Christ, Who said, "It is more blessed to give than to
receive." He prayed over them while exhorting them: he shows it both
by action,-"And when he had thus spoken, he kneeled down, and prayed
with them all," (v. 36)-he did not simply pray, but with much
feeling: great was the
consolation-and by his saying, "I commend you to the Lord. And they all
wept sore, and fell on Paul's neck and kissed him, sorrowing most of all
for the words which he spake, that they should see his face no more." (v.
37, 38.) "And they accompanied them," it says, "unto the ship. And it came
to pass, that after we had torn ourselves from them"-so much did they love
him, such was their affection towards him-"and had launched, we came with
a straight course unto Coos, and the day following unto Rhodes, and from
thence unto Patara: and finding a ship sailing over unto Phoenicia, we
went aboard, and set forth. Now when we had discovered Cyprus, we left it
on the left hand, and sailed into Syria, and landed at Tyre" (Acts
21:1-3). (Archbishop John Chrysostom of Constantinople A. D. 400) |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible
formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc.
All rights reserved.)
From the Amplified Bible
(32) And now [brethren], I commit you to God
[I deposit you in His charge, entrusting you to His protection and
care]. And I commend you to the Word of His grace [to the commands
and counsels and promises of His unmerited favor]. It is able to
build you up and to give you [your rightful] inheritance among all
God's set-apart ones (those consecrated, purified, and transformed
of soul).
(33) I coveted no man's silver or gold or [costly] garments.
(34) You yourselves know personally that these hands
ministered to my own needs and those [of the persons] who were with
me.
(35) In everything I have pointed out to you [by example]
that, by working diligently in this manner, we ought to assist the
weak, being mindful of the words of the Lord Jesus, how He Himself
said, It is more blessed (makes one happier and more to be envied)
to give than to receive. |
Acts 20:36-38
| From the
NKJV |
From the
Peshitta |
|
(36) And when he had said
these things, he knelt down and prayed with them all. |
|
|
And when he had thus spoken, he
knelt down and prayed with them all. |
|
|
(37) Then they all wept freely, and fell on
Paul's neck and kissed him, |
|
|
And they all wept bitterly, and
they embraced him and kissed him; |
|
|
(38) sorrowing most of all for the words which
he spoke, that they would see his face no more. And they accompanied
him to the ship. |
|
|
But they were most distressed
because of the words he spoke, that they would see his face no more.
And they accompanied him to the ship. |
|
|
Brief kisses might be used in momentary greetings, but repeated
kissing and embraces were signs of great affection, such as one would
bestow on a family member, a dear teacher or a close friend; thus Paul had
bonded deeply with these Christians (cf. 1 Samuel 20:41). Many Romans and
Greek philosophers believed that it was not proper for men to cry, but narrative sources often report it in extreme circumstances, such as a sad
parting.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
After the parting sermon that Paul preached to the elders of Ephesus,
which was very affecting, we have here the parting prayer and tears, which
were yet more affecting; we can scarcely read the account here given of
them, and meditate upon them with dry eyes.
|
I. |
They parted with prayer
| 1. |
It was a joint prayer.
He not only prayed for them, but prayed with them, prayed with
them all; that they might put up the same petitions for
themselves and one another that he put up to God for them all,
and that they might learn what to ask of God for themselves
when he was gone. |
| 2. |
It was a humble reverent prayer.
This was expressed by the posture they used: He kneeled down,
and prayed with them, which is the most proper gesture in
prayer, and significant both of adoration and of petition,
especially petition for the forgiveness of sin. |
| 3. |
It was a prayer after sermon;
and, we may suppose, he prayed over what he had preached. He
had committed the care of the church at Ephesus to those
elders, and now he prays that God would enable them faithfully
to discharge this great trust reposed in them, and would give
them those measures of wisdom and grace which it required; he
prayed for the flock, and all that belonged to it, that the
great Shepherd of the sheep would take care of them all, and
keep them from being a prey to the grievous wolves. |
|
|
|
II. |
They parted with tears
| 1. |
They all wept sorely
We have reason to think the Paul himself began; though he was
determined to go, and saw his call clear to other work, yet he
was sorry in his heart to leave them. |
| 2. |
They fell upon Paul's neck, and
kissed him, all, one after another, each bewailing his own
loss. |
| 3. |
That which cut them to the heart
thus, and made this place such a Bochim, such a place of
weepers, was, that word which Paul spoke, that he was certain
they should see his face no more. If he had given them
directions to follow him, as he did to those that were his
usual companions, or any intimation that he would come
hereafter and make them a visit, they could have borne this
parting pretty well; but when they are told that they shall
see his face no more in this world, that it is a final
farewell they are now giving and taking, this makes it a great
mourning |
|
|
|
III. |
They accompanied him unto the ship, partly to show their respect for him (they
would bring him on his way as far as they could), and partly that they might
have a little more of his company and conversation; if it must be the last
interview, they will have as much of him as they can, and see the last of him.
And we have reason to think that when they came to the water-side, and he was
about to go on board, their tears and embraces were repeated. But this was a comfort to both sides, and
soon turned this tide of passion, that the presence of Christ both
went with him and staid with them. |
|
(from Matthew Henry's Commentary on the Whole Bible, PC Study Bible
Formatted Electronic Database Copyright © 2006 by Biblesoft, Inc. All
Rights reserved.)
From the Amplified Bible
(36) Having spoken thus, he knelt down with them all and
prayed.
(37) And they all wept freely and threw their arms around Paul's neck and
kissed him fervently and repeatedly,
(38) Being especially distressed and sorrowful because he had stated that
they were about to see his face no more. And they accompanied him to the ship. |
(End of Chapter Twenty)
Bibliography
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