Chapter 20

1 Paul goeth to Macedonia. 7 He celebrateth the Lord’s supper, and preacheth. 9 Eutychus having fallen down dead, 10 is raised to life. 17 At Miletum he calleth the elders together, telleth them what shall befall to himself, 28 committeth God’s flock to them, 29 warneth them of false teachers, 32 commendeth them to God, 36 prayeth with them, and goeth his way.

1. Uproar. Gr. thorubos, “noise,” “tumult.” The same word is used in connection with Jesus’ trial (Matt. 26:5; 27:24; Mark 14:2), with the raising of Jairus’ daughter (Mark 5:38), and with the assault on Paul in Jerusalem (Acts 21:34; 24:18).

Called … the disciples. Textual evidence attests (cf. p. 10) the addition of “having exhorted them.” Paul called a meeting of the church members that he might bid them farewell.

Embraced them. The Greek word signifies “to take leave of,” “to make parting greetings” (cf. ch. 21:6). Paul evidently remained in Ephesus until he saw the church in quiet once more. He spent about three years at Ephesus (probably c. a.d. 54–57; see p. 102).

Into Macedonia. There is a gap here in the narrative of Acts that can be supplied with information from the Corinthian epistles. During this tour of Macedonia Paul wrote 2 Corinthians (see 2 Cor. 2:12, 13; 7:5; 9:2).

2. Over those parts. Undoubtedly Paul wished to visit again the churches he had founded at Thessalonica and Beroea, as well as at Philippi. Paul doubtless followed the Roman road across Macedonia westward to the shores of the Adriatic, and proclaimed the gospel for the first time in Illyricum (see Rom. 15:19; cf. The Environs of Ephesus).

Greece. Gr. Hellas, Greece. Luke uses Hellas as synonyms with Achaia, the southern province. The journey brought Paul to Corinth, where there were many things to be set in order in the church. The believers there had already received his two epistles. In the first, sent from Ephesus, he had found it necessary to rebuke them for the partisan spirit shown in the church. Paul had also censured the disorders at the Lord’s Supper and had given his judgment against incest. The pastoral tasks confronting Paul would allow him little rest during his three-month stay in this area, even if all the time were spent in Corinth.

At Corinth, Paul may have missed seeing many of his friends. Claudius’ decree had either been revoked or was no longer enforced, and Aquila and Priscilla seem to have returned from Ephesus to Rome (cf. Acts 18:18, 19; Rom. 16:3). Doubtless others whom Paul had known in Corinth (see Rom. 16) had done likewise. All this would strengthen his earnest desire to go to Rome (Acts 19:21; Rom. 1:10, 11). Paul’s work in Greece was done, and he felt a more than human attraction drawing him westward. Therefore he contemplated making a rapid journey to Jerusalem for a short visit, and to leave the gifts from the Gentile churches, followed immediately by a journey to Rome and Spain (Rom. 15:24–28). The remainder of the book of Acts reveals how different a path was actually ahead of him.

3. Abode three months. Or, “when he had spent three months.” In the Greek, the phrase is connected with what follows.

The Jews laid wait. Or, “a plot having been made against him by the Jews.” The Jews had tried to entangle Gallio in their attacks upon Paul during his last visit to Corinth, and now they sought secretly to wreak their vengeance upon him. No doubt the intention was to kill him. When Paul heard of the plot he changed his plans and set out with his companions for Macedonia, to baffle the plotters.

To sail into Syria. Or, “to set sail for Syria.” Paul may have gone so far as to arrange for his passage and even to go aboard, but was warned before the ship sailed.

Through Macedonia. As the scheme for killing Paul was apparently to have been carried out while he was sailing to Syria, his quick change of plan that took him to the north made impossible the readjustment of the plot to the new circumstances.

4. There accompanied him. Timothy and probably also Sopater (perhaps a variant of Sosipater) had been with Paul at Corinth (see Rom. 16:21). The size of the delegation can be explained by the fact that Paul was carrying a large sum designed for the churches in Judea. By taking with him a number of witnesses from the areas contributing, he could avoid any suspicion that the tongues of slanderers might direct against him (2 Cor. 8:19–21). Representatives were therefore chosen from the leading churches, and they could testify that his conduct of affairs was beyond reproach. There were eight in Paul’s party, including Luke (see on v. 5).

Into Asia. Or, “as far as Asia.” Important textual evidence may be cited (cf. p. 10) for the omission of these words.

5. Tarried for us. The sudden change to the first person plural in this passage reminds us that Luke, who never names himself, should be added to the list of Paul’s companions. He may have been included as a delegate from the church of Philippi, or as Paul’s friend and physician. The tarrying enabled Paul to keep the Passover at Philippi, whence he departed “after the days of unleavened bread” (v. 6). The disciples who went on ahead would announce Paul’s coming to the church of Troas, and so there would be a full gathering to receive him upon his arrival.

6. Days of unleavened bread. Paul seems to have stayed intentionally at Philippi because of the Jewish feast. The Passover season must have continued to be fraught with great religious sentiment for Paul, a Jew and a Pharisee (ch. 23:6). Perhaps also Christians were beginning to think of the Passover time as the anniversary of Christ’s death and resurrection (cf. 1 Cor. 5:7, 8).

To Troas in five days. The westward voyage from Troas to Philippi (see on ch. 16:11, 12) had taken only three days, but the ship, now sailing east, had to meet the southwest current setting in from the Dardanelles, and probably also northeast winds that prevail in the archipelago in the spring (see Paul’s Third Missionary Tour). Paul, Luke, and Timothy had been together at Troas when Paul saw the vision of the Macedonian calling for him to cross to Europe. Sopater, Aristarchus, and Secundus represented part of the fruitage that God had granted to their work in Macedonia.

Seven days. Paul and Luke spent a week in Troas. It is probable that they disembarked after the Sabbath, which would have concluded their five days’ sail across the Aegean. The seven days, or one full week, that they spent at Troas terminated with the Sabbath. The next day, the first day of the week, Paul planned to start on foot to Assos (v. 13), while the remainder of his party continued by ship to Assos. Between the close of the Sabbath and their early morning departure, the missionaries spent the dark part of the first day of the week—that is, Saturday night—in an eventful, protracted meeting with the church at Troas.

7. First day of the week. In Greek the expression is the same as that in Matt. 28:1 (see comment there). There can be no doubt that this corresponds, in general, at least, to our Sunday. Commentators have been divided, however, as to whether the meeting in question took place on the evening following Sunday, or on that preceding it. Those who favor the view that it was a Sunday night meeting point out that Luke, who most probably was a Gentile, presumably used Roman time reckoning, which began the day at midnight. On such reckoning, an evening meeting on the first day of the week could only be on Sunday night. They point out also that the time sequence of the verse, “the first day of the week,” “the morrow,” implies that Paul’s departure took place on the second day of the week; if so, then the meeting must have been on Sunday night. It may be noted, also, that John refers to Sunday night as “the first day of the week” (John 20:19), whereas, according to Jewish reckoning, it was already the second day of the week (see Vol. II, p. 101). It is possible that Luke uses the expression in the same sense here.

Other commentators, including Ellicott, Conybeare and Howson, and A. T. Robertson, have preferred to understand that the meeting took place on the evening before Sunday. Inasmuch as Jewish reckoning began the day at sunset, by that system the dark part of the first day of the week would be the night preceding Sunday, our Saturday night. Such reckoning continued for centuries among Christians, and it is reasonable to think that Luke, whether Gentile or not, may have used it in his narrative. Accordingly, Paul’s meeting at Troas would have begun after sunset on Saturday night, and would have continued through that night. The next day, Sunday, he would have walked to Assos.

Some writers have seen in this passage an indication of early Christian Sunday observance. Whether or not Luke used Jewish or Roman time reckoning is of relatively little importance to this question, for he says clearly that the meeting was on “the first day of the week.” If he was using Jewish reckoning, then the evening before Sunday was considered the first day, and if he was using Roman time, the evening following Sunday was still the first day. The significant factor here, as regards the question of early Christian Sundaykeeping, is whether this first-day meeting represents regular Christian practice, or whether it happened to fall on the first day only because of Paul’s visit.

A consideration of the whole narrative provides no support for the view that Paul held this meeting specifically because it was the first day of the week. He had been at Troas seven days; certainly he must have met with the believers there already more than once. Now he was to depart, and it was most logical that he would hold a final farewell meeting, and celebrate the Lord’s Supper with them. Luke’s remark that this occurred on the first day of the week, rather than being a notice of specific Sundaykeeping, is quite in harmony with the whole series of chronological notes with which he fills his narrative of this voyage (see chs. 20:3, 6, 7, 15, 16; 21:1, 4, 5, 7, 8, 10, 15). Therefore the simplest way to view this passage would seem to be that the meeting was held, not because it was Sunday, but because Paul was “ready to depart” (ch. 20:7), that Luke includes an account of the meeting because of the experience of Eutychus, and that his note that it was “the first day of the week” is merely a part of his continuing chronological record of Paul’s journey. In evaluating this passage as an evidence of early Christian Sundaykeeping, the eminent church historian, Augustus Neander, remarks:

“The passage is not entirely convincing, because the impending departure of the apostle may have united the little Church in a brotherly parting-meal, on occasion of which the apostle delivered his last address, although there was no particular celebration of a Sunday in the case” (The History of the Christian Religion and Church, tr. Henry John Rose, vol. 1, p. 337).

Preached. Gr. dialegomai, “to converse,” “to discuss.” In all instances in the NT, except here and in v. 9, this verb is translated “to dispute,” “to reason,” and once “to speak.” Here and in v. 9 it would be better translated “to discourse.” The meeting was evidently not a regular church assembly with a sermon, but an informal one in which reasoning and conversation were used to answer questions and clear away difficulties among the Christians at Troas, and to impart instruction.

Until midnight. They had gathered for an evening farewell service, but the joy of Christian fellowship, and the fact that the apostle was about to leave them, caused the discussion to be continued far beyond the usual limits. Doubtless the brethren were thoroughly enjoying the informal spiritual feast Paul was giving them before bidding them farewell.

8. Many lights. The “lamps,” or oil-fed “torches” (see on Matt. 25:1, 3), are doubtless mentioned for two reasons, (1) to account for the drowsiness of Eutychus, by suggesting the heat and smoky closeness of the room, and (2) to provide an indirect answer to the charge that at the night meetings of the Christians they practiced shameless license (Tertullian Apology 8). It would be natural for two or more lights to be placed near the speaker.

Upper chamber. In the ancient Orient the upper floor of a home was commonly the one used for social or devotional purposes. Luke writes with the vividness and detail of an eyewitness.

9. Window. In most ancient houses a window was only an opening in the wall, perhaps without a framework, and with no bars to prevent the accident here described, unless it was a fragile latticework.

Young man. Gr. neanias, strictly speaking, a man between 24 and 40 years of age. However, the word might be used with greater latitude, as perhaps it is here (see on v. 12).

Eutychus. Meaning “fortunate.” This name, like names of kindred meaning, such as Felix, Felicia, Fellicissmus, Fortunatus, Faustus, Felicitas, and Syntyche, occurs repeatedly on inscriptions, and apparently was common, especially among freedmen.

Sunk down with sleep. Literally, “overcome with sleep.” Doubtless the air became heavy with heat and the smoke of the oil lamps, and the young man could resist sleep no longer.

Third loft. Gr. tristegos, “third roof,” that is, the third story; perhaps what would be known today as the “fourth floor.”

Taken up dead. If there was any latticework in the window opening, it would have been set wide open to let cool air into the crowded room. The lad fell out and down to the ground, probably in the courtyard. There has been much debate whether the restoration of Eutychus was meant to be described as miraculous; whether “dead” may not be understood as “in a swoonlike state.” But Luke the physician’s expressions here and in v. 12 (“they brought the young man alive”) seem to leave no room for question. That life was snuffed out by reason of the fall and was restored by the prayer of the apostle is the natural reading of the story.

10. Went down. The access to Eastern houses was frequently by a staircase on the outside. Paul’s action recalls that of Elijah (1 Kings 17:21) and of Elisha (2 Kings 4:34). No doubt the apostle, like the OT prophets, accompanied his action with a cry to the Lord.

Trouble not yourselves. Literally, “Stop making a tumult,” “Stop distressing yourselves.”

11. Was come up. Or, “had gone up.” The apostle’s calmness, as well as his words, must have had an effect upon the disturbed congregation. Paul returned to the upper room and continued the meeting.

Had broken bread. “They partook of the communion” (AA 391). See Matt. 26:26–30; Acts 2:46; 1 Cor. 11:23–30; see on Acts 2:42. This was a planned feature of what apparently otherwise was an informal gathering (see on v. 7).

Talked. The Greek expression implies the talk of friendly intercourse as distinguished from formal discourse.

Break of day. Sunrise at that latitude and shortly after the Passover comes between five and six in the morning.

12. Young man. Gr. pais, a word that normally means “child,” but which could also refer to a young person, and, indeed, to a slave of any age. The “young man” here was probably adolescent or slightly older (see on v. 9).

Alive. There would be no reason to use this word if “taken up dead” (v. 9) did not signify an actual death. It is obvious that Luke the physician is narrating a miracle of restoration of life to one dead.

Not a little comforted. This expression is negative for emphasis, that is, they “were greatly comforted.”

13. We went before. The companions of Paul (see v. 4) including Luke, proceeded on their journey by sea, before Paul set out from Troas by foot. Whether these companions were present for the night meeting is not clear.

Minding himself. That is, intending himself. Except for ch. 23:24 there is no record of Paul’s traveling any other way but by ship or foot. Paul walked about 35 mi., doubtless on a paved Roman road, across a point of land from the city of Troas to Assos.

14. Came to Mitylene. The city, at one time called Castro, was the capital of the island of Lesbos, then beautiful for its natural situation and its splendid buildings. Lesbos is one of the largest islands in the Aegean Sea and seventh in size in the Mediterranean basin, being 168 mi. in circumference.

15. Over against Chios. Or, “opposite to.” Chios, or Coos, is an island lying between Lesbos and Samos. It required a day to sail there from Mitylene.

Samos. An island lying off the coast of Lydia, one more day’s sail from Chios (see Paul’s Third Missionary Tour).

Trogyllium. Textual evidence may be cited (cf. p. 10) for the omission of the words, “and tarried at Trogyllium.” Trogyllium was a city lying on the Lydian coast of the mainland, between Ephesus and the winding river Maeander (see Paul’s Third Missionary Tour).

Miletus. A seaport (see Paul’s Third Missionary Tour and The Journeys of Paul). It had been early settled by colonists from Crete, and became in turn an active colonizing center and an important city politically and commercially. It was about 32 mi. (52 km.) from Ephesus. Paul’s party arrived here three days after leaving Assos.

16. Sail by Ephesus. That is, sail past, for to have stopped there would have meant unquestionably the expenditure of more time than Paul had to spare, in view of his intention to reach Jerusalem by Pentecost.

Pentecost.b See on ch. 2:1. Just why Paul was so eager to be at Jerusalem for Pentecost is not recorded. Perhaps the gathering of Jewish Christians who would be there at that time from all over Palestine would make possible a more efficient distribution of the relief offering he was taking to Jerusalem. Or perhaps because of the outpouring of the Spirit at a previous Pentecost, this feast held a special place in Paul’s emotions. At all events, he had not completed his journey by Passover time (ch. 20:6), and as he was going to Jerusalem, it was only natural that he would wish to be there for the next feast.

17. He sent.b Paul could not leave the region without some contact with the church of Ephesus, where he had suffered so much (see 1 Cor. 15:32) and had produced such good fruitage for his Lord. He therefore called the leaders of the church to make the journey to Miletus to meet him and talk over the problems of the church.

Elders. See on v. 28; chs. 11:30; 14:23.

18. He said. Here follows the tenderest address recorded from Paul’s lips. It was not evangelistic, but hortatory, reminding the hearers of the self-sacrifice and integrity of Paul’s own career and challenging them to accept fully and discharge faithfully the responsibilities of their office. The warnings are applicable to any age and locality of the church, and echo those of Eph. 5; 6, particularly ch. 6:10–18.

Ye know. As a fact, by personal acquaintance. An emphatic expression, which in Greek stresses the word “ye.” Paul had been with them three years (v. 31) and had given “full proof” of his ministry, as he admonished a later leader of the church at Ephesus to give (2 Tim. 4:5). This appeal to their experience with him must be understood in the light of the aspersions cast by some upon his work.

From the first day. Paul’s record was consistent throughout his sojourn at Ephesus.

Asia. See on ch. 2:9.

After what manner. Paul appeals to his way of life among them as proof of his spiritual and apostolic authority and as evidence that his call and appointment were of God.

At all seasons. That is, during the whole time of his labor there.

19. Serving. Gr. douleuoµ, “to serve [as a slave].” Paul often applies this word, and the noun doulos, “servant,” “slave,” to himself as related to Christ, thus denoting the absolute bondage of his mind and will to his Lord. Everything that he did was in servitude to his Christ, his only Master. Neither Paul’s self-interest nor the interests of the world could compete with Christ in his devotion.

Humility of mind. The Paul who gloried only in the cross of Christ, by which he was crucified to the world (Gal. 6:14), could feel no pride of calling or office, nor any self-sufficiency in it. He might have had confidence in the flesh, but would not (Phil. 3:4–7). He could have gloried in his apostolic experiences and sufferings, but refused (2 Cor. 11:18–30). His was the humility of the Christian nobleman who measures his littleness and weakness by the greatness and the power of Christ.

Many tears. Like Jesus, Paul wept (2 Cor. 2:4; cf. John 11:35). He grieved at the loss to the kingdom of his Jewish brethren (Rom. 9:1–5; cf. Luke 19:41, 42). He grieved over the hindrances they put in the way of truth. He grieved because souls were being lost. He grieved at the hardness of men’s hearts. So the Christian minister will sorrow for the lost around him, and will be aroused to godly zeal by their opposition to truth.

Temptations. Gr. peirasmoi, “provings,” “tests.” Compare 1 Peter 4:12, where the same word is translated “trial.” Acts 19 gives a recital of some of these trials, which arose from the opposition of enemies.

Lying in wait. See on ch. 9:24.

20. Kept back. Gr. hupostelloµ, “to put under,” hence, “to conceal,” “to suppress.” This word was early used for furling sails. Paul spared himself no endeavor or labor, missed no opportunity, held back no doctrine or admonition, suppressed no truth (cf. v. 27).

Profitable. Literally, “the things being brought together,” or “the worth-while things.” Like Paul, the minister of the gospel will give his flock what they need, palatable or unpalatable, if it is spiritually nutritious.

Have shewed. Gr. anaggelloµ, “to announce,” “to declare.” The word is commonly applied to the preaching of the gospel in public.

House to house. A more private and personal method of gospel ministry. With Paul, personal work did not take the place of public evangelism, but was an indispensable companion to it (6T 321–323; AA 250, 296). Concerning house-to-house work by God’s people in the last days see GC 612. No minister can adequately care for his flock without house-to-house visitation.

21. Testifying. That is, bearing witness, by teaching, exhorting, and challenging to a better life. The same word is translated “charge” and “charging” in 1 Tim. 5:21; 2 Tim. 2:14; that is, strongly urging or solemnly entreating.

Jews, and … Greeks. Paul always approached his Jewish brethren first with the gospel (see Acts 13:5, 14; 14:1; 17:1, 2; 18:4; 19:8; cf. Rom. 1:16; 2:9, 10; 3:1, 2).

Repentance. Gr. metanoia (see on Matt. 3:2 for a definition of the verb from which this noun is derived).

Toward God. Rather, “unto God.” Repentance is “unto God” because (1) sin is always an offense primarily against God; (2) though man can manifest a forgiving spirit, only God can pardon, through Jesus Christ the Sin Bearer (2 Cor. 5:21; 1 Peter 2:24), and on the basis of sincere acknowledgement of guilt.

Faith. Acceptance of the atoning grace of Jesus Christ, “whom having not seen” we “love” (1 Peter 1:8), can only be by faith (see on Rom. 4:3). Indeed, “whatsoever is not of faith is sin” (Rom. 14:23). The peace that the sinner has with God through Jesus Christ comes by faith (Rom. 5:1, 2). “Without faith it is impossible to please” God (Heb. 11:6).

22. Bound in the spirit. Paul may have meant here that he was pressed in his human spirit by the influence of circumstances or that he was forced by his own will; or else that he was constrained by the Spirit of God. In view of v. 23, some hold the former view, saying that the presence of the word “Holy” in that verse suggests a contrast with this verse where it is absent. Others incline to the latter view, believing that the presence of “Holy” in v. 23 identifies “Spirit” in both verses. See on ch. 16:6, 7, where the Holy Spirit prevents Paul from taking a certain course of action. The verb (which here is emphatic by its position) is usually applied to restraint by ropes or fetters (Matt. 13:30; 21:2), or, figuratively, to the pressure of a strong obligation (Rom. 7:2), or to any strong urge or impulsion (cf. the noun in Philemon 13). Paul was a man of strong convictions of duty. When the impulsion of the Spirit’s leading was added, the “binding” would be strong indeed. Duty must be done; the results, left to God.

Shall befall me. Paul knew that on this visit to Jerusalem dangers awaited him (Acts 20:23; cf. Rom. 15:30, 31), but he did not know the nature, the seriousness, or the outcome of what threatened. But his ways were committed to God, and, whatever the dangers, Paul would go where the Spirit led him.

23. Save that. Rather, “except that.”

Holy Ghost witnesseth. The record does not state whether this was by direct revelation (see on ch. 16:6, 7); by the predictions of prophets, as in ch. 21:4, 11; or by a deep and repeated impression on Paul’s mind.

Bonds and afflictions. Paul had a deep conviction that calamities were to come upon him, but he did not know the details.

Abide me. That is, await me, or remain for me.

24. None of these things. Textual evidence favors (cf. p. 10) reading the first part of v. 24 as follows: “But I do not count my life of any value or as precious to myself.”

Count I my life. Literally, “I do not make my life of any account.” That is, Paul did not reckon matters of self as worth anything (see Phil. 3:7, 8). This was the Lord’s attitude when He condescended to the incarnation (Phil. 2:7, 8).

Dear unto myself. That is, valuable for my own desires. No personal choices or wishes distracted Paul from the arduous privileges of his ministry. He was not his own man; he was a slave of Christ (Rom. 1:1). Nothing was of enough importance to tempt him to a neglect of duty. This was the spirit of the Saviour and of the early Christians.

Course. Gr. dromos, “race,” “racecourse”; “span of life” or “term of office”; “career.” Paul was making of himself a living offering (Rom. 12:1), in order that the course laid out for him might be finished successfully. Such a course he claimed, in his valedictory epistle, to have finished (2 Tim. 4:7). So he exhorted the Hebrews to “run with patience [perseverance] the race” that was set before them (Heb. 12:1). Paul wanted so to run his life course that at the end he would not have to regret any neglect or failure from carelessness or indifference. He wished to end his career in the contentment of a clear conscience.

With joy. Textual evidence favors (cf. p. 10) the omission of these words.

The ministry. The Gr. diakonia, “service,” from which comes the English term “deaconate.” Here it means, not an ecclesiastical office, but a service rendered to God. To do faithful service was the ruling principle of Paul and he admonished his “son” Timothy to equal devotion (2 Tim. 4:5).

Of the Lord Jesus. Paul’s strong sense of the reality of his call to the gospel ministry was a consequence of his unique conversion, when Christ Himself commissioned him and told him through Ananias of the work he was to do (chs. 9:15–17; 22:14, 15; 26:16–18). Paul never doubted his calling, though others apparently did so (2 Cor. 3:1–6; Gal. 1:10–24).

To testify. Or, “thoroughly to bear witness to.”

The gospel. See on Mark 1:1. The gospel is the good news of God’s mercy to sinful men through the atoning sacrifice of Jesus Christ upon the cross. Such a witness can be borne only by those who have known themselves to be sinners alienated from God, and have, by faith, experienced for themselves the saving grace and power of Jesus Christ.

25. Kingdom. See on Acts 1:1; Matt. 4:17. This was the kingdom on which centered Paul’s hopes, and which at great personal danger to himself, he proclaimed in the face of the absolutism of the Roman emperors.

Of God. Important textual evidence (cf. p. 10) may be cited for the omission of this phrase.

See my face no more. Paul believes, for reasons he does not here reveal, that these elders from Ephesus, and doubtless the churches of Miletus and Ephesus, will never see him again. This could have been because of the dangers he knew awaited him (Acts 20:22, 23; Rom. 15:30, 31), and also because of his firm intention to visit Rome and Spain (Acts 19:21; Rom. 15:23–28). It is probable, however, that Paul did return to Macedonia and Asia, though perhaps not to Miletus or Ephesus, between his first and second imprisonments in Rome (Phil. 1:25–27; Philemon 22). But of this, Paul had at the moment no information from the Spirit of God.

26. Take you to record. That is, I testify to you, I make a solemn declaration to you.

I am pure. Gr. Katharos, “clean.” Paul is not here claiming final perfection of Christian character (see Phil. 3:12–14), but he is clean in respect to the prosecution of his duty to bring men to Christ for salvation.

The blood. This is a clear reference to the responsibility of the watchman, stated in Eze. 33:6. Paul had discharged his duty to the Ephesians. His thought is clearly a repetition of that which he expressed when he left the synagogue of the Jews in Corinth. He had done for them all that he could. Their blood—that is, their death that must follow if they rejected the saving gospel message—must rest upon them (Acts 18:6; cf. Matt. 27:25).

All men. Rather, “all.” Paul had preached to both Jews and Gentiles. He had done his best, in the power of the Holy Spirit. None could accuse him of neglect. Here is an inspiring and challenging example for the gospel minister.

27. Shunned. See on v. 20. No fear or unworthy desire for popularity, resulting in suppression of unpopular truths, marred Paul’s ministry. There was no disguising or withdrawing of truth.

Counsel of God. That is, the plan of God for saving men. This plan Paul had probably first heard through the preaching of Stephen (see ch. 7:54–58) and then had learned from Christ Himself (Acts 9:4–6; Gal. 1:15–20). He laid before the people the purpose in Christ’s death upon the cross, His resurrection and ascension, His work as our High Priest in the heavenly sanctuary, and His promise to return at the close of His mediatorial work to take His people to Himself. This is the plan that Paul outlined clearly in the Epistle to the Romans.

28. Take heed. In view of Paul’s departure and of what he is about to tell them, the elders are to watch with care, first of all in regard to themselves (see v. 30), and then to the flock. Peculiar dangers and temptations beset religious leaders, in personal conduct, in respect to religious stability and constancy in doctrine, and even to dangers from without (cf. 2 Cor. 11:23–28), which will increase as time moves to its end.

The flock. The church is the body of Christ (Cor. 12:12–27; Eph. 4:12), the temple of God (1 Cor. 3:16, 17), and the bride of her Lord (Eph. 5:23–32). But it is also, and very intimately, the flock of God (John 10:11–16; cf. 1 Peter 5:4; Heb. 13:20). As such, it is to be led, not driven (John 10:26–30), to be fed, not exploited (Ps. 23; John 10:7–14; 1 Peter 5:2).

Pastor is a Latin word coming from the verb pascoÇ, “I feed.” The appealing picture of the Good Shepherd, so clearly presented in Scripture, is an example to the gospel minister. The “all” means the whole flock and every part of it, for there must be no respect of persons (James 2:1–9).

The Holy Ghost. The third person of the Godhead. The elders of Ephesus were men appointed, doubtless, under the eye of the apostle Paul (see on ch. 14:23). But the apostle considered them selected by the Holy Spirit through the elective, or appointive, process, and Spirit filled (cf. ch. 6:3). Here again is revealed the strong belief in the apostolic age that the Spirit of God was in, and functioning through, the church (see chs. 2:2–4; 4:31; 5:3, 4; 6:3, 5; 8:39; 10:45; 13:2; 15:28; 16:6, 7).

Overseers. Gr. episkopoi, literally, “overseers,” but the term used technically for “bishops.” Comparison with v. 17 shows that in Paul’s day the “elders” (presbuteroi) and “bishops” (episkopoi) were the same (see on Acts 11:30; cf. Acts 1:20; Titus 1:5–7). These officers, known as elders, functioned as “overseers” in the church.

To feed. Gr. poimainoµ, “to tend a flock,” “to be a shepherd.” It is the duty of the shepherd to care for his flock and bring it to good pastures. So the pastor in the church is to feed his flock from the pastures of God’s Word. This was what Peter was thrice admonished by his Lord to do (John 21:15–17), a commission that Peter passed on later to his own converts (1 Peter 5:2). The pastoral duty is fivefold: (1) To preach to the flock the Word of God, to bring them to an understanding of the gospel (1 Cor. 2:4–7; Eph. 3:8–11) and to an experience in the power of truth (John 3:11; 2 Cor. 4:13), rightly presenting to them the word of truth (2 Tim. 2:15), thus prudently to enhance their spiritual condition. (2) To pray for the flock (John 17:9–17; Rom. 1:9; Eph. 1:16; 1 Thess. 1:2; 2 Tim. 1:3). (3) To administer the ordinances of the Lord’s house in their deep spiritual meaning: baptism (Rom. 6:3–6), foot washing (John 13:3–17), the Lord’s Supper (Matt. 26:26–30; 1 Cor. 11:23–30). (4) To preserve the truth of the gospel in the church (Jude 3; 1 Tim. 1:3, 4; 4:6, 7, 16; 6:20; 2 Tim. 1:14; 2:25; 3:14–17). (5) To seek the conversion of souls, adding them to the flock (Acts 2:47; 11:24; cf. Luke 14:23).

Church of God. Textual evidence is divided (cf. p. 10) among the readings “church of God,” “church of the Lord,” and “church of the Lord and God,” the latter being a characteristic combination of the two earlier readings. Paul often refers to Jesus Christ as God (Rom. 9:5; Titus 2:13; cf. Col. 1:15–20; 2:9; Phil. 2:5–11). On this textual problem see also Problems in Bible Translation, pp. 205–208.

Purchased. Christ purchased the redeemed, who constitute the church, with His own blood (1 Peter 1:18, 19). He who knew no sin, was made to be sin for us (2 Cor. 5:21). He has taken us who were dead in trespasses and sins, and has raised us into heavenly places (Eph. 2:1–6). We have been “bought with a price” (1 Cor. 6:20; 7:23; cf. 2 Peter 2:1).

With his own blood. The Greek phrase is ambiguous and may also be translated “with the blood of his own [Son].” This translation would suit the reading “church of God” earlier in the verse, whereas the other translation either ascribes deity to Christ (a concept that other references make plain) or suits the reading “church of the Lord.” “The blood is the life” (Deut. 12:23). When the blood was shed, life ceased. The sacrificial animal died, its blood flowing upon the ground, prefiguring the death of Christ for sinners. So Christ’s death on Calvary’s cross, when blood with water issued from His heart, broken by separation from His Father (Matt. 27:46; John 19:34, 35), is spoken of as saving blood (1 Cor. 1:17, 18), purchasing blood (Acts 20:28), and cleansing blood (1 John 1:7). Since the death of Christ was the atoning sacrifice that made salvation possible, the church should be supervised by its pastors with particular devotion and care. As Christ loved the church and sacrificed Himself for it, so must the minister in the church love it and sacrifice himself in service for it.

29. I know. By his knowledge of human nature and by experience, as well as by the light given him by the Spirit of God.

After my departing. Paul had been a guardian to the churches he had gathered together. Their danger would increase in his absence. So Israel was faithful during the days of Joshua and of the elders who outlived him (Judges 2:7), but afterward came apostasy.

Grievous wolves. Here Paul is paralleling Christ’s allegory of the good shepherd. The hireling is no match for the wolf (John 10:12), but the true shepherd of the flock stands his ground in defense of the helpless sheep. Christ, knowing the acute danger of such attacks, warned of it (Matt. 7:15). The elders of Ephesus are to guard the sheep against the wolves that Paul foresees will enter from outside the sheepfold of the church. His warning to these elders does not stand alone. He had already written to the Thessalonians that a great apostasy was to come (2 Thess. 2:1–12), and wrote later to Timothy, alerting him to coming dangers of the same sort (1 Tim. 4:1–3; 2 Tim. 3:1–15). The apostle John, in the last moments of the first apostolic century, saw apostasy as a danger current in his day (1 John 4:1), and in the Revelation he relates visions he was given of appalling decay and paganizing of the church (Rev. 2:12–24; 6:3–11; 17; 18). See pp. 64–67.

30. Of your own selves. The wolves of the previous verse, which were to attack the flock without, represent the Judaizing and paganizing influences that by a.d. 400 had radically changed popular Christianity. Now Paul warns of apostatizing influences coming from within, like Demas (2 Tim. 4:10), and Hymenaeus and Philetus (2 Tim. 2:17), whose words ate “as doth a canker,” and who overthrew “the faith of some.”

Draw away. Gr. apospaoµ, “to draw off,” “to tear away.” Those members of the Christian church who themselves had fallen away, would draw off others to share their apostasy.

31. Watch. The words seem a meaningful repetition of the admonition of the Lord (Matt. 24:42; 25:13), of which Paul must have been aware. It was particularly appropriate addressed to the elders of Ephesus, whom Paul had just called “overseers” (see on Acts 20:28). Paul emphasizes the vigilance that is to characterize those who guide and pastor the church.

Three years. For three years Paul had set an example of watchfulness before the Ephesian church. The history in Acts accounts for three months of preaching in the synagogue (ch. 19:8), two years in the school of Tyrannus (v. 10), and an unspecified period immediately preceding and following the riot of Demetrius. This and the well-known Jewish method of inclusive reckoning (see Vol. I, p. 182) sufficiently account for Paul’s general statement of “three years.” See pp. 101, 102.

To warn. Gr. noutheteoµ, literally, “to put in mind,” “to exhort,” “to admonish.” Paul set danger and duty clearly before them.

With tears. Paul’s deep sympathy, in the literal sense of “sharing in the feelings,” is evident in much that he writes (see Acts 20:19; 2 Cor. 11:29). Paul is here making high claims of pastoral efficiency and solicitude, yet none of the elders dispute his statement.

32. Commend. Gr. paratitheµmi, “to place beside,” “to entrust,” here used in the sense of “commit” (cf. 1 Peter 4:19). So Paul has teachers “committing” to others the truth they have received (cf. 2 Tim. 1:14), which becomes a “commitment,” or “deposit” (paratheµkeµ) of faith (2 Tim. 1:12) against the day of Christ.

To God. Textual evidence may be cited (cf. p. 10) for the reading “to the Lord.” The readings are equivalent in spiritual significance.

The word of his grace. This may be considered an adjectival phrase meaning “his gracious word.” A parallel expression is “the word of his power” (Heb. 1:3), or “his powerful word”—the word that has the power to uphold the universe. Similarly, “the word of his grace” is able to accomplish the salvation of those who believe on Him (Jude 24). The word “grace” (charis) is often closely connected with the word “power” (dunamis), as in 2 Cor. 12:9. The “word” (logos) is not personalized here as meaning Jesus Christ; but when He speaks, His word is full of grace as well as power (cf. James 1:21; Heb. 4:12; Jer. 23:29). For a discussion of the word charis see on Rom. 3:24.

To build you up. God is the great Master Builder. The foundation is Jesus Christ (1 Cor. 3:11). The gifts of the Holy Spirit working through men spiritually endowed are provided for this “edifying” or upbuilding (Eph. 2:20; 4:11–13). The result is the completion of the church or the assembly of the saints (1 Peter 2:5, 9, 10; Heb. 12:22–24; Eph. 5:27), and of the character of Christ in each one of those believing in Him (Phil. 3:8–14; Eph. 3:14–21; 2 Peter 1:3–8).

An inheritance. Rather, “the inheritance.” The figure refers to the apportionment of land among the Israelites (Joshua 14–19). But the people of God failed through lack of faith to occupy their land successfully (Judges 1; 2; Heb. 3; 4). The inheritance of the children of God is to be as definitely considered a possession as was that held out to the Hebrews, and it is to be claimed with certainty in Christ. Compare Paul’s development of the thought of inheritance in Ephesians. There is the “earnest of our inheritance” (Eph. 1:14), which is the pledge of salvation brought by the Holy Spirit; the “inheritance in the saints” (Eph. 1:18), the present spiritual possession of the Christian; the “inheritance in the kingdom” (Eph. 5:5), to be entered into at the second advent of Christ (Matt. 25:34; Luke 12:32). At the second advent the saints of God will enter heaven, and reign for 1,000 years (1 Thess. 4:16, 17; Rev. 20:4, 5), then they will inhabit the earth made new (Rev. 21:1–4).

Them which are sanctified. Rather, “those who have been sanctified,” for the sanctification of the children of God is to be completed, in Christ, before the ultimate inheritance is entered upon. To be sanctified is to be a saint, a holy one (Rom. 1:7; 1 Cor. 1:2; 2 Cor. 1:1), and the expression is applied to the whole body of believers. “Sanctification is the work of a lifetime” (COL 65), but since no one knows what his life span will be, the work of sanctification should be in the believer’s experience a prompt and unhindered work. Sanctification is at the hand of God (Ex. 31:13; Eze. 37:28; 1 Thess. 5:23; Jude 1), according to His will (Heb. 10:10), in Christ (1 Cor. 1:2; 6:11; Eph. 5:26; Heb. 13:12), by the Holy Spirit (1 Cor. 6:11; Rom. 15:16), through the Word of God (John 17:17).

33. I have coveted. Rather, “I coveted.” Compare Samuel’s appeal to his people (1 Sam. 12:3–5). In the case of both Samuel and Paul there was special reason for what may appear an unnecessary defense. Samuel’s sons had lost their integrity and were corrupt (1 Sam. 8:3); Paul was accused of wearing a “cloke of covetousness” (1 Thess. 2:5; cf. 2 Cor. 7:2; 12:17, 18). Paul had the right to ask for compensation for his gospel labors (1 Cor. 9:13, 14), but he did not do so lest he be charged with avarice (1 Cor. 9:12, 15). With his remarkable influence over people (cf. Gal. 4:13–15), Paul could have attracted material benefits to himself for his own enrichment. But he did not do so. Paul knew “both how to be abased” and “how to abound” (Phil. 4:12). He had learned “in whatsoever state” he was, “therewith to be content” (Phil. 4:11). He never made “a gain” of the Corinthians (2 Cor. 12:17). He desired no “gift” of the Philippians (Phil. 4:17). Rather than accept support, Paul labored with his own hands, and he puts forth this fact in the next verse as his defense against the charge that his efforts to spread the gospel were actually motivated by covetousness for other men’s wealth.

Silver, or gold, or apparel. Oriental wealth was frequently reckoned in terms of such possessions. It was so with Naaman (2 Kings 5:5) and with others (Gen. 24:53; 45:22; 2 Kings 7:8; cf. Matt. 6:19; James 5:2, 3).

34. Ye yourselves know. Paul’s contact with the Ephesian believers had been of such intimacy and duration that they knew that what he was saying concerning himself was true.

These hands have ministered. This expression points to Paul’s custom of working to support himself, and is introduced as part of his defense against the charge of covetousness. Paul had worked at his trade of tentmaker with Aquila and Priscilla at Corinth (ch. 18:1–3). He had previously labored at Ephesus (1 Cor. 4:12) and at Thessalonica (1 Thess. 2:9; 2 Thess. 3:8). The present verse gives evidence that he had labored thus at Ephesus. Paul had worked not only to provide for himself but also to provide for some who were with him and who needed his help. Perhaps Timothy, with his “often infirmities” (1 Tim. 5:23), was one of these. Paul did not feel that it was in the least to his discredit that he should work to meet his expenses while preaching the gospel, when the church had not yet learned to support its ministers.

Necessities. Gr. chreiai, “needs,” “necessities.” As Paul and his companions went from place to place they were content when their bare needs had been met, the while they ministered the riches of divine grace to others. For the luxuries this world had to offer they had no desire.

35. Have shewed. Gr. hupodeiknumi, “to show [by example].”

All things. Paul’s instruction to the Ephesian believers had been not only in doctrine but also in matters of practical godliness—self-reliance, with faith in God, and Christian charity.

Support. Gr. antilambanoµ, “to take hold of, opposite,” a graphic expression of the idea “to help.” The admonition comes in the setting of Paul’s physical labors for others.

The weak. Or, “the sick,” “the afflicted.” The word can be applied to one who is “weak in the faith” (Rom. 14:1), but since Paul has just referred here to bodily labor (Acts 20:34, 35), the conclusion is inescapable that here the “weak” are those who are literally poor and infirm. The remainder of the verse leads to the same conclusion. This responsibility the members of the apostolic church were more ready to meet than were those at some later times (see on ch. 6:1, 2).

To remember. Paul reinforces his admonition to the elders to care for the needy, by quoting an otherwise unrecorded saying of his Lord. The quotation comes from Paul’s lips with inspired apostolic authority, which cannot be said of the various statements that tradition has attributed to Christ. Whether Paul heard the statement from one who had heard Jesus say it, or from Jesus Himself during one of His direct revelations to Paul, is not stated. “Remember” implies a previous general knowledge of the saying. This statement is one of the “many other things” (John 21:25) that Jesus said and did, that are not recorded in the Gospels.

How he said. Literally, “that he himself said.” In the Greek this expression is emphatic.

Blessed. The blessing is a two-way benediction. The receiver is blessed or made happy, whether the need is spiritual or physical. But the greater blessing is upon the giver. There is a joy in sharing. The giver is drawn away from his own interests, gives play to the better part of his nature, and receives the approval of God (Matt. 25:34–40). Since God is the unlimited Provider (Gen. 22:8–13; Ps. 23; John 3:16, 34), giving is a Godlike act.

36. Kneeled down. A normal posture in prayer (Ps. 95:6; Dan. 6:10), appropriate as a mark of humility before the Divine Majesty to whom prayer is addressed, and assumed especially in solemn moments (2 Chron. 6:13; 1 Kings 8:54; Luke 22:41). Paul is described as kneeling also when he bade farewell to the brethren at Tyre (Acts 21:5; cf. Eph. 3:14).

Prayed with them all. Luke, though giving full summarizations of public addresses and even conversations, did not record the words of Paul’s prayer with the elders of Ephesus. Its theme may be suggested by Eph. 3:14–21. Paul’s burden of prayer for his companions and converts appears in Acts 28:8; Rom. 1:9, 10; Eph. 1:16–19; Phil. 1:4, 5; 1 Thess. 1:2; 2 Tim. 1:3; Philemon 4–6.

37. They all wept sore. Literally, “there was much weeping by all.” No more impressive evidence could have been given of their high esteem and tender affection.

Fell on Paul’s neck. An Eastern form of embrace at meeting or parting (see Gen. 33:4; 45:14; 46:29; Luke 15:20). Paul’s friends loved him.

38. Sorrowing. Or, “being in anguish,” “being tormented,” “distressing themselves.”

See his face no more. See on v. 25.

Accompanied him. Literally, “sent him forth.” The same Greek words are translated “brought on … way” in chs. 15:3; 21:5. The elders of Ephesus remained with him as long as possible, going with him to the ship in which he was to sail. See on ch. 15:3.

Ellen G. White comments

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