Acts 20

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 25 2 8 0 0 20. The Third Missionary Journey, part 3) 20:1 38) ) ) Outline (continued)) 20:1 21:16 C. To Jerusalem ) 20:1 6 1. Through Macedonia ) 20:7 12 2. At Troas ) 20:13 38 3. At Miletus ) 20:13 16 a.

Traveling ) 20:17 21 b. Declaring ) 20:22 24 c. Testifying ) 20:25 31 d. Warning ) 20:32 35 e. Committing ) 20:36 38 f. Leaving ) ) ) ) C.

To Jerusalem) 20:1 21:16) ) 1. Through Macedonia) 20:1 6) 20 1 After the turmoil had ended, Paul sent for the disciples and encouraged them. And when he had said good-by, he set out to go to Macedonia. 2 He went through those areas, encouraged the believers with many words, and arrived in Greece, 3 where he stayed three months. When the Jews plotted against him as he was about to sail for Syria, he decided to return by way of Macedonia. 4 He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, and Timothy, Tychicus, and Trophimus from the province of Asia. 5 These men went ahead and waited for us in Troas. 6 But we sailed from Philippi after the Feast of Unleavened Bread, and within five days we came to them at Troas, where we stayed seven days.) ) 1 1 2 8 0 “tw://bible.?id=46.16.8|AUTODETECT|” Paul had already decided to leave Ephesus, visit the churches in Macedonia and Achaia, and travel to Jerusalem. By his own account 7 1 -1 9 0 “tw://bible.?id=46.16.8|AUTODETECT|” I Cor. 16:8) 1 1 -1 9 0 0 ), he decided to stay in Ephesus until Pentecost, which was probably in May of a.d. 55. Visiting and traveling apparently took considerable time; how long Paul ministered to the believers in the churches of Philippi, Thessalonica, and Berea is not known.) 1 1 2 8 0 “tw://bible.?id=47.2.13|AUTODETECT|” In Macedonia Paul waited for Titus to inform him about the situation in the Corinthian church 7 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” II Cor. 2:13) 1 1 -1 9 0 “tw://bible.?id=47.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.6|AUTODETECT|” 7:6) 1 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” ), once again sent Titus to Corinth 7 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” II Cor. 8:6) 1 1 -1 9 0 “tw://bible.?id=47.8.16-47.8.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.16-47.8.17|AUTODETECT|” 16 17) 1 1 -1 9 0 “tw://bible.?id=46.16.6|AUTODETECT|” ), and composed his second epistle to the Corinthians. He then journeyed to Corinth, where he spent three months (20:3), perhaps the winter months 7 1 -1 9 0 “tw://bible.?id=46.16.6|AUTODETECT|” I Cor. 16:6) 1 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” ) of a.d. 56 57. At Corinth, he wrote his letter to the Romans, collected monetary gifts for the poverty-stricken saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” Rom. 15:26) 1 1 -1 9 0 “tw://bible.?id=46.16.2-46.16.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.2-46.16.3|AUTODETECT|” I Cor. 16:2 3) 1 1 -1 9 0 “tw://bible.?id=47.8.2-47.8.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.2-47.8.4|AUTODETECT|” II Cor. 8:2 4) 1 1 -1 9 0 0 ), traveled back through Macedonia, and after Passover sailed from Philippi to Troas (20:6). He intended to be in Jerusalem before Pentecost (20:16).) 1 1 2 8 0 0

After the turmoil had ended, Paul sent for the disciples and encouraged them. And when he had said good-by, he set out to go to Macedonia.) 1 1 2 8 0 “tw://bible.?id=66.2.3|AUTODETECT|” The words of the town clerk in Ephesus brought an end to the noisy gathering in the theater (19:35 41). The people returned to their respective homes and places of work. But Paul realized that his days in Ephesus were numbered, even though he had already decided to leave (19:21). Paul spent time with his disciples, that is, the believers and the students whom he had instructed in the lecture hall of Tyrannus (19:9). He would not see them again for many years. They would have to stand alone in times of persecution and hardship 7 1 -1 9 0 “tw://bible.?id=66.2.3|AUTODETECT|” Rev. 2:3) 1 1 -1 9 0 0 ), and they needed Paul s encouragement.) 1 1 2 8 0 “tw://bible.?id=47.2.12|AUTODETECT|” After saying farewell to the believers in Ephesus, Paul traveled to Macedonia. From another source we learn that he went to Troas first 7 1 -1 9 0 “tw://bible.?id=47.2.12|AUTODETECT|” II Cor. 2:12) 1 1 -1 9 0 “tw://bible.?id=47.4.7-47.4.12|AUTODETECT|” ). Earlier he had been in this harbor city, but had not preached the gospel there (16:8). Nonetheless, the Lord had prospered his work of preaching the gospel of Christ, for we learn that there was a church in Troas. Here Paul waited in vain for Titus to come from Corinth with news about the conflicts in that congregation. Eventually he booked passage on a boat that took him to Macedonia. Perhaps Paul suffered either physical ailments or a mental depression 7 1 -1 9 0 “tw://bible.?id=47.4.7-47.4.12|AUTODETECT|” II Cor. 4:7 12) 1 1 -1 9 0 “tw://bible.?id=47.7.5|AUTODETECT|” ).��1�� The information on this point is scant; both Luke and Paul in their respective writings fail to enlighten us about Paul s afflictions. Paul relates that when he traveled through Macedonia, his body received no rest 7 1 -1 9 0 “tw://bible.?id=47.7.5|AUTODETECT|” II Cor. 7:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0
He went through those areas, encouraged the believers with many words, and arrived in Greece, 3. where he stayed three months. When the Jews plotted against him as he was about to sail for Syria, he decided to return by way of Macedonia.) 1 1 2 8 0 “tw://bible.?id=45.15.19|AUTODETECT|” a. He went through those areas. In these particular verses Luke presents his shortest account of Paul s travels. We are not told where Paul went in Macedonia and how long he stayed. Some commentators think that Paul traveled to the northeast and preached the gospel in Illyricum, that is, modern Yugoslavia ( So that I have brought to completion the preaching of the gospel of Christ from Jerusalem all the way around to Illyricum [) 7 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” Rom. 15:19) 1 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” ]). Although this interpretation is acceptable, the text can also mean that Paul went as far as the border of Illyricum.��2�� In Acts, Luke merely states that Paul went through those areas. Whether he means that Paul went beyond the borders of the province of Macedonia cannot be determined. In later years, Paul sent Titus to Dalmatia 7 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” II Tim. 4:10) 1 1 -1 9 0 0 ), which is the southern part of Illyricum.) 1 1 2 8 0 “tw://bible.?id=46.4.14|AUTODETECT|” b. [He] encouraged the believers with many words. Luke uses the verb encourage repeatedly to show that wherever Paul met believers he spoke words of encouragement (14:22; 15:32; 16:40). Paul was the spiritual father of the believers in the Gentile world and he addressed them as his spiritual children 7 1 -1 9 0 “tw://bible.?id=46.4.14|AUTODETECT|” I Cor. 4:14) 1 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” Gal. 4:19) 1 1 -1 9 0 “tw://bible.?id=52.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.7|AUTODETECT|” I Thess. 2:7) 1 1 -1 9 0 “tw://bible.?id=52.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.2.11|AUTODETECT|”

1 1 -1 9 0 0 ). Paul s first preaching tour in Macedonia had been relatively brief, but during his second visit he had stayed for a lengthy period.) 1 1 2 8 0 “tw://bible.?id=56.3.12|AUTODETECT|” c. [He] arrived in Greece. To indicate that considerable time had elapsed during Paul s Macedonian journeys, at least two translations add the word finally to this clause: Finally [Paul] arrived in Greece (NIV, NAB). Paul may have traveled along the west coast of Macedonia and then visited Nicopolis, a harbor in western Greece 7 1 -1 9 0 “tw://bible.?id=56.3.12|AUTODETECT|” Titus 3:12) 1 1 -1 9 0 0 ). When he eventually came to Greece, he spent three months in Corinth.) 1 1 2 8 0 “tw://bible.?id=46.1.1|AUTODETECT|” d. When the Jews plotted against him as he was about to sail for Syria, he decided to return by way of Macedonia. The Jews in Corinth had not forgotten Paul, who had converted two of their synagogue rulers (Crispus and Sosthenes) and had founded a church next to their synagogue 7 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” I Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|”
1 1 -1 9 0 0 ). They still remembered the humiliation of losing a court case when Gallio was proconsul (18:12 17). Hence, they formed a plot to attack Paul.��3�� He became aware of their evil intentions, changed his plans to board ship to Syria, and traveled on foot to Macedonia instead.) 1 5 2 8 0 0 Paul was not alone in Corinth. He had sent Timothy and Erastus from Ephesus to Achaia (19:22); on his way to Syria some of his followers from Macedonia and Asia Minor, including Luke, were Paul s travel companions.) The Western text adds interesting details, given in italics, to the account of Paul s stay in Corinth and his subsequent journey:) And when he had spent three months there, and when a plot was made against him by the Jews, he wished to sail for Syria, but the Spirit told him to return through Macedonia. Therefore when he was about to go out, Sopater of Beroea, the son of Pyrrhus, and of the Thessalonians Aristarchus and Secundus, and Gaius of Douberios, and Timothy, went with him as far as Asia; but the Ephesians Eutychus and Trophimus.& ��4��) Paul abandoned his plan to set sail from the Corinthian harbor of Cenchrea. We assume that fellow Jews, who wanted to eliminate Paul, also had booked passage to Jerusalem. They could easily arrange for him to be drowned during the voyage.��5��) 4. He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, and Timothy, Tychicus, and Trophimus from the province of Asia.) 1 1 2 8 0 “tw://bible.?id=47.8.2-47.8.3|AUTODETECT|” Paul was no longer able to arrive in Jerusalem before Passover and consequently planned to be there for the Pentecost feast (v. 16). From the Macedonian churches he received monetary gifts for the members of the church in Jerusalem 7 1 -1 9 0 “tw://bible.?id=47.8.2-47.8.3|AUTODETECT|” II Cor. 8:2 3) 1 1 -1 9 0 “tw://bible.?id=47.8.18-47.8.19|AUTODETECT|” ). Furthermore, representatives from some of the churches accompanied Paul. Although Luke mentions no representatives from the Corinthian and Philippian congregations, he himself may have represented Philippi. (During Paul s second missionary journey, Luke seems to have remained in Philippi.) Or perhaps Luke was in Corinth with Titus 7 1 -1 9 0 “tw://bible.?id=47.8.18-47.8.19|AUTODETECT|” II Cor. 8:18 19) 1 1 -1 9 0 0 ). Support for this suggestion can be inferred from Luke s use of pronouns: in verse 4 he does not use we and us, but in verse 5 he does, thus indicating his own participation in the events recorded. (Incidentally, the we sections in Acts are 16:10 17; 20:5 15; 21:1 18; 27:1 28:16.) Throughout Acts, Luke nowhere mentions his own name or refers to Titus; again, one can infer that these two men could have been entrusted with carrying the churches gifts for the Jerusalem saints.) 1 1 2 8 0 “tw://bible.?id=45.16.21|AUTODETECT|” Among the travel companions of Paul was Sopater, who is identified as the son of Pyrrhus and a native of Berea. Elsewhere Paul mentions Sosipater, which apparently is a variant spelling of Sopater 7 1 -1 9 0 “tw://bible.?id=45.16.21|AUTODETECT|” Rom. 16:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=51.4.10|AUTODETECT|” The two companions Aristarchus and Secundus are from Thessalonica. Luke mentions Aristarchus in two additional places (19:29; 27:2) to indicate the close relationship he had with Paul. Paul s epistles also speak of this closeness 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” Philem. 24) 1 1 -1 9 0 “tw://bible.?id=45.16.22|AUTODETECT|” ). The name Secundus occurs only once in the New Testament. It is Latin for second, as Tertius signifies third 7 1 -1 9 0 “tw://bible.?id=45.16.22|AUTODETECT|” Rom. 16:22) 1 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” ) and Quartus fourth 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Luke next lists Gaius, who comes from Derbe. The Western text gives the residence of Gaius as Douberios, which was a town near Philippi. Albert C. Clark adopts this reading and thus identifies Gaius as a Macedonian.��6�� However, the manuscript support for this reading is weak and, furthermore, the logical sequence Luke presents demands the reading Derbe. The first travel companion is from Berea, the next two from Thessalonica, the following pair from Derbe and Lystra, and the last two from the province of Asia.��7�� Gaius from Derbe is not the same person who was arrested in Ephesus (cf. 19:29). Luke lists only Timothy s name, but we know he was from Lystra (16:1).) 1 1 2 8 0 “tw://bible.?id=55.4.20|AUTODETECT|” Last, Tychicus and Trophimus are from the province of Asia. Both names recur in Paul s epistles and are associated with Ephesus and the surrounding area. We read that Tychicus served Paul as a messenger (courier),��8�� and the presence of Trophimus in Jerusalem led to Paul s arrest (21:29). Years later Paul left Trophimus sick at Miletus 7 1 -1 9 0 “tw://bible.?id=55.4.20|AUTODETECT|” II Tim. 4:20) 1 1 -1 9 0 0 ).) 1 20 2 8 0 0 The seven men, delegates from various churches, accompanied Paul to protect him from physical harm. Their numbers also safeguarded the money they were bringing to the Jerusalem church.) 5. These men went ahead and waited for us in Troas.) Luke now reveals that he himself was a travel companion of Paul and that they remained in Philippi longer than did the seven other men.��9�� Luke does not state the reason for the separation, but we surmise that Paul desired to stay in Philippi for the Passover feast, which may have been observed in a Christian setting as Easter. John Calvin thinks that Paul sought opportunities to teach during Passover because the Jews were [then] more attentive to learning. ��10�� But when Paul came to Philippi on his second missionary journey, only women came together at a place of prayer (16:13 15), and we have no indication that Jews had settled there in the intervening years. For lack of evidence we are unable to explain Paul s separation from his travel companions.) 6. But we sailed from Philippi after the Feast of Unleavened Bread, and within five days we came to them at Troas, where we stayed seven days.) Paul spent Passover in Philippi and afterward he and Luke sailed from Neapolis (the harbor city of Philippi) to Troas.

With a favorable wind, the voyage across the northern tip of the Aegean Sea could be accomplished in two days (16:11). But in adverse conditions, the journey could last for five days and require stops at islands between the two ports.) Paul spent an entire week at Troas. The text does not specify a reason; perhaps, even though his travel companions had preceded Paul, they were unable to locate a ship that would sail from Troas to Syria.) ) Greek Words, Phrases, and Constructions in 20:2 4) Verses 2 3) �t� �� here is the only New Testament instance of the designation Greece. This Roman province was officially known as Achaia, to which both Luke and Paul testify in their respective writings.) �� derived from the compound �� (against) and �� (I decide), the word plot in the New Testament occurs only with reference to Paul (9:24; 20:3, 19; 23:30). The genitive case is part of the genitive absolute construction.) �� the verb �� (he became) controls the genitive case of the noun decision. C.

F. D. Moule queries whether the genitive construction is similar to the English he became possessed of a decision. ��11��) Verse 4) �� as far as Asia. A few translations have adopted this reading that appears in a number of Greek, Latin, and Syriac manuscripts (see the KJV NKJV, RV, ASV). However, other leading manuscripts omit this phrase. Because the addition of the phrase is easier to explain than the deletion, scholars hesitate to accept the addition as original.) The Western text substitutes the word Eutychus for the name Tychicus.

Probably scribes were influenced by verse 9.) ) 2. At Troas) 20:7 12) 7 On the first day of the week, we came together to break bread. Paul began to speak to them; because he intended to depart the next day, he continued to deliver his message until midnight. 8 And many lamps were in the upper room where we were meeting. 9 A young man named Eutychus, who was sitting on a windowsill, had sunk into a deep sleep while Paul kept on speaking. Eutychus was overcome by sleep, fell down from the third story, and was picked up dead. 10 Paul went down, threw himself on him, and embraced him. He said, Don t be disturbed, for he is alive. 11 Then Paul went upstairs again, broke bread, and ate. He spoke with them until daybreak and then departed. 12 The audience took the young man home alive and they were greatly comforted.) ) 1 1 2 8 0 “tw://bible.?id=47.2.12|AUTODETECT|” Paul had visited Troas on his second missionary journey and there had seen a vision of a Macedonian man who begged him to come over & and help us (16:9 10). At that time, Paul did not preach the gospel in Troas. But during his third missionary journey, he found a church there 7 1 -1 9 0 “tw://bible.?id=47.2.12|AUTODETECT|” II Cor. 2:12) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 7. On the first day of the week, we came together to break bread. Paul began to speak to them; because he intended to depart the next day, he continued to deliver his message until midnight.) Luke, an eyewitness, provides almost a day-by-day chronology of the events that occurred while Paul traveled from Philippi to Jerusalem. In verse 6 he records that the voyage to Troas took five days and that Paul stayed there seven days. In this verse Luke is equally precise. He relates that on the first day of the week Paul attended the local worship service; on the next day he planned to leave Troas.) On the first day of the week (i.e., Sunday; this is the first New Testament reference to Sunday worship) the Christians gathered for the celebration of the Lord s Supper, which was followed by the communal meal, the love feast. ��12�� In Acts, the expression to break bread means to celebrate communion (2:42; and see 2:46).

The worship service began with the preaching of the Word, and Luke relates that Paul preached until midnight.) The believers gladly listened to Paul preach for an extended period, even though many of them probably had worked all day (see Practical Considerations in 20:7 12). They saw Paul s visit as an extraordinary opportunity to receive instruction from an apostle, and they knew that on the next morning (Monday) Paul and his companions would depart for Syria. Hence, they rejoiced to hear Paul explain the Scriptures.) 8. And many lamps were in the upper room where we were meeting. 9. A young man named Eutychus, who was sitting on a windowsill, had sunk into a deep sleep while Paul kept on speaking. Eutychus was overcome by sleep, fell down from the third story, and was picked up dead.) Here is the account of an eyewitness who accurately describes the scene in a room on the third story.

Luke writes that there were many lamps in the room; these lamps provided light for the people in attendance, but also increased the room temperature. We imagine that the meeting hall was full; no wonder that a young man named Eutychus had to find a seat in a window.��13�� In those days a window was only a recessed opening in a wall. It was usually draped with a curtain, but when the curtain was removed, someone could take a seat on the windowsill.) Eutychus, whose name means fortunate, probably had worked throughout the day and was fatigued. When Paul talked on and on (NIV), he could not keep awake any longer. Overwhelmed by sleep, Eutychus fell out of the third-floor window to his death. Whether other people fell asleep was insignificant to Luke.

He intimates that the death of this young man changed joy and happiness into tragedy and sorrow. The members of the church picked him up dead; Luke, the physician, was able to verify this fact.) 10. Paul went down, threw himself on him, and embraced him. He said, Don t be disturbed, for he is alive. 11. Then Paul went upstairs again, broke bread, and ate. He spoke with them until daybreak and then departed. 12.

The audience took the young man home alive and they were greatly comforted.) Note these points:) a. Resurrection. The preaching came to an abrupt end. Paul rushed downstairs and threw himself on Eutychus. Embracing him, Paul looked up at the weeping bystanders and said, Don t be disturbed, for he is alive. ) 1 1 2 8 0 “tw://bible.?id=11.17.21|AUTODETECT|” We find a parallel in the lives of two of the prophets, Elijah and Elisha.��14�� Each prophet brought back to life an only son, and he did so by stretching himself out on the deceased person s body 7 1 -1 9 0 “tw://bible.?id=11.17.21|AUTODETECT|” I Kings 17:21) 1 1 -1 9 0 “tw://bible.?id=12.4.34-12.4.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.4.34-12.4.35|AUTODETECT|” II Kings 4:34 35) 1 1 -1 9 0 0 ). A New Testament parallel is Peter raising Dorcas from the dead. To preserve propriety, Peter knelt down, prayed, and then told Dorcas to get up (refer to 9:40). Luke plainly records that both apostles raised people from the dead.) 1 1 2 8 0 0 Paul brought Eutychus back to life and so told the people: I know you are distressed, but you need not be because his breath of life is in him. When he raised Eutychus, he did so through the power Jesus gave him. By this miracle Paul demonstrated the reality of Jesus presence in the midst of God s people.) 1 1 2 8 0 “tw://bible.*?id=46.11.20|AUTODETECT|” b. Communion. In this passage, Luke mentions twice the breaking of bread, but he does not give a lucid presentation of the sequence and the meaning of this act. Often he introduces an incident or action which he explains in the succeeding context; for example, he briefly notes that the Jerusalem believers had all things in common (2:44 45), but in later passages he describes the generosity of Barnabas (4:36 37) and the deception of Ananias and Sapphira (5:1 11). Similarly, Luke s remark that the Christians in Troas came together to break bread (v. 7) probably is introductory. The comment that Paul broke bread and ate refers to the actual celebration of the Lord s Supper and the partaking of the love feast (v. 11).

In the Greek text of verse 11, Luke writes the definite article before the word bread to demonstrate that this was a special event: Paul broke the bread of Holy Communion. After celebrating the Lord s Supper, Paul partook of the love feast 7 1 -1 9 0 “tw://bible.?id=46.11.20|AUTODETECT|” I Cor. 11:20) 1 1 -1 9 0 “tw://bible.?id=46.11.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.11.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” II Peter 2:13) 1 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” Jude 12) 1 1 -1 9 0 0 ).��15�� The rest of the night he spent in conversation with the believers. At daybreak he left and traveled to Assos (v. 13).) 1 4 2 8 0 0 c. Joy. Luke completes the account by reporting that the people took the young man home alive and & were greatly comforted. This note reveals the effect of Eutychus s resurrection on the congregation. A literal translation of Luke s characteristic understatement describes the joy of the believers: they were not moderately comforted. ) Scripture records few instances of people who were raised from the dead: two in the Old Testament period in the time of Elijah and Elisha; three during the ministry of Jesus (the daughter of Jairus, the young man of Nain, and Lazarus); and two in the apostolic period (Dorcas and Eutychus). When a resurrection occurs, God himself confirms the testimony of his Word. And here that Word is clear: the Christians in Troas took Eutychus home alive, says Luke.) ) Practical Considerations in 20:7 12) 1 1 2 8 0 “tw://bible.?id=2.20.8-2.20.11|AUTODETECT|” Throughout the world people today observe a seven-day week. But in Paul s day only the Jews, God-fearers, and Christians kept a calendar in which the week had seven days. They did so in harmony with the creation account in the first two chapters of Genesis and the command in the Decalogue to keep the Sabbath after laboring six days 7 1 -1 9 0 “tw://bible.?id=2.20.8-2.20.11|AUTODETECT|” Exod. 20:8 11) 1 1 -1 9 0 “tw://bible.?id=5.5.12-5.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.12-5.5.15|AUTODETECT|” Deut. 5:12 15) 1 1 -1 9 0 0 ). Moreover, the Greeks and the Romans did not have days of rest. In fact, the Roman author Seneca scoffed at the Jews and derided them for wasting time by resting one day out of every seven. When Paul preached the gospel to exclusively Gentile audiences (for example, in Lystra and in Athens), he began by teaching them the doctrine of creation. He had to teach them that God created heaven and earth in six days and rested on the seventh day.) 1 1 2 8 0 “tw://bible.?id=66.1.10|AUTODETECT|” The Jews designated five days of the week by ordinal numbers (the first day, the second, the third, the fourth, the fifth). These were followed by the day of preparation (Friday) and the Sabbath (Saturday). The early Christians adopted this nomenclature. But by the end of the first century, they called the first day of the week the Lord s Day to commemorate that Jesus rose from the grave on that day 7 1 -1 9 0 “tw://bible.*?id=66.1.10|AUTODETECT|” Rev. 1:10) 1 1 -1 9 0 0 ; the first-century document Didache 14.1). Interestingly, the modern Greek calendar lists the days of the week as Lord s Day, second, third, fourth, fifth, day of preparation, and Sabbath. In Portuguese the days are Domingo (Sunday), second day (Monday), third (Tuesday), fourth (Wednesday), fifth (Thursday), sixth (Friday), and Sabado (Saturday).) 1 33 2 8 0 0 ) Greek Words, Phrases, and Constructions in 20:7 12) Verse 7) �� the first day after the sabbath. If the plural sabbaths means weeks, then it should be translated the first day of the week. ) !�� the genitive absolute construction is completed with the perfect passive participle �� (from ��, I gather). The perfect tense denotes duration.) Verse 9) �� from the verb �� (I bring down), this present passive participle has an intensive connotation. The present tense shows process.) �� discoursing. Note that the present tense of this participle (in a genitive absolute construction) intimates continued action.) �� this is the aorist passive participle of ��. The aorist expresses single action, the preposition �� cause or means (because of or by [sleep]), and the compound thoroughness.) Verses 11 12) �� 1�� this idiomatic expression signifies for a long time. ) �U�� even though the adverb simply means thus, it is difficult to convey the concept adequately with the verb to depart.

Some translations delete the adverb; others render it then. ) The Western text changes the plural they took into the singular Paul look: While they were saying good-by, Paul took the young man home alive. ) ) 3. At Miletus) 20:13 38) 13 We had gone ahead to the ship and set sail for Assos. There we intended to take Paul aboard, because he had arranged that he would travel that far on foot. 14 When he met us at Assos, we took him aboard and came to Mitylene. 15 And on the next day we sailed from there and arrived opposite Chios. On the following day we approached Samos, and the day after we came to Miletus. 16 For Paul had decided to sail past Ephesus so that he might not spend time in the province of Asia. He was hurrying to be in Jerusalem on the day of Pentecost, if possible.) 17 From Miletus Paul sent word to Ephesus to summon the elders of the church. 18 And when they came to him he said: You know how I was with you the whole time from the first day I set foot in the province of Asia. 19 I served the Lord with all humility, with tears and trials that came to me through the plots of the Jews. 20 I kept back nothing from that which is good for you as I preached to you and taught you publicly and from house to house. 21 I testified to both Jews and Greeks that they turn in repentance to God and have faith in our Lord Jesus.) 22 And now, I am compelled by the Spirit to go to Jerusalem, though I do not know what will happen to me there, 23 except the Holy Spirit has told me that in every city imprisonments and afflictions await me. 24 However, I do not consider my life worthy of any account; I wish to finish the race and fulfill the ministry which I received from the Lord Jesus, namely, to testify to the gospel of God s grace.) 25 And I know that none of you among whom I went preaching the kingdom will see my face again. 26 Therefore I testify to you today that I am innocent of the blood of all men. 27 I did not hesitate to proclaim to you the whole purpose of God. 28 Keep watch over yourselves and the entire flock over which the Holy Spirit has made you overseers to shepherd God s church which he purchased with his own blood. 29 I know that after my departure, savage wolves will come in among you and will not spare the flock. 30 Even from among your number men will stand up to speak perverse things to draw away disciples after them. 31 So be alert and remember that for three years I did not stop warning each one of you night and day with tears.) 32 And now I commend you to God and to the word of his grace which is able to build you up and give you the inheritance among all those who are sanctified. 33 I have coveted no one s silver, gold, or clothes. 34 You yourselves know that these hands have ministered to my own needs and to those of the men who are with me. 35 In everything I showed you by working hard in this way that we must help the weak and remember the words of the Lord Jesus, who himself said, It is more blessed to give than to receive. ) 36 When he had said these things, he knelt down with everyone and prayed. 37 They began to weep aloud and they threw their arms around him and kissed him. 38 They were especially saddened by his statement that they would not see his face again. They accompanied him to the ship.) ) Luke gives us a page from his diary, so to speak, for he writes in the style of an eyewitness who records both events and conversations.

He provides a day-to-day description of the journey from Troas to Miletus.) a. Traveling) 20:13 16) 13. We had gone ahead to the ship and set sail for Assos. There we intended to take Paul aboard, because he had arranged that he would travel that far on foot. 14. When he met us at Assos, we took him aboard and came to Mitylene.) For undisclosed reasons, Paul separated from his companions and decided to travel on foot to Assos. Commentators suggest that Paul was a bad sailor, that he was afraid of inimical Jews aboard ship, or that he wanted to be alone with God.

We do not know his reason. The text seems to imply that as Paul s companions went ahead to the ship, he himself momentarily stayed behind in Troas. He knew that the ship would dock later that day (Monday) in Assos, which was located on a hill that stood seven hundred feet above sea level.) Luke seems to indicate that Paul boarded ship either before he arrived in Assos or in Assos itself. That same day, the vessel sailed south along the island of Lesbos to a harbor town called Mitylene, which was located about fifty miles south of Troas. Here they spent the night.) William M. Ramsay provides an interesting observation:) The ship evidently stopped every evening.

The reason lies in the wind, which in the Aegean during the summer generally blows from the north, beginning at a very early hour in the morning; in the late afternoon it dies away; at sunset there is a dead calm, and thereafter a gentle south wind arises and blows during the night. The start would be made before sunrise; and it would be necessary for all passengers to go on board soon after midnight in order to be ready to sail with the first breath from the north.��16��) 15. And on the next day we sailed from there and arrived opposite Chios. On the following day we approached Samos, and the day after we came to Miletus. 16. For Paul had decided to sail past Ephesus so that he might not spend time in the province of Asia. He was hurrying to be in Jerusalem on the day of Pentecost, if possible.) a.

And on the next day we sailed from there and arrived opposite Chios. The ship sailed again early in the morning of the next day (Tuesday). A northerly wind moved the vessel south-southwest across open water to the island of Chios. In the strait between the mainland and Chios, the travelers spent the night. On the following day (Wednesday), they sailed toward the southeast and, once more crossing open water, approached the island of Samos, situated to the west-southwest of Ephesus. Opposite the island on the mainland was a town named Trogyllium.

According to the Western text and the Majority Text, Paul and his companions stayed at Trogyllium. ��17�� This little detail is natural and probable in a coasting voyage and geographically accurate. ��18�� The phrase was either deleted from some major Greek manuscripts or added to the Western and Majority texts.) 1 1 2 8 0 “tw://bible.?id=55.4.20|AUTODETECT|” The fourth day (Thursday), the ship sailed along the coast of western Asia Minor and landed at Miletus 7 1 -1 9 0 “tw://bible.?id=55.4.20|AUTODETECT|” II Tim. 4:20) 1 1 -1 9 0 0 ). This town was located nearly forty miles south of Ephesus in a straight line; but, because in apostolic times a traveler had to go around the Gulf of Priene, the total distance was much further. Today this gulf is an inland lake, and the island of Lade, which once sheltered the harbor, has become a hill surrounded by a swampy alluvial plain. ��19��) 1 21 2 8 0 0 b. For Paul had decided to sail past Ephesus so that he might not spend time in the province of Asia. Notice that Luke portrays Paul as the one who makes decisions:��20��) Paul had arranged to travel on foot to Assos;) Paul decided not to spend time in the province of Asia;) Paul sent a messenger to Ephesus to ask the elders to come to Miletus) He had opportunity to leave ship at Trogyllium and walk to Ephesus, but he stayed aboard until the vessel docked in the harbor of Miletus. Paul realized that a personal visit to Ephesus would be time-consuming, whereas a meeting with the Ephesian elders in Miletus would prove to be short. Further, having lost the opportunity to be in Jerusalem for the Passover feast, he now longed to be there for the celebration of Pentecost.) Luke reports how Paul filled the seven weeks between Passover and Pentecost: he spent five days traveling between Neapolis and Troas (20:6); he stayed a week in Troas (20:6); he took four days to travel from Troas to Miletus (20:13 16); he spent perhaps most of a week on the voyage from Miletus to Tyre (21:1 3); he remained a week in Tyre (21:4); and with stops in Caesarea, he needed at least a week to travel to Jerusalem (21:7 15). According to the record that Luke provides, Paul had some time to spare before Pentecost.) The captain of the ship presumably had decided to stay in the harbor of Miletus for a few days to load and unload cargo.

During those days of waiting, Paul was able to meet with the elders from Ephesus and, perhaps in a worship service, to give his farewell address.) ) Greek Words, Phrases, and Constructions in 20:13 16) Verses 13 14) �� the context supports this reading instead of �� (we approached). The wording of the Western text appears to be a scribal modification.) �� the perfect tense in this passive participle from �� (I order, command) reveals that Paul had not made a decision on the spur of the moment.) �� by use of the imperfect tense, Luke makes possible two translations: Paul boarded ship either near Assos or in Assos.) Verse 16) �0 ��x� �4� if it were possible. Here is one of the few optatives in a conditional sentence. It is a parenthetical phrase resembling if God wills (18:21).) �0� not into but in. After �� (to be), it means at Jerusalem (see 21:17; 25:15).��21��) ) ) b. Declaring) 20:17 21) Although Luke had recorded accurately the substance and phrasing of other sermons and speeches by Paul, the farewell address at Miletus is probably the one that Luke himself heard.

The farewell address is in one of the we sections of Acts;��22�� this account then is by an eyewitness, and the text records the words Paul spoke. By comparing the word choices in this address with the phraseology of Paul s epistles, we note striking similarities:) 1 1 2 8 0 “tw://bible.?id=45.12.11|AUTODETECT|” serv[ing] the Lord with all humility 7 1 -1 9 0 “tw://bible.?id=45.12.11|AUTODETECT|” Rom. 12:11) 1 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” Eph. 4:2) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=55.4.7|AUTODETECT|” that I may finish the race 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=51.4.17|AUTODETECT|” fulfill the ministry which I received from the Lord 7 1 -1 9 0 “tw://bible.?id=51.4.17|AUTODETECT|” Col. 4:17) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=51.1.12|AUTODETECT|” the inheritance among all those who are sanctified 7 1 -1 9 0 “tw://bible.?id=51.1.12|AUTODETECT|” Col. 1:12) 1 1 -1 9 0 0 ).��23��) 1 8 2 8 0 0 Although the speech can be read as a unit, some editors of the Greek New Testament and some translators use its recurring phrases ( you know [v. 18], and now [vv. 22, 32], and I know [v. 25], I know [v. 29]) as logical points at which to divide the speech into four or five paragraphs.��24�� The repetitive phrases are part of Paul s last will and testimony to the Ephesian elders. He informs them that with the passing of the apostolic era they have become the shepherds of Christ s flock. Paul uses the verb to know to stress those matters which they have in common:) You know how I was with you (v. 18);) Though I do not know what will happen to me there (v. 22);) I know that none of you & will see my face again (v. 25);) I know that & savage wolves will come (v. 29);) You yourselves know that these hands have ministered to my own needs (v. 34).��25��) The repeated use of this verb emphasized the bond between Paul and the elders and conveyed to them that Paul was leaving them in charge of the church. The elders of Ephesus received the legacy of being overseers and shepherds of the flock of Jesus Christ.) 17. From Miletus Paul sent word to Ephesus to summon the elders of the church.) 1 1 2 8 0 “tw://bible.?id=54.3.1-54.3.7|AUTODETECT|” A messenger could cover the distance between Miletus and Ephesus in two days, and the elders needed an equal number of days to travel to Miletus. Perhaps Trophimus, who was a native of Ephesus (21:29), served as messenger and accompanied the elders when they came to Paul. We presume that Paul spent a day exhorting and instructing the elders. In later years, he wrote to Timothy and Titus the qualifications for elders, that is, overseers 7 1 -1 9 0 “tw://bible.?id=54.3.1-54.3.7|AUTODETECT|” I Tim. 3:1 7) 1 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” 5:17) 1 1 -1 9 0 “tw://bible.?id=56.1.6-56.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.6-56.1.9|AUTODETECT|” Titus 1:6 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=56.1.5|AUTODETECT|” Wherever Paul founded churches, he appointed elders to give leadership 7 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” Titus 1:5) 1 1 -1 9 0 0 ). Luke calls these men elders in this verse, yet in his speech Paul describes them as overseers (v. 28). The word elder refers to office; the word overseer describes the task the person performed.) 1 5 2 8 0 0 18. And when they came to him he said: You know how I was with you the whole time from the first day I set foot in the province of Asia. ) We trust that the elders came to Miletus without delay. They presumed that Paul s message would differ from the words of encouragement he spoke to the disciples when he left for Macedonia (v. 1). They came as governing and teaching elders to whom Paul would entrust a spiritual inheritance.) Paul recalls, in this first part of his speech, how he first came from Corinth (18:19), taught in the local synagogue, went to Jerusalem, and returned to Ephesus. When he came back to Ephesus, he taught for nearly three years. In no other place had he preached the gospel for as long a period.

The elders knew that Paul had faithfully taught the word of the Lord to Jews and Gentiles in the province of Asia (19:10). They could testify that he had been in their midst as a true messenger of the gospel of Christ. Convinced of Paul s mission, they were witnesses of the veracity of the message he proclaimed. They had observed that Paul was completely devoted to serving his Lord.) 19. I served the Lord with all humility, with tears and trials that came to me through the plots of the Jews. ) Note these points:) 1 1 2 8 0 “tw://bible.?id=45.1.1|AUTODETECT|” First, by saying I served the Lord, Paul indicates in the Greek that he was a servant of Christ 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=45.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.11|AUTODETECT|” 12:11) 1 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” Gal. 1:10) 1 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” Phil. 1:1) 1 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” ). He literally calls himself a slave. As a slave he looked up to his Lord, for he would consider it a sin to do less. Accordingly, Paul confesses that he served Jesus with all humility. ��26�� He had learned to live in all humility as a servant of the Lord 7 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” Phil. 4:12) 1 1 -1 9 0 “tw://bible.?id=50.2.4|AUTODETECT|” ), and he exhorted the people not to look merely to their own advantage but also to promote that of others 7 1 -1 9 0 “tw://bible.?id=50.2.4|AUTODETECT|” Phil. 2:4) 1 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” Eph. 4:2) 1 1 -1 9 0 0 ). Augustine captured the importance of humility by saying:) 1 4 2 8 0 0 For those who would learn God s ways,) humility is the first thing,) humility is the second,) humility is the third.) 1 1 2 8 0 “tw://bible.?id=47.2.4|AUTODETECT|” Next, Paul served the Lord with tears. Twice in this address Paul confesses that he shed tears: when he was persecuted by his enemies (v. 19) and when he agonized over converts (v. 31). During his ministry, Paul gave himself completely to serve the Lord and the church. He wept not for the wounds and bruises he received as a servant of Christ. He cared for the members of the church when he wrote to the Corinthians to reveal his deep love for them 7 1 -1 9 0 “tw://bible.?id=47.2.4|AUTODETECT|” II Cor. 2:4) 1 1 -1 9 0 “tw://bible.?id=50.3.18|AUTODETECT|” ). And he told the Philippians of his tears when he revealed that many people lived as enemies of the cross of Christ 7 1 -1 9 0 “tw://bible.?id=50.3.18|AUTODETECT|” Phil. 3:18) 1 1 -1 9 0 0 ). These tears testify to Paul s greatness.) 1 1 2 8 0 “tw://bible.?id=47.11.26|AUTODETECT|” Last, trials were formidable impediments in Paul s apostolic life. Paul relates that these trials were the plots of the Jews. Since his conversion near Damascus, Jewish plots against his life seemed to occur with amazing frequency, either in Damascus, Asia Minor, Macedonia, Greece, or Jerusalem.��27�� His life always seemed to be in danger from bandits, Jews, or Gentiles 7 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” II Cor. 11:26) 1 1 -1 9 0 0 ), but the Lord protected him.) 1 2 2 8 0 0 20. I kept back nothing from that which is good for you as I preached to you and taught you publicly and from house to house. 21. I testified to both Jews and Greeks that they turn in repentance to God and have faith in our Lord Jesus. ) a. I kept back nothing. Even though he faced dangers everywhere, Paul fearlessly gave the believers everything they needed for their spiritual development. Actually he said, I did not keep silent in fear of hiding something from you that might be beneficial (compare v. 27). What then was advantageous to them? Their spiritual welfare. With unflagging devotion, Paul conveyed to the Ephesians the riches of salvation by preaching the Word of God.) 1 1 2 8 0 “tw://bible.?id=45.16.5|AUTODETECT|” b. I preached to you and taught you. Paul proclaimed the gospel in the worship services, but he also taught daily in the lecture hall of Tyrannus (19:9). Moreover, his preaching was never done in secret. He publicly preached the Word in the city of Ephesus so that everyone had an opportunity to listen to the message of salvation. His teaching was not limited to the daily lectures to his disciples; he also went from house to house to instruct the people in the riches of the Word. The word house undoubtedly refers to the numerous house churches that were formed 7 1 -1 9 0 “tw://bible.?id=45.16.5|AUTODETECT|” Rom. 16:5) 1 1 -1 9 0 “tw://bible.?id=51.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.15|AUTODETECT|” Col. 4:15) 1 1 -1 9 0 “tw://bible.?id=57.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.2|AUTODETECT|” Philem. 2) 1 1 -1 9 0 0 ). In his work, Paul demonstrated that he was always and everywhere a minister of that Word.) 1 1 2 8 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” c. I testified to both Jews and Greeks. Paul was all things to all men so that he might win them for Christ. He was a Jew in the company of Jews and a Gentile with the Gentiles. He did everything possible to further the cause of the gospel 7 1 -1 9 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” I Cor. 9:19 23) 1 1 -1 9 0 0 ). As it were, he lived in two different worlds, each with its own culture and customs. He never tried to use his calling of apostle to the Gentiles as an excuse not to preach to the Jews. Paul testified faithfully to both groups of people. The verb to testify occurs frequently in Acts and describes the preaching of the apostles Peter, John, and Paul.��28��) 1 9 2 8 0 0 Luke indicates in the Greek text that Paul continually testified. What was the content of his testimony? Simply put, it is the summary of Christian doctrine: repentance and faith. In his speech, Paul says that he proclaimed to both Jews and Greeks) repentance faith ) to God in our Lord Jesus ) ) ) The nouns repentance and faith are the two sides of the same coin. Because Paul gives two aspects of one concept, we ought not to link repentance to the Gentile and faith to the Jew. Both Jews and Gentiles had to repent of their sins and both had to express their faith in Jesus.

Further, repentance that lacks faith as its counterpart is useless, and faith without the prerequisite of repentance is futile. Indeed, repentance and faith are tied together in an unbreakable connexion. ��29��) ) Practical Considerations in 20:17 21) Numerous Sunday worshipers prefer to hear a sermon about heaven rather than a reference to hell. They want to hear pleasing words on the love of God, but refuse to accept the justice of God. They welcome a word of commendation but reject even an allusion to condemnation. From the doctrines of the Christian faith, they pick and choose those that are agreeable and gratifying. Consequently, they decline to listen to expositions on sin and repentance, unbelief and disobedience, hell and reprobation.) 1 1 2 8 0 “tw://bible.?id=55.4.3|AUTODETECT|” What is the task of the pastor who ministers the Word to people who have itching ears 7 1 -1 9 0 “tw://bible.?id=55.4.3|AUTODETECT|” II Tim. 4:3) 1 1 -1 9 0 “tw://bible.?id=46.14.8|AUTODETECT|” )? He must remember that he is a minister of God s Word, not a minister of the people. He ministers the Word to the people, but he is first a minister of that Word. To put it in the language of Scripture, God has given him the duty to blow the trumpet to prepare his people for the war on sin 7 1 -1 9 0 “tw://bible.?id=46.14.8|AUTODETECT|” I Cor. 14:8) 1 1 -1 9 0 0 ). But if the trumpet fails to produce a clear sound, no one will prepare for battle, and as a result everyone will become captive to sin.) 1 21 2 8 0 0 Failure to preach the full message of salvation is cruel, for the results are destruction and death. The pastor who faithfully preaches the gospel never fails to include a call to repentance. He sounds a warning of impending doom if this call is ignored. He points out the narrow path that leads to life and warns his audience not to walk the wide road of sin that leads to eternal doom. A true preacher calls the sinner to repentance and faith. Said the noted evangelist D.

L. Moody, Repentance is the tear in the eye of faith. ) ) Greek Words, Phrases, and Constructions in 20:18 and 20) Verse 18) �x �� !�� ‘� the relative clause stands in sharp relief to the antecedent noun because the preposition is repeated.��30�� Paul is emphatic in his speech and points to the first day he set foot in Ephesus.) �x� �� the whole time. The noun refers to calendar time and not an opportune time or moment.) Verse 20) Q�� this verb from Q�� (I withdraw) always shows that fear is the motivating force. It occurs twice in Acts (20:20, 27), once in Galatians (2:12), and once in Hebrews (10:38).) ) ) c. Testifying) 20:22 24) 22. And now, I am compelled by the Spirit to go to Jerusalem, though I do not know what will happen to me there, 23. except the Holy Spirit has told me that in every city imprisonments and afflictions await me. ) After reminding his audience of the work he had performed among them in earlier days, Paul in the second part of his speech tells them why he is on his way to Jerusalem.) a.

And now, I am compelled by the Spirit to go to Jerusalem. The Ephesian elders knew of Paul s desire to travel to Jerusalem, for while he was still teaching in the lecture hall of Tyrannus he had expressed a desire to proceed to that city (19:21). Probably they were amazed that instead of going south and east toward Palestine, Paul instead went north and west to Macedonia and Greece (20:1).) The reason for sailing to Jerusalem, according to the nuances of the Greek text, was that for some time already Paul was bound, that is, under obligation to make the trip. Was it a desire within Paul s human spirit or was Paul prompted by the Holy Spirit?��31��) We try to answer this question by looking at the broader context. In Acts, Luke shows that the Holy Spirit worked in many people. Thus, the Spirit induced) Philip to approach the Ethiopian official (8:29),) Peter to accompany the men sent by Cornelius (10:20; 11:12),) the church in Antioch to commission Barnabas and Paul (13:2), and) Paul to bypass the regions of Asia and Mysia (16:6 7).) 1 1 2 8 0 “tw://bible.?id=42.1.47|AUTODETECT|” At times, Luke uses the word spirit when he refers to the human spirit (see 18:25). Often he shows precision when in Greek he delimits this word with a possessive adjective 7 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” Luke 1:47) 1 1 -1 9 0 “tw://bible.?id=44.17.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.16|AUTODETECT|” Acts 17:16) 1 1 -1 9 0 0 ). In verse 22, Luke appears to indicate that he is alluding to the Spirit, especially when in the following verse (v. 23) he explictly writes, the Holy Spirit. Conclusively, Paul is driven by the Holy Spirit to go to Jerusalem.��32��) 1 1 2 8 0 0 b. Though I do not know what will happen to me there. The Holy Spirit compels Paul to journey to Jerusalem, but Paul has not been told what awaits him there. Paul himself has no innate knowledge of future events. But he experiences that the Spirit is revealing details to him as he continues his travel. During the course of his voyage (to be precise, in both Tyre and Caesarea), Paul receives additional information. In Tyre, the Christians warn him not to continue to Jerusalem (21:4). And in Caesarea, the prophet Agabus reveals to Paul that in Jerusalem he will be bound and delivered to the Gentiles (21:10 11).) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” Three days after Paul s conversion, Jesus said to Ananias in Damascus that Jesus would show Paul how much he would have to suffer for the sake of Christ s revelation (9:16). Even though Paul had endured much suffering 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” II Cor. 11:23 29) 1 1 -1 9 0 0 ), he knows that he will be imprisoned and will suffer adversities in Jerusalem and elsewhere. As Paul himself says, the Holy Spirit has told me that in every city imprisonments and afflictions await me. The closer he comes to Jerusalem, the more clearly the Spirit speaks to him about his impending sufferings.) 1 8 2 8 0 0 The text gives no evidence that Paul delayed his journey to postpone or avoid the afflictions that await him. He does not resist the Spirit but obediently listens and permits him to govern his life. Hence, Paul explicitly states:) 24. However, I do not consider my life worthy of any account; I wish to finish the race and fulfill the ministry which I received from the Lord Jesus, namely, to testify to the gospel of God s grace. ) Observe the following points:) a. Variations. If we consult a few translations, we notice variations in the first line of this verse:) But none of these things move me; nor do I count my life dear to myself (NKJV; see also KJV, MLB).) But life to me is not a thing to waste words on (JB).) But I do not consider my life of any account as dear to myself (NASB).) The reason for the differences lies, first, in Greek manuscript evidence and, second, in the use of idiomatic expressions. The Western and Majority texts have the expanded version that is reflected in the longer translations.��33�� Further, the verse contains both a combination and a contraction of two expressions: I have regard for nothing and I do not consider my life precious. ��34�� A more or less literal translation of the first part of verse 24 is, But I make of no account my life, (as though) precious to myself. ��35��) 1 1 2 8 0 “tw://bible.?id=47.12.10|AUTODETECT|” b. Explanation. Both in the presence of the believers in Caesarea and in his writings, Paul declares that he is ready to yield everything, including his life, to Jesus Christ 7 1 -1 9 0 “tw://bible.?id=47.12.10|AUTODETECT|” II Cor. 12:10) 1 1 -1 9 0 “tw://bible.?id=50.1.20-50.1.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.20-50.1.21|AUTODETECT|” Phil. 1:20 21) 1 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” 2:17) 1 1 -1 9 0 “tw://bible.?id=50.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.8|AUTODETECT|” 3:8) 1 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” ). Paul states that he is running a race to fulfill his ministry, a metaphor he repeats in his last epistle, which he wrote before his death: I have finished the race 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=47.5.18|AUTODETECT|” ). Paul s conversion experience was the beginning of that race, which he now expects to end. He knows that the purpose of this race is to complete the work Jesus has given him to do, namely, the task of testifying to the good news of God s grace 7 1 -1 9 0 “tw://bible.?id=47.5.18|AUTODETECT|” II Cor. 5:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.15.24|AUTODETECT|” c. Intention. Paul s words should not necessarily be understood to mean that he expected his life s task to come to a speedy end in Jerusalem. Earlier he expressed his desire to travel to Rome (19:21), and in his epistle to the church in the imperial city he writes that he wishes to go to Spain 7 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” Rom. 15:24) 1 1 -1 9 0 “tw://bible.?id=45.15.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ). He saw his task expanding in widening circles from Jerusalem to the ends of the earth (1:8).) 1 5 2 8 0 0 The gospel itself discloses God s grace to his people. In his farewell address, Paul uses this concept once again when he commends the elders to God and to the word of his grace (v. 32). Correspondingly, at the Jerusalem Council Peter said that the Gentiles are saved through the grace of Jesus (15:11). Salvation is God s gift of grace, which the sinner appropriates in faith.��36��) ) Greek Words, Phrases, and Constructions in 20:22 24) Verses 22 23) �� the present tense of this verb describes an action that was already in progress, I am going to Jerusalem. ��37��) 1 1 2 8 0 “tw://bible.?id=42.8.29|AUTODETECT|” �� this plural noun chains (i.e., imprisonment) appears three times in the New Testament, all in Luke s writings 7 1 -1 9 0 “tw://bible.?id=42.8.29|AUTODETECT|” Luke 8:29) 1 1 -1 9 0 “tw://bible.?id=44.16.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.26|AUTODETECT|” Acts 16:26) 1 1 -1 9 0 “tw://bible.?id=44.20.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.23|AUTODETECT|” 20:23) 1 1 -1 9 0 0 ). As a synonym of �� (fetter), it vividly describes Paul s eventual imprisonment.) 1 8 2 8 0 0 Verse 24) The first clause in this verse is awkward Greek because two idiomatic expressions are telescoped. The Western text has separated the expressions by expanding the text: �P��x� �� (I have no reckoning [thought] of anything for myself) and �P�r �� t� �� (I do not make my life precious to me). With modifications, the Textus Receptus and Majority Text have adopted this expanded reading.) �� the grace of God. With the noun gospel, this phrase is a subjective genitive, not the objective genitive. The gospel is a gift from God.) ) ) d. Warning) 20:25 31) 25. And I know that none of you among whom I went preaching the kingdom will see my face again. ) 1 1 2 8 0 “tw://bible.?id=54.1.3|AUTODETECT|” In the third part of Paul s farewell address to the Ephesian elders he predicts that they will never meet again. How should we interpret this verse, in view of the fact that Paul later returned to Ephesus 7 1 -1 9 0 “tw://bible.?id=54.1.3|AUTODETECT|” I Tim. 1:3) 1 1 -1 9 0 “tw://bible.?id=54.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.14|AUTODETECT|” 3:14) 1 1 -1 9 0 0 )? Various answers can be given:) 1 7 2 8 0 0

When Luke composed Acts, he was not aware of Paul s intended visit to Ephesus. This is possible if we hold that Luke wrote Acts soon after Paul s release from house arrest in Rome.) 2. Paul set his sights on visiting Rome and other lands; he had no intention of returning to Ephesus. This is a credible explanation if we assume that he visited Spain.��38��) 3. Paul expected to travel to Rome, where he would die.��39�� But Luke ends the Book of Acts on an optimistic note that describes Paul preaching the gospel without hindrance (28:31).) 4.

Paul was of the opinion that he would be put to death in Jerusalem. Only if we interpret this verse (v. 25) from a strictly human point of view can we say that Paul feared such a possibility.) 5. When Paul eventually returned to his former parishioners in Ephesus, almost all these persons [had] died or removed elsewhere. ��40�� But this is a mere guess.) The first two interpretations are the most plausible. Granted that Paul realized the significance of the Spirit s promptings, he nevertheless had a desire to preach the gospel elsewhere. Accordingly, he told the Ephesian elders who had heard the message of the kingdom (that is, the gospel [see 19:8]) that they would see his face no more. Paul would not return to Ephesus as their minister; he now commissioned the elders to take care of the local church (v. 28).) 26.

Therefore I testify to you today that I am innocent of the blood of all men. 27. I did not hesitate to proclaim to you the whole purpose of God. ) 1 1 2 8 0 “tw://bible.?id=26.33.4|AUTODETECT|” Paul concludes from the preceding statement that his task in Ephesus has ended. By using the verb testify (v. 21) once again, he attests to his faithfulness in preaching the gospel: I am innocent of the blood of all men. Paul alludes to a prophecy in Ezekiel in which the watchman on the city wall blows the trumpet to warn the people of approaching danger. But if the inhabitants of the city ignore the warning, the watchman will not be held accountable if their blood is shed in the ensuing siege 7 1 -1 9 0 “tw://bible.?id=26.33.4|AUTODETECT|” Ezek. 33:4) 1 1 -1 9 0 0 ; and see 3:17 19). Paul referred to the same Old Testament passage when he departed from the Jewish leaders of the synagogue in Corinth (18:6).) 1 2 2 8 0 0 Once more Paul repeats what he has stated earlier (v. 20): I did not hesitate to proclaim to you the whole purpose of God. He did not hold back any truths of the gospel but proclaimed the full gospel to both Jew and Gentile. In addressing his audiences, Paul used tact and discretion but never compromised the message of salvation. The phrase the whole purpose of God refers to the complete revelation God has given in his Son Jesus Christ, through whom the believer appropriates salvation (compare 2:23; 4:28). Note that in his epistle to the Ephesians, Paul delineates how God realizes and fulfills his plan of salvation through Christ, in whom we also have been made heirs, having been predestined according to the purpose of him who works out all things after the counsel of his will (1:11).) 28. Keep watch over yourselves and the entire flock over which the Holy Spirit has made you overseers to shepherd God s church which he purchased with his own blood. ) 1 1 2 8 0 “tw://bible.?id=54.4.16|AUTODETECT|” a. Keep watch over yourselves and the entire flock. Paul gives a charge to the Ephesian elders, who must assume pastoral responsibilities in the local church. He begins by telling them to keep watch over themselves; that is, they have to be spiritual examples for the members of the church. He exhorts them to put their minds to work in watching themselves 7 1 -1 9 0 “tw://bible.?id=54.4.16|AUTODETECT|” I Tim. 4:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=60.5.1-60.5.4|AUTODETECT|” In addition, the elders have the task of caring for the spiritual needs of the entire flock. Paul uses imagery borrowed from the agricultural society of his day.��41�� This is rather unusual for Paul, whose educational training kept him from any intimate knowledge of sheepherding. Yet he knew that Jesus had frequently alluded to the shepherd and the sheep.��42�� And when Peter wrote his epistle, he called Jesus the Chief Shepherd under whom elders serve as overseers and shepherds of God s flock 7 1 -1 9 0 “tw://bible.?id=60.5.1-60.5.4|AUTODETECT|” I Peter 5:1 4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=4.27.16-4.27.17|AUTODETECT|” b. Over which the Holy Spirit has made you overseers. This clause introduces two significant points. First, Paul states that the Holy Spirit has appointed the elders as overseers. Perhaps Paul is referring to a specific ceremony that marked their appointment (compare 14:23). Next, he uses the term overseers as a synonym for elders (see v. 17). The task of the overseer is to be a shepherd 7 1 -1 9 0 “tw://bible.?id=4.27.16-4.27.17|AUTODETECT|” Num. 27:16 17) 1 1 -1 9 0 0 ) like Jesus Christ:) 1 1 2 8 0 0 Oversight means loving care and concern, a responsibility willingly shouldered; it must never be used for personal aggrandisement. Its meaning is to be seen in Christ s selfless service which was moved by concern for the salvation of men.��43��) 1 1 2 8 0 “tw://bible.?id=54.3.1-54.3.7|AUTODETECT|” Both Paul and Peter describe the responsibilities of an overseer in their respective epistles. Paul lists a number of qualifications for anyone who aspires to the office of elder/overseer 7 1 -1 9 0 “tw://bible.?id=54.3.1-54.3.7|AUTODETECT|” I Tim. 3:1 7) 1 1 -1 9 0 “tw://bible.?id=56.1.6-56.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.6-56.1.9|AUTODETECT|” Titus 1:6 9) 1 1 -1 9 0 “tw://bible.?id=60.5.1-60.5.4|AUTODETECT|” ), and Peter similarly specifies the duties of an elder 7 1 -1 9 0 “tw://bible.?id=60.5.1-60.5.4|AUTODETECT|” I Peter 5:1 4) 1 1 -1 9 0 0 ). Both apostles use the terms elder and overseer interchangeably.) 1 1 2 8 0 “tw://bible.?id=44.20.28|AUTODETECT|” c. To shepherd God s church which he purchased with his own blood. This clause presents difficulties, for the expression God s church can be translated church of God/Christ or church of the Lord. The first expression is common in the New Testament; it occurs twelve times apart from ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 0 .��44�� Conversely, although the reading the Lord s church does appear in a number of excellent Greek manuscripts, that reading occurs nowhere else in the New Testament and only seven times in the Septuagint. On the basis of the scriptural evidence, I am inclined to adopt the reading the church of God.) 1 1 2 8 0 0 Another difficulty, however, remains. What is the meaning of the literal translation with the blood of his own? If we translate the phrase with his own blood, which most translations have adopted, we confuse the meaning of the sentence. The context mentions the Holy Spirit and God, to whom the word blood fails to apply. Perhaps the suggestion to say that his own is a variant of his beloved or his one and only [Son] is a step toward solving the matter.��45��) 1 1 2 8 0 “tw://bible.?id=46.6.20|AUTODETECT|” d. God s church which he purchased. God bought his universal church with the blood of his Son. He paid an incalculable price to save a people for himself through Christ s death on the cross. Writes Donald Guthrie, The idea of the death of Christ being a purchase price is a distinctive emphasis in Paul s epistles. ��46�� Indeed, Paul tells the Corinthians, You were bought at a price 7 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” I Cor. 6:20) 1 1 -1 9 0 “tw://bible.?id=46.7.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.23|AUTODETECT|” 7:23) 1 1 -1 9 0 “tw://bible.?id=19.74.2|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=19.74.2|AUTODETECT|” Ps. 74:2) 1 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” Rev. 5:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 29. I know that after my departure, savage wolves will come in among you and will not spare the flock. 30. Even from among your number men will stand up to speak perverse things to draw away disciples after them. ) 1 1 2 8 0 “tw://bible.?id=40.7.15|AUTODETECT|” a. I know. Again Paul employs the verb to know. He is fully cognizant of the perilous condition in which the believers will find themselves after he has left them. He speaks from innate knowledge: Savage wolves will come in among you. Wolves are predators that attack the flock and slaughter many of the sheep 7 1 -1 9 0 “tw://bible.?id=40.7.15|AUTODETECT|” Matt. 7:15) 1 1 -1 9 0 “tw://bible.?id=40.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.16|AUTODETECT|” 10:16) 1 1 -1 9 0 “tw://bible.?id=43.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.12|AUTODETECT|” John 10:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.2.1-66.3.22|AUTODETECT|” b. After my departure. Paul introduces the concept departure in general terms. After the departure of the apostles, many of the seven churches in the province of Asia showed spiritual lethargy 7 1 -1 9 0 “tw://bible.?id=66.2.1-66.3.22|AUTODETECT|” Rev. 2:1 3:22) 1 1 -1 9 0 “tw://bible.?id=54.4.1|AUTODETECT|” ). Paul himself continued to warn the church of Ephesus through his pastoral epistles to Timothy 7 1 -1 9 0 “tw://bible.?id=54.4.1|AUTODETECT|” I Tim. 4:1) 1 1 -1 9 0 “tw://bible.?id=55.3.1-55.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.1-55.3.9|AUTODETECT|” II Tim. 3:1 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=61.2.0|AUTODETECT|” c. Savage wolves. The metaphor of wolves attacking the flock is a portrayal of false teachers who enter the church to deceive the members and lead them away from the faith. Both Peter and Jude oppose false teachers and scoffers who have furtively slipped into the church and led the people astray. For instance, these teachers deny the return of Christ, despise authority, reject Jesus Christ, repudiate Christian conduct, and live in immorality 7 1 -1 9 0 “tw://bible.?id=61.2.0|AUTODETECT|” II Peter 2) 1 1 -1 9 0 “tw://bible.?id=65.1.4-65.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.4-65.1.19|AUTODETECT|” Jude 4 19) 1 1 -1 9 0 0 ).��47��) 1 1 2 8 0 “tw://bible.?id=65.1.4|AUTODETECT|” d. Even from among your number. Not only do false teachers slip in among the members of the church 7 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” Jude 4) 1 1 -1 9 0 “tw://bible.?id=62.2.18-62.2.19|AUTODETECT|” ), but even within the church the danger of heresy is real 7 1 -1 9 0 “tw://bible.?id=62.2.18-62.2.19|AUTODETECT|” I John 2:18 19) 1 1 -1 9 0 “tw://bible.?id=47.11.14|AUTODETECT|” ). Some people in the church become false prophets, who at times disguise themselves as angels of light 7 1 -1 9 0 “tw://bible.?id=47.11.14|AUTODETECT|” II Cor. 11:14) 1 1 -1 9 0 0 ). They purposely strive to draw believers away from the truth of the gospel.) 1 1 2 8 0 0 31. So be alert and remember that for three years I did not stop warning each one of you night and day with tears. ) 1 1 2 8 0 “tw://bible.?id=40.24.42|AUTODETECT|” Paul sounds the alarm: Be alert 7 1 -1 9 0 “tw://bible.?id=40.24.42|AUTODETECT|” Matt. 24:42) 1 1 -1 9 0 “tw://bible.?id=41.13.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.37|AUTODETECT|” Mark 13:37) 1 1 -1 9 0 0 ). He cautions the elders about the spiritual warfare they face, which no member of the church can afford to take lightly.) 1 1 2 8 0 0 During his three-year ministry in Ephesus, Paul tirelessly warned the members of the church to be on the alert. He did so night and day with tears. In short, Paul gave himself heart, soul, and mind to the work of admonishing the believers to follow the Lord. And in the shedding of his tears, he demonstrated his loving concern as a pastor of the Ephesian congregation.) 1 1 2 8 0 “tw://bible.?id=46.4.14|AUTODETECT|” Implicitly, Paul is exhorting the elders to follow his example as they assume the responsibility of caring for the church of God. He intimates that as he unceasingly toiled for their spiritual welfare, even to the point of weeping for them, so they in turn should labor arduously for the Lord. Paul reveals that during his ministry he has been a diligent pastor, because he warned and instructed each member of the church 7 1 -1 9 0 “tw://bible.?id=46.4.14|AUTODETECT|” I Cor. 4:14) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Moreover, the expression night and day is not merely a convenient idiom that denotes continuity. It means that Paul pursued his trade (19:9) in the morning, taught daily in the lecture hall of Tyrannus (19:9), and filled the evening hours in teaching the people both in public and from house to house (20:20).) ) Doctrinal Considerations in 20:28) Three points require our attention:) a. Purchase. God purchased for himself a people that is peculiarly his own. The price he paid was the blood of his Son shed on Calvary s cross. However, the metaphor of buying cannot be taken beyond this point, for there is no seller, so to speak.

God did not buy the church from anyone. In fact, the Greek word which I have translated purchased (v. 28) means to acquire, obtain, gain for oneself. ��48�� The word has nothing to do with buying and selling but rather with paying a price in a court of law. Through the meritorious work of his Son, God paid the penalty for sin. That is, the blood of Jesus shed at Golgotha covered the sins of his people.) b. Trinity. In his address to the Ephesian elders, Paul implicitly teaches the doctrine of the Trinity.

He juxtaposes repentance to God and faith in our Lord Jesus (v. 21) and continues with a reference to the Spirit (v. 22) and Holy Spirit (v. 23). He also mentions the Holy Spirit who appointed overseers for the flock, the church of God [the Father], and the blood of his own [Son] (v. 28).) 1 1 2 8 0 “tw://bible.?id=52.1.1|AUTODETECT|” c. Church. Writing a letter to a group of believers, Paul at times addresses an individual church (e.g., the church in Thessalonica [) 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=53.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.1|AUTODETECT|” II Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” ]). But in his speech at Miletus, he alludes to the universal church. He calls attention to the church of God, which [God] made his own through the death of his Son (GNB). [T]his verse (v. 28) is one of the clearest assertions in the New Testament of the doctrine of the atonement. ��49�� In this text, Paul plainly teaches that Jesus Christ died for the people who constitute the church, that is, the elect 7 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” John 10:15) 1 1 -1 9 0 “tw://bible.?id=43.17.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.9|AUTODETECT|” 17:9) 1 1 -1 9 0 “tw://bible.?id=45.8.32-45.8.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.32-45.8.33|AUTODETECT|” Rom. 8:32 33) 1 1 -1 9 0 0 ).) 1 21 2 8 0 0 ) Greek Words, Phrases, and Constructions in 20:25 30) Verses 25 26) �� the use of the aorist must be seen as a single fact without reference to its progress. ��50��) �� in context, this compound particle means and so. ) Verse 27) Q�� this aorist is in the middle voice: I withdraw myself. ��51�� It is followed by an infinitive construction (�� t ��). The genitive case depends on the preceding verb that expresses hesitation and fear. The negative particle �� strengthens the particle �P that negates the verb.) Verse 28) �� note the present tense, to shepherd continually. The infinitive can express either command, as a substitute for the imperative, or purpose.��52�� With the preceding verb �� (he appointed), the idea of purpose is preferred.) �� the compound aorist verb is in the middle voice: he acquired for himself. The insertion �� (for himself) of the Western text is superfluous.) �� 0�� his own. We supply the noun Son to complete the phrase.��53��) Verse 30) Q�� P�� this combination usually expresses the reflexive meaning of the pronoun, but in this case it has more the sense of the intensive.��54��) �� the perfect passive participle from the verb �� (I make crooked).

It is used of objects that turn out as failures in the hands of a clumsy workman, and whose shape is therefore distorted. ��55��) ) ) e. Committing) 20:32 35) Luke reports the last part of Paul s speech to the Ephesian elders in a summary statement. Indeed, Luke telescopes a number of terms grace, build up, inheritance, sanctified without explaining them. Yet the intent is plain.) 32. And now I commend you to God and to the word of his grace which is able to build you up and give you the inheritance among all those who are sanctified. ) Paul is making his concluding remarks and commits his audience both to God and to the word of his grace. Similarly, Paul commended the elders in the churches of Pisidian Antioch, Iconium, Lystra, and Derbe to the Lord (14:23).

Reporting Paul s gospel preaching in Iconium, Luke notes that the Lord himself testified to the message of his grace (14:3). The concept grace is typically Pauline, for Paul uses the word about one hundred times in his epistles. Simply put, the expression the word of his grace is a synonym for gospel (see v. 24).��56��) 1 1 2 8 0 “tw://bible.?id=45.16.25|AUTODETECT|” The gospel of Christ has innate power to strengthen and establish the Ephesian elders in their faith. By implication, we understand that the gospel receives its authority from the Lord Jesus. He demonstrates his power by confirming the believers through the spoken and written word 7 1 -1 9 0 “tw://bible.?id=45.16.25|AUTODETECT|” Rom. 16:25) 1 1 -1 9 0 0 ). To be precise, it is the gospel to which Paul commits the elders, and this gospel gives them a legacy. The church already had the Old Testament canon, but in due time it also received and acknowledged the New Testament books as canonical and thus inherited the word of God s grace.) 1 1 2 8 0 “tw://bible.?id=46.1.2|AUTODETECT|” When Paul alludes to the inheritance, he addresses the entire church. Notice he says that the gospel is able to give you the inheritance among all those who are sanctified. The key word in this phrase is the preposition among, for Paul does not say that the word of grace will give an inheritance to the Ephesian elders. He says that these particular saints, who are entrusted to God and his Word, receive an inheritance among all the believers who are sanctified 7 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” I Cor. 1:2) 1 1 -1 9 0 0 ). That is, Paul emphasizes the corporate nature of the Church within which these believers have their place. ��57�� Hence Paul stresses the unity of the body of Christ.) 1 1 2 8 0 0 33. I have coveted no one s silver, gold, or clothes. 34. You yourselves know that these hands have ministered to my own needs and to those of the men who are with me. ) 1 1 2 8 0 “tw://bible.?id=42.10.7|AUTODETECT|” a. I have coveted no one s silver, gold, or clothes. Even though the Lord Jesus stated that those who preach the Good News should receive an income 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” ; cited in ) 7 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” I Cor. 9:14) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 “tw://bible.?id=9.12.3|AUTODETECT|” ), Paul never availed himself of that right. Instead, in his letters he discloses that he worked night and day with his own hands to support himself,��58�� so that no one would ever be able to accuse him of depending on the hearers of the gospel for his material needs 7 1 -1 9 0 “tw://bible.?id=9.12.3|AUTODETECT|” I Sam. 12:3) 1 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” ). He refused to be a burden to anyone in the churches he established. By performing manual labor, he provided for his financial needs. Paul received gifts from the believers in Philippi, as he himself reveals 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 1 1 -1 9 0 “tw://bible.?id=50.4.16-50.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.16-50.4.18|AUTODETECT|” 4:16 18) 1 1 -1 9 0 0 ), yet he declares that he did not solicit those gifts.) 1 1 2 8 0 “tw://bible.?id=47.7.2|AUTODETECT|” b. You yourselves know that these hands have ministered to my own needs. The Ephesian elders had observed Paul s ministry and physical work during his three-year stay. They were able to testify that he had never exploited anyone 7 1 -1 9 0 “tw://bible.?id=47.7.2|AUTODETECT|” II Cor. 7:2) 1 1 -1 9 0 “tw://bible.?id=53.3.10|AUTODETECT|” ) but had always set an example of diligence and self-sufficiency, in the good sense of the word. He was a model to the believers and taught the rule: If you will not work, you shall not eat 7 1 -1 9 0 “tw://bible.?id=53.3.10|AUTODETECT|” II Thess. 3:10) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 c. And to those of the men who are with me. This is an interesting bit of information. It appears that Paul generated sufficient income to support not only himself but even his companions. Among his companions in Ephesus were Timothy and Erastus. We do not know whether these two men engaged in any type of physical labor or were completely dependent on Paul.

Luke, however, indicates that on the arrival of Silas and Timothy in Corinth, Paul devoted himself exclusively to the preaching of the gospel. We assume that his companions had brought him financial gifts from the churches in Macedonia (18:5).) 35. In everything I showed you by working hard in this way that we must help the weak and remember the words of the Lord Jesus, who himself said, It is more blessed to give than to receive. ) This verse raises five questions:) 1 1 2 8 0 “tw://bible.?id=40.6.28|AUTODETECT|” a. What is hard work? In every respect, says Paul to the elders of Ephesus, I taught you to work hard and with your earnings to help the weak. The phrase by working hard need not be limited to physical labor but can also mean mental and spiritual exertion. In the Greek New Testament, the verb to labor refers to both bodily labor 7 1 -1 9 0 “tw://bible.?id=40.6.28|AUTODETECT|” Matt. 6:28) 1 1 -1 9 0 “tw://bible.?id=42.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.5|AUTODETECT|” Luke 5:5) 1 1 -1 9 0 “tw://bible.?id=42.12.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.27|AUTODETECT|” 12:27) 1 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” ) and the efforts expended by teachers of the gospel and promoters of God s kingdom 7 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” I Cor. 15:10) 1 1 -1 9 0 “tw://bible.?id=46.16.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.16|AUTODETECT|” 16:16) 1 1 -1 9 0 0 ).��59��) 1 1 2 8 0 “tw://bible.?id=40.25.37-40.25.40|AUTODETECT|” b. Who are the weak? The Gentile world of Paul s day lacked the virtues of love and mercy. No one cared for the poor, the destitute, the sick and physically weak persons. The Christians reached out to those in need because of the love and mercy they themselves had received from Christ. They cared for the poor, they visited the sick, and they helped the weak. They did so without remembering when, where, and whom they aided 7 1 -1 9 0 “tw://bible.?id=40.25.37-40.25.40|AUTODETECT|” Matt. 25:37 40) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 c. Was this saying known? Paul exhorts the Ephesian elders to obey the rule the Lord Jesus himself gave: It is more blessed to give than to receive. Notice that Paul introduces this saying of the Lord with the command remember the words. During his ministry in Ephesus, Paul had faithfully taught the sayings of Jesus, so that the elders were well aware of their significance. And one of these sayings was the rule concerning the blessing of giving. The four evangelists have not recorded this saying in their respective Gospels, yet it is an authentic word from the Lord.) 1 1 2 8 0 “tw://bible.?id=41.10.45|AUTODETECT|” d. What is the meaning of this well-known proverb? We should not think that only the giver and not the recipient is blessed. The recipient receives a blessing through the gift. But the virtue of giving is a reflection of God s continuous activity. God s greatest desire is to give. When man follows God s example, he receives a divine blessing because he demonstrates that he is one of God s children.��60�� What Jesus intimates in this proverb is that the act of giving, not that of taking or snatching something for oneself, is blessed.��61�� The contrast in this saying is comparable to Jesus remark that he came to serve, not to be served 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=42.6.30|AUTODETECT|” ). The Christian must show his love for his neighbor by giving his goods cheerfully 7 1 -1 9 0 “tw://bible.?id=42.6.30|AUTODETECT|” Luke 6:30) 1 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 1 1 -1 9 0 0 b).) 1 1 2 8 0 “tw://bible.?id=42.6.31|AUTODETECT|” e. Is this a genuine word of Jesus? Popular sayings from Persian, Greek, and Jewish cultures are analogous to Jesus statement; for example, It is more becoming for a free man to give where he must than to receive where he must. ��62�� But analogies do not disprove the genuineness of Jesus maxim. Jesus did not borrow the Golden Rule, Do to others as you would have them do to you 7 1 -1 9 0 “tw://bible.?id=42.6.31|AUTODETECT|” Luke 6:31) 1 1 -1 9 0 0 [NIV]), from Confucius. Whereas Jesus spoke positively, Confucius expressed himself negatively: Whatever you do not wish that others should do unto you, do not do unto them. ��63��) 1 3 2 8 0 0 ) ) Practical Considerations in 20:34 35) 1 1 2 8 0 “tw://bible.?id=52.4.11-52.4.12|AUTODETECT|” The New Testament teaches the dignity and significance of labor, whereby the worker is able to care for the needs of his family and people who are unable to work 7 1 -1 9 0 “tw://bible.?id=52.4.11-52.4.12|AUTODETECT|” I Thess. 4:11 12) 1 1 -1 9 0 “tw://bible.?id=54.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.8|AUTODETECT|” I Tim. 5:8) 1 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” ). The Christian community must always take care of the poor 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 0 ). Conversely, every able body should be engaged in suitable employment. In the words of the Didache, Let everyone who comes in the Name of the Lord be received.& If he has no craft [occupation] provide for him according to your understanding, so that no man shall live among you in idleness because he is a Christian. ��64��) 1 16 2 8 0 0 ) Greek Words, Phrases, and Constructions in 20:32 and 35) Verse 32) �� although some manuscripts have �� , the textual evidence supports the reading to God.) �� the dative case depends on the nearest antecedent, which is �� (the word).) Verse 35) �� the accusative plural is an accusative of specification that has the sense of an adverb: in every respect. ��65��) E�� U�� in this way. This combination does not mean thus namely by toiling. It is a command (accompanied by forceful gesture): look, thus must one work and toil. ��66��) ) ) f. Leaving) 20:36 38) Paul concludes his charge to the Ephesian elders with a saying attributed to Jesus and known to them from Paul s earlier teaching ministry in Ephesus. The elders realize that the responsibility of caring for the spiritual needs of the believers belongs to them. The time to say farewell to their beloved teacher has come.) 36.

When he had said these things, he knelt down with everyone and prayed.) Throughout his narrative, Luke reveals that Paul is fully in control of every situation. At the conclusion of his speech, Paul kneels down with the elders from Ephesus and fervently prays for each of them. In his address, he commended them to God; now, before his departure, he carries their needs and requests to God in prayer (compare 21:5).) 37. They began to weep aloud and they threw their arms around him and kissed him.) 1 1 2 8 0 “tw://bible.?id=1.33.4|AUTODETECT|” The constant love Paul had given the Ephesians during his ministry is fully reciprocated by the elders, who, overcome by their emotions, begin to weep loudly. The intensity of their weeping demonstrates their affection for Paul. They embrace him and repeatedly kiss him. The Greek is descriptive: Having fallen around his neck, they kept on kissing him 7 1 -1 9 0 “tw://bible.?id=1.33.4|AUTODETECT|” Gen. 33:4) 1 1 -1 9 0 “tw://bible.?id=1.45.14-1.45.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.45.14-1.45.15|AUTODETECT|” 45:14 15) 1 1 -1 9 0 “tw://bible.?id=42.15.20|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=42.15.20|AUTODETECT|” Luke 15:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 38. They were especially saddened by his statement that they would not see his face again. They accompanied him to the ship.) 1 1 2 8 0 “tw://bible.?id=54.1.3|AUTODETECT|” In his address, Paul stated that the elders would never see him again (v. 25). Now he experiences the impact of that word, because the members of his audience say farewell to him with the understanding that they will never meet again on earth. The verb that is translated see actually means to observe carefully. They realize that the end has come. They sadly accompany Paul to the ship that will carry him and his fellow travelers on their way toward Jerusalem. Yet in God s providence they meet again after Paul s release from imprisonment in Rome 7 1 -1 9 0 “tw://bible.?id=54.1.3|AUTODETECT|” I Tim. 1:3) 1 1 -1 9 0 “tw://bible.?id=54.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.14|AUTODETECT|” 3:14) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 Summary of Chapter 20) When the riot in Ephesus ends, Paul realizes that the time for his departure is near. He gathers his disciples, encourages them, and then leaves for Macedonia and Greece. After spending three months in Greece, he decides to travel to Syria. To foil a plot against his life, he detours through Macedonia with some companions.) From Philippi Paul sails to Troas, where he stays seven days, breaks bread on the first day of the week, and preaches the Word. While Paul preaches, Eutychus, overcome by sleep, falls out of a window. Although Eutychus is dead, Paul revives him.

Paul continues his journey by walking to Assos, where he boards ship and sails to Miletus. There he summons the elders from Ephesus, who come and listen to Paul s farewell address.) Paul reminds the elders of the work he performed among them by teaching publicly and from house to house. He informs them that the Holy Spirit is warning him that prison and hardship are awaiting him in Jerusalem. He tells them that they will see him no more. Paul states that he has proclaimed to them the complete message of God s word and charges the Ephesian elders to be watchful shepherds of God s church. He alerts them to the danger of ravenous wolves who will appear among the sheep.

He exhorts them to follow his example and to labor hard. And last, he concludes his speech with a well-known word from the Lord Jesus.) After the address, the elders weep, embrace Paul, and kiss him. They accompany him to the ship.) ) ) ) ) 1 Philip Edgcumbe Hughes provides a list of interpretations relating to Paul s physical and mental afflictions. Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), pp. 17 18.) 2 E.g., Everett F. Harrison, Interpreting Acts: The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), p. 326.) NIV New International Version) NAB New American Bible) 1 1 2 8 0 “tw://bible.?id=47.11.26|AUTODETECT|” 3 See 9:23 24; 14:5; 20:19; 23:12, 15, 30; 25:3; ) 7 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” II Cor. 11:26) 1 1 -1 9 0 0 for references to other plots.) 1 4 2 8 0 0 4 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 474.) 5 Consult William M. Ramsay, St. Paul the Traveller and the Roman Citizen (1897; reprint ed., Grand Rapids: Baker, 1962), p. 287.) 6 Albert C. Clark, The Acts of the Apostles; A Critical Edition with Introduction and Notes on Selected Passages (1933; Oxford: Clarendon, 1970), pp. xlix 1, 374 75.) 7 Refer to Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), pp. 52 53; Lake and Cadbury, Beginnings, vol. 4, p. 254; Colin J.

Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (T�bingen: Mohr, 1989), p. 124.) 1 1 2 8 0 “tw://bible.?id=49.6.21-49.6.22|AUTODETECT|” 8 ) 7 1 -1 9 0 “tw://bible.?id=49.6.21-49.6.22|AUTODETECT|” Eph. 6:21 22) 1 1 -1 9 0 “tw://bible.?id=51.4.7-51.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.7-51.4.9|AUTODETECT|” Col. 4:7 9) 1 1 -1 9 0 “tw://bible.?id=55.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.12|AUTODETECT|” II Tim. 4:12) 1 1 -1 9 0 “tw://bible.?id=56.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.12|AUTODETECT|” Titus 3:12) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 9 The wording of verse 5 rules out Timothy as the author of Acts; Timothy and the other companions went to Troas while Luke stayed with Paul. Haenchen opines that only Tychicus and Trophimus went ahead to Troas while the rest stayed with Paul in Philippi. Acts, p. 583.) 10 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 168.) 11 C.

F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 38.) KJV King James Version (= Authorized Version)) NKJV New King James Version) RV Revised Version) ASV American Standard Version) 12 Consult J. C. Lambert, Agape, ISBE, vol. 1, p. 66.) 13 Although Bauer (p. 534) states that the word young man refers to a person s age from about the 24th to the 40th year, Eutychus was probably in his late teens. ) 14 Lake and Cadbury remark that this parallelism seems far-fetched (Beginnings, vol. 4, p. 257). Their comment applies to a strict verbal comparison but not to the illustration.) 15 F.

F. Bruce relates the breaking of the bread to Holy Communion and eating bread to the fellowship meal. The Book of Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 385 n. 30.) 16 Ramsay, St. Paul the Traveller, p. 293.) 17 KJV, NKJV, JB, Moffatt.) 18 William M. Ramsay, The Church in the Roman Empire Before a.d. 170 (London: Hodder and Stoughton, 1907), p. 155.) 19 Gerald L. Borchert, Miletus, ISBE, vol. 3, p. 355.) 1 1 2 8 0 “tw://bible.?id=44.20.17-44.20.38|AUTODETECT|” 20 Compare J. Lambrecht, Paul s Farewell-Address at Miletus 7 1 -1 9 0 “tw://bible.?id=44.20.17-44.20.38|AUTODETECT|” Acts 20, 17 38) 1 1 -1 9 0 0 ), in Les Actes des Ap�tres: Traditions, R�daction, Th�ologie, ed. J. Kremer, Bibliotheca Ephemeridium Theologicarum Lovaniensium 48 (Louvain: Louvain University Press, 1979), pp. 329 30.) 1 2 2 8 0 0 21 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans, and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #205.) 22 C. K. Barrett asks why Luke would write fiction and set the story in Miletus instead of the great city and Pauline centre Ephesus. See Paul s Address to the Ephesian Elders, in God s Christ and His People: Studies in Honour of N. A. Dahl, ed. Jacob Jervell and Wayne A. Meeks (Oslo, Bergen, and Troms�: Universitetsforlaget, 1977), p. 109.) 1 1 2 8 0 “tw://bible.?id=44.20.18-44.20.36|AUTODETECT|” 23 H. J. Cadbury, The Speeches in Acts, Beginnings, vol. 5, p. 413. Recent literature on Paul s address at Miletus is voluminous; see especially Jacques Dupont, Le Discours de Milet: Testament Pastoral de Saint Paul 7 1 -1 9 0 “tw://bible.?id=44.20.18-44.20.36|AUTODETECT|” Acts 20:18 36) 1 1 -1 9 0 0 ), Lectio Divina 32 (Paris: Cerf, 1962); Hans-Joachim Michel, Die Abschiedsrede des Paulus an die Kirche Apg 20, 17 38: Motivgeschichtliche und theologische Bedeutung (Munich: K�sel, 1973).) 1 1 2 8 0 “tw://bible.?id=44.20.18-44.20.35|AUTODETECT|” 24 E.g., see Nes-Al, Merk; MLB, NIV, NEB. C. Exum and C. Talbert analyze the speech as a chiasm in which v. 25 serves as the center, vv. 22 24 balance vv. 26 30, and vv. 18 21 convey the same message as vv. 31 35. The Structure of Paul s Speech to the Ephesian Elders 7 1 -1 9 0 “tw://bible.?id=44.20.18-44.20.35|AUTODETECT|” Acts 20, 18 35) 1 1 -1 9 0 0 ), CBQ 29 (1967): 233 36.) 1 2 2 8 0 0 25 Consult Jacques Dupont, Nouvelles �tudes sur les Actes des Ap�tres, Lectio Divina 118 (Paris: Cerf, 1984), p. 439.) 26 Refer to Hans-Helmut Esser, NIDNTT, vol. 2, p. 263; Walter Grundmann, TDNT, vol. 8, pp. 21 23.) 1 1 2 8 0 “tw://bible.?id=47.11.26|AUTODETECT|” 27 See, e.g., 9:23 24, 29; 14:5; 20:3; 23:12; 25:3; ) 7 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” II Cor. 11:26) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=52.4.6|AUTODETECT|” 28 In Greek, it occurs nine times in Acts (2:40; 8:25; 10:42; 18:5; 20:21, 23, 24; 23:11; 28:23). It appears once in Luke s Gospel (16:28), four times in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=52.4.6|AUTODETECT|” I Thess. 4:6) 1 1 -1 9 0 “tw://bible.?id=54.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.21|AUTODETECT|” I Tim. 5:21) 1 1 -1 9 0 “tw://bible.?id=55.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.14|AUTODETECT|” II Tim. 2:14) 1 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 0 ), and once in Hebrews (2:6).) 1 15 2 8 0 0 29 Calvin, Acts of the Apostles, vol. 2, p. 176. For a suggestion of a chiasm, see Lake and Cadbury, Beginnings, vol. 4, p. 260; and John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 687.) 30 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 721.) 31 Some translations print the word spirit in lower case to indicate that it was Paul s spirit and not the Holy Spirit (KJV, NKJV, NASB, JB).

Others print the word with the capital Spirit (MLB, NAB, NEB, NIV, RSV). Still others add the word Holy to the text and have the reading Holy Spirit (GNB, SEB).) 32 Compare F. F. Bruce, The Holy Spirit in the Acts of the Apostles, Interp 27 (1973): 182. See also my commentary on 19:21.) MLB The Modern Language Bible) JB Jerusalem Bible) NASB New American Standard Bible) 33 Consult Metzger, Textual Commentary, p. 479.) 34 See Hans Conzelmann, Acts of the Apostles, trans. James Limburg, A.

Thomas Kraabel, and Donald H. Juel (1963; Philadelphia: Fortress, 1987), p. 174.) 35 Compare James Hardy Ropes, The Text of Acts, Beginnings, vol. 3, p. 196; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 432.) 36 The concepts grace and faith are closely linked. Consult Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 617.) 37 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 232.) 38 Clement of Rome says, [Paul] reached the limits of the West, I Clem. 5.7 (LCL); see the Muratorian Canon, lines 34 39. Hemer supports the idea that Paul visited Spain but refrains from speculation.

Book of Acts, p. 400.) 39 Conzelmann sees one imprisonment in Rome, during which Paul died (Acts, p. 174). Tradition, however, holds that Paul was imprisoned twice and traveled widely in the interim.) 40 Bengel, Gnomon of the New Testament, vol. 2, p. 688.) 1 1 2 8 0 “tw://bible.?id=46.9.7|AUTODETECT|” 41 In his epistles, Paul only once refers to a flock 7 1 -1 9 0 “tw://bible.?id=46.9.7|AUTODETECT|” I Cor. 9:7) 1 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” ), and similarly to shepherds (pastors) once 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.15|AUTODETECT|” 42 E.g., ) 7 1 -1 9 0 “tw://bible.?id=40.7.15|AUTODETECT|” Matt. 7:15) 1 1 -1 9 0 “tw://bible.?id=40.10.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.6|AUTODETECT|” 10:6) 1 1 -1 9 0 “tw://bible.?id=40.18.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.12|AUTODETECT|” 18:12) 1 1 -1 9 0 “tw://bible.?id=40.25.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.32|AUTODETECT|” 25:32) 1 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” 26:31) 1 1 -1 9 0 “tw://bible.?id=43.10.1-43.10.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.1-43.10.4|AUTODETECT|” John 10:1 4) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=43.21.16-43.21.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.16-43.21.17|AUTODETECT|” 21:16 17) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 43 Lothar Coenen, NIDNTT, vol. 1, p. 191. And see Hermann Wolfgang Beyer, TDNT, vol. 2, pp. 615 17.) 1 1 2 8 0 “tw://bible.?id=45.16.16|AUTODETECT|” 44 The expression church of Christ occurs only in ) 7 1 -1 9 0 “tw://bible.?id=45.16.16|AUTODETECT|” Rom. 16:16) 1 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” ; other texts have church of God 7 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” I Cor. 1:2) 1 1 -1 9 0 “tw://bible.?id=46.10.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.32|AUTODETECT|” 10:32) 1 1 -1 9 0 “tw://bible.?id=46.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.16|AUTODETECT|” 11:16) 1 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” 15:9) 1 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Gal. 1:13) 1 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” I Thess. 2:14) 1 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” II Thess. 1:4) 1 1 -1 9 0 “tw://bible.?id=54.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.5|AUTODETECT|” I Tim. 3:5) 1 1 -1 9 0 “tw://bible.?id=54.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.3.15|AUTODETECT|” 15) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 45 Lake and Cadbury, Beginnings, vol. 4, p. 262; Metzger, Textual Commentary, pp. 480 81. The versions (NEB, RSV, SEB) that accept the reading the Lord s church eliminate the difficulty with the translation his own blood.) 46 Guthrie, New Testament Theology, p. 462; and see p. 481.) 1 1 2 8 0 “tw://bible.?id=44.20.29|AUTODETECT|” 47 Refer to Simon J. Kistemaker, Exposition of the Epistles of Peter and of the Epistle of Jude, New Testament Commentary series (Grand Rapids: Baker, 1987), pp. 227 29, 357 58. See also G. W. H. Lampe, Grievous Wolves 7 1 -1 9 0 “tw://bible.?id=44.20.29|AUTODETECT|” Acts 20:29) 1 1 -1 9 0 0 ), in Christ and Spirit in the New Testament: Studies in Honour of C. F. D. Moule, ed. Barnabas Lindars and Stephen S. Smalley (Cambridge: Cambridge University Press, 1973), pp. 253 68.) 1 11 2 8 0 0 48 Bauer, p. 650. See also Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 392.) GNB Good News Bible) 49 David John Williams, Acts, Good News Commentaries series (San Francisco: Harper and Row, 1985), p. 351. Consult Louis Berkhof, Systematic Theology, 2d rev. ed. (Grand Rapids: Eerdmans, 1941), pp. 394 95.) 50 E. D. Burton, Moods and Tenses of New Testament Greek (Edinburgh: Clark, 1898), #39(b).) 51 Robertson, Grammar, p. 807.) 52 Bruce, Acts (Greek text), p. 434.) 53 Moule, Idiom-Book, p. 121.) 54 Robertson, Grammar, p. 687.) 55 Bauer, p. 189.) 56 Hans-Helmut Esser, NIDNTT, vol. 2, p. 119.) 57 Hanna, Grammatical Aid, p. 233.) 1 1 2 8 0 “tw://bible.?id=46.4.12|AUTODETECT|” 58 See ) 7 1 -1 9 0 “tw://bible.?id=46.4.12|AUTODETECT|” I Cor. 4:12) 1 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” I Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=53.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.8|AUTODETECT|” II Thess. 3:8) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 59 Thayer, p. 355; Bauer, p. 443.) 60 Consult Joachim Jeremias, Unknown Sayings of Jesus, trans. Reginald H. Fuller (London: SPCK, 1957), p. 80.) 61 The Didache (1.5) has an interesting parallel: Blessed is he that gives.& Woe to him who receives; for if any man receive alms under pressure of need he is innocent; but he who receives it without need shall be tried as to why he took it and for what. ) 62 Aristotle Ethica Nicomachea 4.1.7. Compare Thucydides 2.97.4; and see Sir. 4:31.) 63 Confucius The Analects 12.2.) 64 Didache 12.1, 4 5 (LCL).) 65 Bauer, p. 633.) 66 Blass and Debrunner, Greek Grammar, #425.6.) )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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