Act 16:10, 17, 20:1-6, 27-28 | Barnes | STEP | Verse 10. We endeavoured . This is the first instance in which Luke refers to himself as being in company with Paul. It is hence probable that he joined Paul and Silas about this time; and it is evident that he attended him in his travels, as recorded throughout the remainder of the Acts. Assuredly gathering . Being certainly convinced. (c) "go into Macedonia"

Acts 16:10

Verse 10. We endeavoured. This is the first instance in which Luke refers to himself as being in company with Paul. It is hence probable that he joined Paul and Silas about this time; and it is evident that he attended him in his travels, as recorded throughout the remainder of the Acts.

Assuredly gathering. Being certainly convinced.

Acts 16:17

Verse 17. The same followed Paul, etc. Why she did this, or under what pretence, the sacred writer has not informed us. Various conjectures have been formed of the reason why this was done. It may have been,

(1.) that as she prophesied for gain, she supposed that Paul and Silas would reward her if she publicly proclaimed that they were the servants of God. Or,

(2.) because she was conscious that an evil spirit possessed her, and that she feared that Paul and Silas would expel that spirit; and that, by proclaiming them to be the servants of God, she hoped to conciliate their favour. Or,

(3.) more probably, it was because she saw evident tokens of their being sent from God, and that their doctrine would prevail; and by proclaiming this she hoped to acquire more authority, and a higher reputation for being herself inspired. Comp. Mk 5:7.

(e) "most high God" Gen 14:18-22 (f) "way of salvation" Acts 18:26, Heb 10:20

Acts 20:1-6

CHAPTER 20

Verse 1. The uproar. The tumult excited by Demetrius and the workmen. After it had been quieted by the town-clerk, Acts 19:40,40.

Embraced them. Saluted them; gave them parting expressions of kindness. Comp. Lk 7:45, Rom 16:16, 1Cor 16:20, 2Cor 13:12; 1Thes 5:26, 1Pet 5:14. The Syriac translates this, "Paul called the disciples, and consoled them, and kissed them."

To go into Macedonia. On his way to Jerusalem, agreeably to his purpose--recorded in Acts 19:21.

(a) "uproar was ceased" Acts 19:40 (b) "go into Macedonia" 1Cor 16:5, 1Timm 1:3 Verse 2. Over those parts. The parts of country in and near Macedonia. He probably went to Macedonia by Troas, where he expected to find Titus, 2Cor 2:12; but not finding him there, he went by himself to Philippi, Thessalonica, etc., and then returned to Greece Proper.

Into Greece. Into Greece Proper, of which Athens was the capital. While in Macedonia, he had great anxiety and trouble, but was at length comforted by the coming of Titus, who brought him intelligence of the liberal disposition of the churches of Greece in regard to the collection for the poor saints at Jerusalem, 2Cor 7:5-7. It is probable that the Second Epistle to the Corinthians was written during this time in Macedonia, and sent to them by Titus. See Note of Doddridge.

(c) "exhortation" 1Thes 2:3,11 Verse 3. And there abode. Why he remained here is unknown. It is probable, that while in Greece he wrote the Epistle to the Romans. Comp. Rom 15:25-27.

Laid wait. There was a design formed against him by the Jews, which they sought to execute. Why they formed this purpose, the historian has not informed us.

As he was about to sail. It would seem from this, that the design of the Jews was to attack the ship in which he was about, to sail, or to arrest him on ship-board. This fact determined him to take a much more circuitous route by land, so that the churches Of Macedonia were favoured with another visit from him.

Into Syria. On his way to Jerusalem.

He purposed, etc. He resolved to avoid the snare which they had laid for him, and to return by the same way in which he had come into Greece.

(d) "wait" Acts 23:12, 25:3, 2Cor 11:26 (*) "purposed" "determined" Verse 4. And there accompanied him. It was usual for some of the disciples to attend the apostles in their journeys.

Into Asia. It is not meant that they attended him from Greece through Macedonia; but that they went with him to Asia, having gone before him, and joined him at Troas.

Sopater of Berea. Perhaps the same person who, in Rom 16:21, is called Sosipater, and who is there said to have been a kinsman of Paul.

Aristarthus, Acts 19:29.

Gaius of Derbe. Acts 19:29.

Tychicus. This man was high in the confidence and affection of Paul. In Eph 6:21,22, he styles him "a beloved brother, and faithful minister in the Lord."

And Trophimus. Trophimus was from Ephesus, Acts 20:29. When Paul wrote his Second Epistle to Timothy, he was at Mileturn, sick, 2Ti 4:20.

(e) "Aristarchus" Acts 19:29 (f) "Timotheus" Acts 16:1 (g) "Tychius" Eph 6:21 (h) "Trophimus" Acts 21:29, 2Ti 4:20 Verse 5. These going before. Going before Paul and Luke. Dr. Doddridge supposes that only Tychicus and Trophimus went before the others. Perhaps the Greek most naturally demands this interpretation.

Tarried for us. The word "us" here shows that Luke had again joined Paul as his companion. In Acts 16:12, it appears that Luke was in Philippi, in the house of Lydia. Why he remained there, or why he did not attend Paul in his journey to Athens, Corinth, Ephesus, etc., is not known. It is evident, however, that he here joined him again.

At Troas. Acts 16:8.

(++) "tarried" "waited" Verse 6. After the days of unleavened bread. After the seven days of the passover, during which they ate only unleavened bread. See Ex 12.

In five days. They crossed the AEgean Sea. Paul, when he crossed it on a former occasion, did it in two days, Acts 16:11,12; but the navigation of the sea is uncertain, and they were now probably hindered by contrary winds.

(i) "unleavened bread" Ex 23:15 (k) "Troas" 2Ti 4:13

Acts 20:27-28

Verse 27. For. This verse contains a reason for what had been said in the previous verse. It shows why Paul regarded himself as innocent if they should be lost.

I have not shunned. I have not kept back; I have not been deterred by fear, by the desire of popularity, by the fact that the doctrines of the gospel are unpalatable to men, from declaring them fully. The proper meaning of the word translated here, "I have not shunned," υπεστειλαμην is to disguise any important truth; to withdraw it from public view; to decline publishing it from fear, or an apprehension of the consequences. Paul means that he had not disguised any truth; he had not withdrawn or kept it from open view, by any apprehension of the effect which it might have on their minds. Truth may be disguised or kept back,

(1.) by avoiding the subject altogether from timidity, or an apprehension of giving offence if it is openly proclaimed; or,

(2.) by giving it too little prominency, so that it shall be lost in the multitude of other truths; or,

(3.) by presenting it amidst a web of metaphysical speculations, by entangling it with other subjects; or,

(4.) by making use of other terms than the Bible does, for the purpose of involving it in a mist, so that it cannot be understood. Men may resort to this course,

(1.) because the truth itself will be unpalatable;

(2.) because they may apprehend the loss of reputation or support;

(3.) because they may not love the truth themselves, and choose to conceal its prominent and offensive points;

(4.) because they may be afraid of the rich, the great, and the gay, and apprehend that they shall excite their indignation; and,

(5.) by a love of metaphysical philosophy, and a constant effort to bring everything to the test of their own reason. Men often preach a philosophical explanation of a doctrine instead of the doctrine itself. They deserve the credit of ingenuity, but not that of being open and bold proclaimers of the truth of God.

All the counsel, πασαντηνβουλην. The word counsel (βουλη), denotes, properly, consultation, deliberation; and then will or purpose, Lk 23:51, Acts 2:23. It means here the will or purpose of God, as revealed in regard to the salvation of men. Paul had made a full statement of that plan--of the guilt of men, of the claims of the law, of the need of a Saviour, of the provisions of mercy, and of the state of future rewards and punishments. Ministers ought to declare all that counsel, because God commands it; because it is needful for the salvation of men; and because the message is not theirs, but God's, and they have no right to change, to disguise, or to withhold it. And if it is the duty of ministers to declare that counsel, it is the duty of a people to listen to it with respect and candour, and with a desire to know the truth, and to be saved by it. Declaring the counsel of God will do no good, unless it is received into honest and humble hearts, and with a disposition to know what God has revealed for salvation.

(d) "counsel" Ep 1:11 Verse 28. Take heed therefore. Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity.

To yourselves. To your own piety, opinions, and mode of life. This is the first duty of a minister; for, without this, all his preaching will be vain. Compare Col 4:17, 1Timm 4:14. Ministers are beset with peculiar dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other men, they are exposed to those peculiar to their office-- arising from flattery, and ambition, and despondency, and worldly- mindedness. And just in proportion to the importance of their office, is the importance of the injunction of Paul, to take heed to themselves.

And to all the flock. The church; the charge entrusted to them. The church of Christ is often compared to a flock. Jn 10:1; and Jn 10:2-20; also Jn 21:16; and Jn 21:17.

The word flock here refers particularly to the church, and not to the congregation in general, for it is represented to be that which was purchased with the blood of the atonement. The command here is,

(1.) to take heed to the church; i.e., to instruct, teach, and guide it; to guard it from enemies, Acts 20:29 and to make it their special object to promote its welfare.

(2.) To take heed to ALL the flock--the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge--not to pass by the poor because they are poor; and not to be afraid of the rich because they are rich. A shepherd regards the interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all. To do this, he should know all his people; should be acquainted, as far as possible, with their peculiar wants, character, and dangers, and should devote himself to their welfare as his first and main employment.

Over the which the Holy Ghost. Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done by the Holy Ghost. It is by him,

(1.) because he had called and qualified them for their work; and,

(2.) because they had been set apart in accordance with his direction and will.

Overseers. επισκοπους. Bishops. The word properly denotes those who are appointed to oversee, or inspect anything. This passage proves that the name was applicable to elders; and that in the time of the apostles, the name bishop and presbyter, or elder, was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote office, the other age, and both were applied to the same persons in the church. The same thing occurs in Tit 1:5-7, where those who in Acts 20:5 are called elders, are in Acts 20:7 called bishops. See also 1Timm 3:1-10, Php 1:1.

To feed. ποιμαινειν. This word is properly applied to the care which a shepherd exercises over his flock. Jn 21:15,16. It applies not only to the act of feeding a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the duty of properly instructing the church, but also of governing it; of securing it from enemies, Acts 20:29 and of directing its affairs so as to promote its edification and peace.

The Church of God. This is one of the three passages in the New Testament, in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the correct and genuine reading. The other two passages are, 1Timm 3:16, 1Jn 5:7. The Mss. and versions exhibit three readings: the church of GOD, τουθεου; the church OF THE LORD, τουκυριου; and the church of THE LORD and GOD, κυριουκαιθεου. The Latin vulgate reads it God; the Syriac, the Lord; the Arabic, the Lord God; the Ethiopic, the Christian family of God. The reading which now occurs in our text is found in no ancient Mss., except the Vatican codex; and occurs nowhere among the writings of the fathers, except in Athanasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genuine reading. The most ancient Mss. and the best, read the church of the Lord, and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuin�el, in loco; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient MSS. the words are not written at length, but are abbreviated. Thus, the name Christ χριστος is written χοε; the name God θεος is written θοε; the name Lord κυριος is written κοε; and a mistake, therefore, of a single letter, would lead to the variations observable in the manuscripts. Compare in this place the Note of Mill in his Greek Testament, who thinks that the name God should be retained. The authority, however, is so doubtful, that it should not be used as a proof-text on the divinity of Christ; and is not necessary, as there are so many undisputed passages on that subject.

Which he hath purchased. The word here used περιεποιησατο occurs but in one other place in the New Testament: 1Timm 3:13, "For they that have used the office of deacon well, purchase to themselves a good degree and great boldness in the faith." The word properly means, to acquire or gain anything; or to make it ours. This may be done by a price, or by labour, etc. The noun περιποιησις derived from this verb, is several times used in the New Testament, and denotes acquisition. 1Thes 5:9: "God hath appointed us to obtain [unto the obtaining or acquisition of] salvation." 2Thes 2:14: "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 1Pet 2:9, Tit 2:14, Eph 1:14. In this place it means that Christ had acquired, gained, or procured the church for himself, by paying his own life as the price. The church is often represented as having thus been bought with a price, 1Cor 6:20, 7:23, 2Pet 2:1.

With his own blood. With the sacrifice of his own life; for blood is often put for life, and to shed the blood is equivalent to taking the life. Rom 3:25. The doctrines taught here are,

(1.) that the death of Christ was an atoning sacrifice; that he offered himself to purchase a people to his own service.

(2.) That the church is, therefore, of peculiar value-- a value to be estimated by the worth of the price paid for it. Comp. 1Pet 1:18,19.

(3.) That this fact should make the purity and salvation of the church an object of special solicitude with the ministers of the gospel. They should be deeply affected in view of that blood which has been shed for the church; and they should guard and defend it as having been bought with the highest price in the universe. The chief consideration that will make ministers faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it--if he gave himself for it--they should be willing to deny themselves; to watch, and toil, and pray, that the great object of his death--the purity and the salvation of that church--may be obtained.

(e) "heed" Col 4:17, 1Timm 4:16 (f) "overseers" Heb 13:17 (g) "feed" Prov 10:21, Jer 3:15, Jn 21:15-17, 1Pet 5:2,3 (a) "purchased" Eph 1:14, Col 1:14, Heb 9:12,14, 1Pet 1:18,19, Rev 5:9