Act 20:17-28 | Barnes | STEP | Verse 17. He sent to Ephesus . Perhaps a distance of forty miles. The elders of the church . Who had been appointed while he was there to take charge of the church. .

Acts 20:17-28

Verse 17. He sent to Ephesus. Perhaps a distance of forty miles.

The elders of the church. Who had been appointed while he was there to take charge of the church. Acts 15:2. Verse 18. And when they were come to him. The discourse which follows is one of the most tender, affectionate, and eloquent, which is anywhere to be found. It is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object --the promotion of the glory of God, in the face of danger and of death.

Ye know. From your own observation. He had been with them three years, and could make this solemn appeal to themselves, that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has laboured, in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark, that this appeal furnishes strong proof of the purity and holiness of Paul's life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them.

From the first day. He was with them three years, Acts 20:31.

Into Asia. Asia Minor. They would probably know, not only how he had demeaned himself while with them, but also how he had conducted [himself] in other places near them.

After what manner I have been with you. How I have lived and acted. What has been my manner of life. What had been his mode of life, he specifies in the following verses.

At all seasons. At all times.

(d) "first day" Acts 19:1,10 (++) "seasons" "The whole team" Verse 19. Serving the Lord. In the discharge of the appropriate duties of his apostolic office, and in private life. To discharge aright our duties in any vocation is serving the Lord. Religion is often represented in the Bible as a service rendered to the Lord.

With all humility. Without arrogance, pride, or a spirit of dictation; without a desire to "lord it over God's heritage ;" without being elated with the authority of the apostolic office, the variety of the miracles which he was enabled to perform, or the success which attended his labours. What an admirable model for all who are in the ministry, for all who are endowed with talents and learning, and for all who meet with remarkable success in their work. The proper effect of such success, and of such talent, will be to produce true humility. Eminent success in the work of the ministry tends to produce lowliness and humbleness of mind; and the greatest endowments are usually connected with the most simple and childlike humility.

And with many tears. Paul not unfrequently gives evidence of the tenderness of his heart, and his regard for the souls of men, and his deep solicitude for the salvation of sinners, Acts 20:31; Php 3:18, 2Cor 2:4. The particular thing, however, here specified as producing weeping, was the opposition of the Jews. But it cannot be supposed that those tears were shed from an apprehension of personal danger. It was rather because the opposition of the Jews impeded his work, and retarded his progress in winning souls to Christ. A minister of the gospel will

(1.) feel, and deeply feel, for the salvation of his people. He will weep over their condition when he sees them going astray, and in danger of perishing, He will

(2.) be especially affected with opposition, because it will retard his work, and prevent the progress and the triumph of the gospel. It is not because it is a personal concern, but because it is the cause of his Master.

And temptations. Trials, arising from their opposition. We use the word temptation, in a more limited sense, to denote inducements offered to one to lead him into sin. The word in the Scriptures most commonly denotes trials of any kind.

Which befell me. Which happened to me; which I encountered.

By the lying in wait, etc. By their snares and plans were designed to blast his reputation, and to destroy his usefulness.

(e) "humility" 1Cor 15:9,10 (f) "many tears" Php 3:18 (g) "temptations" 2Cor 4:8-11 (&) "temptations" "trials" Verse 20. I kept back nothing, etc. No doctrine, no admonition, no labour. Whatever he judged would promote their salvation, he had faithfully and fearlessly delivered. A minister of the gospel must be the judge of what will be profitable to the people of his charge. His aim should be to promote their real welfare--to preach that which will be profitable. His object will not be to please their fancy, to gratify their taste, to flatter their pride, or to promote his own popularity. "All Scripture is profitable," 2Ti 3:16; and it will be his aim to declare that only which will tend to promote their real welfare. Even if it be unpalatable; if it be the language of reproof and admonition; if it be doctrine to which the heart is by nature opposed; if it run counter to the native prejudices and passions of men; yet, by the grace of God, it should be, and will be delivered. No doctrine that will be profitable should be kept back; no plan, no labour, that may promote the welfare of the flock, should be withheld.

But have shewed you. Have announced or declared to you. The word here used--αναγγειλαι--is most commonly applied to preaching in public assemblies, or in a public manner.

Have taught you publicly. In the public assembly; by public preaching.

And from house to house. Though Paul preached in public, and though his time was much occupied in manual labour for his own support, Acts 20:34, yet he did not esteem his public preaching to be all that was required of him; nor his daily occupation to be an excuse for not visiting from house to house. We may observe here,

(1.) that Paul's example is a warrant and an implied injunction for family visitation by a pastor. If proper in Ephesus, It is proper still. If practicable in that city, it is in other cities. If it was useful there, it will be elsewhere. If it furnished to him consolation in the retrospect when he came to look over his ministry, and if it was one of the things which enabled him to say, "I am pure from the blood of all men," it will be so in other cases.

(2.) The design for which ministers should visit, should be a religious design, Paul did not visit for mere ceremony, nor for idle gossip, or chit-chat; nor to converse on the mere news or politics of the day. His aim was to show the way of salvation, and to teach in private what he taught in public.

(3.) How much of this is to be done, is of course to be left to the discretion of every minister. Paul, in private visiting, did not neglect public instruction. The latter he evidently considered to be his main or chief business. His high views of the ministry are evinced in his life, and in his letters to Timothy and Titus. Yet, while public preaching is the main, the prime, the leading business of a minister, and while his first efforts should be directed to preparation for that, he may and should find time to enforce his public instructions by going from house to house; and often he will find that his most immediate and apparent success will result from such family instructions.

(4.) If it is his duty to visit, it is the duty of his people to receive him as becomes an ambassador of Christ. They should be willing to listen to his instructions; to treat him with kindness, and to aid his endeavours in bringing a family under the influence of religion.

(b) "kept back nothing" Acts 20:27 (c) "from house to house" 2Ti 4:2 Verse 21. Testifying. Bearing witness to the necessity of repentance towards God. Or teaching them the nature of repentance, etc., and exhorting them to repent and believe. Perhaps the word testifying includes both ideas of giving evidence, and of urging with great earnestness and affection that repentance and faith were necessary. See 1Timm 5:21; 2Ti 2:14; where the word here used, and here translated testify, is there translated correctly charge, in the sense of strongly urging, or entreating with great earnestness.

Also to the Greeks. To all who were not Jews. The Greeks, properly, denoted those who lived in Greece% and who spoke the Greek language. But the phrase "Jews and Greeks," among the Hebrews, denoted the whole human race. He urged the necessity of repentance and faith in all. Religion makes no distinction, but regards all as sinners, and as needing salvation by the blood of the Redeemer.

Repentance toward God. Mt 3:2. Repentance is to be exercised "toward God," because

(1.) sin has been committed against him, and it is proper that we express our sorrow to the Being whom we have offended; and,

(2.) because God only can pardon. Sincere repentance exists only where there is a willingness to make acknowledgment to the very being whom we have offended or injured.

And faith. Mk 16:6.

Toward. εις. In regard to; in; confidence in the work and merits of the Lord Jesus. This is required, because there is no other one who can save from sin. Acts 4:12.

(d) "repentance toward God" Mk 1:15 Verse 22. Bound in the spirit. Strongly urged or constrained by the influences of the Holy Spirit on my mind. Not by any desire to see the place where my fathers worshipped, and not urged merely by reason, but by the convictions and mighty promptings of the Holy Spirit to do my duty in this case. The expression "bound in the spirit"--δεδεμενοςτωπνευματι-- is one of great strength and emphasis. The word δεω, to bind, is usually applied to confinement by cords, fetters, or bands, Mt 13:30, 14:3, 21:2; and then denotes any strong obligation, Rom 7:2, or anything that strongly urges or impels, Mt 21:2. When we are strongly urged by the convictions of duty, by the influences of the Holy Spirit, we should not shrink from danger or from death. Duty is to be done at all hazards. It is ours to follow the directions of God; results we may safely and confidently leave with him.

Not knowing the things that shall befall me there. He knew that calamities and trials of some kind awaited him, Acts 20:23, but he did not know

(1.) of what particular kind they would be; nor

(2.) their issue, whether it should be life or death. We should commit our way unto God, not knowing what trials may be before us in life; but knowing that, if we are found faithful at the post of duty, we have nothing to fear in the issue.

(e) "go bound" Acts 19:21 (f) "knowing" Jas 4:14 Verse 23. Save that. Except that. This was all that he knew, that bonds and afflictions were to be his portion.

The Holy Ghost witnesseth. Either by direct revelation to him, or by the predictions of inspired men whom Paul might meet. An instance of the latter mode occurs in Acts 21:11. It is probable that the meaning here is, that the Holy Ghost had deeply impressed the mind of Paul by his direct influences, and by his experience in every city, that bonds and trials were to be his portion. Such had been his experience in every city where he had preached the gospel by the direction of the Holy Ghost, that he regarded it as his certain portion that he was thus to be afflicted.

In every city. In almost every city where Paul had been, he had been subjected to these trials. He had been persecuted, stoned, and scourged. So uniform was this, so constant had been his experience in this way, that he regarded it as his certain portion to be thus afflicted; and he approached Jerusalem, and every other city, with a confident expectation that such trials awaited him there.

Saying. In his experience; by direct revelation; and by the mouth of prophets, Acts 21:11. When Paul was called to the apostleship, it was predicted that he would suffer much, Acts 9:16.

Bonds. Chains. That I would be bound, as prisoners are who are confined.

Abide me. See the margin. They remain or wait for me; i.e., I must expect to suffer them.

(*) "Ghost" "Spirit" (g) "saying that bonds" Acts 9:16, 21:11 (1) "abide me" "wait for me" Verse 24. Move me. Alarm me, or deter me from my purpose. Gr., "I make an account of none of them." I do not regard them as of any moment, or as worth consideration, in the great purpose to which I have devoted my life.

Neither count I my life. I do not consider my life as so valuable as to be retained by turning away from bonds and persecutions. I am certain of bonds and afflictions; I am willing also, if it be necessary, to lay down my life in the prosecution of the same purpose.

Dear unto myself. So precious or valuable as to be retained at the sacrifice of duty. I am willing to sacrifice it, if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of more importance than life; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered.

So that. This is my main object, to finish my course with joy. It is implied here,

(1.) that this was the great purpose which Paul had in view.

(2.) That if he should even lay down his life in this cause, it would be a finishing his course with joy. In the faithful discharge of duty, he had nothing to fear. Life would be ended with peace, whenever God should require him to finish his course.

Finish my course. Close my career as an apostle and a Christian. Life is thus represented as a course, or race that is to be run, 2Ti 4:7, Heb 12:1, 1Cor 9:24, Acts 13:25.

With joy. With the approbation of conscience and of God; with peace in the recollection of the past. Man should strive so to live that he will have nothing to regret when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad and awful when the last hours are embittered with the reflection that life has been wasted, or that the course has been evil. The only way in which the course of life may be finished with joy, is by meeting faithfully every duty, and encountering, as Paul did, every trial with a constant desire to glorify God.

And the ministry. That I may fully discharge the duty of the apostolic office, the preaching of the gospel. In 2Ti 4:5, he charges Timothy to make full proof of his ministry. He here shows that this was the ruling principle of his own life.

Which I have received of the Lord Jesus. Which the Lord Jesus has committed to me, Acts 9:15-17. Paul regarded his ministry as an office entrusted to him by the Lord Jesus himself. On this account he deemed it to be peculiarly sacred, and of high authority, Gal 1:12. Every minister has been entrusted with an office by the Lord Jesus. He is not his own; and his great aim should be, to discharge fully and entirely the duties of that office.

To testify the Gospel. To bear witness to the good news of the favour of God. This is the great design of the ministry. It is to bear witness to a dying world of the good news that God is merciful, and that his favour may be made manifest to sinners. From this verse we may learn,

(1,) that we all have a course to run; a duty to perform. Ministers have an allotted duty; and so have men in all ranks and professions.

(2.) We should not be deterred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy.

(3.) We should so live as that the end of our course may be joy. It is, at best, a solemn thing to die; but death may be a scene of triumph and of joy.

(4.) It matters little when, or where, or how we die, if we die in the discharge of our duty to God. He will order the circumstances of our departure; and he can sustain us in the last conflict. Happy is that life which is spent in doing the will of God, and peaceful that death which closes a life of toil and trial in the service of the Lord Jesus.

(a) "ministry" 2Cor 4:1 (b) "received" Gall 1:1 Verse 25. I know that ye all. Perhaps this means simply, "I have no expectation of seeing you again; I have every reason to suppose that this is my final interview with you." He expected to visit Ephesus no more. The journey to Jerusalem was dangerous. Trials and persecutions he knew awaited him. Besides, it is evident that he designed to turn his attention to other countries, and to visit Rome; and probably had already formed the purpose of going into Spain. See Acts 19:21. Comp. Ro 15:23-28. From all these considerations it is evident that he had no expectation of being again at Ephesus: it is probable, however, that he did again return to that city. Acts 28:31.

Among whom I have gone preaching. Among whom I have preached. The parting of a minister and people is among the most tender and affecting of the separations that occur on earth.

The kingdom of God. Making known the nature of the reign of God on earth by the Messiah. Mt 3:2. Verse 26. Wherefore. διο. In view of the past, of my ministry and labours among you, I appeal to your own selves to testify that I have been faithful.

I take you to record. Greek, I call you to witness; I appeal to you to testify. If any of you are lost, if you prove unfaithful to God, I appeal to yourselves that the fault is not mine. It is well when a minister can make this appeal, and call his hearers to bear testimony to his own faithfulness. Ministers who preach the gospel with fidelity, may thus appeal to their hearers; and in the day of judgment may call on them to witness that the fault of the ruin of the soul is not to be charged to them.

That I am pure. I am not to be charged with the guilt of your condemnation, as owing to my unfaithfulness. This does not mean that he set up a claim to absolute perfection; but that, in the matter under consideration, he had a conscience void of offence.

The blood of all men. The word blood is used often in the sense of death, of blood shed; and hence of the guilt or crime of putting one to death, or condemnation for it, Mt 23:35, 27:25, Acts 5:28, 18:6. It here means, that if they should die the second death, if they should be lost for ever, he would not be to blame. He had discharged his duty, in faithfully warning and teaching them; and now, if they were lost, the fault would be their own, not his.

All men. All classes of men--Jews and Gentiles. He had warned and instructed all alike. Ministers may have many fears that their hearers will be lost. Their aim, however, should be

(1.) to save them, if possible; and

(2.) if they are lost, that it should be by no neglect or fault of theirs.

(*) "record" "declare to you" (c) "pure from the blood" 2Cor 7:2 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