Act 20:17-38 | RWP | e4.org | Called to him ( μετεκαλεσατο ). Aorist middle (indirect) indicative of μετακαλεω , old verb to call from one place to another ( μετα for "change"), middle to call to oneself, only in Acts in the N.T. ( ; ; ; ). Ephesus was some thirty miles, a stiff day's journey each way. They would be with Paul the third day of the stay in Miletus. The elders of the church ( τους πρεσβυτερους της εκκλησιας ). The very men whom Paul terms "bishops" ( επισκοπους ) in verse just as in , where both terms ( πρεσβυτερουσ, τον επισκοπον ) describe the same office. The term "elder" applied to Christian ministers first appears in in Jerusalem and reappears in , , in connection with the apostles and the church. The "elders" are not "apostles" but are "bishops" (cf. ) and with "deacons" constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders" ("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, Apostelgeschichte , p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea ( ). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke. ... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel." We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King" Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul's Apologia pro sua Vita . He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room ( ). He warns them about future perils as Jesus had done. Paul's words here will repay any preacher's study today. There is the same high conception of the ministry here that Paul had already elaborated in (see my Glory of the Ministry ). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.

‏ Acts 20:17-38

Called to him ( μετεκαλεσατο ). Aorist middle (indirect) indicative of μετακαλεω, old verb to call from one place to another ( μετα for "change"), middle to call to oneself, only in Acts in the N.T. (7:14; 10:32; 20:17; 24:25). Ephesus was some thirty miles, a stiff day's journey each way. They would be with Paul the third day of the stay in Miletus.

The elders of the church ( τους πρεσβυτερους της εκκλησιας ). The very men whom Paul terms "bishops" ( επισκοπους ) in verse 28 just as in Tit 1:5, 7 where both terms ( πρεσβυτερουσ, τον επισκοπον ) describe the same office. The term "elder" applied to Christian ministers first appears in Ac 11:30 in Jerusalem and reappears in 15:4, 6, 22 in connection with the apostles and the church. The "elders" are not "apostles" but are "bishops" (cf. Php 1:1) and with "deacons" constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders" ("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, Apostelgeschichte, p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Ac 21-26). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke. ... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel." We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King" Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul's Apologia pro sua Vita. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (Joh 13-17). He warns them about future perils as Jesus had done. Paul's words here will repay any preacher's study today. There is the same high conception of the ministry here that Paul had already elaborated in 2Co 2:12-6:10 (see my Glory of the Ministry). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.

Ye yourselves know ( υμεις επιστασθε ). Pronoun expressed and emphatic. He appeals to their personal knowledge of his life in Ephesus.

From the first day that ( απο πρωτης ημερας αφ' ης ). "From first day from which." He had first "set foot" ( επεβην, second aorist active indicative of old verb επιβαινω, to step upon or step into) in Ephesus four years ago in the spring of 51 or 52, but had returned from Antioch that autumn. It is now spring of 54 or 55 so that his actual ministry in Ephesus was about two and a half years, roughly three years (verse 31).

After what manner I was with you ( πως μεθ' υμων εγενομην ). Literally, "How I came (from Asia and so was) with you." Cf. 1Th 1:5; 2Th 2:1-10 where Paul likewise dares to refer boldly to his life while with them "all the time" ( τον παντα χρονον ). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19.

Serving the Lord ( δουλευων τω κυριω ). It was Paul's glory to be the δουλος (bond-slave) as in Ro 1:1; Php 1:1. Paul alone, save Jesus in Mt 6:24; Lu 16:13, uses δουλευω six times for serving God (Page).

With all lowliness of mind ( μετα πασης ταπεινοφροσυνης ). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher.

With tears ( δακρυων ). Construed with μετα. Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in verse 31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2Co 2:4) and in denouncing the sensual apostates in Php 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus.

Trials which befell me ( πειρασμων των συμβαντων μο ). Construed also with μετα. Second aorist active participle of συνβαινω, to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Ac 3:10).

By the plots of the Jews ( εν ταις επιβουλαις των Ιουδαιων ). Like the plot ( επιβουλη ) against him in Corinth (20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Ac 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these "plots" which may easily be imagined from Paul's own letters and may be even referred to in 1Co 4:10; 15:30ff.; 16:9; 2Co 1:4-10; 7:5; 11:23. In fact, one has only to dwell on the allusions in 2Co 11 to picture what Paul's life was in Ephesus during these three years. Luke gives in Ac 19 the outbreak of Demetrius, but Paul had already fought with "wild-beasts" there.

How that I shrank not ( ως ουδεν υπεστειλαμεν ). Still indirect discourse (question) after επιστασθε (ye know) with ως like πως in verse 18. First aorist middle of υποστελλω, old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in Hab 2:4 (Heb 10:38). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1Th 2:4, 11; 2Co 4:2; Ga 1:10).

From declaring unto you ( του μη αναγγειλα υμιν ). Ablative case of the articular first aorist active infinitive of αναγγελλω with the redundant negative after verbs of hindering, etc. (Robertson, Grammar, p. 1094).

Anything that was profitable ( των συμφεροντων ). Partitive genitive after ουδεν of the articular present active participle of συμφερω, to bear together, be profitable.

Publicly ( δημοσια, adverb)

and from house to house ( κα κατ' οικους ). By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1Co 16:19).

Testifying ( διαμαρτυρομενος ). As Peter did (Ac 2:40) where Luke uses this same word thoroughly Lucan and Pauline. So again in verses 23, 24. Paul here as in Ro 1:16 includes both Jews and Greeks, to the Jew first.

Repentance toward God ( την εις θεον μετανοιαν )

and faith toward our Lord Jesus ( κα πιστιν εις τον κυριον ημων Ιησουν ). These two elements run through the Epistle to the Romans which Paul had recently written and sent from Corinth. These two elements appear in all Paul's preaching whether "to Jews or Gentiles, to philosophers at Athens or to peasants at Lystra, he preached repentance toward God and faith toward the Lord Jesus" (Knowling).

Bound in the spirit ( δεδεμενος τω πνευματ ). Perfect passive participle of δεω, to bind, with the locative case. "Bound in my spirit" he means, as in 19:21, from a high sense of duty. The mention of "the Holy Spirit" specifically in verse 23 seems to be in contrast to his own spirit here. His own spirit was under the control of the Holy Spirit (Ro 8:16) and the sense does not differ greatly.

Not knowing ( μη ειδως ). Second perfect active participle of οιδα with μη.

That shall befall me ( τα συναντησοντα εμο ). Articular future active participle of συνανταω, to meet with (Ac 10:25), to befall (with associative instrumental case) and compare with συμβαντων (befell) in verse 19. One of the rare instances of the future participle in the N.T.

Save that ( πλην οτ ). The οτ clause is really in the ablative case after πλην, here a preposition as in Php 1:18, this idiom πλην οτ occasionally in ancient Greek.

In every city ( κατα πολιν ). Singular here though plural in κατ' οικους (verse 20).

Bonds and afflictions ( δεσμα κα θλιψεις ). Both together as in Php 1:17; 2Co 1:8. Literal bonds and actual pressures.

Abide me ( με μενουσιν ). With the accusative as in verse 5 ( εμενον ημας ) and nowhere else in the N.T.

But I hold not my life of any account ( αλλ' ουδενος λογου ποιουμα την ψυχην ). Neat Greek idiom, accusative ψυχην and genitive λογου and then Paul adds "dear unto myself" ( τιμιαν εμαυτω ) in apposition with ψυχην (really a combination of two constructions).

So that I may accomplish my course ( ως τελειωσω δρομον μου ). Rather, "In order that" (purpose, not result). Aleph and B read τελειωσω here (first aorist active subjunctive) rather than τελειωσα (first aorist active infinitive). It is the lone instance in the N.T. of ως as a final particle (Robertson, Grammar, p. 987). Paul in Ac 13:25 in his sermon at Antioch in Pisidia described John as fulfilling his course and in 2Ti 4:7 he will say: "I have finished my course" ( τον δρομον τετελεκα ). He will run the race to the end.

Which I received from the Lord Jesus ( ην ελαβον παρα του κυριου Ιησου ). Of that fact he never had a doubt and it was a proud boast (Gal 1:1; Ro 11:13).

The gospel of the grace of God ( το ευαγγελιον της χαριτος του θεου ). To Paul the gospel consisted in the grace of God. See this word "grace" ( χαρις ) in Romans and his other Epistles.

And now, behold ( κα νυν, ιδου ). Second time and solemn reminder as in verse 22.

I know ( εγω οιδα ). Emphasis on εγω which is expressed.

Ye all ( υμεις παντες ). In very emphatic position after the verb οψεσθε (shall see) and the object (my face). Twice Paul will write from Rome (Php 2:24; Phm 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1Ti 1:3; 3:14; 4:13) and Troas (2Ti 4:13) and Miletus (2Ti 4:20). There need be no surprise that Paul's fears turned out otherwise. He had reason enough for them.

Among whom I went about ( εν οις διηλθον ). Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured.

I testify ( μαρτυρομα ). Elsewhere in the N.T. only in Paul's Epistles (Ga 5:3; Eph 4:17; 1Th 2:12). It means "I call to witness" while μαρτυρεω means "I bear witness."

This day ( εν τη σημερον ημερα ). The today day, the last day with you, our parting day.

I am pure from the blood of all men ( καθαρος ειμ απο του αιματος παντων ). Paul was sensitive on this point as in Corinth (Ac 18:6). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of απο with the ablative rather than the mere ablative after καθαρος.

Paul here repeats the very words and idioms used in verse 20, adding "the whole counsel of God" ( πασαν την βουλην του θεου ). All the counsel of God that concerned Paul's work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page).

Take heed unto yourselves ( προσεχετε εαυτοις ). The full phrase had τον νουν, hold your mind on yourselves (or other object in the dative), as often in old writers and in Job 7:17. But the ancients often used the idiom with νουν understood, but not expressed as here and Ac 5:35; Lu 12:1; 17:3; 21:34; 1Ti 1:4; 3:8; 4:13. Επεχε is so used in 1Ti 4:16.

To all the flock ( παντ τω ποιμνιω ). Contracted form of ποιμενιον = ποιμνη (Joh 10:16) already in Lu 12:32 and also in Ac 20:29; 1Pe 5:2, 3. Common in old Greek.

Hath made ( εθετο ). Did make, second aorist middle indicative of τιθημ, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers.

Bishops ( επισκοπους ). The same men termed elders in verse 17 which see.

To shepherd ( ποιμαινειν ). Present active infinitive of purpose of ποιμαινω, old verb to feed or tend the flock ( ποιμνη, ποιμνιον ), to act as shepherd ( ποιμην ). These ministers are thus in Paul's speech called elders (verse 17), bishops (verse 28), and shepherds (verse 28). Jesus had used this very word to Peter (Joh 21:16, twice βοσκε, feed, 21:15, 17) and Peter will use it in addressing fellow-elders (1Pe 5:2) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in 1Pe 2:25 and "the great Shepherd of the sheep" in Heb 13:20. Jesus called himself "the good Shepherd" in Joh 10:11.

The church of God ( την εκκλησιαν του θεου ). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, Introduction to Textual Criticism of the N.T., p. 189).

He purchased ( περιεποιησατο ). First aorist middle of περιποιεω, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke 17:33; Ac 20:28; 1Ti 3:13. The substantive περιποιησιν (preservation, possession) occurs in 1Pe 2:9 ("a peculiar people" = a people for a possession) and in Eph 1:14.

With his own blood ( δια του αιματος του ιδιου ). Through the agency of ( δια ) his own blood. Whose blood? If του θεου (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Ro 9:5; Col 2:9; Tit 2:13 where he does that very thing, besides Col 1:15-20; Php 2:5-11.

After my departing ( μετα την αφιξιν μου ). Not his death, but his departure from them. From αφικνεομα and usually meant arrival, but departure in Herodotus IX. 17, 76 as here.

Grievous wolves ( λυκο βαρεις ). Βαρεις is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (Joh 10:12). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Ti 1:20) Paul will warn him against some who have already made shipwreck of their faith. In Re 2:2 John will represent Jesus as describing false apostles in Ephesus.

Not sparing the flock ( μη φειδομενο του ποιμνιου ). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Lu 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Mt 7:15).

From among your own selves ( εξ υμων αυτων ). In sheep's clothing just as Jesus had foretold. The outcome fully justified Paul's apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Col 2:8, 18; Eph 4:14; 5:6). John will picture "antichrists" who went out from us because they were not of us (1Jo 2:18f.). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight.

Perverse things ( διεστραμμενα ). Perfect passive participle of διαστρεφω, old verb to turn aside, twist, distort as in Ac 13:8, 10.

To draw away ( του αποσπαιν ). Articular genitive present active participle of purpose from αποσπαω, old verb used to draw the sword (Mt 26:51), to separate (Lu 22:41; Ac 21:1). The pity of it is that such leaders of dissension can always gain a certain following. Paul's long residence in Ephesus enabled him to judge clearly of conditions there.

Wherefore watch ye ( διο γρηγορειτε ). Paul has concluded his defence of himself and his warning. Now he exhorts on the basis of it ( διο ) because of which thing. The very command of Jesus concerning the perils before his return as in Mr 13:35 ( γρηγορειτε ), the very form (late present imperative from the second perfect εγρηγορα of εγειρω, to arouse). Stay awake.

I ceased not to admonish ( ουκ επαυσαμην νουθετων ). Participle describes Paul, I did not cease admonishing, night and day ( νυκτα κα ημεραν, accusative of extent of time, for three years τριετιαν, accusative of extent of time also). Νουθετων is from νουθετεω, to put sense into one. So Paul kept it up with tears (verse 19) if so be he could save the Ephesians from the impending perils. Forewarned is to be forearmed. Paul did his duty by them.

And now ( κα τα νυν ). Same phrase as in verses 22, 25 save that ιδου (behold) is wanting and the article τα occurs before νυν, accusative of general reference. And as to the present things (or situation) as in 4:29.

I commend ( παρατιθεμα ). Present middle indicative of παρατιθημ, old verb to place beside, middle, to deposit with one, to interest as in 1Ti 1:18; 2Ti 2:2. Paul can now only do this, but he does it hopefully. Cf. 1Pe 4:19.

The word of his grace ( τω λογω της χαριτος αυτου ). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Col 4:6; Eph 4:29.

Which is able to build up ( τω δυναμενω οικοδομησα ). God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1Co 3:10-14; 3:9; 2Co 5:1; Eph 2:20-22; 2Ti 3:15; etc.), and Jas 1:21. The very words "build" and "inheritance among the sanctified" will occur in Eph 1:11; 2:30; 3:18 and which some may recall on reading. Cf. Col 1:12. Stephen in Ac 7:5 used the word "inheritance" ( κληρονομιαν ), nowhere else in Acts, but in Eph 1:14, 18; 5:5. In Eph 1:18 the very expression occurs "his inheritance among the saints " ( την κληρονομιαν αυτου εν τοις αγιοις ).

No man's silver or gold or apparel ( αργυριου η χρυσιου η ιματισμου ουδενος ). Genitive case after επεθυμησα. One of the slanders against Paul was that he was raising this collection, ostensibly for the poor, really for himself (2Co 12:17f.). He includes "apparel" because oriental wealth consisted largely in fine apparel (not old worn out clothes). See Ge 24:53; 2Ki 5:5; Ps 45:13f.; Mt 6:19. Paul did not preach just for money.

Ye yourselves ( αυτο ). Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there.

These hands ( α χειρες αυτα ). Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs ( χρειαις ) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Ti 5:23).

Ministered ( υπηρετησαν ). First aorist active of υπηρετεω, to act as under rower, old verb, but in the N.T. only in Ac 13:36; 20:34; 24:23. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands" (1Co 4:12). "As he held them up, they saw a tongue of truth in every seam that marked them" (Furneaux).

I gave you an example ( υπεδειξα ). First aorist active indicative of υποδεικνυμ, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Lu 6:47). Hυποδειγμα means example (Joh 13:15; Jas 5:10). So Paul appeals to his example in 1Co 11:1; Php 3:17. Παντα is accusative plural of general reference (in all things).

So labouring ye ought to help ( ουτως κοπιωντας δε αντιλαμβανεσθα ). So, as I did. Necessity ( δε ). Toiling ( κοπιωντας ) not just for ourselves, but to help ( αντιλαμβανεσθα ), to take hold yourselves (middle voice) at the other end ( αντ ). This verb common in the old Greek, but in the N.T. only in Lu 1:54; Ac 20:35; 1Ti 6:2. This noble plea to help the weak is the very spirit of Christ (1Th 5:14; 1Co 12:28; Ro 5:6; 14:1). In 1Th 5:14 αντεχεσθε των ασθενουντων we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea.

He himself said ( αυτος ειπεν ). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on μακαριον see on Mt 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

He kneeled down ( θεις τα γονατα αυτου ). Second aorist active participle of τιθημ, to place. The very idiom used in 7:60 of Stephen. Not in ancient writers and only six times in the N.T. (Mr 15:19; Lu 22:41; Ac 7:60; 9:40; 20:36; 21:5). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, Lu 22:41), though not the only proper one (Mt 6:5). Paul apparently prayed aloud ( προσηυξατο ).

They all wept sore ( ικανος κλαυθμος εγενετο παντων ). Literally, There came considerable weeping of all (on the part of all, genitive case).

Kissed him ( κατεφιλουν αυτον ). Imperfect active of καταφιλεω, old verb, intensive with κατα and repetition shown also by the tense: They kept on kissing or kissed repeatedly, probably one after the other falling on his neck. Cf. also Mt 26:49.

Sorrowing ( οδυνωμενο ). Present middle participle of οδυναω, old verb to cause intense pain, to torment (Lu 16:24), middle to distress oneself (Lu 2:48; Ac 20:38). Nowhere else in N.T.

Which he had spoken ( ω ειρηκε ). Relative attracted to the case of the antecedent λογω (word). Past perfect indicative of ειπον.

They brought him on his way ( προεπεμπον αυτον ). Imperfect active of προπεμπω, old verb to send forward, to accompany as in Ac 15:3; 20:38; 21:5; 1Co 16:6, 11; 2Co 1:16; Tit 3:13; 3Jo 1:6. Graphic picture of Paul's departure from this group of ministers.