Acts 20:19-31
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.
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