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Acts 20

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Paul Travels to Macedonia and Greece 1–6

1
And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.
2
And when he had gone over those parts, and had given them much exhortation, he came into Greece,
3
And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. ​
4
And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. ​
5
These going before tarried for us at Troas. ​
6
And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. ​

Eutychus Restored to Life at Troas 7–12

7
And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. ​
8
And there were many lights in the upper chamber, where they were gathered together.
9
And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. ​
10
And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. ​
11
When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. ​
12
And they brought the young man alive, and were not a little comforted.

Journey to Miletus 13–16

13
And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. ​
14
And when he met with us at Assos, we took him in, and came to Mitylene.
15
And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.
16
For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. ​

Paul’s Farewell Address to Ephesian Elders 17–27

17
And from Miletus he sent to Ephesus, and called the elders of the church. ​
18
And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
19
Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: ​
20
And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, ​
21
Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. ​
22
And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: ​
23
Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.
24
But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. ​
25
And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. ​
26
Wherefore I take you to record this day, that I am pure from the blood of all men. ​
27
For I have not shunned to declare unto you all the counsel of God. ​

Warning Against False Teachers 28–31

28
Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. ​
29
For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. ​
30
Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. ​
31
Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

Final Exhortation and Farewell 32–38

32
And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. ​
33
I have coveted no man's silver, or gold, or apparel.
34
Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. ​
35
I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. ​
36
And when he had thus spoken, he kneeled down, and prayed with them all. ​
37
And they all wept sore, and fell on Paul's neck, and kissed him,
38
Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship. ​

Bible text: King James Version (1769 Blayney text) · Public domain

Study Notes for Acts 20

Verse 3

when the Jews laid wait for him — The plot is an epiboule, a scheme against someone. Paul uses the same word of these years in v.19, 'the lying in wait of the Jews'. The plan to sail for Syria was dropped and he 'purposed' (gnome, resolved) to go back through Macedonia. The three months were spent in Greece (v.2).

Verse 4

Sopater of Berea… Gaius of Derbe, and Timotheus — The party is named by home city: Berea, Thessalonica, Derbe, and Asia. Paul had told Corinth that men approved by their letters would carry their gift to Jerusalem, and that others would go with him (1 Cor 16:3–4). Tychicus is later sent by Paul to Ephesus (2 Tim 4:12); Trophimus is an Ephesian (Acts 21:29).

Verse 5

tarried for us at Troas — 'Us' marks Luke rejoining the company. The 'we' of Acts 16:10 began at Troas and was last used at Philippi (Acts 16:16–17); it returns here and runs on through the voyage. 'Going before' is proerchomai, to go ahead, and 'tarried' is menō, to wait in a place.

Verse 6

after the days of unleavened bread — Azyma, 'unleavened', names the seven days of Ex 12:15. The crossing from Philippi took five days; the earlier crossing from Troas to Neapolis had taken two (Acts 16:11). The company then 'abode' (diatribō, spent time) seven days in Troas.

Verse 7

the first day of the week — Literally 'one of the sabbaths' (mia sabbaton), the wording also used for the day of the resurrection (John 20:1, 19) and the day of the collection (1 Cor 16:2). The disciples 'came together to break bread'. 'Preached' is dialegomai, to reason or discourse, the verb again in v.9; he spoke 'until midnight'.

Verse 9

fell down from the third loft — Tristegon, a third storey, occurs only here in the New Testament. 'Fallen into a deep sleep' and 'sunk down with sleep' are the same verb, kataphero, to be borne down: first the sleep, then the fall. The text says he 'was taken up dead' (nekros); the 'many lights' of v.8 burned in the same room.

Verse 10

fell on him, and embracing him — Epipipto and symperilambano, to fall upon and to enclose in the arms. It is the act of Elijah, who 'stretched himself upon the child' (1 Kgs 17:21), and of Elisha (2 Kgs 4:34). 'Trouble not yourselves' is thorybeo, to raise a tumult, as the mourners did at Jairus' house (Mark 5:39); 'life' is psyche.

Verse 11

had broken bread, and eaten — The breaking of bread that began the meeting in v.7 is taken up again after midnight and the young man's fall, and Luke adds 'eaten' (geuomai, to taste or partake). 'Talked' is homileo, to converse. Auge, 'break of day', occurs only here in the New Testament. Paul then 'departed', as he had been ready to do (v.7).

Verse 13

minding himself to go afoot — Pezeuo, to travel by land, occurs only here in the New Testament. Paul 'had appointed' (diatasso, arranged) this beforehand, and the ship was to 'take in' (analambano, take up) at Assos: 'when he met with us at Assos, we took him in' (v.14). The text gives no reason for the arrangement.

Verse 16

to sail by Ephesus — Parapleo, to sail past. 'Spend the time' is chronotribeo, to lose time, occurring only here in the New Testament. He 'hasted' (speudo) to be at Jerusalem for Pentecost, the fiftieth day. Earlier he had written that he would 'tarry at Ephesus until Pentecost' (1 Cor 16:8); in Acts 19:21 he had purposed to go to Jerusalem.

Verse 17

the elders of the church — Presbyteros, elder. The same men are told in v.28 that the Holy Ghost has made them 'overseers' (episkopos) and that they are to 'feed' (poimaino, shepherd) the flock: one group, three names. Titus 1:5 and 1:7 use 'elders' and 'bishop' of the same office. 'Church' is singular here, one church with several elders.

Verse 19

Serving the Lord with all humility of mind — Douleuo is to serve as a slave; 'humility of mind' is tapeinophrosyne, the lowliness of Eph 4:2 and Phil 2:3. 'Tears' recur in v.31, 'night and day with tears'. 'Temptations' are peirasmos, trials, and 'lying in wait' is the epiboule of v.3.

Verse 20

from house to house — Literally 'according to house' (kat' oikon): teaching in homes as well as 'publickly' (demosios), as in Acts 5:42, 'daily in the temple, and in every house'. 'Kept back' is hypostello, to draw back and hold in reserve; the same verb is 'shunned' in v.27, so the two verses frame the address.

Verse 21

repentance toward God, and faith toward our Lord Jesus Christ — 'Testifying' is diamartyromai, to bear solemn witness, the verb of v.24. Metanoia is a change of mind, pistis is faith. The pair matches Christ's own preaching, 'repent ye, and believe the gospel' (Mark 1:15), and is addressed 'both to the Jews, and also to the Greeks'.

Verse 22

bound in the spirit — Deo, 'having been bound', in the perfect tense. Whether the 'spirit' is his own or the Holy Ghost's, the next verse names the Spirit's witness, that 'bonds and afflictions abide me' (v.23). In Acts 21:11 Agabus binds his own hands and feet with Paul's girdle, saying 'Thus saith the Holy Ghost'.

Verse 24

finish my course with joy — Dromos, a race or career, with teleioo, to bring to completion; John the Baptist 'fulfilled his course' (Acts 13:25). The 'ministry' (diakonia) was 'received of the Lord Jesus'. At the end of his life he writes, 'I have finished my course' (2 Tim 4:7). His 'life' (psyche) is not counted 'dear' (timios, precious).

Verse 25

shall see my face no more — 'I know' is eido, the verb of v.22, 'not knowing the things that shall befall me': what befalls him is unknown to him, and this parting is not. 'Preaching' is kerysso, to herald; 'the kingdom of God' is the message Luke records him still preaching at Rome (Acts 28:31). The words recur in v.38.

Verse 26

I am pure from the blood of all men — 'Take you to record' is martyromai, to call as witness. The figure is the watchman of Ezekiel: if he warns and the wicked do not turn, 'thou hast delivered thy soul' (Ezek 33:9; cf. 3:18–21). At Corinth he said the same: 'Your blood be upon your own heads; I am clean' (Acts 18:6).

Verse 27

all the counsel of God — Boule is purpose or plan, the word of 'the determinate counsel and foreknowledge of God' (Acts 2:23) and 'the counsel of his own will' (Eph 1:11). 'Shunned' is hypostello, as 'kept back' in v.20. 'Declare' is anangello, to announce in full. The whole plan is what he withheld from no one.

Verse 28

the church of God, which he hath purchased — Peripoieomai is to acquire for oneself; the LORD had 'purchased' his congregation of old (Ps 74:2). The price is 'his own blood', as Peter says, 'the precious blood of Christ' (1 Pet 1:19). The charge to 'feed' the flock is repeated by Peter to elders: 'Feed the flock of God which is among you' (1 Pet 5:2).

Verse 29

grievous wolves — Barys, heavy, weighty. Christ had warned of false prophets who are 'inwardly… ravening wolves' (Matt 7:15) and of the wolf that scatters the flock when the hireling flees (John 10:12). 'Departing' is aphixis, occurring only here. The wolves 'enter in' from outside; the next verse names the danger from within.

Verse 30

of your own selves shall men arise — The wolves of v.29 come in; these 'arise' from the elders' own number. 'Perverse things' is diastrepho, to twist, the verb of 'pervert the right ways of the Lord' (Acts 13:10). 'Draw away' is apospao, to pull away. John describes the same: 'They went out from us, but they were not of us' (1 John 2:19).

Verse 32

I commend you to God, and to the word of his grace — Paratithemi is to place in trust, the verb of Luke 23:46, 'into thy hands I commend my spirit'. The word of grace 'is able to build you up' (epoikodomeo) and to give 'an inheritance among all them which are sanctified', the wording of Acts 26:18, 'inheritance among them which are sanctified by faith'.

Verse 34

these hands have ministered unto my necessities — 'Ministered' is hypereteo, to serve under another. Paul worked as a tentmaker alongside Aquila (Acts 18:3) and wrote of working 'with our own hands' (1 Cor 4:12), 'night and day, that we might not be chargeable' (2 Thess 3:8). His reason: 'to make ourselves an ensample' (2 Thess 3:9).

Verse 35

It is more blessed to give than to receive — This saying of 'the Lord Jesus' appears in the New Testament only here, quoted by Paul. 'Support' is antilambanomai, to take hold of in help; 'the weak' are the astheneo, the feeble or sick. 'Blessed' is makarios, the word of the Beatitudes. Compare 'freely ye have received, freely give' (Matt 10:8).

Verse 36

he kneeled down, and prayed with them all — Kneeling to pray is recorded of Christ in Gethsemane (Luke 22:41) and of Peter at Tabitha's bed (Acts 9:40). A parting prayer is offered again at Tyre: 'we kneeled down on the shore, and prayed' (Acts 21:5). The prayer follows the charge and the commendation of v.32.

Verse 38

see his face no more — The words of v.25, now as the cause of sorrow. 'Sorrowing' is odynao, to grieve in pain. The verbs for 'see' differ: optanomai in v.25, theoreo, to look on, here. 'Accompanied' is propempo, to send forward on the way, the verb used of an escort at the start of a journey (Acts 15:3; 21:5).