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■ 사도행전 20장
1. 소요가 그치매 바울이 제자들을 불러 권한 후에 작별하고 떠나 마게도냐로 가니라
And after the uproar was ceased , Paul called unto him the disciples , and embraced them, and departed for to go into Macedonia .
2. 그 지경으로 다녀가며 여러 말로 제자들에게 권하고 헬라에 이르러
And when he had gone over those parts , and had given them much exhortation , he came into Greece ,
3. 거기 석 달을 있다가 배 타고 수리아로 가고자 할 그 때에 유대인들이 자기를 해하려고 공모하므로 마게도냐로 다녀 돌아가기를 작정하니
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. 아시아까지 함께 가는 자는 베뢰아 사람 부로의 아들 소바더와 데살로니가 사람 아리스다고와 세군도와 더베 사람 가이오와 및 디모데와 아시아 사람 두기오와 드로비모라
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. 그들은 먼저 가서 드로아에서 우리를 기다리더라
These going before tarried for us at Troas .
6. 우리는 무교절 후에 빌립보에서 배로 떠나 닷새 만에 드로아에 있는 그들에게 가서 이레를 머무니라
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 .
7. 안식 후 첫날에 우리가 떡을 떼려 하여 모였더니 바울이 이튿날 떠나고자 하여 저희에게 강론할 새 말을 밤중까지 계속하매
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. 우리의 모인 윗다락에 등불을 많이 켰는데
And there were many lights in the upper chamber , where they were gathered together .
9. 유두고라 하는 청년이 창에 걸터 앉았다가 깊이 졸더니 바울이 강론하기를 더 오래 하매 졸음을 이기지 못하여 삼층 누에서 떨어지거늘 일으켜 보니 죽었는지라
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. 바울이 내려가서 그 위에 엎드려 그 몸을 안고 말하되 떠들지 말라 생명이 저에게 있다 하고
And Paul went down , and fell on him , and embracing him said , Trouble not yourselves ; for his life is in him .
11. 올라가 떡을 떼어 먹고 오랫동안 곧 날이 새기까지 이야기하고 떠나니라
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. 사람들이 살아난 아이를 데리고 와서 위로를 적지 않게 받았더라
And they brought the young man alive , and were not a little comforted .
13. 우리는 앞서 배를 타고 앗소에서 바울을 태우려고 그리로 행선하니 이는 자기가 도보로 가고자 하여 이렇게 정하여 준 것이라
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. 바울이 앗소에서 우리를 만나니 우리가 배에 올리고 미둘레네에 가서
And when he met with us at Assos , we took him in , and came to Mitylene .
15. 거기서 떠나 이튿날 기오 앞에 오고 그 이튿날 사모에 들리고 또 그 다음날 밀레도에 이르니라
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. 바울이 아시아에서 지체치 않기 위하여 에베소를 지나 행선하기로 작정하였으니 이는 될 수 있는 대로 오순절 안에 예루살렘에 이르려고 급히 감이러라
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 .
17. 바울이 밀레도에서 사람을 에베소로 보내어 교회 장로들을 청하니
And from Miletus he sent to Ephesus , and called the elders of the church .
18. 오매 저희에게 말하되 아시아에 들어온 첫날부터 지금까지 내가 항상 너희 가운데서 어떻게 행한 것을 너희도 아는 바니
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. 곧 모든 겸손과 눈물이며 유대인의 간계를 인하여 당한 시험을 참고 주를 섬긴 것과
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. 유익한 것은 무엇이든지 공중 앞에서나 각 집에서나 꺼림이 없이 너희에게 전하여 가르치고
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. 유대인과 헬라인들에게 하나님께 대한 회개와 우리 주 예수 그리스도께 대한 믿음을 증거한 것이라
Testifying both to the Jews , and also to the Greeks , repentance toward God , and faith toward our Lord Jesus Christ .
22. 보라 이제 나는 심령에 매임을 받아 예루살렘으로 가는데 저기서 무슨 일을 만날는지 알지 못하노라
And now , behold , I go bound in the spirit unto Jerusalem , not knowing the things that shall befall me there :
23. 오직 성령이 각 성에서 내게 증거하여 결박과 환난이 나를 기다린다 하시나
Save that the Holy Ghost witnesseth in every city , saying that bonds and afflictions abide me .
24. 나의 달려갈 길과 주 예수께 받은 사명 곧 하나님의 은혜의 복음 증거하는 일을 마치려 함에는 나의 생명을 조금도 귀한 것으로 여기지 아니하노라
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. 보라 내가 너희 중에 왕래하며 하나님 나라를 전파하였으나 지금은 너희가 다 내 얼굴을 다시 보지 못할 줄 아노라
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. 그러므로 오늘 너희에게 증거하노니 모든 사람의 피에 대하여 내가 깨끗하니
Wherefore I take you to record this day , that I am pure from the blood of all men.
27. 이는 내가 꺼리지 않고 하나님의 뜻을 다 너희에게 전하였음이라
For I have not shunned to declare unto you all the counsel of God .
28. 너희는 자기를 위하여 또는 온 양떼를 위하여 삼가라 성령이 저들 가운데 너희로 감독자를 삼고 하나님이 자기 피로 사신 교회를 치게 하셨느니라
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. 내가 떠난 후에 흉악한 이리가 너희에게 들어와서 그 양떼를 아끼지 아니하며
For I know this , that after my departing shall grievous wolves enter in among you , not sparing the flock .
30. 또한 너희 중에서도 제자들을 끌어 자기를 좇게 하려고 어그러진 말을 하는 사람들이 일어날 줄을 내가 아노니
Also of your own selves shall men arise , speaking perverse things , to draw away disciples after them .
31. 그러므로 너희가 일깨어 내가 삼 년이나 밤낮 쉬지 않고 눈물로 각 사람을 훈계하던 것을 기억하라
Therefore watch , and remember , that by the space of three years I ceased not to warn every one night and day with tears .
32. 지금 내가 너희를 주와 및 그 은혜의 말씀께 부탁하노니 그 말씀이 너희를 능히 든든히 세우사 거룩케 하심을 입은 모든 자 가운데 기업이 있게 하시리라
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. 내가 아무의 은이나 금이나 의복을 탐하지 아니하였고
I have coveted no man’s silver , or gold , or apparel .
34. 너희 아는 바에 이 손으로 나와 내 동행들의 쓰는 것을 당하여
Yea , ye yourselves know , that these hands have ministered unto my necessities , and to them that were with me .
35. 범사에 너희에게 모본을 보였노니 곧 이같이 수고하여 약한 사람들을 돕고 또 주 예수의 친히 말씀하신 바 주는 것이 받는 것보다 복이 있다 하심을 기억하여야 할지니라
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. 이 말을 한 후 무릎을 꿇고 저희 모든 사람과 함께 기도하니
And when he had thus spoken , he kneeled down , and prayed with them all .
37. 다 크게 울며 바울의 목을 안고 입을 맞추고
And they all wept sore , and fell on Paul’s neck , and kissed him ,
38. 다시 그 얼굴을 보지 못하리라 한 말을 인하여 더욱 근심하고 배에까지 그를 전송하니라
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 .
■ 주석 보기
【행20:1 JFB】행20:1-12. Paul Fulfils His Purpose of Proceeding Again to Macedonia and Greece—Returning Thence, on His Route for Jerusalem, He Revisits Philippi and Troas—His Ministrations at Troas.
This section of the apostle's life, though peculiarly rich in material, is related with great brevity in the History. Its details must be culled from his own Epistles.
1, 2. departed—after Pentecost (고전16:8).
to go into Macedonia—in pursuance of the first part of his plan (행19:21). From his Epistles we learn; (1) That, as might have been expected from its position on the coast, he revisited Troas (고후2:12; see on 행16:8). (2) That while on his former visit he appears to have done no missionary work there, he now went expressly "to preach Christ's Gospel," and found "a door opened unto him of the Lord" there, which he entered so effectually as to lay the foundation of a church there (행20:6, 7). (3) That he would have remained longer there but for his uneasiness at the non-arrival of Titus, whom he had despatched to Corinth to finish the collection for the poor saints at Jerusalem (고전16:1, 2; 고후8:6), but still more, that he might bring him word what effect his first Epistle to that church had produced. (He had probably arranged that they should meet at Troas). (4) That in this state of mind, afraid of something wrong, he "took leave" of the brethren at Troas, and went from thence into Macedonia.
It was, no doubt, the city of Philippi that he came to (landing at Nicopolis, its seaport, see on 행16:11, 12), as appears by comparing 고후11:9, where "Macedonia" is named, with 빌4:15, where it appears that Philippi is meant. Here he found the brethren, whom he had left on his former visit in circumstances of such deep interest, a consolidated and thriving church, generous and warmly attached to their father in Christ; under the superintendence, probably, of our historian, "the beloved physician" (see on 행16:40). All that is said by our historian of this Macedonian visit is that "he went over those parts and gave them much exhortation." (5) Titus not having reached Philippi as soon as the apostle, "his flesh had no rest, but he was troubled on every side: without were fightings, within were fears" (고후7:5). (6) At length Titus arrived, to the joy of the apostle, the bearer of better tidings from Corinth than he had dared to expect (고후7:6, 7, 13), but checkered by painful intelligence of the efforts of a hostile party to undermine his apostolic reputation there (고후10:1-18). (7) Under the mixed feelings which this produced, he wrote—from Macedonia, and probably Philippi—hisSecond Epistle to the Corinthians (see Introduction to Second Corinthians); despatching Titus with it, and along with him two other unnamed deputies, expressly chosen to take up and bring their collection for the poor saints at Jerusalem, and to whom he bears the beautiful testimony, that they were "the glory of Christ" (고후8:22, 23). (8) It must have been at this time that he penetrated as far as to the confines of "Illyricum," lying along the shores of the Adriatic (롬15:19). He would naturally wish that his second Letter to the Corinthians should have some time to produce its proper effect ere he revisited them, and this would appear a convenient opportunity for a northwestern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On his way southward to Greece, he would preach the Gospel in the intermediate regions of Epirus, Thessaly, and Boeotia (see 롬15:19), though of this we have no record.
【행20:1 CWC】As in the last lesson, it is recommended that the text of the present one be read through at a single sitting, and two or three times if possible, before considering the comments, which then will be more valuable.
Some time had been spent again in Antioch, after which the whole territory of Phrygia and Galatia, in Asia Minor, was once more traversed for the purpose indicated in 18:23. Ephesus was duly reached (19:1), where Paul found a condition of things explained by the closing verses of chapter 18. Apollos does not seem to have been a Christian till Aquila and Priscilla met him, but he had been awakened by the ministry of John the Baptist, and was learned in the Old Testament Scriptures. The "disciples" Paul met (19:2), were possibly those of Apollos' ministry, whom he (Paul) brought out into the full fellowship of the gospel (vv. 2-7). "Since ye believed" of verse 2, should be rendered "when ye believed." There was something lacking in these disciples which Paul observed, and which led him to put this question, because the reception of the Holy Spirit is the test of true discipleship (롬8:9). (See comment on 2:5-13).
Verses 8-20 show an unusual work of grace in and around Ephesus at this time. "The school of Tyrannus" (v. 9) was the convenient meeting place. The special miracles by Paul (v. 11) were an offset to the unusual power of the evil one there. This power showed itself in the "vagabond Jews" of verse 13 who suffered justly for their wickedness (v. i6), and whose defeat wrought gloriously for the Gospel (v. 17). There was much of this occultism in Ephesus, the overthrow of which is portrayed in the bonfire of the books of the black art, the cost of which was about $10,000.
But the spread of the Gospel exhibited itself also in the undermining of the controlling trade of the city, with the consequences following (vv. 23-41).
Chapter 20 is a diary of an extended journey from Ephesus to Macedonia (vv. 1, 2), when again Paul must have visited Philippi, Thessalonica, Berea, etc. Then he came down into Greece, possibly Athens, certainly Corinth saw his labors again. Here his purpose to cross by sea to Syria was interfered with by plots against his life, so that he retraced his steps into Macedonia, and crossed again to Troas (vv. 3-6). A week in Troas was made memorable by his discourse till midnight, and the miraculous recovery of the young man Eutychus (vv. 7-21). Note that this gathering of the saints to "break bread," i. e., observe the Lord's supper, was on the first day of the week, strengthening the conviction that the Lord's day had taken the place of the Jewish Sabbath as the time for Christian assemblies. Twenty miles on foot, and apparently alone, brought Paul to Assos, and thence by ship to Mitylene, and finally Miletus (vv. 13-16).
A tender episode meets us here in his farewell discourse to the beloved elders (bishops or presbyters) of the church at Ephesus (vv. 17-38). Three of his discourses have been reported hitherto somewhat at length, but this is especially interesting as the first spoken to the church. The others were missionary discourses. He first testifies to his own integrity as a minister (vv. 18-21); he then alludes to the bonds and afflictions that await him (vv. 22-27); a charge to the elders follows (vv. 28-31); a further testimony to his faithfulness (vv. 32-35); the prayer of farewell (vv. 36-38). Space will not permit elaboration, but verse 28 should not be passed over in its clear testimony to the oneness of God in Christ. "The Church of God which He purchased with His own Blood." The Deity of our Lord is here asserted, and the priceless cost of our redemption. There is no suggestion of an "apostolic succession" in verse 29, but just the opposite; a prophecy by-the-way, finding fulfillment in all the centuries, and never more positively than now. The beatitude of verse 37 was evidently current in the early church in addition to those recorded in the gospels, and this reference to it gives it inspired authority.
The journey continues until Jerusalem is reached (21:1-17), the most important features of which are the warnings of the apostle not to go to Jerusalem at all (4:10-14). The second says that these warnings were not merely from man but from the Holy Spirit. How then can we explain his neglect of them? Shall we say that they were not in the nature of a command, but a testing? Verses 11-13 suggest this. There is one other difficulty in this chapter, where the prophesying of women is referred to (v. 9), and which seems to contradict Paul later on in 1 Cor. 14 and 1 Tim. 2. We can not explain it, except to suggest that possibly this prophesying was in private rather than the public assembly.
【행20:1 MHCC】Tumults or opposition may constrain a Christian to remove from his station or alter his purpose, but his work and his pleasure will be the same, wherever he goes. Paul thought it worth while to bestow five days in going to Troas, though it was but for seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and to make it turn to some good account.
【행20:2 JFB】2. he came into Greece—or Achaia, in pursuance of the second part of his plan (행19:21).
【행20:3 JFB】3. And there abode three months—Though the province only is here mentioned, it is the city of Corinth that is meant, as the province of "Macedonia" (행20:1) meant the city of Philippi. Some rough work he anticipated on his arrival at Corinth (고후10:1-8, 11; 13:1-10) though he had reason to expect satisfaction on the whole; and as we know there were other churches in Achaia besides that at Corinth (고후1:1; 11:10), he would have time enough to pay them all a brief visit during the three months of his stay there. This period was rendered further memorable by the despatch of theEpistle to the Romans, written during his stay at Corinth and sent by "Phœbe, a servant [deaconess] of the Church at Cenchrea" (see on 행18:3), a lady apparently of some standing and substance, who was going thither on private business. (See on 롬16:1 and see Introduction to Romans).
And when the Jews laid wait for him, as he was about to sail into Syria—He had intended to embark, probably at Cenchrea, the eastern harbor of the city, for Palestine, on his route to Jerusalem, the third part of his plan (행19:21). But having detected some conspiracy against his life by his bitter Jewish enemies as at Damascus (행9:22-25) and Jerusalem (행9:29, 30), he changed his plan and determined "to return" as he had come, "through Macedonia." As he was never more to return to Corinth, so this route would bring him, for the last time, face to face with the attached disciples of Berea, Thessalonica, and Philippi.
【행20:4 JFB】4, 5. there accompanied him into Asia—the province of Asia.
Sopater of Berea—The true reading, beyond doubt, is, "Sopater [the son] of Pyrrhus of Berea." Some think this mention of his father was to distinguish him from Sosipater (the same name in fuller form), mentioned in 롬16:21. But that they were the same person seems more probable.
of the Thessalonians, Aristarchus—(See on 행19:29).
and Secundus—of whom nothing else is known.
Gaius of Derbe—Though the Gaius of 행19:29 is said to be of "Macedonia," and this one "of Derbe," there is no sufficient reason for supposing them different persons; on the contrary, 롬16:23 (compare with 3Jo 1, where there is hardly any reason to doubt that the same Gaius is addressed) seems to show that though he spent an important part of his Christian life away from his native Derbe, he had latterly retired to some place not very far from it.
and Timotheus—not probably of Derbe, as one might suppose from this verse, but of Lystra (see on 행16:1); both being so associated in his early connection with the apostle that the mention of the one in the previous clause would recall the other on the mention of his name.
and of Asia, Tychicus and Trophimus—The latter was an Ephesian, and probably the former also. They seem to have put themselves, from this time forward, at the apostle's disposal, and to the very last been a great comfort to him (엡6:21, 22; 골4:7, 8; 행21:29; 딤후4:12, 20). From the mention of the places to which each of these companions belonged, and still more the order in which they occur, we are left to conclude that they were deputies from their respective churches, charged with taking up and bringing on the collection for the poor saints at Jerusalem, first at Berea, next at Thessalonica, then at Philippi [Howson], where we gather that our historian himself rejoined the party (from the resumption at 행20:5 of the "us," dropped at 행16:17), by whom the Philippian collection would naturally be brought on.
【행20:5 JFB】5, 6. These going before—perhaps to announce and prepare for the apostle's coming.
tarried for us at Troas.
【행20:6 JFB】6. And we sailed … from Philippi after the days of unleavened bread—(that is, the Passover). This, compared with 고전16:8, shows that the three months spent at Corinth (행20:3) were the winter months.
came … to Troas—for the third and last time. (See on 행16:8 and 행20:1).
in the five days—As it might have been done in two days, the wind must have been adverse. The vivid style of one now present will be here again observed.
where we abode seven days—that is, arriving on a Monday, they stayed over the Jewish sabbath and the Lord's Day following; Paul occupying himself, doubtless, in refreshing and strengthening fellowship with the brethren during the interval.
【행20:7 JFB】7. upon the first day of the week, when the disciples came together—This, compared with 고전16:2, and other similar allusions, plainly indicates that the Christian observance of the day afterwards distinctly called "the Lord's Day," was already a fixed practice of the churches.
Paul preached—discoursed. The tense implies continued action—"kept discoursing."
【행20:7 MHCC】Though the disciples read, and meditated, and prayed, and sung apart, and thereby kept up communion with God, yet they came together to worship God, and so kept up their communion with one another. They came together on the first day of the week, the Lord's day. It is to be religiously observed by all disciples of Christ. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is remembered, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the early times it was the custom to receive the Lord's supper every Lord's day, thus celebrating the memorial of Christ's death. In this assembly Paul preached. The preaching of the gospel ought to go with the sacraments. They were willing to hear, he saw they were so, and continued his speech till midnight. Sleeping when hearing the word, is an evil thing, a sign of low esteem of the word of God. We must do what we can to prevent being sleepy; not put ourselves to sleep, but get our hearts affected with the word we hear, so as to drive sleep far away. Infirmity requires tenderness; but contempt requires severity. It interrupted the apostle's preaching; but was made to confirm his preaching. Eutychus was brought to life again. And as they knew not when they should have Paul's company again, they made the best use of it they could, and reckoned a night's sleep well lost for that purpose. How seldom are hours of repose broken for the purposes of devotion! but how often for mere amusement or sinful revelry! So hard is it for spiritual life to thrive in the heart of man! so naturally do carnal practices flourish there!
【행20:8 JFB】8. there were many lights in the upper chamber—not a mere piece of graphic detail by an eye-witness [Hackett, Howson], but mentioned, probably, as increasing the heat and contributing to drowsiness [Webster and Wilkinson], as the next clause seems to show.
【행20:9 JFB】9. in a—"the."
window—or window seat, or recess.
fell down from the third loft—"story."
and was taken up dead—"The window projected (according to the side of the room where it was situated) either over the street or over the interior court; so that in either case he fell on the hard earth or pavement below."
【행20:10 JFB】10-12. Paul … fell on him—like Elisha (왕하4:34).
his life is in him—now restored; compare 막5:39.
【행20:11 JFB】11. broken bread and eaten—with what a mixture of awe and joy after such an occurrence! "And eaten"—denoting a common repast, as distinguished from the breaking of the eucharistic bread.
and talked a long while, even till break of day—How lifelike this record of dear Christian fellowship, as free and gladsome as it was solemn! (See 전9:7).
【행20:13 JFB】행20:13-38. Continuing His Route to Jerusalem He Reaches Miletus, Whence He Sends for the Elders of Ephesus—His Farewell Address to Them.
13, 14. we … sailed—from Troas.
unto Assos; there … to take in Paul: for so had he appointed, minding himself to go afoot—"to go by land." (See on 막6:33). In sailing southward from Troas to Assos, one has to round Cape Lecture, and keeping due east to run along the northern shore of the Gulf of Adramyttium, on which it lies. This is a sail of nearly forty miles; whereas by land, cutting right across, in a southeasterly direction, from sea to sea, by that excellent Roman road which then existed, the distance was scarcely more than half. The one way Paul wished his companions to take, while he himself, longing perhaps to enjoy a period of solitude, took the other, joining the ship, by appointment, at Assos.
【행20:13 MHCC】Paul hastened to Jerusalem, but tried to do good by the way, when going from place to place, as every good man should do. In doing God's work, our own wills and those of our friends must often be crossed; we must not spend time with them when duty calls us another way.
【행20:14 JFB】14. came to Mitylene—the capital of the beautiful and classical island of Lesbos, which lies opposite the eastern shore of the Ægean Sea, about thirty miles south of Assos; in whose harbor they seem to have lain for the night.
【행20:15 JFB】15, 16. came the next day over against Chios—now Scio: one of the most beautiful of those islands between which and the coast the sail is so charming. They appear not to have touched at it.
next day we arrived—"touched" or "put in."
at Samos—another island coming quite close to the mainland, and about as far south of Chios as it is south of Lesbos.
tarried—for the night.
at Trogyllium—an anchorage on the projecting mainland, not more than a mile from the southern extremity of the island of Samos.
next day we came to Miletus—on the mainland; the ancient capital of Ionia, near the mouth of the Meander.
【행20:16 JFB】16. For Paul had determined to sail by—or "sail past."
Ephesus—He was right opposite to it when approaching Chios.
because he would not spend time in Asia—the Asian province of which Ephesus was the chief city.
for he hasted, if … possible … to be at Jerusalem the day of Pentecost—as a suitable season for giving in the great collection from all the western churches, for keeping the feast, and clearing his apostolic position with the Church, then represented in large number at Jerusalem. The words imply that there was considerable ground to doubt if he would attain this object—for more than three of the seven weeks from Passover to Pentecost had already expired—and they are inserted evidently to explain why he did not once more visit Ephesus.
【행20:17 JFB】17. from Miletus he sent to Ephesus, and called the elders of the church—As he was now some forty miles south of Ephesus, we might think that more time would be lost by sending thus far for the elders to come to him, than by going at once to Ephesus itself, when so near it. But if unfavorable winds and stormy weather had overtaken them, his object could not have been attained, and perhaps he was unwilling to run the risk of detention at Ephesus by the state of the church and other causes. Those here called "elders" or "presbyters," are in 행20:28 called "bishops." (See on 행20:28). The identity of presbyters and bishops in the New Testament is beyond all reasonable dispute.
【행20:17 MHCC】The elders knew that Paul was no designing, self-seeking man. Those who would in any office serve the Lord acceptably, and profitably to others, must do it with humility. He was a plain preacher, one that spoke his message so as to be understood. He was a powerful preacher; he preached the gospel as a testimony to them if they received it; but as a testimony against them if they rejected it. He was a profitable preacher; one that aimed to inform their judgments, and reform their hearts and lives. He was a painful preacher, very industrious in his work. He was a faithful preacher; he did not keep back reproofs when necessary, nor keep back the preaching of the cross. He was a truly Christian, evangelical preacher; he did not preach notions or doubtful matters; nor affairs of state or the civil government; but he preached faith and repentance. A better summary of these things, without which there is no salvation, cannot be given: even repentance towards God, and faith towards our Lord Jesus Christ, with their fruits and effects. Without these no sinner can escape, and with these none will come short of eternal life. Let them not think that Paul left Asia for fear of persecution; he was in full expectation of trouble, yet resolved to go on, well assured that it was by Divine direction. Thanks be to God that we know not the things which shall befall us during the year, the week, the day which has begun. It is enough for the child of God to know that his strength shall be equal to his day. He knows not, he would not know, what the day before him shall bring forth. The powerful influences of the Holy Spirit bind the true Christian to his duty. Even when he expects persecution and affliction, the love of Christ constrains him to proceed. None of these things moved Paul from his work; they did not deprive him of his comfort. It is the business of our life to provide for a joyful death. Believing that this was the last time they should see him, he appeals concerning his integrity. He had preached to them the whole counsel of God. As he had preached to them the gospel purely, so he had preached it to them entire; he faithfully did his work, whether men would bear or forbear.
【행20:18 JFB】18. Ye know … after what manner I have been with you at all seasons—For the Christian integrity and fidelity of his whole official intercourse with them he appeals to themselves.
【행20:19 JFB】19. Serving the Lord—Jesus.
with all humility … and many tears and temptations—Self-exaltation was unknown to him, and ease of mind: He "sowed in tears," from anxieties both on account of the converts from whom he "travailed in birth," and of the Jews, whose bitter hostility was perpetually plotting against him, interrupting his work and endangering his life.
【행20:20 JFB】20. kept back—timidly withheld from fear of consequences.
nothing that was profitable—edification directing all.
have taught you publicly, and from house to house—Did an apostle, whose functions were of so wide a range, not feel satisfied without private as well as public ministrations? How then must pastors feel? [Bengel].
【행20:21 JFB】21. Testifying both to Jews and … Greeks—laboring under a common malady, and recoverable only by a common treatment.
repentance toward God, and faith toward our Lord Jesus Christ—(See on 행5:31). Repentance, as distinguished from faith, is that state of the "honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the divine law. This is said to be "toward God," because seeing Him to be the party dishonored by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great Lawgiver, and directs them to Him accordingly; condemning, humbling itself, and grieving before Him, looking also to Him as its only Hope of deliverance. Faith is said to be "toward our Lord Jesus Christ," because in that frame of mind just described it eagerly credits the testimony of relief divinely provided in Christ, gladly embraces the overtures of reconciliation in Him, and directs all its expectations of salvation, from its first stage to its last, to Him as the one appointed Medium of all grace from God to a sinful world. Thus we have here a brief summary of all Gospel preaching. And it is easy to see why repentance is here put before faith; for the former must of necessity precede the latter. There is a repentance subsequent to faith, the fruit of felt pardon and restoration. It was this which drew the tears with which the Saviour's feet were once so copiously moistened. (Lu 7:37, 38, 47; and compare 겔16:63). But that is not the light in which it is here presented.
【행20:22 JFB】22, 23. And now, behold, I—"I" is emphatic here.
bound in the spirit—compare 행19:21. This internal pressure, unattended with any knowledge of "what was to befall him there," was the result of that higher guidance which shaped all his movements.
【행20:23 JFB】23. Save that the Holy Ghost witnesseth in every city, &c.—by prophetic utterances from city to city, as in 행11:4; 21:10, 11. Analogous premonitions of coming events are not unknown to the general method of God's providence. They would tend to season the apostle's spirit.
【행20:24 JFB】24. But none of these things move me, neither, &c.—In this noble expression of absolute dedication to the service of Christ and preparedness for the worst that could befall him in such a cause, note (1) his jealousy for the peculiar character of his mission, as immediately from Christ Himself on which all the charges against him turned; (2) the burden of that Gospel which he preached—Grace; it was "the Gospel of the Grace of God."
【행20:25 JFB】25-27. I know that ye all … shall see my face no more—not an inspired prediction of what was certainly to be, but what the apostle, in his peculiar circumstances, fully expected. Whether, therefore, he ever did see them again, is a question to be decided purely on its own evidence.
【행20:26 JFB】26. I am pure from the blood of all men—(행18:6; and compare 삼상12:3, 5; 겔3:17-21; 33:8, 9).
【행20:27 JFB】27. For I have not shunned to declare … all the counsel of God—God's way of salvation, and His kingdom of souls saved by His Son Jesus Christ. See Lu 7:30.
【행20:28 JFB】28. Take heed … unto yourselves—Compare 딤전3:2-7; 4:16; 6:11.
and to all the flock—Compare 히13:17. Observe here how the personal is put before the pastoral care.
over … which the Holy Ghost hath made you—Compare 요20:22, 23; 엡4:8, 11, 12; 계3:1. (행14:23 shows that the apostle did not mean to exclude human ordination).
overseers—or, as the same word is everywhere else rendered in our version, "bishops." The English Version has hardly dealt fair in this case with the sacred text, in rendering the word "overseers," whereas it ought here, as in all other places, to have been "bishops," in order that the fact of elders and bishops having been originally and apostolically synonymous, might be apparent to the ordinary English reader, which now it is not [Alford]. The distinction between these offices cannot be certainly traced till the second century, nor was it established till late in that century.
to feed the church of God—or, "the Church of the Lord." Which of these two readings of the text is the true one, is a question which has divided the best critics. The evidence of manuscripts preponderates in favor of "THE Lord"; some of the most ancient Versions, though not all, so read; and Athanasius, the great champion of the supreme Divinity of Christ early in the fourth century, says the expression "Church of God" is unknown to the Scriptures. Which reading, then, does the internal evidence favor? As "Church of God" occurs nine times elsewhere in Paul's writings, and "Church of the Lord" nowhere, the probability, it is said, is that he used his wonted phraseology here also. But if he did, it is extremely difficult to see how so many early transcribers should have altered it into the quite unusual phrase, "Church of the Lord"; whereas, if the apostle did use this latter expression, and the historian wrote it so accordingly, it it easy to see how transcribers might, from being so accustomed to the usual phrase, write it "Church of God." On the whole, therefore, we accept the second reading as most probably the true one. But see what follows.
which he hath purchased—"made His own," "acquired."
with his own blood—"His own" is emphatic: "That glorified Lord who from the right hand of power in the heavens is gathering and ruling the Church, and by His Spirit, through human agency, hath set you over it, cannot be indifferent to its welfare in your hands, seeing He hath given for it His own most precious blood, thus making it His own by the dearest of all ties." The transcendent sacredness of the Church of Christ is thus made to rest on the dignity of its Lord and the consequent preciousness of that blood which He shed for it. And as the sacrificial atoning character of Christ's death is here plainly expressed, so His supreme dignity is implied as clearly by the second reading as it is expressed by the first. What a motive to pastoral fidelity is here furnished!
【행20:28 MHCC】If the Holy Ghost has made ministers overseers of the flock, that is, shepherds, they must be true to their trust. Let them consider their Master's concern for the flock committed to their charge. It is the church He has purchased with his own blood. The blood was his as Man; yet so close is the union between the Divine and human nature, that it is there called the blood of God, for it was the blood of Him who is God. This put such dignity and worth into it, as to ransom believers from all evil, and purchase all good. Paul spake about their souls with affection and concern. They were full of care what would become of them. Paul directs them to look up to God with faith, and commends them to the word of God's grace, not only as the foundation of their hope and the fountain of their joy, but as the rule of their walking. The most advanced Christians are capable of growing, and will find the word of grace help their growth. As those cannot be welcome guests to the holy God who are unsanctified; so heaven would be no heaven to them; but to all who are born again, and on whom the image of God is renewed, it is sure, as almighty power and eternal truth make it so. He recommends himself to them as an example of not caring as to things of the present world; this they would find help forward their comfortable passage through it. It might seem a hard saying, therefore Paul adds to it a saying of their Master's, which he would have them always remember; “It is more blessed to give than to receive:” it seems they were words often used to his disciples. The opinion of the children of this world, is contrary to this; they are afraid of giving, unless in hope of getting. Clear gain, is with them the most blessed thing that can be; but Christ tell us what is more blessed, more excellent. It makes us more like to God, who gives to all, and receives from none; and to the Lord Jesus, who went about doing good. This mind was in Christ Jesus, may it be in us also. It is good for friends, when they part, to part with prayer. Those who exhort and pray for one another, may have many weeping seasons and painful separations, but they will meet before the throne of God, to part no more. It was a comfort to all, that the presence of Christ both went with him and stayed with them.
【행20:29 JFB】29, 30. after my departing shall grievous wolves enter in among you—Two classes of coming enemies are here announced, the one more external to themselves, the other bred in the bosom of their own community; both were to be teachers, but the one, "grievous wolves," not sparing, that is, making a prey of the flock; the other (행20:30), simply sectarian "perverters" of the truth, with the view of drawing a party after them. Perhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very early infected the Asiatic churches; the other to such Judaizing tendencies as we know to have troubled nearly all the early churches. See the Epistles to the Ephesians, Colossians, and Timothy, also those to the seven churches of Asia (계2:1-3:22). But watchfulness against all that tends to injure and corrupt the Church is the duty of its pastors in every age.
【행20:31 JFB】31. by the space of three years—speaking in round numbers; for it was nearer three than two years.
I ceased not to warn every one night and day with tears—What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [Bengel].
【행20:32 JFB】32-35. I commend you to God—the almighty Conservator of His people.
and to the word of his grace—that message of His pure grace (행20:24) by the faith of which He keeps us (벧전1:5).
which—that is, God.
is able to build you up, and to give you an inheritance, &c.—Observe how salvation—not only in its initial stages of pardon and regeneration, but in all its subsequent stages of "up-building," even to its consummation in the final inheritance—is here ascribed to the "ability" of God to bestow it, as in 롬16:25; 엡3:20; particularly Jude 24; and compare 딤후1:12, where the same thing is ascribed to Christ.
among all them which are sanctified—Sanctification is here viewed as the final character and condition of the heirs of glory, regarded as one saved company.
【행20:34 JFB】34. these hands—doubtless holding them up, as before Agrippa in chains (행26:29).
have ministered unto my necessities, and to them that were with me—See 행18:3; 고전4:12; 9:6, written from Ephesus; also 살전2:9.
【행20:35 JFB】35. that so labouring—as I have done for others as well as myself.
ye ought to support the weak to remember the words of the Lord Jesus, how he—"how Himself."
said, It is more blessed to give than to receive—This golden saying, snatched from oblivion, and here added to the Church's abiding treasures, is apt to beget the wish that more of what issued from those Lips which "dropped as an honeycomb," had been preserved to us. But see on 요21:25.
【행20:36 JFB】36-38. he kneeled down and prayed with them all, &c.—Nothing can be more touching than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and affection on the apostle's part, and of warm admiration and attachment on the part of these Ephesian presbyters. Would to God that such scenes were more frequent in the Church!
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