Exegetical and Hermeneutical Commentary of Acts 20:26
Wherefore I take you to record this day, that I [am] pure from the blood of all [men.]
26. Wherefore I take you to record this day ] The Rev. Ver., to explain the older English, gives “I testify unto you.” The sense seems a little more than this. The Apostle not only gives his own testimony, but challenges them to confirm or refute it.
that all men ] St Paul looks upon himself as one like the watchmen of the house of Israel (Eze 33:8) to each of whom God says, if he warn not the wicked from his way, “his blood will I require at thine hand.”
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore – In view of the past, of my ministry and labors among you, I appeal to your own selves to testify that I have been faithful.
I take you to record – Greek: I call you to witness. If any of you are lost; if you prove unfaithful to God, I appeal to yourselves that the fault is not mine. It is well when a minister can make this appeal, and call his hearers to bear testimony to his own faithfulness. Ministers who preach the gospel with fidelity may thus appeal to their hearers; and in the day of judgment may call on themselves to witness that the fault of the ruin of the soul is not to be charged to them.
That I am pure – I am not to be charged with the guilt of your condemnation, as owing to my unfaithfulness. This does not mean that he set up a claim to absolute perfection; but that, in the matter under consideration, he had a conscience void of offence.
The blood of all men – The word blood is often used in the sense of death, of bloodshed; and hence, of the guilt or crime of putting one to death, Mat 23:35; Mat 27:25; Act 5:28; Act 18:6. It here means that if they should die the second death; if they should be lost forever, he would not be to blame. He had discharged his duty in faithfully warning and teaching them; and now, if they were lost, the fault would be their own, not his.
All men – All classes of people – Jews and Gentiles. He had warned and instructed all alike. Ministers may have many fears that their hearers will be lost. Their aim, however, should be:
- To save them, if possible; and,
- If they are lost, that it should be by no neglect or fault of theirs.
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. I am pure from the blood of all] If any man, Jew or Gentile, perish in his sins, his blood shall be upon him; he, alone, shall be accessary to his own perdition. I am blameless, because I have fully shown to both the way to escape from every evil.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I take you to record; I testify and affirm unto you; and I dare appeal unto yourselves concerning it.
I am pure from the blood of all men; from the guilt of destroying their souls; none of them have perished through my fault, having faithfully showed unto them the way of life, and earnestly persuaded them to walk in it. Thus, according as the Lord told Ezekiel, Eze 3:19, the prophet that hath warned the wicked man, hath delivered his own soul.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. I am purefrom the blood of all men (Ac18:6; and compare 1Sa 12:3;1Sa 12:5; Eze 3:17-21;Eze 33:8; Eze 33:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore I take you to record this day,…. This is a solemn appeal to the elders of the church at Ephesus, who knew his doctrine and manner of life for a considerable time among them:
that I am pure from the blood of all men: or “of you all”, as some copies, and the Syriac, Arabic, and Ethiopic versions read; which seems most natural, since they could only bear a testimony for him with respect to themselves, and the people at Ephesus, where he had so behaved both in the faithful discharge of his ministry, and in his exemplary life and conversation; as that the ruin and destruction of no one of them could be laid to his charge, or any one perish for want of knowledge, or through any negligence of his; see Eze 33:6.
Fuente: John Gill’s Exposition of the Entire Bible
I testify (). Elsewhere in the N.T. only in Paul’s Epistles (Gal 5:3; Eph 4:17; 1Thess 2:12). It means “I call to witness” while means “I bear witness.”
This day ( ). The today day, the last day with you, our parting day.
I am pure from the blood of all men ( ). 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 with the ablative rather than the mere ablative after .
Fuente: Robertson’s Word Pictures in the New Testament
This day [ ] . Very forcible. Lit., on today’s day; this, our parting day.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore I take you to record this day,” (dioti marturomai humin en te semeron hemers) “Wherefore I witness to you all this day,” I give my testamentary deposition today, I call you all lobe my witnesses this day, to go on record for history, now and hereafter, in the presence of two or three witnesses, Deu 19:15; Joh 5:30-32; Joh 8:14; Joh 8:17; Num 35:30; Deu 17:6; 2Co 13:1.
2) “That I am pure,” (hoti katharos eimi) “That I am clean,” clear of guilt, unchargeable, free from, or clear of any indictment, by virtue of his testamentary witnessing to Jews and Gentiles in all Asia, Eze 33:6-9; Eze 3:19; Eze 3:21; Act 13:46.
3) “From the blood of all men.” (apo tou haimatos panton) “From the blood of all,” all men, Joh 8:21; Joh 8:24; as he had declared himself of the Jews, Act 18:6.
Fuente: Garner-Howes Baptist Commentary
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26. Wherefore I take you to record. It is all one as if he had said, I call you to witness, or I call you to bear witness before God and his angels. And this doth he not so much for his own cause, as that he may prescribe unto them their duty with greater authority. Furthermore, this place containeth a brief sum of teaching rightly and well, and it exhorteth the teachers themselves, vehemently and sharply, that they be diligent in their function. What order must pastors then keep in teaching? First, let them not esteem at their pleasure what is profitable to be uttered and what to be omitted; but let them leave that to God alone to be ordered at his pleasure. So shall it come to pass that the inventions of men shall have none entrance into the Church of God. Again, mortal man shall not be so bold as to mangle the Scripture and to pull it in pieces, that he may diminish − (431) this or that at his pleasure, that he may obscure something and suppress many things; but shall deliver whatsoever is revealed in the Scripture, though wisely and seasonably for the edifying of the people, yet plainly and without guile, as becometh a faithful and true interpreter of God. I said that wisdom must be used, because we must always have respect unto profit, so there be no subtilty used, wherein many take too great delight, when as they turn and wrest the word of God unto their methods, and forge to us a certain kind of philosophy mixed of the gospel and their own inventions; namely, because this mixture is more delectable. Thence have we free will, thence the deserts of works, thence the denial of the providence and free election of God. And that which we said even now is to be noted, that the counsel of God, whereof Paul maketh mention, is included in his word, and that it is to he sought nowhere else. −
For many things are kept from us in this life, the perfect and full manifestation whereof is deferred until that day, wherein we shall see God as he is, with new eyes, face to face ( 1Co 13:12). Therefore, those do set forth the will of God who interpret the Scriptures faithfully, and out of them instruct the people in the faith, in the fear of God, and in all exercises of godliness. And, as we said of late, that those are condemned by this sentence, who, disputing philosophically, lest they should teach anything which is removed from the common sense of men, and therefore odious, do corrupt with their leaven the purity of the Scripture; so, both sharply and sore, doth Paul thunder against them, who, for fear of the cross and persecution, do speak only doubtfully and darkly. − (432) −
I am clean from the blood. I do not doubt but that he had respect unto the place of Ezekiel, where God denounceth that his prophet shall be guilty of the blood of the wicked unless he exhort them unto repentance ( Eze 3:18). For upon this condition doth he appoint pastors over his Church, that if anything perish through their negligence, an account may be required at their hands; yea, that unless they show the way of salvation without guile and crooks, the destruction of those who go astray may be imputed unto them. Those men must needs be wonderful dull whom such a sharp threatening cannot awake. Wherefore the epicurish impiety of the Popish clergy doth the more bewray itself, where, though they craik and brag − (433) of their honorable titles, yet they think no more upon giving of an account for so many souls which perish, than if there sat no Judge in heaven, neither is their ungodliness any whit less filthy before the whole world, in that being given only to devour sheep, − (434) they usurp the name of pastors. Furthermore, the Lord showeth how dear souls be to him, seeing that he doth so sharply punish the pastor’s sluggishness for their destruction; but we see what small account many men make of their own salvation, for which even God himself doth vouchsafe to be careful.
(431) −
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Delibet,” sip at.
(432) −
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Aenigmatice,” enigmatitally.
(433) Make loud boast.
(434) −
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Quod deglutiendis tantum ovibus intenti,” in that being only intent on devouring the sheep.
Fuente: Calvin’s Complete Commentary
(26) I am pure from the blood of all men.The image was a familiar one in the Apostles lips (Act. 18:6). It rested on the language of an older prophet (Eze. 3:18; Eze. 3:20). He had acted on the teaching of that prophet, and none could require the blood of any man at his hands.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. To record To testify.
Blood In its figurative application the death of the soul, the second death.
Fuente: Whedon’s Commentary on the Old and New Testaments
“For which reason I testify to you this day, that I am pure from the blood of all men. For I shrank not from declaring to you the whole counsel (or ‘will’) of God.”
And this is why he wants them to know that he has fully discharged his responsibility. That he is pure from the blood of all men. That he has done all that he could. That no charge of unfaithfulness can be laid at his door. Because at no stage has he shrunk from, or failed in his responsibility to, the declaration to them of every aspect of God’s purposes, and way, and will, and being. He has shown them all that God has provided for them and requires of them. He has left nothing out.
No doubt it was important to Paul that all recognised that he had done his duty. But it is also a call to them to consider the words of Eze 33:8 and be the same as he was. He has given an example that they might follow in his steps as he follows Christ (1Co 11:1).
He Warns Them to Watch Over The Church Faithfully Because of False Teachers Who Will Come Among Them and Rise Up Among Them, So That They Must Constantly Be On The Watch In Order To Combat Them (Act 20:28-31).
As the central point in the chiasmus we now come to the idea to which all the remainder is pointing, the dangers that lie ahead for the church as a result of false teachers. He has good cause to recognise this danger. It is this kind of thing that above all has caused his tears. As he looks back to what had already happened to the churches in Galatia (Gal 4:11; Gal 4:19) and Corinth (2Co 2:4) and Syrian Antioch, he knows that at some point Ephesus must face it too. For Satan is ever active. He has seen it too often before not to be aware that it will come. And he wants them to be ready for it. It is no accident that in the larger chiasmus from Act 19:21 to Act 28:31 (see above) this parallels the almost unbelievable storm described in Act 27:14-44 which illustrates so vividly what the effects of false words can be in seeking to sweep away the souls of men, and what we must be willing to sacrifice in order to come through unscathed. There men were ready to betray those who trusted in them. And it was only because men listened to Paul’s words that they were prevented. Luke is letting us all know that if we are to come through the storms of life safely we must cling to nothing other than God, but must willingly let all go, so that we may go forward with our whole trust in God and His word alone.
Fuente: Commentary Series on the Bible by Peter Pett
Act 20:26-27 . ] because, namely, this now impending separation makes such a reckoning for me a duty.
] I testify , I affirm. See on Gal 5:3 .
. ] “hoc magnam declarandi vim habet,” Bengel: it was, in fact, the parting day.
. (see the critical remarks): that I am pure from the blood of all (comp. on Act 18:6 ), i.e. that I am free of blame in reference to each one, if he (on account of unbelief) falls a prey to death, i.e. to the eternal . Each one is affected by his own fault; no one by mine. ( Tob 3:14 ) is not a Hebraism, ; even with Greek writers . is not merely, though commonly, joined with the genitive (Bernhardy, p. 174), but also sometimes with (Kypke, II. p. 108 f.).
.] brought forward once more in accordance with Act 20:20 ; so extremely important was it to him, and that, indeed, as the decisive premiss of the . . .
] the divine counsel , i.e. the counsel of redemption, whose complete realization is the , the Messianic kingdom; hence here . , in Act 20:24 . , and in Act 20:25 . . . . , denote one and the same great contents of the gospel, although viewed according to different aspects of its nature.
] the whole, without suppressing, explaining away, or concealing aught of it.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1800
MINISTERIAL FIDELITY
Act 20:26-27. I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God.
NO one can be conceived more averse to egotism than was the Apostle Paul. Yet, on some occasions, he felt it necessary, for the vindication of his own character, to assert what was true, even though the assertion did tend to place his actions in a more favourable point of view than he would have wished to place them, if such a necessity had not existed. Nor was it only when impelled by necessity that he so acted. There were occasions whereon a regard for the souls of men induced him to refer to his own feelings and proceedings towards them, that so he might the more deeply interest them in that line of conduct which he prescribed; and which would issue in their own eternal welfare. Such were the circumstances under which he made the appeal before us. He was addressing the elders of the Ephesian Church, whom he had sent for to Miletus, and whom he knew that he should never behold again in this world. He therefore reminded them how he had conducted himself amongst them; that so he might engage them, after his departure, to tread in his steps. The words which I have just read refer to the Ministerial fidelity which he had exercised towards them, and to the satisfaction with which, in the prospect of the future judgment, he looked back upon it; since he had a testimony in his own conscience, and in their consciences also, that, whatever might eventually be the effect of it with respect to them, he was pure from their blood.
In opening the subject of Ministerial fidelity, I will shew,
I.
Wherein it consists
The Apostle sums it up in this one expression: I have not shunned to declare unto you the whole counsel of God.
The counsel of God is that which he has revealed in the Gospel of his Son
[It is elsewhere called the word of reconciliation; namely, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [Note: 2Co 5:19.]. This, of course, comprehends all that relates to our fall in Adam, and our recovery in Christ. The whole of our guilt, both original and actual, must be stated; and so stated, as that every one may be made sensible of his lost condition, and of the utter impossibility of ever restoring himself to the Divine favour. The law must be set forth in its spirituality, and with its penal sanctions, that is, as requiring perfect and perpetual obedience, and as denouncing its irrevocable sentence of condemnation for one single transgression [Note: Gal 3:10.]. The plan which God, of his infinite mercy has devised for the satisfying of his justice and the honouring of his law, must then be opened. His gift of his only dear Son, to take our nature upon him, and in that nature to fulfil the law for us; enduring in his own person all its righteous penalties, and obeying to the uttermost all its holy demands; his gift of his Son, I say, thus to work out a righteousness for us, a righteousness fully commensurate with all the demands, whether of law or justice, and, by imputation made available for our restoration to his favour; this, I say, must be declared as the method devised by God for the salvation of the world But it is not for our restoration to his favour merely, that he has devised this plan; but for our restoration to his image. And here must be opened the indispensable necessity of mortifying all sin through the influences of the Holy Spirit, and of devoting ourselves wholly and entirely to God ]
The whole of this must be set forth from time to time
[It must be declared plainly, without disguise; fully, without concealment; firmly, without doubt; authoritatively, without fear. It is not to be wrapt up in polished language, for the sake of pleasing a fastidious ear; but to be opened in the simplest terms, or, as the Apostle says, Not in the words which mans wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual [Note: 1Co 1:17; 1Co 2:4; 1Co 2:13.]. Nor must there be any bias in our minds towards any one part of the system above another; to doctrines above duties, or to duties above doctrines: every truth that is revealed in the Scripture must be brought forth in its place, and have that measure of prominence in our statements which it bears in the sacred volume. On points of dubious aspect we may express ourselves with doubt; but on all the great leading features of redemption we should express no more doubt than on the most self-evident truth that can be subjected to our view. In delivering these truths, also, we should speak as the oracles of God [Note: 1Pe 4:11.], even as Ambassadors from God, in whose place we stand, and whose word we deliver [Note: 2Co 5:20. 1Th 2:13; 1Th 4:8.].]
When the Apostle says that he had not shunned to exercise this fidelity, he strongly intimates,
II.
The difficulty of maintaining it
Such statements as these are very offensive to the pride of man
[Man is ready to conceive of himself as not very sinful, and not deserving of any great measure of punishment. He hopes, too, that he has within himself a sufficiency of wisdom to discern his duty, and of resolution and strength to perform it. He trusts also, that, by executing his own purposes at the time that he shall find convenient to do so, he shall reconcile himself to God, and obtain favour in his sight. Bat the Gospel brings down at once all these towering imaginations, and reduces every child of man to a level with publicans and harlots; so far, at least, as to make them renounce all confidence in the flesh [Note: Php 3:3.], and seek for mercy simply through faith in Christ. It pronounces every man wretched, and miserable, and poor, and blind, and naked [Note: Rev 3:18-19.]; and counsels him to seek in Christ alone, his wisdom, and righteousness, and sanctification, and redemption [Note: 1Co 1:30.]. Nor is the holiness which the Gospel requires a whit less offensive to the worldly man, than its humiliating doctrines are to the self-righteous. When we say to him, Love not the world, neither the things that are in the world: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world [Note: 1Jn 2:15-16.]; and when we require him to be crucified to the world by the cross of Christ [Note: Gal 6:14.]; we seem to him as exacting far too much, and as shutting heaven against all but a few gloomy enthusiasts.]
Nor does any one ever make this stand for God with impunity
[Look back to the days of old, and see which of the prophets was not persecuted by the people to whom he ministered [Note: Act 7:52.]. And who amongst the Apostles escaped the rage of their indignant enemies? Even our blessed Lord, who spake as never man spake, and wrought such numberless miracles in confirmation of his word, was hated and persecuted even unto death. He tells us, The world hateth me, because I testify of it that the works thereof are evil [Note: Joh 7:7.]. And see, in the present day, whether there be not the same enmity evinced against his faithful servants as in the days of old? See whether ministerial fidelity do not uniformly subject a man to hatred, and reproach, and persecution, in every place, and every age. It matters not how blameless a man is in the whole of his conversation, or how benevolent in the whole of his conduct; hated he will be, yea, and despised and persecuted too, if he be faithful to his God, and to the souls of men. Men will account him their enemy, if he tell them the truth [Note: Gal 4:16.]: and so universal is this effect, that if a minister please men, he cannot be the servant of Jesus Christ [Note: Gal 1:10.]. If we would speak unto them smooth things, and prophesy deceits, and in our life and conversation countenance their worldly habits, we might easily conciliate their regards: if we were of the world, the world would love its own: but when we bear our testimony against the ways of men, we must expect them to say of us, I hate Micaiah, because he doth not prophesy good concerning me, but evil [Note: 1Ki 22:8.].
Now it must be supposed that we have our feelings as well as other men; and that it can be no pleasing thing for us to render ourselves objects of contempt and hatred to all around us: but we know what we have to expect: we know that the servant cannot be above his lord; and that it is sufficient for him if he be treated as his lord [Note: Mat 10:24-25.]. But this plainly shews, that to maintain this fidelity is no easy matter; and that, if we consulted with flesh and blood, we should shun the office which is sure to entail upon us such painful consequences.]
The solemn appeal which the Apostle makes respecting his fidelity, leads us to notice,
III.
The importance of it to the souls of men
It is indeed of the utmost importance,
1.
To those who are ministered unto
[There is but one way by which any man can be saved; and that is the way which God has revealed to us in the Gospel. God, in his eternal counsels, has laid a foundation for us in Zion [Note: Isa 28:16.]: and other foundation can no man lay than that is laid, which is Jesus Christ [Note: 1Co 3:11.]. Whatever men may imagine, there is salvation for us in no other: for there is no other name given under heaven whereby we can be saved, but the name of Jesus Christ [Note: Act 4:12.]. Now, if we conceal this way of salvation, or pervert it in any respect, either by adding to it or taking from it, we must of necessity mislead the people, and, as far as they depend on us, eternally ruin their souls. To have such a pastor, is their misfortune: but it will pot be considered as any excuse for them. They have the sacred records in their hands; and if they studied them with diligence, and earnestly sought instruction from God, they should be guided into all truth, and be made wise unto salvation. If, being themselves blind, they commit themselves to the guidance of the blind, they must participate in their leaders fate, and with them fall into the ditch [Note: Mat 15:14.].]
2.
To those who minister
[God has committed to us the ministry of reconciliation; and he has said, He that hath my word, let him speak my word faithfully [Note: Jer 23:28.] To us, also, he has committed the souls to whom we minister; and he will require an account of them from us, at the day of judgment. He has placed us as watchmen, who are to care for their souls, and to give them warning from him. O Son of man, says he, I have set thee a watchman unto the house of Israel: therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked man from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul [Note: Eze 33:7-9.]. On his own fidelity his everlasting salvation depends. It is with him as with a sentinel at the extremity of a camp. If the enemy come, and he give the alarm, whether the enemy prevail or not, he is blameless: but if he sleep upon his post, or neglect to give the alarm, he is amenable to his commander for every life that has been sacrificed, and his life must go as an atonement for his fault. If this be the case where a man is in the service of an earthly monarch, and where the bodily life only is concerned, how much more must it be so in the service of the Most High God, and where the eternal welfare of souls is committed to us! It is just; it is right that it should be so: and it is in vain to hope that we shall ever save ourselves, if we be not faithful in our endeavours to save them that hear us [Note: 1Ti 4:16.].]
Address
1.
Those who have disregarded all the counsel that has been given them
[To many our word has appeared only as a cunninglydevised fable, and an idle tale. But we call you to witness, yea, and can make our appeal to God also, that we have, according to our ability, declared unto you the whole counsel of God. And, though we have met with our measure of discouragement, like others, we have never shrunk from our duty, or shunned to execute it to the very utmost of our power. On your own souls, therefore, must lie the guilt of neglecting God; or, as the Apostle expresses it, Your blood must be upon your own heads: I am clean [Note: Act 18:6.]. Yet God forbid that I should rest without further efforts for your salvation. God is not weary in waiting for you; neither would I be weary in laying before you his whole counsel. It is probable, indeed, that this may be the last time in which I shall ever behold the face of some amongst you: for though I should not be removed from you before another Sabbath, the probability is, that some one at least may be here present this day, with whom my next meeting will be at the bar of judgment. I beseech you, then, to think what an awful thing it will be to go to the judgment-seat of Christ with all your guilt upon you! Yet, if you remain impenitent and unbelieving, this must be your unhappy condition: you will die in your sins, and endure the punishment of them to all eternity. Think me not harsh for asserting this: for, as St. Paul says, How shall ye escape, if ye neglect so great salvation? so St. Peter also appeals in like manner, If judgment begin at the house of God, what shall the end be of them that obey not the Gospel of God? If the righteous scarcely be saved, where shall the ungodly and the sinner appear [Note: 1Pe 4:17-18.]? These appeals are very forcible, because they make you judges in your own cause. I ask, then, What must your end be? and where will you appear at the last day? If you will say, In heaven, be it so: I would to God you might! But conscience is not so blind, but that it will remonstrate against such a confidence as that. Conscience will tell you, that, if you will not obey the Gospel, but will continue to reject the counsel of God against yourselves, you will do it at your peril; you will do it to your ruin.]
2.
Those who are disposed to follow the counsel of their God
[Remember to follow the whole of it, without partiality and without hypocrisy [Note: 1Ti 5:21. Jam 3:17.]. The religious world are extremely apt to forget their duty in this respect. Some place all their piety in contending for doctrines, in opposition to morals; and others, in exalting morals, to the disparagement of doctrines. Some will take one set of doctrines; and others, a set which appear opposed to them: and both will think that they are doing God service, whilst they anathematize each other; as if religion consisted in the adoption of human creeds, rather than in the conversion of the soul to God. But let it not be thus with you. Let the word of God, and not the word of man, be your guide. Let every thing be received from him with the simplicity of little children. And if there he in his word things which you cannot understand, sit not in judgment upon them with unhallowed confidence; but spread them before the Lord, saying, What I know not, teach thou me. You will bear me witness, that the whole counsel of God has been declared to you; nor has any thing ever been kept back from you, because it did not square with this or that system of mans device. Let every part of the inspired volume be treated in the same way by you. Never be afraid to trace every thing to the sovereign counsels of your God: and, on the other hand, never forget that your condemnation is, and will be, the work of your own hands, even as your salvation is of God alone. By yourselves, indeed, must salvation be wrought instrumentally: but, if you ever attain to it, you must say, He that hath wrought us to the serf-same thing, is God; for it is altogether the fruit of his counsel, and the operation of his grace.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
26 Wherefore I take you to record this day, that I am pure from the blood of all men .
Ver. 26. I take you to record ] Happy is that man that can be acquitted by himself private, in public by others, in both by God.
I am pure from the blood of all men ] The apostle hath an eye here (doubtless) to that flaming place of Eze 3:18 ; “His blood will I require at thine hands;” which words are fulmina, non verba, saith Erasmus, not words, but lighting bolts.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26. ] The use of is peculiar to Paul, see reff.
Fuente: Henry Alford’s Greek Testament
Act 20:26 . If we read , critical note, we have a word which is not used by the other Evangelists, but three times in Luke’s Gospel and five times in Acts; in each passage in Acts it is referred to Paul, Act 13:35 , Act 18:10 (2), Act 20:26 , Act 22:18 , and it occurs nine or ten times in Paul’s Epistles. On account of the Apostle’s approaching departure, such a reckoning is demanded. : only in Luke and Paul, and in both cases in Acts referred to Paul, here and in Act 26:22 , Gal 5:3 , Eph 4:17 , 1Th 2:12 , “I protest,” properly “I call to witness,” but never = in classical Greek; in Jdt 7:28 we have the fuller construction, of which this use of the dative here is a remnant, Lightfoot, Gal 5:3 . The verb occurs once more in 1Ma 2:56 (but [337] [338] , al. ). : Attic, , i.e. , . with pronom. prefix ( cf. Mat 28:15 but [W. H.]), the very day of my departure; the exact phrase occurs twice elsewhere, but both times in Paul’s writings, 2Co 3:14 , W. H., Rom 11:8 (quotation); “Hoc magnam declarandi vim habet,” Bengel. Several times in LXX, cf. Jos., Ant. , xiii., 2, 3, found frequently in classical Greek. , cf. Act 17:6 , where a similar phrase is used by St. Paul; the adjective is found seven times in. St. Paul’s Epistles, but only here and in Act 17:6 in Luke’s writings. In LXX, cf. Job 14:4 , Pro 20:9 , Tob 3:14 , Susannah, ver 46; in Psalms of Solomon , 17:41, and, for the thought, Eze 3:18-20 . In classics for the most part with genitive, but in later Greek with , see however Blass, Gram. , p. 104, and instances from Demosthenes; and Deissmann for instances from papyri, Neue Bibelstudien , pp. 24, 48; Ramsay, “Greek of the Early Church,” etc.; Expository Times , December, 1898, p. 108. Only a Paul could say this with fitness; we could not dare to say it, Chrys., Hom. , xliv.
[337] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[338] Codex Cryptoferratensis (sc. vii.), a palimpsest fragment containing chap. Act 11:9-19 , edited by Cozza in 1867, and cited by Tischendorf.
Fuente: The Expositors Greek Testament by Robertson
take you to record = am witnessed to by you. Greek. marturomai. Only here, Gal 1:5, Gal 1:3. Eph 4:17. The texts add Act 26:22. 1Th 2:11 for martureomai. Figure of speech Deisis. App-6.
this day. Literally, in (Greek. en) the day of to-day.
pure, &c. Compare Act 18:6.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] The use of is peculiar to Paul, see reff.
Fuente: The Greek Testament
Act 20:26. , wherefore) This is deduced from Act 20:20.-, I take you to record) Your conscience will be a witness to me. This is the force of the middle verb.-, this day) This expression has a great explanatory power.-, pure) This ought to be the chief care of one taking leave.
Fuente: Gnomon of the New Testament
61. “TAKE HEED”
Act 20:26-35
When Paul called the Ephesian elders together at Miletus, his object was to impart to them some final words of instruction by which they might be enabled to serve God and his people in their generation. Paul’s words of instruction on that momentous occasion have been preserved for us in this chapter so that we too might know how to serve our God and Savior, his church, and his interests in our generation. If we would do so, there are certain things to which we must “take heed”, knowing that satan will constantly attempt to draw us away from Christ by drawing us away from our responsibilities in this world. In particular, the apostle, speaking by inspiration of God the Holy Spirit, tells us that there are three things to which we must “take heed”: the ministry of the gospel, the church of God, and the words of the Lord Jesus.
THE MINISTRY OF THE GOSPEL (Act 20:26-31) – Certainly, Paul’s primary object here is the instruction of elders, pastors and teachers, regarding their responsibilities as God’s servants. Every God called preacher must “take heed to the ministry which (he) has received in the Lord” to fulfil it (Col 4:17; 1Ti 4:12-16). However, it is also the responsibility of God’s people to know, follow, and obey those who labor among them (1Th 5:12-13; Heb 13:7; Heb 13:17). Paul tells us three things about every true gospel preacher, every true pastor in the church of God.
1. God’s servants are watchmen over his church and watchmen over the souls of men (Act 20:26-27; Heb 13:17; Eze 3:15-21; Eze 33:1-16). The work of a watchman is not mysterious. He has but one thing to do. He must watch over the camp. God says, “Thou shalt hear the Word at my mouth, and warn them from me.” When Paul gave account of himself, he simply said, “I have not shunned to declare unto you all the counsel of God.” The word he received from God, he faithfully declared. He kept back nothing. That is the whole work of the ministry. A faithful pastor is a man who seeks a word from God for his people and faithfully delivers that word. He seeks and finds his message in the Bible alone and faithfully declares the message of Holy Scripture. The phrase, “all the counsel of God”, is the gospel of the crucified Redeemer (1Co 2:7). God’s watchmen proclaim to eternity bound men and women the message of salvation by grace alone, through faith alone, in Christ alone.
2. Pastors are the spiritual rulers and overseers of God’s house (Act 20:28). It is every pastor’s responsibility to take the oversight of the church he serves (1Pe 5:13). The care of the house of God is his responsibility. He is to rule the church of God in exactly the same way a husband is to rule his house (1Ti 3:4-5). A pastor must rule by example and in love. He must win the respect of men and women, so that they are willing to be ruled by him. And he must rule by the Word of God. But rule he must! The church is not to be ruled by the voice of the people, but by the voice of God through his messenger. Read Num 16:1-35 and see how serious God makes this matter to be!
As the overseer of God’s church, it is the pastor’s responsibility to feed the church. Many fleece the church. God’s servants feed it with knowledge and understanding (Jer 3:15). He must feed God’s people with the knowledge of pure gospel doctrine and with an understanding of their peculiar needs. Such knowledge and understanding can be gained only by prayer and study. Therefore, the pastor must give himself entirely to this work (1Ti 4:12-16).
3. God’s preachers are set as pastors for the protection of his church (Act 20:29-31; Eph. 4;14; 2Ti 3:1 to 2Ti 4:5). As shepherds watch over their sheep, so true pastors watch over the flock of Christ’s sheep to protect them from the pernicious, subtle, cunning doctrines of wolves. These wolves (false prophets) come from many quarters, wearing many different names, but they always have four things in common: (1) They deny God’s total and absolute sovereignty. (2) They deny the effectual accomplishment of redemption by the blood of Christ. (3) They deny the efficacy of God’s grace in salvation. (4) They give sinners something to do to make the blood of Christ and the grace of God personally efficacious.
THE CHURCH OF GOD (Act 20:28) – The church of God is a spiritual society, a family of believers. The only bond holding its members together is their relationship to the Lord Jesus Christ. It cannot be denied that the word “church” is used in at least three ways in the New Testament. (1) It is used to describe all true believers of all ages, both those of the Old Testament and those of the New, both on earth and in heaven. This is what we call “the universal church”. It is the mystical, spiritual body of which Christ is the Head (Eph 1:22; Eph 5:25-27; Heb 12:23-24). (2) The word “church” is also used to describe local, visible assemblies of all professed believers in a given place. In a local church, there are both believers and unbelievers, true possessors of faith and mere professors of faith. Yet, every local assembly of professed believers is set forth as a local church in the New Testament, and is called “the church of God” (Rom 16:1-5). (3) The word “church” is also used to describe all local churches at any given time in the world (1Co 10:32; 1Co 12:28). That does not mean that all religions, or all denominations together make up the church of God. However, all true churches, worshipping God in the pattern and doctrine of the New Testament, are one.
In Act 20:28 Paul is addressing the elders of a particular local assembly at Ephesus, or perhaps, as noted before, these elders were preachers from several local assemblies in the Ephesus area. He calls this body of believers “the church of God”. Two things are here revealed about the church of God.
1. It belongs to God. He chose it (2Th 2:13). He bought it with his own blood (Eph 5:25-27; Tit 2:14). And he calls it out of the world in effectual grace (Col 1:12-14).
2. The church of God is a flock of sheep. Before we were converted, God’s saints were lost sheep, straying from him. After conversion, believers are compared to sheep because they are meek, inoffensive, patient, and entirely dependent upon their Shepherd, Christ Jesus.
“THE WORDS OF OUR LORD JESUS CHRIST” (Act 20:33-35) – In Act 20:35 Paul refers to one of the statements made by Christ that was commonly known to his disciples, though it was nowhere recorded in the four gospels. But, read together, Act 20:33-35 teach us three facts that need to be recognized and remembered.
1. God’s servants are not greedy, covetous men; and they are not beggars (Act 20:33). Paul did not seek luxury, or even comfort. But he would not grovel before men. He would either be maintained by the free, voluntary gifts of God’s people; or he would work to provide for his necessities. But he refused to beg!
2. Every believing man ought to labor as one working not for himself, but for the glory of God and to help others (Act 20:35). Every man is responsible to work and provide for himself and his family (1Ti 5:8; 2Th 3:10). We should each labor with diligence, not to amass great wealth, but, like Paul, to have the means to support those who preach the gospel and those who are less fortunate. Believers should work with their hands so that they may have the means to give to those who are in need (Eph 4:28). This is love indeed (1Jn 3:16-19).
3. Ever remember, “It is more blessed to give than to receive” because the person who gives generously, with a willing heart, by his gifts, gives evidence that he is born of God; whereas the person who receives, but does not give, by hoarding God’s bounty for himself, proves that he does not know God (1Jn 3:16-19).
Fuente: Discovering Christ In Selected Books of the Bible
I take: Job 16:19, Joh 12:17, Joh 19:35, Rom 10:2, 2Co 1:23, 2Co 8:3, 1Th 2:10-12
that: Act 18:6, 2Sa 3:28, Eze 3:18-21, Eze 33:2-9, 2Co 7:2, 1Ti 5:22
Reciprocal: Num 18:1 – shall bear Deu 22:8 – thou bring Jos 2:19 – his blood 2Sa 1:16 – Thy blood 1Ki 22:14 – what the Lord 2Ki 9:17 – a watchman 2Ch 18:7 – me Psa 40:10 – not hid Psa 51:14 – bloodguiltiness Pro 14:25 – General Isa 21:10 – that which Isa 58:1 – spare Jer 13:20 – where Jer 38:21 – this is Jer 42:19 – know Jer 42:21 – I have Eze 2:4 – Thus Eze 3:11 – speak Eze 3:19 – but thou Eze 33:4 – his blood Eze 33:7 – thou shalt Eze 33:8 – that wicked Eze 33:9 – thou hast Eze 34:2 – feed Mat 10:14 – shake Mar 6:18 – It is Act 4:11 – you Act 4:29 – that 2Co 2:16 – the savour of death 1Ti 4:16 – thou shalt Jam 3:1 – knowing 1Pe 5:2 – which is among you
Fuente: The Treasury of Scripture Knowledge
6
Act 20:26. Take you to record means he was testifying to these elders with regard to his work among them. Pure from the blood denotes that he would not be held responsible for any unfavorable lot that might come upon them in the future.
Fuente: Combined Bible Commentary
Act 20:26. Wherefore I take you to record this day, that I am pure from the blood of all men. The thought and language here was one familiar to Paul. He derived it from the well-known words of the prophet Ezekiel, When I say unto the wicked, They shall surely die; and thou givest him not warnings nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand (Eze 3:18). He, Paul, as they well knew, was innocent of all neglect. His ceaseless, self-denying labours among the people at Ephesus would at least free him from that blood-guiltiness. If any man perishes, I am not myself guilty.
Fuente: A Popular Commentary on the New Testament
See notes on verse 22
Fuente: McGarvey and Pendleton Commentaries (New Testament)
MINISTERIAL RESPONSIBILITY
26, 27. Paul here certifies that he is pure from the blood of all men, and gives as a reason because he did not shun to declare to them all the counsel of God. Hence we see there is only one way for us to be pure from the blood of souls and ready to meet all the people at the Judgment bar; and that is to tell them the whole truth as we find it revealed in the Bible. If we fail to do this their blood will be found upon our hands when God Almighty shall make inquisition in the Judgment day. John Wesleys best friends advised him to drop sanctification and perfection out of his ministerial vocabulary, preaching the same truth in other phraseology; hear his response: Will you send the Holy Ghost to school and teach Him who made the tongue how to speak? Verily, this is the only way we can be pure from the blood of all men, i. e., by declaring to them all the counsel of God.
Watchman, what of the night?
The myriad foe come on to try thee with their might, And if thou shall fail one note that trump to sound, I will hang upon these battlements the watchman on hi round.
This is a poetic versification of Ezekiels warning to Zions watchman. I trow many preachers lose their souls by faltering to meet this awful emergency, look people in the face and faithfully tell them the whole truth as God has revealed and committed it to them to proclaim to a dying world.
Fuente: William Godbey’s Commentary on the New Testament
20:26 Wherefore I take you to record this day, that I [am] {f} pure from the blood of all [men].
(f) If you perish, yet there will fault with me. See Geneva (d) “Act 18:6”
Fuente: Geneva Bible Notes
Paul could say he was innocent (cf. Jer 23:1-2) not because he had presented the gospel to every individual personally. He had carried out the mission God had given him of evangelizing pagan Gentile areas. The Christians remaining in Asia could continue to evangelize more thoroughly (cf. Eze 33:1-6).