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Paul's journey to Macedonia and Greece and back to the Triad (1–6). Paul's resurrection of Eutychus in the Triad (7–12). Further travel to Milit (13–17). Paul's farewell conversation with the elders of Ephesus (18–38) Acts 20:2. Having passed through those places and taught abundant instructions to the believers, he came to Hellas. “Having passed through those places” in which Christian communities had previously been founded by Paul in Macedonia - see Acts 16:12–17:14. “He came to Greece,” that is, Greece, which the above writer called Achaia (Acts 19:21). “Achaia” is the official name of Greece according to the Roman division of provinces, “Hellas” is the ancient popular name of Greece. Acts 20:3. He stayed there for three months. When, on the occasion of the indignation made against him by the Jews, he wanted to go to Syria, the idea came to him to return through Macedonia. “He stayed three months” - the apostle probably spent a significant part of this time in Corinth, where he was supposed to meet Apollos for the first time. It is not visible that he entered Athens either; the heavy impression of this city probably kept him from visiting again (Acts 17, etc.). The “indignation of the Jews” against the apostle was probably also in Corinth, from where the apostle decided to go to Syria, choosing the route there through Macedonia and the communities of Asia Minor. Acts 20:4. He was accompanied to Asia by Sosipater Pyrrhus, a Berean, and from the Thessalonians Aristarchus and Secundus, and Gaius Dervanin and Timothy, and the Asians Tychicus and Trophimus. “Sosipater of Pyrrhus” - the son of Pyrrhus, the “Berean”, from Beria - the first city to which the apostle was to come after moving from Achaia to Macedonia - is probably mentioned by Paul in Rom. 16:21. "From the Thessalonians Apistarchus and Secundus". "Aristarchus" is mentioned above - Acts 19:29; “Seconds” is not spoken of anywhere else in the Apostolic Scriptures. “Gaius the Dervian” is from Derbe of Lycaonia, who for this reason, it seems, should be distinguished from Gaius “the Macedonian”, mentioned above - Acts 19:29. "Timothy" - see Acts 16:1-3. “The Asians - Tychicus and Trophimus” - the first is mentioned in Eph.6:21; Col.4:7; 2 Timothy 4:12; Titus 3:12; the second - a born Ephesian (Acts 21:29) - is mentioned in 2 Timothy 4:20. All these seven companions - three born Macedonians, the rest from Asia Minor - “accompanied” Paul “as far as Asia,” that is, proconsular Asia (cf. Acts 16 note). This does not exclude the possibility that some of the listed companions accompanied Paul further - to Jerusalem and then to Rome. Thus, we see “Trophim a” with Paul in Jerusalem (Acts 21:29), “Aristarchus a” - on the way to Rome with Paul (Acts 27:2). In Philippi of Macedonia (Acts 16:12), the writer of the Acts of Luke joined Paul's companions, probably remaining there (note to Acts 16:40), which is why he now again begins to speak from the perspective of “we” (cf. Acts 16:10, 17, etc.), and not “they”. Acts 20:5. They went ahead and waited for us in Troas: “They,” that is, the mentioned seven companions, “were waiting for us,” that is, Paul and Luke, in Troas (see note to Acts 16:8). Why Paul's companions were sent forward is not stated; probably to prepare the most convenient voyage for Paul from Troas further, from the description of which one can guess that Paul had a ship deliberately prepared for the journey. Acts 20:6. And we, after the days of unleavened bread, sailed from Philippi and in about five days arrived to them in Troas, where we stayed for seven days. “After the days of unleavened bread,” that is, after the Jewish Passover (cf. Luke 22 and parallels), which Paul celebrated in his own way, in the spirit of Christian freedom and beliefs, remaining at peace according to the commandment (Luke 23:56). “In five days we arrived... in Troas” The first time - from Troas to Philippi, caused by a vision, the apostle made this move even faster (cf. Acts 16ff.). Acts 20:7. On the very first day of the week, when the disciples were gathered to break bread, Paul, intending to go on the next day, talked with them and continued the word until midnight. “On the first day of the week” - that is, our first Sunday on Saturday, in the deep morning of which the Lord rose (Matthew 28 and parallels). “When the disciples,” that is, the Troad Christians, “gathered together to break bread” Although St. Chrysostom considers the “breaking of bread” mentioned here to be a simple meal, however, others believe that it was a liturgical meeting in which the sacrament of the Eucharist established by the Lord in His memory was performed, after which there were the famous suppers of love (see Acts 2:42, 46). That exactly “on the first day of the week” (i.e. Sunday) this liturgical action was performed in the Apostolic Church (and after) is evident partly from this passage in Acts, partly from Paul’s epistle 1 Cor. 16:2, and mainly from the constant tradition of the Church (cf. also Rev. 1:10). “He continued the word until midnight.” The reason for such a long meeting is indicated in Paul's haste, in his intention to set off on a further journey the next day. This was a conversation between a loving and beloved father and teacher with loving and beloved children and disciples when parting forever (cf. Acts 20:25). Neither the teacher nor the students obviously wanted to interrupt this conversation, which lasted from midnight until dawn, after the incident with Eutychos and the celebration of the Eucharist (Acts 20:11). Acts 20:8. In the upper room where we gathered there were enough lamps. “There were plenty of lamps” - to give special solemnity to the meeting, and not just to simply illuminate the meeting place. Acts 20:9. During Pavlova’s long conversation, one young man, named Eutychus, who was sitting on the window, fell into a deep sleep and, staggering, sleepily fell down from the third dwelling and was raised dead. The liturgical meeting took place in the upper room of the “third” floor, “for the Church, Chrysostom notes, did not yet exist.” “The young man... Eutychus... fell into a deep sleep,” as Chrysostom notes, “not out of laziness, but out of natural necessity,” which was not overcome by attention to such an unusually long conversation. “Raised dead,” that is, examination of the fallen forced him to be declared dead. Acts 20:10. Paul came down and fell on him and embraced him and said, “Do not be alarmed, for his soul is in him.” “Fell on him and hugged him.” In a similar way, the son of the widow of Zarephath was once resurrected by the prophet Elijah (1 Kings 17:21) and by the prophet Elisha the son of a Sumanite woman (2 Kings 4:34). “His soul is in him” - this expression does not mean that the soul of the youth is still in him, and that he, therefore, did not die, but that his soul is again in him, he is alive again, resurrected by the power of God through the Apostle, who, in his humility, does not express himself so directly, avoiding praise for the greatest miracle he performed (cf. Chrysostom). Acts 20:11. Having gone up and broken the bread and eaten, he talked quite a bit, even until dawn, and then went out. “And he went up and broke bread.” This means that the breaking and eating of bread, as a Divine service, had not yet been completed due to the length of the conversation proposed by Paul, and only now, at the beginning of the resumption of the conversation interrupted by the incident with Eutychus, the apostle breaks and eats the bread, which, of course, other believers also ate with him, although only Paul is mentioned, because the conversation is actually about him. “And then he went out” - more precisely, the famous one: “and so went out” - “and so,” that is, without giving himself rest. Acts 20:12. Meanwhile, the lad was brought in alive, and they were greatly consoled. Acts 20:13. We went ahead to the ship and sailed to Ass to take Paul from there; for he ordered us so, intending to go on foot himself. “We,” that is, Paul’s companions, “went forward” by ship to Assa, where Paul went on foot. Although the historian does not explain either the purpose or the reason for this intention of Paul, it is probable that Paul felt the need to retire for a day or two in order, alone with God, to prepare his soul for the great events that soon awaited him. “Ass” is a harbor on the Troad Sea, 8 miles from Troad, to the south. Acts 20:14. When he met with us in Assa, we took him and arrived in Mytilene. “In Asse,” having united with their companions, they all sailed together and arrived “in Mytilene” (now Kastro), the main city on the island. Lesbos, on the east coast. Acts 20:15. And having sailed from there, the next day we stopped opposite Chios, and on the next we landed at Samos and, having been in Trogillia, the next day we arrived at Mylitus, “Chios”, “Samos” are islands in sight of the coast of Asia Minor. "Trogilli I" is a coastal city south of Ephesus. "Militus" is a seaside city (now Palatia), about 9 miles south of Ephesus. Acts 20:16. for Paul decided to pass by Ephesus, so as not to delay him in Asia; because he hastened, if possible, to be in Jerusalem on the day of Pentecost. The fear of delay in Ephesus was very reasonable for Paul, since the apostle stood in especially close relations with this main Christian society of Asia Minor and here he also had many opponents (1 Cor. 16:9), which would inevitably have drawn him into delaying here more than he could. Therefore, he passes by Ephesus, calling only the primates-presbyters of Ephesus for a meeting (at Militus), with whom he has such a touching conversation. Acts 20:17. Having sent from Miletus to Ephesus, he called the elders of the church, “He called the elders of the church” - according to the testimony of Irenaeus (against heresy 111, 14, 2), not only of Ephesus, but also of other neighboring churches, which is not incredible, in view of the fact that the apostle was already within these limits for the last time (Acts 20:25). Acts 20:18. and when they came to him, he said to them: You know how, from the first day that I came to Asia, I was with you all the time, The Apostle begins his speech by testifying to his apostolic exploits, which were his main and almost only concern, with which all his adventures, hardships, labors and hardships were closely connected. The purpose of such a frank statement is not to amaze listeners with an image of one’s spiritual greatness, but to preach Christ and the desire to arouse in others the same zeal and the same love for Christ and His cause. “You know” - “It is worthy of surprise,” says Chrysostom, how he (Paul) was forced to say something great about himself, trying to maintain humility... God does the same: not without reason he speaks about Himself, but when they do not believe Him, then he counts his blessings (Ezek. 16:6). Look what Paul does here: firstly, he refers to their testimony, so that you do not think that he is praising himself, he calls the listeners witnesses of what was said to certify that he does not lie to them. This is the true virtue of a teacher when he can present his students as witnesses to his good deeds!” Acts 20:19. working for the Lord with all humility and many tears, in the midst of the temptations that befell me through the malice of the Jews; "With all humility of mind". Not just “with humility,” but “with everyone,” for “there are many types of humility: humility occurs both in word and in deed, in relation to superiors and in relation to subordinates” (Chrysostom). “And with many tears” (cf. Acts 20:31), “among the temptations that befell me through the plots of the Jews.” According to Chrysostom’s interpretation, “here he (Paul) apparently expresses his compassion; for he suffered for those who were perishing, for the perpetrators (of misfortunes), and rejoiced over what happened to him; he was one of those who rejoiced, “because for the name of the Lord Jesus you were counted worthy to receive dishonor” (Acts 5:41). Acts 20:20. how I did not miss anything useful that I did not preach to you and teach you publicly and from house to house, Acts 20:21. proclaiming to the Jews and Greeks repentance before God and faith in our Lord Jesus Christ. “Repentance before God and faith in the Lord” is the essence of the apostolic preaching in its practical application (cf. Acts 20:2:37–38). Acts 20:22. And so, now, at the pull of the Spirit, I go to Jerusalem, not knowing what will meet me there; The Apostle predicts the fate awaiting him, “in order to teach them to be prepared for danger, both obvious and secret, and to obey the Spirit in everything” (Chrysostom). “According to the attraction of the Spirit... not knowing what will happen to me there.” Ignorance actually relates to the particulars of what happened to the apostle; in general, by the revelation of the Spirit, he knows that “bonds and sorrows await him there.” “I know that temptations await me, but I don’t know what they are” (Zlat., cf. Theophilus). Acts 20:23. only the Holy Spirit testifies in all cities, saying that bonds and sorrows await me. “The Holy Spirit bears witness in all cities” - probably through prophets like the family of Agabus, who in the last city of Caesarea before Jerusalem predicted the apostle’s bonds (Acts 21:10–11). Acts 20:24. But I do not look at anything and do not value my life, just to finish my race with joy and the ministry that I received from the Lord Jesus, to preach the Gospel of the grace of God. Acts 20:25. And now, behold, I know that all of you among whom I walked preaching the Kingdom of God will no longer see my face. “I know that all of you will no longer see my face” - not only those present here, but also those whom you represent. This confidence was based on the testimony of the Spirit in the cities, and perhaps on his own inner presentiments, which were accompanied by the irresistible compulsion of the Spirit that drew him to Jerusalem. Acts 20:26. Therefore I testify to you this day that I am clean from the blood of all, “I am pure from the blood of all” - innocent of anyone’s death (Acts 18:6), since to prevent it he did not miss anything from his duties as a teacher. “Apparently, while justifying himself, he nevertheless forces them to beware. I am clean, he says, from the blood of all, if you are burdened with sleep and die at the hands of the murderer of souls, because I have fulfilled the duty of a teacher” (Theophilus, cf. Chrysostom). Acts 20:27. for I did not fail to proclaim to you the whole will of God. Acts 20:28. Therefore, take heed to yourselves and to all the flock, of which the Holy Spirit has made you overseers, to shepherd the Church of the Lord and God, which He purchased with His own blood. “Take heed to yourself” - this is not because saving yourself is preferable to saving the herd, but because when we pay attention to ourselves, then the herd also benefits” (Theophilus). “The Holy Spirit ordained you” - you were not ordained by men, but by the Holy Spirit through election and ordination (Acts 16:23), and this is a special incentive to pay attention to yourself and the whole flock. “Overseers” - επισκόπους - bishops. The speech is addressed to the presbyters, but they are called bishops due to the identity of some of their duties, and essential duties, better expressed by the word bishop rather than presbyter. This does not mean that bishops and presbyters did not differ then in their significance, duties and rights in the church, although there is no doubt that they sometimes did not differ in name (cf. Theophilus). The same apostle strictly distinguishes between them when he assigns only to the bishop the power and right to ordain an elder and judge him (Tit. 1:5; 1 Tim. 5:22, 19). The figurative expression “shepherding the church” - the flock of God (John 10 et c.; John 21:15-17) means the duties of elders as teachers of faith and morals of the private Christian society entrusted to them (1 Tim. 5:17, 3:2; Eph. 4:11; 1 Pet. 5:2), in general - as overseers and guardians of the flock from wolves and everything that is harmful to the flock. "Which He purchased with His blood." Wed. Eph.1:14; Titus 1:14; 1 Peter 2:9; 1 Corinthians 6:20. “There is a lot of conviction in the words that show the preciousness of the object, and we are in no small danger if the Lord did not spare his own blood for the Church, and we have no concern for the salvation of the brethren” (Chrysostom). Acts 20:29. For I know that after I am gone, fierce wolves will come in among you, not sparing the flock; Acts 20:30. and from among yourselves men will arise who will speak perverse things, so as to draw away the disciples after themselves. "After my departure". It seems that the apostle's presence among the Christians of Asia Minor was an obstacle for the wolves to invade the flock, that they did not dare to attack this flock when Paul was here. Now the apostle predicts “a double disaster: both he will not exist, and others will begin to attack...” (Chrysostom). “He didn’t just say “wolves,” but added “fierce,” wanting to express their strength and ferocity, and what’s hardest of all, these wolves, he says, “will rise up from you yourself”: this is especially difficult when there is internecine warfare...” (Chrysostom). The name of fierce wolves here refers to false teachers, whose false teaching, worse than any external persecution, will plunder the flock of God, corrupting and destroying not the bodies, but the very souls of believers. There is no doubt that the divinely inspired gaze of the apostle could penetrate into the future without any indications or signs of it in the present. But it was also possible that this present itself already bore within itself signs of an alarming future, which, perhaps, was still hidden from others, less insightful, but was not hidden from Paul. He could already at this time notice those seeds, invisible to others, from which dangerous fruits would eventually grow. Ephesus was one of the central points of Asia Minor, where the most important religious and philosophical systems of East and West came into contact. Therefore, it was most natural to expect the appearance of false teachers here, especially bearing in mind that the apostle, just some three years after this, already had to write against the wolves that appeared in Colosse, and then in Ephesus (epistle to Timothy). Traces of the appearance of false teachers in Ephesus in the near future are also confirmed by the apocalyptic letters of John the Theologian, the letter of Jude and the first letter of John the Theologian. Obviously, the prediction of Ap. Pavel fulfilled exactly. Acts 20:31. Therefore, stay awake, remembering that for three years I taught each of you day and night without ceasing with tears. “Watch...” is the same as “take heed” (Acts 20:28). As the best inspiration for this, the apostle again points to his incessant intensified labors and hardships in the establishment of Christian societies. “Three years” is a round general number instead of a specific one: actually “three months” in the synagogue (Acts 19:8) and “two years” in the school of Tyrannus (Acts 19:10). “With tears...” (Acts 20:19). “Quite done on my part: I stayed here for three years; They are sufficiently instructed, sufficiently established” (Chrysostom). Acts 20:32. And now I commend you, brethren, to God and to the word of His grace, which is able to edify you more and give you an inheritance with all those who are sanctified. “I commend you to God” (cf. Acts 14:23) “and to the word of His grace” - contained in the Holy Gospel, which, although they have self-sufficient power to save you, but not without your vigilance and labor. “With all who are sanctified” - that is, by the grace of the Lord and destined for eternal glory in the Kingdom of Heaven (Matthew 13:43). Acts 20:33. I didn’t want silver, gold, or clothes from anyone: Acts 20:34. you know that my needs and the needs of those who were with me were served by these hands. Acts 20:35. In everything I have shown you that, while working in this way, you must support the weak and remember the words of the Lord Jesus, for He Himself said: “It is more blessed to give than to receive.” At the conclusion of his heartfelt speech, the apostle, again calling those present as witnesses, points out his complete unselfishness, which contributed to his success in preaching, and exhorts others to do the same. The completeness of the apostle’s unselfishness extended to the point that he not only did not take anything most necessary from others, but also did not want to take, and not only himself, but also his companions, imbued himself with the labors of his hands (Acts 18:3), so as not to be a burden to society and not give cause for criticism of self-interest (1 Cor. 9, etc.; 2 Cor. 11, etc.; 2 Cor. 12, etc.; 2 Sol. 3 etc.). “Support the weak” - actually “weak x” - ασθενούντων by which in this case we mean the spiritually weak, who could be tempted if they saw the apostle living at the expense of those taught, and suspect not only the sincerity of the teacher, but also the dignity of his teaching. Paul in this showed a high example, although the Lord and the apostle himself did not consider it a matter injustice, so that the worker receives wages and food (Matt. 10 and para.) from his labors, and the preacher of the Gospel lives from the gospel (1 Cor. 9: 7-11, 13-14 and para.). “It is more blessed to give than to receive.” These words, assimilated to the Lord, are not in the Gospels. They were probably borrowed from oral tradition and express the idea that Christian charity, making a person better in moral terms and placing him in the best relationship with his neighbors and God, determined by God’s law, serves as the most reliable means of attracting God’s favor and achieving earthly happiness and heavenly bliss. “When someone who is languishing with hunger is given food, or someone who is shivering from the cold is given warm clothes: does he not feel happy for that time? But the Lord assures us that at the same time, he who gives is more blessed. Where can you find this bliss? In a God-loving and humane heart. What does this bliss consist of? In the feeling of good done and done, in the testimony of conscience, in the fulfillment of God's will in us, in joy for our neighbor, who has made us happy. Man, preserving within himself, although not perfectly, the image of the all-good God, according to whom he was created, rejoices in all good things even when he hears about them: therefore, it is natural for him to feel blissful when he does it” (Filaret, Metropolitan of Moscow). “One degree of bliss is to give up everything, another is to provide yourself with what you need, the third is to provide not only to yourself, but also to others, the fourth is not to take even when you preach and have the opportunity to take. It is not said, however, that taking is a bad thing, but that it is better not to take.” (Theophilus, cf. Chrysostom). When applied to this case - the apostolic sermon - the general saying of the Lord being analyzed has the following particular meaning: it is more blessed to give spiritual blessings than to accept recompense for them with temporal blessings; It is more blessed to be completely unselfish in the work of preaching than, although not unjustly, to take advantage of the rewards of those taught. Acts 20:36. Having said this, he knelt down and prayed with them all. Acts 20:37. Then everyone cried a lot, and, falling on Paul’s neck, they kissed him, Acts 20:38. grieving especially at the word he had spoken, that they would no longer see his face. And they escorted him to the ship. A touching description of the farewell of a beloved teacher to his students. You might be interested in: