Notice the change of the Revised Version in Acts 20:28. The elder, whether presbyter or bishop, is not put over the flock; he is in it like the rest, needing redemption through the same precious blood. Notice also that remarkable expression, the Church of God, which He hath purchased with His own blood, Acts 20:28. It clearly indicates Paul's view of the deity of our Lord.
The prediction of Acts 20:30 was but too soon fulfilled, 1 Timothy 1:19-20. Tears are thrice mentioned in this short passage: tears of suffering, Acts 20:19; of pastoral anxiety, Acts 20:31; and of personal affection, Acts 20:37.
The master builder was withdrawn before the edifice was completed, but he knew that God would continue, through other hands, to complete what he had begun, Acts 20:32. We are in the company of God's heirs. Let us meditate on the word of His grace, as fellow-heirs with Christ and all His saints; let us enter into possession of our inheritance. In Acts 20:35 we have the only saying of our Lord in the New Testament which is not preserved in the Gospels. The blessedness applies to our Lord as well as to ourselves. Let us not think that he is tired of our requests. Every time we ask for anything that He can give us, we add to His blessedness, as well as to our own. [source]
Chapter Summary: Acts 20
1Paul goes to Macedonia, and thence to Troas 7He celebrates the Lord's supper, and preaches 9Eutychus having fallen down dead is raised to life 13Paul continues his travels; 17and at Miletum he calls the elders together, tells them what shall befall to himself, 28commits God's flock to them, 29warns them of false teachers, 32commends them to God, 36prays with them, and departs
Greek Commentary for Acts 20:29
After my departing [μετα την απιχιν μου] Not his death, but his departure from them. From απικνεομαι aphikneomai and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. [source]
Grievous wolves [λυκοι βαρεις] αρεις Bareis is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John 10:12). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1 Timothy 1:20) Paul will warn him against some who have already made shipwreck of their faith. In Revelation 2:2 John will represent Jesus as describing false apostles in Ephesus. Not sparing the flock (μη πειδομενοι του ποιμνιου mē pheidomenoi tou poimniou). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Not sparing the flock [μη πειδομενοι του ποιμνιου] Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Luke 9:31Who appeared in glory [οι οπτεντες εν δοχηι] First aorist passive participle of οραω horaō This item peculiar to Luke. Compare Luke 9:26.Spake of his decease (ελεγον την εχοδον elegon tēn exodon). Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23).To accomplish To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Luke 9:31Spake of his decease [ελεγον την εχοδον] Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23). [source]
Acts 20:28To all the flock [παντι τωι ποιμνιωι] Contracted form of ποιμενιον ποιμνη poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2,1 Peter 5:3. Common in old Greek. Hath made (ετετο etheto). Did make, second aorist middle indicative of τιτημι tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν poimainein). Present active infinitive of purpose of ποιμαινω poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον poimnēποιμην poimnion), to act as shepherd (βοσκε poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου boske feed, Acts 21:15,Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω periepoiēsato). First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 25:7Which had come down [οι καταβεβηκοτες] Perfect active participle of καταβαινω katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready. Stood round about him (περιεστησαν αυτον periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. Bringing against him Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα polla kai barea aitiōmata). This word αιτιωμα aitiōma for old form αιτιαμα aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16,Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 25:7Many and grievous charges [πολλα και βαρεα αιτιωματα] This word αιτιωμα aitiōma for old form αιτιαμα aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. [source]
Acts 25:7Bringing against him [καταπεροντες] Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα polla kai barea aitiōmata). This word αιτιωμα aitiōma for old form αιτιαμα aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16,Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Romans 8:32Spared not [ουκ επεισατο] First aorist middle of πειδομαι pheidomai old verb used about the offering of Isaac in Genesis 22:16. See note on Acts 20:29. Also with him (και συν αυτωι kai sun autōi). The gift of “his own son” is the promise and the pledge of the all things for good of Romans 8:28. Christ is all and carries all with him. [source]
2 Timothy 1:4Being mindful of thy tears [μεμνημένος σου τῶν δακρύων] The verb, μιμνήσκεσθαι in Paul, only 1 Corinthians 11:2. In Pastorals only here. The words give the reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. One is naturally reminded of the parting of Paul with the Ephesians elders at Miletus (Acts 20:17ff., see especially Acts 20:37). Holtzmann remarks that Paul's discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (Acts 20:23), and Paul appears as a prisoner (2 Timothy 1:8). He must fulfill his course Acts 20:24); here he has fulfilled it (2 Timothy 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Acts 20:29,Acts 20:30); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers. [source]
1 John 5:3Grievous [βαρεῖαι] Lit., heavy. The word occurs six times in the New Testament. Acts 20:29, violent, rapacious; “grievous wolves”: 2 Corinthians 10:10, weighty, impressive, of Paul's letters: Matthew 23:23; Acts 25:7, important, serious; the weightier matters of the law; serious charges against Paul. [source]
1 John 2:26Concerning them that would lead you astray [περι των πλανωντων υμας] “Concerning those that are trying to lead you astray” (conative use of the present active articular participle of πλαναω planaō). See 1 John 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Acts 20:29). [source]
1 John 5:3Are not grievous [βαρειαι ουκ εισιν] “Not heavy,” the adjective in Matthew 23:4 with πορτια phortia (burdens), with λυποι lupoi (wolves) in Acts 20:29, of Paul‘s letters in 2 Corinthians 10:10, of the charges against Paul in Acts 25:7. Love for God lightens his commands. [source]
Revelation 2:2Works [εργα] The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2And that [ου δυνηι] Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2Bear [και επειρασας] First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2Which call themselves apostles [λεγοντας] Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
What do the individual words in Acts 20:29 mean?
Iknowthatwill come inafterthedepartureof mewolvesgrievousamongyounotsparingtheflock
Greek Commentary for Acts 20:29
Not his death, but his departure from them. From απικνεομαι aphikneomai and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. [source]
αρεις Bareis is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John 10:12). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1 Timothy 1:20) Paul will warn him against some who have already made shipwreck of their faith. In Revelation 2:2 John will represent Jesus as describing false apostles in Ephesus. Not sparing the flock (μη πειδομενοι του ποιμνιου mē pheidomenoi tou poimniou). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Lit., heavy: violent, rapacious. [source]
Reverse Greek Commentary Search for Acts 20:29
First aorist passive participle of οραω horaō This item peculiar to Luke. Compare Luke 9:26.Spake of his decease (ελεγον την εχοδον elegon tēn exodon). Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23).To accomplish To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23). [source]
Contracted form of ποιμενιον ποιμνη poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο etheto). Did make, second aorist middle indicative of τιτημι tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν poimainein). Present active infinitive of purpose of ποιμαινω poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον poimnēποιμην poimnion), to act as shepherd (βοσκε poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω periepoiēsato). First aorist middle of περιποιησιν peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Perfect active participle of καταβαινω katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready. Stood round about him (περιεστησαν αυτον periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. Bringing against him Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα polla kai barea aitiōmata). This word αιτιωμα aitiōma for old form αιτιαμα aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
This word αιτιωμα aitiōma for old form αιτιαμα aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. [source]
Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα polla kai barea aitiōmata). This word αιτιωμα aitiōma for old form αιτιαμα aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
First aorist middle of πειδομαι pheidomai old verb used about the offering of Isaac in Genesis 22:16. See note on Acts 20:29. Also with him (και συν αυτωι kai sun autōi). The gift of “his own son” is the promise and the pledge of the all things for good of Romans 8:28. Christ is all and carries all with him. [source]
The verb, μιμνήσκεσθαι in Paul, only 1 Corinthians 11:2. In Pastorals only here. The words give the reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. One is naturally reminded of the parting of Paul with the Ephesians elders at Miletus (Acts 20:17ff., see especially Acts 20:37). Holtzmann remarks that Paul's discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (Acts 20:23), and Paul appears as a prisoner (2 Timothy 1:8). He must fulfill his course Acts 20:24); here he has fulfilled it (2 Timothy 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Acts 20:29, Acts 20:30); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers. [source]
Lit., heavy. The word occurs six times in the New Testament. Acts 20:29, violent, rapacious; “grievous wolves”: 2 Corinthians 10:10, weighty, impressive, of Paul's letters: Matthew 23:23; Acts 25:7, important, serious; the weightier matters of the law; serious charges against Paul. [source]
“Concerning those that are trying to lead you astray” (conative use of the present active articular participle of πλαναω planaō). See 1 John 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Acts 20:29). [source]
“Not heavy,” the adjective in Matthew 23:4 with πορτια phortia (burdens), with λυποι lupoi (wolves) in Acts 20:29, of Paul‘s letters in 2 Corinthians 10:10, of the charges against Paul in Acts 25:7. Love for God lightens his commands. [source]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]