7 On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day; and continued his speech until midnight.
8 There were many lights in the upper room where we were gathered together.
9 A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third floor and was taken up dead.
10 Paul went down and fell upon him, and embracing him said, “Don’t be troubled, for his life is in him.”
11 When he had gone up, had broken bread and eaten, and had talked with them a long while, even until break of day, he departed.
12 They brought the boy in alive, and were greatly comforted.
13 But we, going ahead to the ship, set sail for Assos, intending to take Paul aboard there; for he had so arranged, intending himself to go by land.
14 When he met us at Assos, we took him aboard and came to Mitylene.
15 Sailing from there, we came the following day opposite Chios. The next day we touched at Samos and stayed at Trogyllium, and the day after we came to Miletus.
16 For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost.
17 From Miletus he sent to Ephesus and called to himself the elders of the assembly.
18 When they had come to him, he said to them, “You yourselves know, from the first day that I set foot in Asia, how I was with you all the time,
19 serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews;
20 how I didn’t shrink from declaring to you anything that was profitable, teaching you publicly and from house to house,
21 testifying both to Jews and to Greeks repentance toward God and faith toward our Lord Jesus.
22 Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there;
23 except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me.
24 But these things don’t count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the Good News of the grace of God.
25 “Now, behold, I know that you all, among whom I went about preaching God’s Kingdom, will see my face no more.
26 Therefore I testify to you today that I am clean from the blood of all men,
27 for I didn’t shrink from declaring to you the whole counsel of God.
28 Take heed, therefore, to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.
29 For I know that after my departure, vicious wolves will enter in among you, not sparing the flock.
30 Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them.
31 Therefore watch, remembering that for a period of three years I didn’t cease to admonish everyone night and day with tears.
32 Now, brothers, I entrust you to God and to the word of his grace, which is able to build up and to give you the inheritance among all those who are sanctified.
33 I coveted no one’s silver, gold, or clothing.
34 You yourselves know that these hands served my necessities, and those who were with me.
35 In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, ‘It is more blessed to give than to receive.’ ”
36 When he had spoken these things, he knelt down and prayed with them all.
37 They all wept freely, and fell on Paul’s neck and kissed him,
38 sorrowing most of all because of the word which he had spoken, that they should see his face no more. Then they accompanied him to the ship.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 20:7–11Picture to yourselves, I beseech you, that house with its lights, with its crowd, with Paul in the midst, discoursing, with even the windows occupied by many: what a thing it was to see, and to hear that trumpet, and behold that gracious countenance! … And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though (he felt himself) weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. … "Trouble not yourselves," he says. He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him. When he was come up again, and had broken bread, and eaten." This thing cut short the discourse; it did no harm, however.
Picture to yourselves, I beseech you, that house with its lights, with its crowd, with Paul in the midst, discoursing, with even the windows occupied by many: what a thing it was to see, and to hear that trumpet, and behold that gracious countenance! … And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though (he felt himself) weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. … "Trouble not yourselves," he says. He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him. When he was come up again, and had broken bread, and eaten." This thing cut short the discourse; it did no harm, however.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 43; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 20:28Do you mark? he enjoins them two things. Neither success in bringing others right of itself is any gain … nor the being diligent for one's self alone. For such an one is selfish, and seeks his own good only, and is like to him who buried his talent. "Take heed to yourselves:" this he says, not because our own salvation is more precious than that of the flock, but because, when we take heed to ourselves, then the flock also is a gainer. … "which He hath purchased with His own blood." It shows how precious the concern is; that the peril is about no small matters, seeing that even His own blood He spared not.
Do you mark? he enjoins them two things. Neither success in bringing others right of itself is any gain … nor the being diligent for one's self alone. For such an one is selfish, and seeks his own good only, and is like to him who buried his talent. "Take heed to yourselves:" this he says, not because our own salvation is more precious than that of the flock, but because, when we take heed to ourselves, then the flock also is a gainer. … "which He hath purchased with His own blood." It shows how precious the concern is; that the peril is about no small matters, seeing that even His own blood He spared not.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 44; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 20:34–35And he does not say, that to receive is bad, but that not to receive is better. … And where said He this? Perhaps the Apostles delivered it by unwritten tradition; or else it is plain from (recorded sayings, from) which one could infer it. … It is one degree to fling away one's possessions; a second, to be sufficient for the supply of one's own necessities: a third, to provide for others also; a fourth, for one (to do all this) who preaches and has a right to receive. So that here is a man far better than those who merely forego possessions. "Thus it is right to support the weak:" this is (indeed) sympathy with the weak; for to give from the labors of others, is easy.
And he does not say, that to receive is bad, but that not to receive is better. … And where said He this? Perhaps the Apostles delivered it by unwritten tradition; or else it is plain from (recorded sayings, from) which one could infer it. … It is one degree to fling away one's possessions; a second, to be sufficient for the supply of one's own necessities: a third, to provide for others also; a fourth, for one (to do all this) who preaches and has a right to receive. So that here is a man far better than those who merely forego possessions. "Thus it is right to support the weak:" this is (indeed) sympathy with the weak; for to give from the labors of others, is easy.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 45; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 20:9–10I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? … to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? … Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight. … When he saith that his soul is in him, he doth not deny that he was dead, because by this means he should extinguish the glory of the miracle; but the meaning of these words is, that his life was restored through the grace of God.
I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? … to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? … Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight. … When he saith that his soul is in him, he doth not deny that he was dead, because by this means he should extinguish the glory of the miracle; but the meaning of these words is, that his life was restored through the grace of God.
John Calvin, Commentaries, on 20:7–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 20:37–38He that was so often in tears while he was with them (Act 20:19, Act 20:31), no doubt shed many at parting, so watering what he had sown among them. … These were tears of love and mutual endearment, like those of Jonathan and David, when they were forced to part, and wept one with another … Paul, who was a most affectionate friend himself, had friends that were very affectionate to him. … Though we shall see their faces no more in this world, we hope to see them again in a better world, and to be there together for ever and with the Lord.
He that was so often in tears while he was with them (Act 20:19, Act 20:31), no doubt shed many at parting, so watering what he had sown among them. … These were tears of love and mutual endearment, like those of Jonathan and David, when they were forced to part, and wept one with another … Paul, who was a most affectionate friend himself, had friends that were very affectionate to him. … Though we shall see their faces no more in this world, we hope to see them again in a better world, and to be there together for ever and with the Lord.
Matthew Henry, Commentary on the Whole Bible, on 20:36–38; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 20:24Nor do I count my life precious - It adds great force to this and all the other passages of Scripture, in which the apostles express their contempt of the world, that they were not uttered by persons like Seneca and Antoninus, who talked elegantly of despising the world in the full affluence of all its enjoyments; but by men who daily underwent the greatest calamities, and exposed their lives in proof of their assertions.
Nor do I count my life precious - It adds great force to this and all the other passages of Scripture, in which the apostles express their contempt of the world, that they were not uttered by persons like Seneca and Antoninus, who talked elegantly of despising the world in the full affluence of all its enjoyments; but by men who daily underwent the greatest calamities, and exposed their lives in proof of their assertions.
John Wesley, Explanatory Notes upon the New Testament, on 20:24; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Acts 20:35It is more blessed to give than to receive - That is, the giver is more happy than the receiver. Where, or on what occasion, our Lord spake these words we know not, as they do not exist in any of the four evangelists. But that our Lord did speak them, St. Paul's evidence is quite sufficient to prove. The sentiment is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good, and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another, and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give feel himself the obliged person, and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego his native independence, in soliciting and receiving the bounty of another.
It is more blessed to give than to receive - That is, the giver is more happy than the receiver. Where, or on what occasion, our Lord spake these words we know not, as they do not exist in any of the four evangelists. But that our Lord did speak them, St. Paul's evidence is quite sufficient to prove. The sentiment is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good, and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another, and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give feel himself the obliged person, and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego his native independence, in soliciting and receiving the bounty of another.
Adam Clarke, Commentary on the Holy Bible, on 20:35; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Acts 20
Acts 20:7–38, World English Bible
Acts 20 in the Bible · Told in the Story: Chapter 26, Eutychus, Chapter 27, Seized in the Temple
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 20:7–11Picture to yourselves, I beseech you, that house with its lights, with its crowd, with Paul in the midst, discoursing, with even the windows occupied by many: what a thing it was to see, and to hear that trumpet, and behold that gracious countenance! … And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though (he felt himself) weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. … "Trouble not yourselves," he says. He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him. When he was come up again, and had broken bread, and eaten." This thing cut short the discourse; it did no harm, however.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 43; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 20:28Do you mark? he enjoins them two things. Neither success in bringing others right of itself is any gain … nor the being diligent for one's self alone. For such an one is selfish, and seeks his own good only, and is like to him who buried his talent. "Take heed to yourselves:" this he says, not because our own salvation is more precious than that of the flock, but because, when we take heed to ourselves, then the flock also is a gainer. … "which He hath purchased with His own blood." It shows how precious the concern is; that the peril is about no small matters, seeing that even His own blood He spared not.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 44; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 20:34–35And he does not say, that to receive is bad, but that not to receive is better. … And where said He this? Perhaps the Apostles delivered it by unwritten tradition; or else it is plain from (recorded sayings, from) which one could infer it. … It is one degree to fling away one's possessions; a second, to be sufficient for the supply of one's own necessities: a third, to provide for others also; a fourth, for one (to do all this) who preaches and has a right to receive. So that here is a man far better than those who merely forego possessions. "Thus it is right to support the weak:" this is (indeed) sympathy with the weak; for to give from the labors of others, is easy.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 45; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 20:9–10I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? … to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? … Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight. … When he saith that his soul is in him, he doth not deny that he was dead, because by this means he should extinguish the glory of the miracle; but the meaning of these words is, that his life was restored through the grace of God.
John Calvin, Commentaries, on 20:7–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 20:37–38He that was so often in tears while he was with them (Act 20:19, Act 20:31), no doubt shed many at parting, so watering what he had sown among them. … These were tears of love and mutual endearment, like those of Jonathan and David, when they were forced to part, and wept one with another … Paul, who was a most affectionate friend himself, had friends that were very affectionate to him. … Though we shall see their faces no more in this world, we hope to see them again in a better world, and to be there together for ever and with the Lord.
Matthew Henry, Commentary on the Whole Bible, on 20:36–38; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 20:24Nor do I count my life precious - It adds great force to this and all the other passages of Scripture, in which the apostles express their contempt of the world, that they were not uttered by persons like Seneca and Antoninus, who talked elegantly of despising the world in the full affluence of all its enjoyments; but by men who daily underwent the greatest calamities, and exposed their lives in proof of their assertions.
John Wesley, Explanatory Notes upon the New Testament, on 20:24; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Acts 20:35It is more blessed to give than to receive - That is, the giver is more happy than the receiver. Where, or on what occasion, our Lord spake these words we know not, as they do not exist in any of the four evangelists. But that our Lord did speak them, St. Paul's evidence is quite sufficient to prove. The sentiment is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good, and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another, and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give feel himself the obliged person, and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego his native independence, in soliciting and receiving the bounty of another.
Adam Clarke, Commentary on the Holy Bible, on 20:35; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.