Acts 20:22

Act_20:22-24

And now, behold I go bound in the spirit unto Jerusalem.

The future

(New Years sermon):--The text presents the future as something--

I. We are Bound to face. Paul was under the pressure of no bodily compulsion, yet he had to go.

1. All men are under this necessity.

(1) Many would like to stand still--like children who would have their holidays last forever.

(2) Others would like to go back--to repair mistakes. Embrace lost opportunities, etc.

(3) But this is now impossible. The law of progress is written on our lives.

2. But impotent as is the will to decide the direction of life it can in a measure shape that direction. The future is fixed by God: its character and issues are to be determined by ourselves.

(1) We may let ourselves drift.

(2) We may resolve to live for self.

(3) We may subordinate our will to Gods as Paul did. He was going to Jerusalem to serve Gods Church and to bear testimony to Gods gospel.

II. To be encountered with fortitude.

1. Paul was not perplexed by the uncertainties of the future. He practised what he taught, Be careful for nothing, etc.

2. He was not appalled by the certainties of the future. Prophetic intimations from city to city told him that bonds and imprisonments awaited him (chap. 21). Analogous presentiments are not unknown now. But apart from these old experiences doth attain to somewhat of prophetic strain. Past difficulties and sorrows, growing infirmities, and gray hairs here and there, are but shadows of coming events.

3. But Paul was neither perplexed by the one nor appalled by the other, because he knew he was being led by the will of God.

(1) Guided by Gods counsel, he knew that the way he was going was the right and best way.

(2) Sustained by Gods arm, he knew that Gods grace would be sufficient.

(3) And thus, to his great joy, he knew that the will of the Lord would be done. When he reviewed the circumstances it was without regret (Php_1:20).

III. To be welcomed with joy (Act_20:24).

1. Life is a course which is desirable to finish--not simply to close. Life may be prolonged and yet not be complete. There is nothing sadder than physical development unaccompanied by intellectual and moral growth. The racer may run long and yet break down, or his laggard steps may leave him in the rear: so we may run in vain. Long life is not so much to be wished for as a complete one.

2. In order to finish the course it is necessary to compass the ministry of life--to testify the gospel of the grace of God.

3. This double consummation will be crowned with joy.

(1) The sense of completeness will bring joy. So will--

(2) The benediction of a blest humanity.

(3) The approval of a satisfied conscience.

(4) The Masters Well done.

4. To achieve this joy we must be willing to surrender what men usually most value. I hold my life of no account. (J. W. Burn.)

The Christians onward course

I. In meeting and passing by things that hinder.

1. At Miletus the farewell to the elders. The purpose of a great love to be no hindrance in Christs work. Separations incidental to service.

2. At Tyre certain disciples who told him by the Spirit that he should not go up to Jerusalem. Contradictory voices and perplexities. The ultimate decision is thrown on a mans own responsibility.

3. At Caesarea Agabus took Pauls girdle, etc. A Divine prophecy of danger is to be of less force than a Divine inspiration of duty. The bondage of the Spirit in the cause of right mightier than the bonds of men.

4. Intense emotion to be no restraint in the activities of service--What mean ye to weep and break mine heart? Conscience is to be supreme over feeling. Paul a magnificent example to us in the journey of life. A man going straight on under the overmastering impulse of the right.

II. In uncertainty of the future. Not knowing, etc. The next step is in shadow. Tomorrow is behind the veil.

III. In knowledge of the future. These are not contradictory; we know not and yet we know. He who takes service with Christ may see in the light cast on life by His prophetic words, outlines of the narrow way. Like mountains rising through the mist, he can see from afar the heights he has to climb. Bonds and afflictions abide with me. Whatever there is not, there will be a fellowship of suffering with the Master; and the closer the companionship, the more severe the suffering may be.

IV. Under the guidance of a controlling principle.

1. Following the spiritual lead the Christian is able to deal with unexpected events. New circumstances come with the new hours; they master the ordinary man, as the drift and the gale have their way with the rudderless ship. The man under spiritual subjection has sovereignty over the varying events of life, and uses them as helps to the right course.

2. In this experience faith must follow where reason can but dimly see. The Spirit of God is an all-sufficient guide to the spiritual man.

3. In this experience the Right will become clearer in the progressive Light. Nor will the right be determined by the removal of difficulties; bonds and afflictions may come, but in them and with them the inner peace.

4. The consistency of Pauls course. This is the outcome of the initial act (Act_9:6).

5. The bondage of the Spirit the truest liberty. Contrast with this Divine power the forces under which men put themselves in subjection--the money power, the world power, the self power. These promise liberty. Service on the one side leads to lordship; on the other, imaginary freedom conducts to bonds and affliction unto death.

V. As characterised by a grand stability. None of these things move me. It is the strong motive power that leads right on through waves and storms. Then the glorious end--that I may finish my course with joy. Every mans course will finish, but will he finish it? Under subjection to death or triumphing over it? (W. K. Lea.)

The spirit of duty is

I. A binding spirit. I go bound in the spirit unto Jerusalem. Urged by the force of his convictions of obligation to Christ, not merely to renew old associations. The binding does not imply reluctance. To be bound by the spirit of duty is to be self-bound, is to be free. The necessities of souls, the claims of Christ, demand my presence in Jerusalem; just as Peter and John said, We cannot but speak, etc., and himself, Necessity is laid upon me. The Divine spirit of duty will listen to no excuses based upon inconveniences, or apparent inexpediences. It makes me feel I must be faithful, honest, spiritual; I must teach and do good.

II. A heroic spirit. He was not afraid of--

1. Threatened persecutions. He looked at them with a fearless heart: None of these things move me.

2. Death itself: Neither count I my life dear. Life is a precious thing, yet duty is far more precious to a Christ-inspired soul. Like Christ, the truly good have ever been ready to sacrifice life for duty. This conduces in every way to our well-being. But the sacrifice of duty for the preservation of life conduces to our degradation and ruin.

III. An abiding spirit. So that I might finish, etc. These words give us a view--

1. Of the life of man. Paul regarded life--

(1) As a course. The allusion is to the Grecian race (2Ti_4:7 : 1Co_9:24). It is in truth a race, measured, so long and no longer--withal very short.

(2) As a course which would have an end--finished.

(3) As a course that should be finished with joy--not with terror, amazement and anguish, but joy. It is Heavens wish that we should all meet with a happy end.

2. Of the life of a minister. The life of a minister is that of--

(1) A most responsible trustee. The gospel is committed to his charge.

(2) A solemn witness to testify the gospel. (D. Thomas, D. D.)

Advancing by faith into the future

In the dungeons of ancient castles there was often a dark winding stair called the oubliette which terminated suddenly in a treacherous opening through which the unwary captive was precipitated into a deep abyss, and dashed in pieces on the rocks beneath. The future is, to some of us, in imagination such an oubliette. We tremble to take another step lest we should leap into sudden calamity, or into the jaws of death. But if we could only look at the matter aright, from the standpoint of faith, the tremors of apprehension would give place to the complacency of hope and trust. I have met somewhere with the anecdote of a father who, desiring to illustrate to his little daughter the nature of faith, concealed himself in a dark chamber in the basement of the house, and called upon the child to jump down into the darkness, assuring her that he would catch her in his arms. For a moment or two she hesitated, but the tones of the familiar and well-loved voice reassured her, and making one bold leap, she found herself the next instant clasped and caressed in her fathers embrace. A kiss was all the harm she got by her venture. The heart of the darkness was her fathers bosom. So will it be with us who have grace to trust God for the future. Let us advance, not tremblingly, but confidingly. That advance, if a leap in the dark, is not a leap into the dark. We shall find ourselves safe in a Fathers arm, and feel a Fathers heart beating next our own. (J. Halsey.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 20:22-24. And behold I go bound in the spirit unto Jerusalem — Strongly impelled by the Spirit which intimates my duty to me in such a manner, that I can neither omit nor delay it. I am, therefore, fully resolved to proceed, being well assured that it is by a divine direction and influence that I am so, and not from any humour, fancy, or will of my own. Or, the expression may mean, “foreseeing by the Spirit that I shall be bound,” as it follows in the next verse. So Grotius and Whitby understand him. Not knowing — Particularly; the things that shall befall me there — What I shall suffer in that city, or what shall happen to me when I come thither; save that the Holy Ghost witnesseth — Namely, by other persons; (for it was God’s good pleasure to reveal these things to him, not immediately, but by the ministry of others;) in every city — Almost, through which I passed; saying — By the mouths of divinely-inspired prophets; that bonds and afflictions abide — Or await, me — This I know in the general, though the particulars of those sufferings I know not; such as, whence they shall spring, what shall be the occasion of them, what the circumstances, and to what degree they shall rise. These things God had not thought fit to reveal to him. Reader, it is for our good to be kept ignorant of future events, that we may be always waiting on God, and waiting for him. But none of these things more me — Greek, αλλ’ ουδενος λογον ποιουμαι, I make no account of any of those things; neither count I my life dear — Τιμιαν, precious; to myself — On such an occasion. It adds a 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 the truth of their assertions. So that I might finish my course — Of duty and of suffering, as a Christian and an apostle; with joy — Arising from the testimony of my own conscience, that in simplicity and godly sincerity I have had my conversation in the world; from evidences of my having pleased God, and been accounted faithful by him, and from a lively expectation of being approved of by him in the day of final accounts, and of enjoying felicity and glory with him for ever; and the ministry — The infinitely-important ministry; which I have received of the Lord Jesus — With which he has graciously intrusted me; to testify the gospel of the grace of God — To which grace, free and abundant as it is, I am myself obliged beyond all expression, and beyond all the returns I can ever make by any labour or sufferings I may undergo in its service.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Acts

THE FIGHT WITH WILD BEASTS AT EPHESUS

PARTING COUNSELS

Act 20:22 - Act 20:35.

This parting address to the Ephesian elders is perfect in simplicity, pathos, and dignity. Love without weakness and fervent yet restrained self-devotion throb in every line. It is personal without egotism, and soars without effort. It is ‘Pauline’ through and through, and if Luke or some unknown second-century Christian made it, the world has lost the name of a great genius. In reading it, we have to remember the Apostle’s long stay in Ephesus, and his firm conviction that he was parting for ever from those over whom he had so long watched, and so long loved, as well as guided. Parting words should be tender and solemn, and these are both in the highest degree.

The prominence given to personal references is very marked and equally natural. The whole address down to Act 20:22 is of that nature, and the same theme recurs in Act 20:31, is caught up again in Act 20:33, and continues thence to the end. That abundance of allusions to himself is characteristic of the Apostle, even in his letters; much more is it to be looked for in such an outpouring of his heart to trusted friends, seen for the last time. Few religious teachers have ever talked so much of themselves as Paul did, and yet been as free as he is from taint of display or self-absorption.

The personal references in Act 20:22 - Act 20:27 turn on two points-his heroic attitude in prospect of trials and possible martyrdom, and his solemn washing his hands of all responsibility for ‘the blood’ of those to whom he had declared all the counsel of God. He looks back, and his conscience witnesses that he has discharged his ministry; he looks forward, and is ready for all that may confront him in still discharging it, even to the bloody end.

Nothing tries a man’s mettle more than impending evil which is equally certain and undefined. Add that the moment of the sword’s falling is unknown, and you have a combination which might shake the firmest nerves. Such a combination fronted Paul now. He told the elders, what we do not otherwise know, that at every halting-place since setting his face towards Jerusalem he had been met by the same prophetic warnings of ‘bonds and afflictions’ waiting for him. The warnings were vague, and so the more impressive. Fear has a vivid imagination, and anticipates the worst.

Paul was not afraid, but he would not have been human if he had not recognised the short distance for him between a prison and a scaffold. But the prospect did not turn him a hairsbreadth from his course. True, he was ‘bound in the spirit,’ which may suggest that he was not so much going joyfully as impelled by a constraint felt to be irresistible. But whatever his feelings, his will was iron, and he went calmly forward on the road, though he knew that behind some turn of it lay in wait, like beasts of prey, dangers of unknown kinds.

And what nerved him thus to front death itself without a quiver? The supreme determination to do what Jesus had given him to do. He knew that his Lord had set him a task, and the one thing needful was to accomplish that. We have no such obstacles in our course as Paul had in his, but the same spirit must mark us if we are to do our work. Consciousness of a mission, fixed determination to carry it out, and consequent contempt of hindrances, belong to all noble lives, and especially to true Christian ones. Perils and hardships and possible evils should have no more power to divert us from the path which Christ marks for us than storms or tossing of the ship have to deflect the needle from pointing north.

It is easy to talk heroically when no foes are in sight; but Paul was looking dangers in the eyes, and felt their breath on his cheeks when he spoke. His longing was to ‘fulfil his course.’ ‘With joy’ is a weakening addition. It was not ‘joy,’ but the discharge of duty, which seemed to him infinitely desirable. What was aspiration at Miletus became fact when, in his last Epistle, he wrote, ‘I have finished my course.’

In Act 20:25 - Act 20:27 the Apostle looks back as well as forward. His anticipation that he was parting for ever from the Ephesian elders was probably mistaken, but it naturally leads him to think of the long ministry among them which was now, as he believed, closed. And his retrospect was very different from what most of us, who are teachers, feel that ours must be. It is a solemn thought that if we let either cowardice or love of ease and the good opinion of men hold us back from speaking out all that we know of God’s truth, our hands are reddened with the blood of souls.

We are all apt to get into grooves of favourite thoughts, and to teach but part of the whole Gospel. If we do not seek to widen our minds to take in, and our utterances to give forth, all the will of God as seen by us, our limitations and repetitions will repel some from the truth, who might have been won by a completer presentation of it, and their blood will be required at our hands. None of us can reach to the apprehension, in its full extent and due proportion of its parts, of that great gospel; but we may at least seek to come nearer the ideal completeness of a teacher, and try to remember that we are ‘pure from the blood of all men,’ only when we have not ‘shrunk from declaring all God’s counsel.’ We are not required to know it completely, but we are required not to shrink from declaring it as far as we know it.

Paul’s purpose in this retrospect was not only to vindicate himself, but to suggest to the elders their duty. Therefore he passes immediately to exhortation to them, and a forecast of the future of the Ephesian Church. ‘Take heed to yourselves.’ The care of one’s own soul comes first. He will be of little use to the Church whose own personal religion is not kept warm and deep. All preachers and teachers and men who influence their fellows need to lay to heart this exhortation, especially in these days when calls to outward service are so multiplied. The neglect of it undermines all real usefulness, and is a worm gnawing at the roots of the vines.

We note also the condensed weightiness of the following exhortation, in which solemn reasons are suggested for obeying it. The divine appointment to office, the inclusion of the ‘bishops’ in the flock, the divine ownership of the flock, and the cost of its purchase, are all focussed on the one point, ‘Take heed to all the flock.’ Of course a comparison with Act 20:17 shows that elder and bishop were two designations for one officer; but the question of the primitive organisation of church offices, important as it is, is less important than the great thoughts as to the relation of the Church to God, and as to the dear price at which men have been won to be truly His.

We note the reading in the Act 20:28 {margin}, ‘the flock of the Lord,’ but do not discuss it. The chief thought of the verse is that the Church is God’s flock, and that the death of Jesus has bought it for His, and that negligent under-shepherds are therefore guilty of grievous sin.

The Apostle had premonitions of the future for the Church as well as for himself, and the horizons were dark in both outlooks. He foresaw evils from two quarters, for ‘wolves’ would come from without, and perverse teachers would arise within, drawing the disciples after them and away from the Lord. The simile of wolves may be an echo of Christ’s warning in Mat 7:15. How sadly Paul’s anticipations were fulfilled the Epistle to the Church in Ephesus {Rev 2:1 - Rev 2:29} shows too clearly. Unslumbering alertness, as of a sentry in front of the enemy, is needed if the slinking onset of the wolf is to be beaten back. Paul points to his own example, and that in no vainglorious spirit, but to stimulate and also to show how watchfulness is to be carried out. It must be unceasing, patient, tenderly solicitous, and grieving over the falls of others as over personal calamities. If there were more such ‘shepherds,’ there would be fewer stray sheep.

Anxious forebodings and earnest exhortations naturally end in turning to God and invoking His protecting care. The Apostle’s heart runs over in his last words {Act 20:32 - Act 20:35}. He falls back for himself, in the prospect of having to cease his care of the Church, on the thought that a better Guide will not leave it, and he would comfort the elders as well as himself by the remembrance of God’s power to keep them. So Jacob, dying, said, ‘I die, but God shall be with you.’ So Moses, dying, said, ‘The Lord hath said unto me, thou shalt not go over this Jordan. The Lord thy God, He will go before thee.’ Not even Paul is indispensable. The under-shepherds die, the Shepherd lives, and watches against wolves and dangers. Paul had laid the foundation, and the edifice would not stand unfinished, like some half-reared palace begun by a now dead king. The growth of the Church and of its individual members is sure. It is wrought by God.

His instrument is ‘the word of His grace.’ Therefore if we would grow, we must use that word. Christian progress is no more possible, if the word of God is not our food, than is an infant’s growth if it refuses milk. That building up or growth or advance {for all three metaphors are used, and mean the same thing} has but one natural end, the entrance of each redeemed soul into its own allotment in the true land of promise, the inheritance of those who are sanctified. If we faithfully use that word which tells of and brings God’s grace, that we may grow thereby, He will bring us at last to dwell among those who here have growingly been made saints. He is able to do these things. It is for us to yield to His power, and to observe the conditions on which it will work on us.

Even at the close Paul cannot refrain from personal references. He points to his example of absolute disinterestedness, and with a dramatic gesture holds out ‘these hands’ to show how they are hardened by work. Such a warning against doing God’s work for money would not have been his last word, at a time when all hearts were strung up to the highest pitch, unless the danger had been very real. And it is very real to-day. If once the suspicion of being influenced by greed of gain attaches to a Christian worker, his power ebbs away, and his words lose weight and impetus.

It is that danger which Paul is thinking of when he tells the elders that by ‘labouring’ they ‘ought to support the weak’; for by weak he means not the poor, but those imperfect disciples who might be repelled or made to stumble by the sight of greed in an elder. Shepherds who obviously cared more for wool than for the sheep have done as much harm as ‘grievous wolves.’

Paul quotes an else unrecorded saying of Christ’s which, like a sovereign’s seal, confirms the subject’s words. It gathers into a sentence the very essence of Christian morality. It reveals the inmost secret of the blessedness of the giving God. It is foolishness and paradox to the self-centred life of nature. It is blessedly true in the experience of all who, having received the ‘unspeakable gift,’ have thereby been enfranchised into the loftier life in which self is dead, and to which it is delight, kindred with God’s own blessedness, to impart.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

spirit

Cf. Act 21:4. In Act 20:22 Paul’s own spirit (See Scofield "1Th 5:23") is meant; in Act 21:4 the Holy Spirit. Paul’s motive in going to Jerusalem seems to have been his great affection for the Jews Rom 9:1-5 and his hope that gifts of the Gentile churches, sent by him to the poor saints at Jerusalem Rom 15:25-28 would open the hearts of the law-bound Jewish believers to the "gospel of the grace of God" Act 20:24.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Act 20:22. Καὶ νῦν ἰδοὺ ἐγὼ, and now behold I) These words are weightily repeated by Anaphora, in Act 20:25 [See Append. on Anaphora, the frequent repetition of words to mark beginnings].—δεδεμένος τῷ πνεύματι, bound in spirit) Paul knew that he was about to be bound: and now already he was so affected in mind as one who is bound, nor could he induce his mind to think anything else but that he would be bound.—μὴ εἰδὼς, not knowing) We ought not to suppose that the apostles were omniscient. They depended by faith on the Divine guidance. Paul knew concerning others, Act 20:25; Act 20:29; concerning himself he was obliged to exercise implicit faith.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_20:22. Ἰδού] Singular, although addressed to several; see on Mat_10:16.

ἐγώ] apostolic sense of personal significance in the consciousness of his important and momentous destiny.

δεδεμένος τῷ πνεύματι] cannot denote the shutting off of any inward glimpse into the future, which is first expressed afterwards and in plain terms (Hahn, Theol. d. N.T. I. p. 412). Since, moreover, the Holy Spirit first comes in at Act_20:23, and. since the being fettered was first to befall the apostle in Jerusalem, Act_20:23, those views are to be rejected, which explain τὸ πνεῦμα of the Holy Spirit and δεδεμένος of the being fettered. Accordingly, the words are neither to be taken as: bound to the Holy Spirit (Rom_7:2; 1Co_7:27), i.e. dependent on Him (my first edition); nor: constrained by the Holy Spirit (Beza, Calvin, Calovius, Kypke, and others); nor: fettered, i.e. already as good as fettered, I go at the instigation of the Holy Spirit (Oecumenius, Theophylact, who put the comma after δεδεμ.); nor yet: fettered (i.e. vincula praesentiens) in my spirit (Erasmus, Grotius, Wolf, Bengel, Morus); but Paul expresses his consciousness of internal binding: bound, i.e. compelled and urged in my spirit (dative of more precise limitation). He knows, that as regards his journey to Jerusalem, he follows a necessity present to his higher self-consciousness and binding its freedom,an irresistible internal drawing of his higher personal life. Comp. Heinrichs, Kuinoel, de Wette, Lange, Ewald, Hackett. On δεδεμένος, comp. Plat. Rep. viii. p. 567 C, μακαρίᾳ ἄρα … ἀνάγκῃ δέδεται, ἣ προστάττει αὐτῷ κ.τ.λ.

τὰ ἐν αὐτῇ … εἰδώς] The relation to Act_20:23 is as follows: Paul knew not specially what was to befall him at Jerusalem, but only in general it was testified to him by the Holy Spirit in every city, that bonds and afflictions were awaiting him there.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 20:22 . καὶ νῦν ἰδού : the exact phrase occurs again in Act 20:25 , and only once elsewhere in words ascribed to Paul, Act 13:11 ( ἰδού νῦν , twice in Paul only, 2Co 6:2 ). δεδεμένος τῷ πνεύματι : “bound in the spirit,” compulsus animo , Blass; so δέω in classical Greek, Xen., Cyr. , viii., 1, 12; Plato, Rep. , viii., p. 567 e, cf. Act 19:21 , Act 18:25 , 1Co 5:3 . The fact that the Holy Spirit is specifically so called in Act 20:23 seems to decide for the above rendering in this verse; but see Weiss on Act 20:23 ; Ramsay also renders “constrained by the Spirit”. Possibly πνεῦμα is named as that part of the man in closest union with the Spirit of God, cf. Rom 8:16 , so that the sense is not affected. If we compare with Act 19:21 the expression presents an advance in the Apostle’s thought his purpose becomes plainer, and the obligation more definite, as the Spirit witnesses with his spirit. The expression may mean that the Apostle regarded himself as already bound in the spirit, i.e. , although not outwardly bound, he yet knows and feels himself as one bound. For St. Paul’s frequent use of πνεῦμα cf. Rom 1:9 ; Rom 8:16 ; Rom 12:11 , 1Co 2:11 ; 1Co 5:3-4 ; 1Co 14:14 , etc. Oecumenius and Theophylact take πνεύματι with πορεύομαι , i.e. , bound, as good as bound, I go by the leading of the Spirit to Jerusalem; but this seems forced. Paley, Horæ Paulinæ , ii., 5, remarks on the undesigned coincidence with Rom 15:30 . συναντήσοντά μοι : the verb is found only in Luke in N.T. (except Heb 7:10 as a quotation, Gen 14:17 ), and only here in this sense, cf. Ecc 2:14 ; Ecc 9:11 , also Plut., Sulla , 2; Polyb., xx., 7, 14; middle, τὰ συναντώμενα . On the rarity of the future participle in Greek, and its use in this passage “an exception which proves the rule,” see Simcox, Language of the N. T. , p. 126.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He testifieth that he goeth to his bonds by the commandment of God.

He calleth that motion of the holy Ghost, which forced him to take his journey to Jerusalem, the bond of the Sprit, whom he followed with all his heart.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And now, behold, I--"I" is emphatic here.

bound in the spirit--compare Act 19:21. This internal pressure, unattended with any knowledge of "what was to befall him there," was the result of that higher guidance which shaped all his movements.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. I go bound in the spirit] Δεδεμενος τῳ πνευματι - Either meaning the strong influence of the Divine Spirit upon his mind, or the strong propensity in his own will, wish, and desire, to visit Jerusalem; and in this sense δεειν, to bind, is sometimes used. But it appears more consistent with the mind of the apostle, and with that influence under which we find that he constantly acted, to refer it to the influence of the Holy Ghost; ὑπο του πνευματος, being under the power of that Spirit; as if he had said: "I have now no choice - God has not left me either to the advices of friends, or to my own prudence: the Spirit of God obliges me to go to Jerusalem, and yet does not intimate to me what peculiar trials shall befall me there: I have only the general intimation that, in every city where I proclaim the Gospel, bonds and afflictions await me." This sense of the word Kypke has largely defended in his note here.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. And, behold. He declareth now more fully to what end he intreated of his upright dealing; to wit, because they should never see him any more. And it was very expedient that the pattern which was set before them by God of them to be followed should be always before their eyes, and that they should remember him when he was dead. For we know how readily men degenerate from pure institution. But though he deny that he doth know what shall befall him at Jerusalem, yet because he was taught by many prophecies that bonds were prepared for him there, as if he were now ready to die, he cutteth off shortly after the hope of his return. And yet for all this he is not contrary to himself. He speaketh doubtfully at the first of set purpose, that he may soften that which was about to be more (hard and) bitter; and yet he doth truly affirm, that he knew not as yet the ends and events of things, because he had no certain and special revelation touching the whole process.

Bound in the spirit. Some expound this that he was bound to the churches, who had committed to him this function to carry alms. Notwithstanding, I do rather think that hereby is meant the inward force and motion of the Spirit, not as though he were so inspired, that he was out of his wit, but because being certified of the will of God, he did meekly follow the direction and instinct of the Spirit, even of his own accord. Therefore, this speech importeth as much as if he should have said, I cannot otherwise do, unless I would be stubborn and rebellious against God, who doth as it were draw me thither, being bound by his Spirit. For to the end he may excuse himself of rashness, he saith that the Spirit is the author and guide of his journey. But would to God those brain-sick men, who boast that the Spirit doth incite to them those things which proceed from their own fantasy, did know the Spirit as familiarly as did Paul, who doth, notwithstanding, not say that all his motions and instigations are of the Spirit, but declareth that that fell out in one thing as a singular thing. For men do oftentimes foolishly and unadvisedly take in hand those things which they put in practice afterward stoutly, because they be ashamed of lightness and instability. And he doth not only mean that he took in hand his journey for a good cause, which the Spirit of God showeth him, but that it is altogether necessary for him, because it is wickedness to resist. Furthermore, let us learn, by the example of the holy man, not to kick against the Spirit of the Lord, but obediently to give over ourselves by him to be governed, that he may rule us at his pleasure after we be as it were bound to him. For if the reprobate, who are the bond-slaves of Satan, be carried not only willingly, but also greedily, through his motion, how much more ought this voluntary bondage or service to be in the children of God?

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) And now, behold, I go bound in the spirit.—The question meets us as before (see Note on Act_19:21), whether the words refer to the direct action of the Holy Spirit or to the higher element of St. Paul’s own nature, as in 1Co_5:3; 2Co_2:13. On the whole, the latter seems the more probable, subject, as before, to the reservation that the word is used because it points to that part of his being which was most in communion with the Divine Spirit. (Comp. Rom_8:16.) He was going to Jerusalem regardless of results, under a constraint which virtually limited the freedom of his human will. As in 1Co_9:16, a “necessity” was laid upon him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. And now … Jerusalem] The Apostle refers to his own spirit, the constraint which in his own mind was laid upon him. Some therefore to make this plain would render “in my spirit.” The verb implies that he felt there was no freeing himself from the impulse to go, but it has no such sense as that he already regards himself as a prisoner, that he will be seized and deprived of his liberty when he arrives at Jerusalem.

not knowing … there] This shews that the Holy Ghost had not given to the Apostle more than a general sense that in all places he would be called on to suffer for Christ.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Save that the Holy Ghost witnesseth in every city,.... As he passed along, where there was a church, or any number of saints: in the churches of those times there were prophets who foretold things to come, and by these the Holy Ghost testified to the apostle, as he travelled along, and called upon the churches in every city, what would befall him when he came to Jerusalem; this sense the natural order of the words requires, unless there should be a transposition of them, thus, "save that the Holy Ghost witnesseth, saying, that bonds and afflictions abide me, or wait for me in every city"; that is, this in general was only made known to him by the Spirit of God, that wherever he came, affliction and persecution would attend him, and he must expect bonds and imprisonment; these were ready for him, and be must prepare for them, as he did: and therefore, whenever they came, he was not surprised at them, they were no other than what he looked for; but the other sense seems best, for such a transposition is not very easy, and, besides, can by no means be admitted, if the sense is, as the words are read in Beza's ancient copy, and in others, and in the Vulgate Latin version, "that bonds and afflictions abide me at Jerusalem"; however, since the Holy Ghost testified before hand of the afflictions and bonds of the apostle, whether in every city or in Jerusalem, or both; it is no inconsiderable proof of the proper deity of the Spirit of God, and is an instance of his affectionate regard to the apostle, to give him previous notice of these things.

Save that the Holy Ghost witnesseth in every city,.... As he passed along, where there was a church, or any number of saints: in the churches of those times there were prophets who foretold things to come, and by these the Holy Ghost testified to the apostle, as he travelled along, and called upon the churches in every city, what would befall him when he came to Jerusalem; this sense the natural order of the words requires, unless there should be a transposition of them, thus, "save that the Holy Ghost witnesseth, saying, that bonds and afflictions abide me, or wait for me in every city"; that is, this in general was only made known to him by the Spirit of God, that wherever he came, affliction and persecution would attend him, and he must expect bonds and imprisonment; these were ready for him, and be must prepare for them, as he did: and therefore, whenever they came, he was not surprised at them, they were no other than what he looked for; but the other sense seems best, for such a transposition is not very easy, and, besides, can by no means be admitted, if the sense is, as the words are read in Beza's ancient copy, and in others, and in the Vulgate Latin version, "that bonds and afflictions abide me at Jerusalem"; however, since the Holy Ghost testified before hand of the afflictions and bonds of the apostle, whether in every city or in Jerusalem, or both; it is no inconsiderable proof of the proper deity of the Spirit of God, and is an instance of his affectionate regard to the apostle, to give him previous notice of these things.

Acts 20:24

act 20:24

act 20:24

act 20:24But none of these things move me,.... From the hope of the Gospel, nor from the ministry of the word, nor from his journey to Jerusalem; they did not shake his faith, nor inject fear into him, nor cause him to alter his purpose and design:

neither count I my life dear unto myself: life is a very valuable thing, no outward or temporal enjoyment can be dearer to a man than life; all that he has he will give for his life: this therefore must not be understood in an absolute sense, as if the apostle despised his life, and esteemed of it meanly, when it was the gift of God, and had been not only so eminently preserved in providence, but had been so useful in a way of grace to so many valuable purposes; but it must be taken in a comparative sense, with respect to Christ and his Gospel, and when it should be called for to be laid down for him; and that, in such circumstances, and under such considerations, he made no account of it at all, but preferred Christ and his Gospel to it: this sense appears by what follows,

so that I might finish my course with joy; the course and race of his life, ending it by suffering cheerfully and joyfully for Christ; or his Christian course and race, which began at his conversion, ending that with a joyful prospect of being with Christ in an endless eternity; or else the course of his ministry, sealing that with his blood, and rejoicing that he was counted worthy to suffer for the name of Christ, and so he did finish his course, Ti2 4:7

and the ministry which I have received of the Lord Jesus; which seems to be explanative of the former, or of what is meant by his course, namely his ministry, the ministry of the Gospel: Beza's ancient copy, and the Vulgate Latin version read, "the ministry of the word"; this he had received from Christ, both the Gospel which he ministered, and gifts qualifying him for it, and a mission and commission to minister it; and which he was desirous of fulfilling in such a manner, as to give up his account with joy to him from whom he had received it, and to whom he was accountable; namely,

to testify the Gospel of the grace of God; to profess and preach it, to bear a constant and public testimony to it at death, as in life, and faithfully to declare it, and assert it to the last; which he calls not only the "Gospel", or good news of salvation by Christ; but the Gospel "of the grace" of God: which brings the account of the free grace, love, and mercy of God, displayed in the scheme of salvation of the grace of God the Father, in pitching his love upon any of the sons of men; not because they were better and more deserving of his favour, than others, but because of his sovereign will and pleasure, who will be gracious to whom he will be gracious; and in choosing them in Christ unto salvation, before they had done good or evil, and without any consideration or foresight of, or motive from good works hereafter done by them; in drawing the scheme and model of their salvation in Christ, appointing him to be the author of it; and in making a covenant of grace with him, stored with all the blessings and promises of grace; and in sending him, in the fulness of time, to suffer and die for them, not sparing him, but delivering him up for them all, and giving all things freely with him; and in accepting the sacrifice, satisfaction, and righteousness of his Son on their account, as if done by themselves. It also gives an account of the grace of Christ in undertaking the salvation of men; in assuming their nature, and becoming mean and low in it; in dying for their sins; in his intercession for them at the right hand of God; and in the care he takes of them in this world, until he has brought them safe home to himself. Likewise it gives an account of the grace of the Spirit in regeneration and sanctification; in working faith in the hearts of men; in being a comforter to them, a witnesser of their adoption, the earnest of their inheritance, and the sealer of them unto the day of redemption. And the Gospel may be so called, because all the doctrines of it are doctrines of grace; it asserts election to be of grace, and not of works; and ascribes the justification of a sinner to the free grace of God, through the righteousness of Christ, imputed without works and received by faith, which faith is the gift of God, and it denies it to be of the deeds of the law; it represents the pardon of sin to be according to the riches of God's grace, though it is through the blood of Christ, and not owing to humiliation, repentance, confession, and new obedience, as causes of it; it attributes regeneration and conversion to the abundant mercy, the free favour of God, and to the efficacy of his grace, and not to the will of the flesh, or the will of man; and in a word, as the great doctrine of it is salvation, whence it is called the Gospel of salvation, it declares that the whole of salvation, from first to last, is all of grace. And it may also bear this name, because it is a means of conveying grace unto, and implanting it in the hearts of men; regenerating grace comes this way; God begets men by the word of truth, they are born again of incorruptible seed by it; the Spirit of God, as a spirit of sanctification, is received through it, and faith comes by hearing it; and both that and hope, and every other grace, are quickened, encouraged, and drawn forth into exercise by it; all which is, when it is attended with the Spirit of God and power: and this being the nature and use of the Gospel, made it so precious and valuable to the apostle, and made him so intent upon testifying it, and fulfilling the ministry of it, and to prefer it to life and everything in this world; and it cannot but be highly valued and greatly desired by all those who have tasted that the Lord is gracious. Beza's ancient copy, and some others, read, "to testify to Jews and Greeks the Gospel of the grace of God".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:

Ver. 22. I go bound in the spirit] Paul’s spirit did not hang loose, but it was girt up in a resolution to go through with the work, whatsoever came of it. The Spirit hems us about, comprehends and keeps us, when a man’s own strength would fall loose. It is not so with every ungirt gospeller, that hath a loose, discinct, and diffluent mind, and no supernatural strength to support him.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Bound in the spirit - Strongly urged or constrained by the influences of the Holy Spirit on my mind. Not by any desire to see the place where my fathers worshipped, and not urged merely by reason, but by the convictions and mighty promptings of the Holy Spirit to do my duty in this case. The expression “bound in the spirit” δεδεμένος τῷ πνεύματι dedemenos tō pneumati is one of great strength and emphasis. The word δέω deō, “to bind,” is usually applied to “confinement by cords, fetters, or bands” Mat 13:30; Mat 14:3; Mat 21:2; and then it denotes “any strong obligation” Rom 7:2, or “anything that strongly urges or impels,” Mat 21:2. When we are strongly urged by the convictions of duty, by the influences of the Holy Spirit, we should not shrink from danger or from death. Duty is to be done at all hazards. It is ours to follow the directions of God; results we may safely and confidently leave with him.

Not knowing the things that shall befall me there - He knew that calamities and trials of some kind awaited him Act 20:23, but he did not know:

Of what particular kind they would be; nor, Their issue, whether it would be life or death.

We should commit our way unto God, not knowing what trials may be before us in life; but knowing that, if we are found faithful at the post of duty, we have nothing to fear in the result.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Bound in the spirit, lead by inspiration of the Holy Ghost. (Witham) --- Chained, and forced, as it were, by the Holy Spirit, who offers me a sweet violence; or I am so strongly persuaded of the chains, which await me at Jerusalem, that I already feel myself bound in idea. (Calmet) --- I no go to Jerusalem for the fourth time, attracted by the Holy Ghost, who is the author and governor of all my actions, that where I have shown myself the greatest enemy of the Church, there I may suffer tribulations in defence of the same Church, and for Christ, her divine spouse. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Bound in the spirit; as powerfully persuaded by a Divine instinct, to undertake this journey, as if I were led or drawn to it by forcible means; being bound to obey God in all things, whom I take to be my God and Guide, my Sun and Shield: and I do not desire so much to act, as to be acted by him. This St. Paul says, not as if he was drawn unto this journey against his will, but lest any should attempt to dissuade him from it, or that he should seem to have slighted the predictions of the prophets, mentioned in Act 21:11,12. Nay, he might say this, as being as certain of his bonds as if he felt them already. Such things as are foretold to such as know the veracity of God, they are as present. Howsoever, he was content to be bound, to suffer, nay, to die for Christ. And as he is poor in spirit who crucifies the world, and is willing to want, if God sees good; so he is bound in spirit, who is thus willing to be bound for the name of Christ. Howsoever, these words speak his firm resolution to take this journey upon him.

Not knowing the things that shall befall me there; what the event shall be, in what measure he should be bound, and how long; he left it unto God’s good will and pleasure.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Bound in spirit—As if the very cords of a stern necessity were bound around his spirit, must he go.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Bound in the spirit. Tw pneumati, may either mean "in my spirit" or "by the Spirit," i.e. the Holy Ghost. If the former, which is the most probable sense (as to Pneuma to agion follows in the next verse), is taken, the sense will be that St. Paul felt himself constrained to go to Jerusalem. A sense of absolute necessity was upon him, and he did not feel himself a free agent to go anywhere else. If the latter sense be taken, the meaning will be that the Holy Ghost was constraining him to go to Jerusalem.

Vers. 22-32. Paul at Miletus: the forecast which exalts.

Paul had received intimations "in every city" (ver. 23) that "bonds and afflictions" were in store for him; he looked forward with absolute certainty to personal suffering of some kind; but this assurance was so far from daunting or depressing him that his spirit rose on strong and eager wing to the full height of such apostolic opportunity. (Mat_5:10-12) The anticipated future, with its bonds and its sufferings and possibly death itself, raised the soul of the man, exalted him; and he stands before us in the noblest stature to which even he ever attained. Loftier words never came from human lips than these (vers. 22-24). His spiritual exaltation included

I CHEERFUL ANTICIPATION OF PERSONAL SUFFERING. "I go bound in the spirit," etc. He felt as one who already wore the bonds and was happy in the bondage. He was already "the prisoner of the Lord," and was proud thus to esteem himself. So far from casting about to see whether there was any open door of escape, he gladly went forth to meet the trials that were in front.

II SUBLIME INDIFFERENCE TO BODILY ESTATE. "None of these things move me" (ver. 24). He was not affected by considerations which are everything to most men; they did not make him wince; he could be poor or rich, hungry or full, confined or at liberty, it mattered not to him so long as he was following and serving Christ. And here is the explanation of his nobility; it sprang from

III ABSORPTION IN THE SAVIOR"S WORK. "Neither count I my life dear unto myself, so that I might finish," etc. (ver. 24). "To testify the gospel of the grace of God this was the commanding, all-controlling, all-consuming passion of his soul. It impressed everything else into the service; it burnt up everything that stood in the way. It was the dominating force under which every other power ranged itself obediently,

IV CONFIDING PRAYER. "I commend you to God," etc. (ver. 32). Leaving these converts and, as he surely believed (ver. 25), to see their face no more, he left them in the hands of God; he trustfully committed them to almighty love, to Divine wisdom, to the "faithful Creator" A blessed thing it is for the departing minister, for the dying parent, to leave his people or his family to the tender care of him who wilt make good the kindest and fullest of his promises.

V EXALTED HOPE. "An inheritance among all them which are sanctified" (ver. 32). Paul continually looked forward to the time when he and his converts should meet in the heavenly kingdom; this helped to sustain him under persecution and disappointment. He turned from the shame which was put upon him by man to the glory which waited to be revealed, and his heart was more than satisfied. This should be the result of our contemplation of the future; it should lead to inward exaltation. It should lead to

(1) such devotedness to the work we are doing for our Master that we shall rise above the fear of man, and even welcome the losses we endure for Christ"s sake;

(2) the devout committing of ourselves and of our charge to the love and faithfulness of him who is unfailingly gracious and true;

(3) a sustaining, animating hope, in whose blessed radiance all earthly experiences are lighted up. But in order to this there is presupposed in us what there was in Paul

(4) an entire surrender of ourselves to the Lord Jesus Christ himself. C.

Vers. 22-24. The cheerful acceptance of a hard lot.

Give illustrations showing how severe, trying, and anxious St. Paul"s missionary life had been and was likely to be to the end, taking as a basis his own account given in 2Co_11:23-28. Additional "hardness" came out of St. Paul"s peculiarly nervous and sensitive temperament. He felt both joys and sorrows so keenly. With the apostle"s life compare that of our Lord Jesus Christ. Both were divided into two parts:

(1) a working part, in which God was served by active labors;

(2) a suffering part, in which God was served by bearing and enduring afflictions, persecutions, and troubles. By both doing and bearing God may still be served; and in both ways God tests the faithfulness of his people in our times. St. Paul was taught "how great things he must suffer for Christ"s Name"s sake;" and in the passage before us we see him learning this lesson, and giving some expression to his feeling in regard to it. The Spirit said in St. Paul that the time was now near when a special testimony for Christ amid scenes of suffering would be required of him; and the apostle received the revelation, not only calmly, but cheerfully, like the older apostles, counting it all joy that he was thought worthy to suffer for his Master"s sake.

I EXACTLY WHAT HIS LOT WAS TO BE HE DID NOT KNOW. The Spirit was only pleased to give general indications. Complete knowledge of what is about to happen can never be good for man, because

(1) it takes away the simplicity and naturalness of his conduct;

(2) it prevents the proper exercise of his will upon due consideration of circumstances that arise;

(3) it stops the process of moral and spiritual culture; and

(4) it takes from him the call to a living, daily trust in God. The feeling that all is settled and known tends to prevent faith from keeping up a daily dependence. We cannot too thankfully rejoice that our future is wholly unknown to us, and that we are cast entirely upon the promise of" grace for the day," and upon the assurance that the "Lord will provide." "I"d rather walk in the dark with God than go alone in the light." We know nothing. Nay, we know everything if we know our ever-present Guide.

II ST. PAUL WAS AS TRULY MOVED TO GO FORWARD TO SUFFERING AS HE HAD BEEN TO GO FORWARD TO WORK. Recall the previous scene at, (Ac 16) when the man of Macedonia called the apostle to begin missionary labors" in Europe. He had no doubt then that he was following the Divine lead; and he had no more doubt now that he was called to Jerusalem to suffer. We might think that God gave him notice of coming troubles only to warn him and guard him against them; but we must understand that God may in this way test faithfulness. A plain path of duty may be before us, but we may come to know that suffering lies that way; then we are tested whether we will do the duty or shrink back on account of the suffering. The apostle clearly knew his duty, so matters of personal suffering could be no serious concern to him.

III HIS LOYALTY AND LOVE TO CHRIST MADE HIM WILLING TO SERVE HIM IN WHATSOEVER WAY HE WILLED. Service to Christ, under the inspiration of his love, was St. Paul"s simple and sublime idea. "To him to live was Christ." The place, or time, or way of service it was for his Master to settle; and what had to be borne in rendering the service he was willing to let his Master wholly arrange. He set before himself this aim, that he "might finish his course with joy." "It is required of stewards that they be found faithful." Apply to some of the suffering lots now given to God"s people. They are spheres of service for Christ, and they lose all their "hardness" when they can be thus regarded.

IV HIS CHEERFUL OBEDIENCE MADE TRIUMPH OVER HIS AFFLICTIONS AN EASY THING. So much depends on the spirit in which our lot in life is taken up. The apostle is a beautiful example of cheerfulness and hopefulness. He will not let circumstances crush him, or opposition and adversity overwhelm him. He will not lose heart or hope. He sings in his own soul the song with which he has cheered thousands of the saints through the long Christian ages. "All things work together for good to them that love God. So the trials cannot hurt him. He is more than conqueror. He even finds how to look upon a "hard lot" as an opportunity for rendering fuller and heartier witness for the Lord whom he serves. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Bound by the Spirit - Strongly impelled by him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Paul warned of coming affliction:

v. 22. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there;

v. 23. save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.

v. 24. But none. of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God.

v. 25. And now, behold, I know that ye all among whom I have gone preaching the kingdom of God, shall see my face no more.

v. 26. Wherefore I take you to record this day that I am pure from the blood of all men.

v. 27. For I have not shunned to declare unto you all the counsel of God.

There is a strain of ineffable sadness in the entire address of Paul, and the reason for the sorrowful note is here given. Although Paul himself had not received an express revelation, others had prophesied concerning the outcome of the present journey. He felt urged, compelled in the Spirit, who directed his steps on more than one occasion; it would have been an act of direct disobedience for him not to travel up to Jerusalem. He had no definite information as to the things that would happen to him in that city, that would come upon him to harm him, only that the Holy Spirit, in every city through which he had recently passed, had plainly testified that fetters, chains, and therefore also affliction, awaited him. The nearer he came to Jerusalem, the more explicit became the prophecies, chap. 21:11. From step to step on his journey, Paul was warned and guided, and incidentally his spirit was filled with consolation and courage from above. He did not esteem his life worthy of mention, as a life that was precious to himself. As he had always subordinated his life, his abilities, his talents, his ambitions under the will of the Lord, so here also he had but one thought, namely, to finish his course, the service which he had received from the Lord Jesus, to be untiring in his testimony, to witness to the Gospel of the grace of God. This service, this ministry, had been entrusted to Paul by Jesus Himself, chap. 9:6-15; Gal 1:1; Tit 1:3. Grace presupposes guilt, and therefore Paul had not weakened the proclamation of the Law, but his greatest joy had ever been to attest the Gospel of the grace of God in Christ Jesus, to lead poor sinners to the mercy of their Savior. The same spirit of joyful and willing service must be the driving power in every true servant of the Lord, whether engaged in the work of the formal ministry or not. All this Paul had emphasized once more, because it was his personal conviction, based upon the prophecies which he had heard recently, that they all who were now assembled before him, through whose midst he had journeyed with the proclamation of the kingdom of God, would see his face no more. All indications pointed in that direction and caused him to be very anxious and apprehensive. And this being the case, Paul called upon those present as witnesses before God on that day and in that solemn hour, that he was pure from their blood, that not a single one of them could demand his soul at the hand of the apostle from want of pastoral care; for he had not held back, he had not shrunk from proclaiming to them the entire counsel of God, the counsel of redemption and grace. "No epistle excels that to the Ephesians in the richness of its thoughts, and in its conception of a divine purpose running through the ages; no epistle dwells more fully upon the conception of the Church as the body of Christ, or exhorts more touchingly to diligence in keeping the unity of the spirit, or insists more practically upon the sanctifying power of the one Spirit and the sense of a divine membership in every sphere of human life. The rich and full teaching of the epistle is addressed to men who are able to understand the apostle’s knowledge of the mystery of Christ; in other words, to those to whom he had announced more fully than to others the counsel of God."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here the apostle proceeds not to boast of himself, but to clear himself of any charge or surmise of ministerial miscarriage, and also to propound himself as a pattern of ministerial faithfulness to the elders of the church at Ephesus.

And here again, 1. Our apostle instances in his holy and heroic resolution and activity for God: I know that bonds and afflictions abide me: nevertheless I go bound in the spirit to Jerusalem, and nothing moves me. As if he had said, "I am fully resolved, by the grace of God enabling, that nothing shall divert me from my duty; neither deterring fear or deluding favour of men shall ever affect me; but I will go out and go on in the strength of Christ, running my race with patience, and finishing my course with joy."

Hence learn, 1. That the apprehension of suffering must not shake the resolution of a Christian, much less daunt the courage of a gospel minister, ver. 24. None of these things move me. True ministerial courage delights in the air of that danger where duty dwells, and will neither be beaten off from doing an incumbent duty, nor be beaten on to a compliance to any known sin.

Learn, 2. That the ministers of Christ should endeavour not only to finish their ministry and course of Christianity with faithfulness, but with joy; and that they may do so, let them see that they give up themselves wholly to the service of Christ without restriction or reserve, and live daily by faith on the mediation of the Lord Jesus Christ.

Here was such a masculine spirit in our apostle, as bid defiance to death and danger; and the argument that excited him was, that he might finish his course with joy.

Next, the apostle declares his impartiality in preaching the gospel, ver. 27, I have not shunned to declare unto you all the counsel of God.

Where observe, He doth not say he had declared the whole counsel of God, (for who but God himself can do that?) but he had not shunned to declare the whole counsel of God; that is, he had not concealed from them any truth necessary to salvation. And this freed him from the blood of souls; if any perished, it was not long of him, but their blood was upon themselves: I take you to record this day, that I am pure from the blood of all men.

It is happy when the ministers of God can appeal to the consciences of their people, and summon them in as witnesses to bear record for them at the bar of Christ.--

Lastly, The apostle tells them, they were never like to see his face again; a cutting, killing word. How would it fire the zeal of ministers, and inflame the affections of a people, did they remember, that in a short time they must see the faces and hear the voices of each other upon earth no more!

Lord, what fervent prayer for, what yearning of bowels towards, perishing sinners, would be found with us; what zeal for their conversion, what endeavours for their salvation, did we believe that the grave was making ready to receive us! how should we louden our cry to God, and how fulfil our trust to man, did we consider our grave and coffin are at hand our glass has but a little sand; now we are preaching, but anon it will be said of us, we are gone: And now, behold, I know that ye all, among whom I have gone preaching, shall see my face no more.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

22. Paul, like the saints frequently in all ages, had a presentiment of the trouble awaiting him at Jerusalem, yet impelled on by the divine leadership. Bishop Marvin, not even a member of the General Conference, running on the Mississippi River, had a real presentiment of his election to the episcopacy. When he left Jerusalem during his round-the-world tour, he had a presentiment of his death, which occurred soon after. God’s saints, led by the Holy Ghost, and accompanied by guardian angels, anon receive profitable intimations of events still hidden behind the intervening veil, but destined soon to transpire. Good Lord, save us from that modern infidelity which takes God out of the current events of life, and help us to get back to the Acts of the Apostles, where we see God in everything.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

22-27. The apostle next reveals to these brethren the cause of that deep sorrow which we have seen brooding over his spirit even before his departure from Corinth. (22) " And now, behold, I go bound in spirit to Jerusalem, not knowing the things which shall befall me there, (23) except that the Holy Spirit testifies in every city, saying, that bonds and afflictions await me. (24) But none of these things move me, neither do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God. (25) And now, behold, I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. (26) Wherefore, I call you to witness this day, that I am pure from the blood of all; (27) for I have kept back nothing from declaring to you the whole counsel of God. "

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

General Information:

Here the word "I" refers to Paul.

compelled by the Spirit

They can be stated in active form. AT: "because the Spirit compels me to go there" (See: Active or Passive)

not knowing what will happen to me there

"and I do not know what will happen to me there"

chains and sufferings await me

Here "chains" refers to Paul's being arrested and put in prison. AT: "people will put me in prison and cause me to suffer" (See: Metonymy)

if only I may finish the race and complete the ministry that I received from the Lord Jesus

This speaks about Paul's "race" and "ministry" as if they are objects that Jesus gives and Paul receives. Here "race" and "ministry" mean basically the same thing. Paul repeats this for emphasis. AT: "so that I may complete the work that the Lord Jesus has commanded me to do" (See: Metaphor and Doublet)

finish the race

Paul speaks about completing the work that Jesus has commanded him to do as if he were running a race. (See: Metaphor)

to testify to the gospel of the grace of God

"to tell people the good news about God's grace." This is the ministry that Paul received from Jesus.

translationWords

bind

Holy Spirit

Jerusalem

suffer

life

precious

to minister

lord

good news

grace

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22. καὶ νῦν ἰδοὺ δεδεμένος ἐγὼ κ.τ.λ., and now, behold, I go bound in the spirit unto Jerusalem. In these words the Apostle refers to his own spirit, the constraint which in his own mind was laid upon him. Some therefore to make this plain would render ‘in my spirit.’ The verb implies that he felt there was no freeing himself from the impulse to go, but it has no such sense as that he already regards himself as a prisoner, that he will be seized and deprived of his liberty when he arrives at Jerusalem.

μὴ εἰδώς, not knowing. Hence we see that the Holy Ghost had not given to the Apostle more than a general sense that in all places he would be called on to suffer for Christ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22. δεδεμένος τῷ πνεύματι] bound in my spirit. This interpretation is most probable, both from the construction, and from the usage of the expression τὸ πνεῦμα repeatedly by and of Paul in the sense of his own spirit. See ch. reff., where the principal instances are given. The dative, as here, is found Rom 12:11, τῷ πν. ζέοντες,—1Co 5:3, παρὼν τῷ πνεύμ. (1Co 14:15, 1Co 14:16?),—2Co 2:13, οὐκ ἔσχηκα ἄνεσιν τῷ πν. μου, and al., see also ch. 19:21. How he was bound in the spirit is manifest, by comparing other passages, where the Holy Spirit of God is related to have shaped his apostolic course. He was bound, by the Spirit of God leading captive, constraining, his own spirit.

As he went up to Jerusalem δεδεμένος τῷ πνεύματι, so he left Judæa again δεδεμένος τῇ σαρκί,—a prisoner according to the flesh.

He had no detailed knowledge of futurity—nothing but what the Holy Spirit, in general forewarning, repeated at every point of his journey (κατὰ πόλιν; see ch. 21:4, 11, for two such instances), announced, viz., imprisonment and tribulations. That here no inner voice of the Spirit is meant, is evident from the words κατὰ πόλιν. (Two of the three other places where this phrase occurs are from the mouth or pen of Paul.)

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.