Acts 20:26

20:26 I have been faithful. If anyone suffers eternal death, it’s not my fault: Cp. Ezek 3:16-21.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 20:26. Διὀ, wherefore) This is deduced from Act 20:20.—μαρτύρομαι, I take you to record) Your conscience will be a witness to me. This is the force of the middle verb.—σήμερον, this day) This expression has a great explanatory power.—καθαρὸς, pure) This ought to be the chief care of one taking leave.

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

Act_20:26-27. Διό] because, namely, this now impending separation makes such a reckoning for me a duty.

μαρτύρομαι] I testify, I affirm. See on Gal_5:3.

ἐν τῆ σήμ. ἡμέρᾳ] hoc magnam declarandi vim habet, Bengel: it was, in fact, the parting day.

ὅτι καθαρ. εἰμι (see the critical remarks): that I am pure from the blood of all (comp. on Act_18:6), i.e. that I am free of blame in reference to each one, if he (on account of unbelief) falls a prey to death, i.e. to the eternal ἀπώλεια. Each one is affected by his own fault; no one by mine. καθαρὸς ἀπό (Tob_3:14) is not a Hebraism, נָקִי מִדָּם; even with Greek writers καθαρ. is not merely, though commonly, joined with the genitive (Bernhardy, p. 174), but also sometimes with ἀπό (Kypke, II. p. 108 f.).

οὐ γὰρ ὑπεστειλ.] brought forward once more in accordance with Act_20:20; so extremely important was it to him, and that, indeed, as the decisive premiss of the καθαρός εἰμι κ.τ.λ.

τὴν βουλὴν τοῦ Θεοῦ] the divine counsel κατʼ ἐξοχήν, i.e. the counsel of redemption, whose complete realization is the βασίλεια τοῦ Θεοῦ, the Messianic kingdom; hence here ἀναγγ.… Θεοῦ, in Act_20:24 διαμαρτ.… Θεοῦ, and in Act_20:25 κηρύσσ. τ. βασιλ. τ. Θεοῦ, denote one and the same great contents of the gospel, although viewed according to different aspects of its nature.

πᾶσαν] the whole, without suppressing, explaining away, or concealing aught of it.

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 20:26 . If we read διότι , critical note, we have a word which is not used by the other Evangelists, but three times in Luke’s Gospel and five times in Acts; in each passage in Acts it is referred to Paul, Act 13:35 , Act 18:10 (2), Act 20:26 , Act 22:18 , and it occurs nine or ten times in Paul’s Epistles. On account of the Apostle’s approaching departure, such a reckoning is demanded. μαρτύρομαι : only in Luke and Paul, and in both cases in Acts referred to Paul, here and in Act 26:22 , Gal 5:3 , Eph 4:17 , 1Th 2:12 , “I protest,” properly “I call to witness,” but never = μαρτυρῶ in classical Greek; in Jdt 7:28 we have the fuller construction, of which this use of the dative here is a remnant, Lightfoot, Gal 5:3 . The verb occurs once more in 1Ma 2:56 (but [337] [338] , al. ). ἐν τῇ σήμερον ἡμερᾷ : Attic, τήμερον , i.e. , ἡμ . with pronom. prefix ( cf. Mat 28:15 but ἡμέρας [W. H.]), the very day of my departure; the exact phrase occurs twice elsewhere, but both times in Paul’s writings, 2Co 3:14 , W. H., Rom 11:8 (quotation); “Hoc magnam declarandi vim habet,” Bengel. Several times in LXX, cf. Jos., Ant. , xiii., 2, 3, found frequently in classical Greek. καθαρὸς ἀπὸ , cf. Act 17:6 , where a similar phrase is used by St. Paul; the adjective is found seven times in. St. Paul’s Epistles, but only here and in Act 17:6 in Luke’s writings. In LXX, cf. Job 14:4 , Pro 20:9 , Tob 3:14 , Susannah, ver 46; in Psalms of Solomon , 17:41, and, for the thought, Eze 3:18-20 . In classics for the most part with genitive, but in later Greek with ἀπό , see however Blass, Gram. , p. 104, and instances from Demosthenes; and Deissmann for instances from papyri, Neue Bibelstudien , pp. 24, 48; Ramsay, “Greek of the Early Church,” etc.; Expository Times , December, 1898, p. 108. Only a Paul could say this with fitness; we could not dare to say it, Chrys., Hom. , xliv.

[337] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[338] Codex Cryptoferratensis (sæc. vii.), a palimpsest fragment containing chap. Act 11:9-19 , edited by Cozza in 1867, and cited by Tischendorf.

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

If you do perish, yet there shall be no fault in me, see Acts 18:6.

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

I am pure from the blood of all men-- (Act 18:6; and compare Sa1 12:3, Sa1 12:5; Eze 3:17-21; Eze 33:8-9).

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 26. I am pure from the blood of all] If any man, Jew or Gentile, perish in his sins, his blood shall be upon him; he, alone, shall be accessary to his own perdition. I am blameless, because I have fully shown to both the way to escape from every evil.

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

26. Wherefore I take you to record. It is all one as if he had said, I call you to witness, or I call you to bear witness before God and his angels. And this doth he not so much for his own cause, as that he may prescribe unto them their duty with greater authority. Furthermore, this place containeth a brief sum of teaching rightly and well, and it exhorteth the teachers themselves, vehemently and sharply, that they be diligent in their function. What order must pastors then keep in teaching? First, let them not esteem at their pleasure what is profitable to be uttered and what to be omitted; but let them leave that to God alone to be ordered at his pleasure. So shall it come to pass that the inventions of men shall have none entrance into the Church of God. Again, mortal man shall not be so bold as to mangle the Scripture and to pull it in pieces, that he may diminish this or that at his pleasure, that he may obscure something and suppress many things; but shall deliver whatsoever is revealed in the Scripture, though wisely and seasonably for the edifying of the people, yet plainly and without guile, as becometh a faithful and true interpreter of God. I said that wisdom must be used, because we must always have respect unto profit, so there be no subtilty used, wherein many take too great delight, when as they turn and wrest the word of God unto their methods, and forge to us a certain kind of philosophy mixed of the gospel and their own inventions; namely, because this mixture is more delectable. Thence have we free will, thence the deserts of works, thence the denial of the providence and free election of God. And that which we said even now is to be noted, that the counsel of God, whereof Paul maketh mention, is included in his word, and that it is to he sought nowhere else.

For many things are kept from us in this life, the perfect and full manifestation whereof is deferred until that day, wherein we shall see God as he is, with new eyes, face to face (1 Corinthians 13:12). Therefore, those do set forth the will of God who interpret the Scriptures faithfully, and out of them instruct the people in the faith, in the fear of God, and in all exercises of godliness. And, as we said of late, that those are condemned by this sentence, who, disputing philosophically, lest they should teach anything which is removed from the common sense of men, and therefore odious, do corrupt with their leaven the purity of the Scripture; so, both sharply and sore, doth Paul thunder against them, who, for fear of the cross and persecution, do speak only doubtfully and darkly.

I am clean from the blood. I do not doubt but that he had respect unto the place of Ezekiel, where God denounceth that his prophet shall be guilty of the blood of the wicked unless he exhort them unto repentance (Ezekiel 3:18, 20). For upon this condition doth he appoint pastors over his Church, that if anything perish through their negligence, an account may be required at their hands; yea, that unless they show the way of salvation without guile and crooks, the destruction of those who go astray may be imputed unto them. Those men must needs be wonderful dull whom such a sharp threatening cannot awake. Wherefore the epicurish impiety of the Popish clergy doth the more bewray itself, where, though they craik and brag of their honorable titles, yet they think no more upon giving of an account for so many souls which perish, than if there sat no Judge in heaven, neither is their ungodliness any whit less filthy before the whole world, in that being given only to devour sheep, they usurp the name of pastors. Furthermore, the Lord showeth how dear souls be to him, seeing that he doth so sharply punish the pastor’s sluggishness for their destruction; but we see what small account many men make of their own salvation, for which even God himself doth vouchsafe to be careful.

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.

(26) I am pure from the blood of all men.—The image was a familiar one in the Apostle’s lips (Act_18:6). It rested on the language of an older prophet (Eze_3:18; Eze_3:20). He had acted on the teaching of that prophet, and none could require the blood of any man at his hands.

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

26. Wherefore I take you to record this day] The Rev. Ver., to explain the older English, gives “I testify unto you.” The sense seems a little more than this. The Apostle not only gives his own testimony, but challenges them to confirm or refute it.

that … all men] St Paul looks upon himself as one like the watchmen of the house of Israel (Eze_33:8) to each of whom God says, if he warn not the wicked from his way, “his blood will I require at thine hand.”

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.

For I know this,.... By divine revelation:

that after my departing; either out of this world, or after his leaving them now, and proceeding on, his journey:

shall grievous wolves enter in among you; false teachers, comparable to wolves, for their craft and cunning, and for their greedy, covetous, and voracious dispositions; and who would be very grievous, troublesome, and even intolerable to them; these, he knew, would enter privily, at an unawares, into their churches, and set up themselves for preachers, without being called or sent:

not sparing the flock; fleecing it instead of feeding it, making merchandise of it, and like the Pharisees, under religious pretences, devour widows' houses, and drain the purses of men; and having as little compassion upon their souls, poisoning them with their errors and heresies, subverting their faith, and bringing them into swift ruin and destruction, as much as would in them lie.

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

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

Ver. 26. I take you to record] Happy is that man that can be acquitted by himself private, in public by others, in both by God.

I am pure from the blood of all men] The apostle hath an eye here (doubtless) to that flaming place of Eze 3:18; "His blood will I require at thine hands;" which words are fulmina, non verba, saith Erasmus, not words, but lighting bolts.

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.

Wherefore - In view of the past, of my ministry and labors among you, I appeal to your own selves to testify that I have been faithful.

I take you to record - Greek: I call you to witness. If any of you are lost; if you prove unfaithful to God, I appeal to yourselves that the fault is not mine. It is well when a minister can make this appeal, and call his hearers to bear testimony to his own faithfulness. Ministers who preach the gospel with fidelity may thus appeal to their hearers; and in the day of judgment may call on themselves to witness that the fault of the ruin of the soul is not to be charged to them.

That I am pure - I am not to be charged with the guilt of your condemnation, as owing to my unfaithfulness. This does not mean that he set up a claim to absolute perfection; but that, in the matter under consideration, he had a conscience void of offence.

The blood of all men - The word “blood” is often used in the sense of “death, of bloodshed”; and hence, of the “guilt or crime of putting one to death,” Mat 23:35; Mat 27:25; Act 5:28; Act 18:6. It here means that if they should die the second death; if they should be lost forever, he would not be to blame. He had discharged his duty in faithfully warning and teaching them; and now, if they were lost, the fault would be their own, not his.

All men - All classes of people - Jews and Gentiles. He had warned and instructed all alike. Ministers may have many fears that their hearers will be lost. Their aim, however, should be:

To save them, if possible; and, If they are lost, that it should be by no neglect or fault of theirs.

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

I take you to record; I testify and affirm unto you; and I dare appeal unto yourselves concerning it.

I am pure from the blood of all men; from the guilt of destroying their souls; none of them have perished through my fault, having faithfully showed unto them the way of life, and earnestly persuaded them to walk in it. Thus, according as the Lord told Ezekiel, Eze 3:19, the prophet that hath warned the wicked man, hath delivered his own soul.

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

26. To record—To testify.

Blood—In its figurative application the death of the soul, the second death.

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

Testify unto you for take you to record, A.V. The solemnity of this address is dependent upon the speaker"s conviction that he was speaking to his hearers for the last time. Hence the force of the words, "this day" (ejn th shmeron hJmera); "my last opportunity." I am pure, etc.. (comp. Eze_3:17-21 Eze_33:2, Eze_33:9; Heb_13:17) Note the peril of hiding or watering God"s truth.

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

MINISTERIAL RESPONSIBILITY

26, 27. Paul here certifies that he is “pure from the blood of all men,” and gives as a reason because he did not “shun to declare to them all the counsel of God.” Hence we see there is only one way for us to be pure from the blood of souls and ready to meet all the people at the Judgment bar; and that is to tell them the whole truth as we find it revealed in the Bible. If we fail to do this their blood will be found upon our hands when God Almighty shall make inquisition in the Judgment day. John Wesley’s best friends advised him to drop “sanctification” and “perfection” out of his ministerial vocabulary, preaching the same truth in other phraseology; hear his response: “Will you send the Holy Ghost to school and teach Him who made the tongue how to speak?” Verily, this is the only way we can be pure from the blood of all men, i. e., by declaring to them all the counsel of God.

“Watchman, what of the night?

The myriad foe come on to try thee with their might, And if thou shall fail one note that trump to sound, I will hang upon these battlements the watchman on hi round.”

This is a poetic versification of Ezekiel’s warning to Zion’s watchman. I trow many preachers lose their souls by faltering to meet this awful emergency, look people in the face and faithfully tell them the whole truth as God has revealed and committed it to them to proclaim to a dying world.

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

See notes on verse 22

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.

26. καθαρός εἰμι with אBCDE. Vulg. has ‘mundus sum.’

26. διὰ μαρτύρομαι ὑμῖν, wherefore I take you to record. St Paul testifies unto his hearers, but he also challenges them to confirm or refute what he says.

ἐν τῇ σήμερον ἡμέρᾳ, this day. For this redundant expression, cf. LXX. Jos 22:29; 1Sa 26:21; Jer 1:18, &c. Joseph. Ant. XIII. 2. 3.

ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων, that I am pure from the blood of all men. St Paul looks upon himself as one like the watchmen of the house of Israel (Eze 33:8) to each of whom God says, if he warn not the wicked from his way, ‘his blood will I require at thine hand.’

For the phrase καθαρὸς ἀπό cf. Tob 3:14, καθαρά εἰμι ἀπὸ πάσης ἁμαρτίας.

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.

26.] The use of μαρτύρομαι is peculiar to Paul, see reff.

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

This day [τη σημερον ημερα] . Very forcible. Lit., on today's day; this, our parting day.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.