聖書注解書

この章には次の事柄が記されている。一、パウロのマケドニヤ、ギリシャ、アジア方面のあちこちへの旅と、ついにトロアスに到着したこと（使徒20:1-6）。二、トロアスで一つの主の日を過ごしたことと、そこでユテコをいのちに返したことについての特別な記録（使徒20:7-12）。三、彼が、次のペンテコステの祭りまでにはエルサレムにいたいと願いつつ、そこに向かう道すがら、彼が植えた教会を訪問するための前進、または巡回（使徒20:13-16）。四、彼がその地を去るにあたり、エペソの長老たちに語った別れの説教（使徒20:17-35）。五、彼と彼らとの非常に悲しい別れ（使徒20:36-38）。これらすべてにおいて、我々はパウロがキリストに仕え、人々のたましいに善を行うために非常に忙しく働いたことを見いだす。異邦人の回心においてだけでなく、キリスト者の徳を建てることにおいても。

Paul retires to Macedonia, Acts 20:1. He goes into Greece, where he tarries three months and, purposing to sail to Syria, he returns through Macedonia, Acts 20:2, Acts 20:3. Several persons accompany him into Asia, and then go before and tarry for him at Troas, Acts 20:4, Acts 20:5. Paul and Luke sail from Philippi, and in five days reach Troas, where they meet their brethren from Asia, and abide there seven days, Acts 20:6. On the first day of the week, the disciples coming together to break bread, Paul preaching to them, and continuing his speech till midnight, a young man of the name of Eutychus, being in a deep sleep, fell from the third loft and was killed, Acts 20:7-9. Paul restores him to life, resumes his discourse, and continuing it till daybreak, then departs, Acts 20:10-12. Luke and his companions come to Assos, whither Paul comes by land, Acts 20:13. He embarks with them at Assos, comes to Mitylene, Acts 20:14. Sails thence, and passes by Chios, arrives at Samos, tarries at Trogyllium, and comes to Miletus, Acts 20:15. Purposing to get as soon as possible to Jerusalem, he sends from Miletus, and calls the elders of the Church of Ephesus, to whom he preaches a most directing sermon, gives them the most solemn exhortations, kneels down and prays with them, takes a very affecting leave of them, and sets sail for Caesarea, in order to go to Jerusalem, vv. 16-38.

CHAPTER 20

Acts 20:1. καὶ ἀσπασ.] A B D E א, min. vss. have καὶ παρακαλὲσας, ἀσπασ. So Lachm. Yet D has πολλά before παρακαλ. (so Born.), and E καί before ἀσπασ. Other witnesses have καὶ παρακ. ἀσπασ. τε. So Rinck. παρακαλ. has certainly preponderant attestation in its favour, but against it the internal decisive consideration, that no reason is apparent for its subsequent omission, whereas it might very easily suggest itself from Acts 20:2; Acts 16:40 as a pious marginal remark to ἀσπασ.

Acts 20:4. Πύῤῥου] is wanting in Elz., and is condemned by Mill as an addition from tradition. But it has greatly preponderant attestation, and might be passed over quite as well on the ground of a varying tradition, as by mistake of the transcribers on account of the similar sound of the initial syllable in the following name.

Acts 20:5. οὗτοι] Lachm. reads οὗτοι δέ, after A B E א, min. A connective addition.

Acts 20:7. ἡμῶν] Elz. has τῶν μαθητῶν, in opposition to A B D E, min. Chrys. Aug. and most vss. An interpolation on account of the following αὐτοῖς. Still stronger witnesses support ἦμεν in Acts 20:8, for which Elz. has ἦσαν.

Acts 20:9. καθήμενος] Instead of this, καθεζόμενος (Lachm. Tisch. Born.) is preponderantly attested. Comp. on Acts 2:2.

Acts 20:11. ἄρτον] Lachm. Tisch. Born. read τὸν ἄρτον, according to A B C D* א*. Rightly; the article was neglected after Acts 20:7, because its force was overlooked.

Acts 20:15. καὶ μείν. ἐν Τρωγ., τῇ] A B C E א, min. have merely τῇ δέ. So Lachm. Several vss. and some more recent codd. have καὶ τῇ. But there was no occasion for the insertion of μείν. ἐν Τρ., whereas its omission is very capable of explanation, because Trogyllium was not situated in Samos, as the context seemed to say.

Acts 20:16. κεκρίκει] Recommended by Griesb., adopted by Lachm. Tisch. Born., according to greatly preponderating evidence. But Elz. Scholz have ἔκρινε. A church-lesson begins at Acts 20:16, and therefore the tense, which has its reference in what precedes, was altered.

ἦν] Lachm. reads εἴη, following considerable witnesses. A grammatical improvement.

Acts 20:18. After πρὸς αὐτόν A has ὁμοῦ ὄντων αὐτῶν, which Lachm. adopted; others have ὁμοθυμαδόν; and others ὁμόσε ὄντων αὐτῶν (so Born., according to D). Different additions for the sake of completion.

Acts 20:19. Before δακρ. Elz. has πολλῶν, which already Griesb. rejected, according to decisive testimony. A strengthening addition from 2 Corinthians 2:4.

Acts 20:22. According to decisive testimony read ἐγώ, with Lachm. Tisch., after δεδεμ.

Acts 20:23. μοι] is wanting in Elz., but is decidedly attested, and was easily passed over as quite unnecessary.

με] is, according to decisive evidence, to be placed after θλίψεις (Lachm. Tisch.). Born. has μοι ἐν Ἱεροσολύμοις, according to D, vss. Lucif., and that only after μένουσιν. But μοι is a mechanical repetition from the preceding, and ἐν Ἱεροσολ. is an addition by way of a gloss; the two, moreover, are not equally attested.

Acts 20:24. ἀλλʼ οὐδενὸς … ἐμαυτῷ] very many variations. Lachm. has ἀλλʼ οὐδενὸς λόγον ἔχω, οὐδὲ ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ. Tisch. reads ἀλλʼ οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ, according to B C D** א*, vss. Lucif. Born. reads essentially as Lachm., yet adding μοι after ἔχω, and μου after ψυχήν. The Recepta is founded on E G H, Chrys. Theophyl. Oec.; but G, Chrys. have not μου. The reading of Lachm. (A D* א, min. Vulg.), as well as the Recepta, are to be considered as alterations and expansions of the reading of Tisch., which was not understood.

After δρόμον μου Elz. Scholz have μετὰ χαρᾶς, which is wanting in A B D א, min. Lucif. Ambr. and several vss. A scholion.

Acts 20:25. τοῦ Θεοῦ] is wanting in A B C א, 13, 15*, 36, Copt. Syr. p. Arm. Chrys. Rightly deleted by Lachm. and Tisch. A supplementary addition. D has τοῦ Ἰησοῦ. So Born.

Acts 20:26. ἐγώ] Considerable witnesses have εἰμι, which Griesb. has recommended and Lachm. adopted. Rightly; ἐγώ came from Acts 18:6.

Acts 20:28. τοῦ Κυρίου] Elz. has τοῦ Θεοῦ, which is adhered to among recent critics (following Mill, Whitby, Wolf, Bengel, and others), by Scholz, Alford, Rinck, Lucubr. crit. p. 82 f. The weight of evidence is externally decisive for τοῦ Κυρίου; A C* D E, 13, 15, 18, 36, 40, 69, 73, 81, 95*, 130, 156, 163, 180, Copt. Sahid. Syr. p. (on the margin) Arm. Aeth. Constitutt. (2:61), Ir. (Acts 3:14), Eus. (on Isaiah 35), Ath. (ad Serap. 1 in ms.), Didym. (de Sp. St. 11), Chrys. Lucif. Aug. Jer. al. τοῦ Θεοῦ is found among uncial mss. only in B א, and, besides, only in about twenty more recent and inferior codd., and among vss. in the Vulg. Syr. p. (in the text); but among the Fathers in none before Epiph. and Ambros. See the more detailed statement of the evidence in Tisch. The internal decisive argument for τ. Κυρίου lies in the fact that in the Pauline Epistles ἐκκλ. τ. Κυρ. never occurs, but ἐκκλ. τ. Θεοῦ eleven times; hence at our passage the Pauline expression was written on the margin as a parallel, and then, welcome to hyper-orthodoxy (already in Ignat. ad Ephesians 1, and in Tert. ad ux. ii. 3, there is found the expression blood of God, which others, even Ath., censured as unbiblical; see Wetstein and Tisch.), was taken into the text and transmitted. This appears far more accordant with the dogmatic tendency of those times and the monastic spirit than the usual justification of τοῦ Θεοῦ: “Probabilius est ob sequentia mutatum, quam e scriptis Pauli illatum esse” (Rinck, l.c.). The readings τοῦ Κυρίου Θεοῦ, τοῦ Θεοῦ κ. Κυρίου, and τοῦ Κυρίου κ. Θεοῦ (this latter Griesb. recommends, without, however, approving it, but Matth. received it), are combinations of the original reading with the Pauline parallel written on the margin. Teller’s and van Hengel’s proposal to read only τὴν ἐκκλ. is destitute of all critical support.

τοῦ αἵματος τοῦ ἰδίου] Elz. has τοῦ ἰδίου αἵματος, in opposition to A B C D E א, min. vss. Ir. Lucif. An alteration, which arose from the adoption of τ. Θεοῦ, in order to establish the interpretation of the blood of God.

Acts 20:29. After ἐγώ Elz. Scholz, Tisch. have γάρ, against A C* D א, min. Vulg. Fathers. The more to be rejected, as others read ὅτι ἐγώ (B), others ἐγὼ δέ (א*), others still καὶ ἐγώ. A connective addition. τοῦτο also, which Elz. Scholz, Tisch. have after οἶδα, has such preponderating evidence against it, and in such essential agreement with those witnesses which condemn γάρ, that it cannot be considered as original, although, taken by itself, it might be more easily omitted than added.

Acts 20:32. After ὑμᾶς Elz. Scholz have ἀδελφοί, which Lachm. Tisch. Born. have deleted, according to A B D א, 33, 34, 68, Syr. Erp. Copt. Sahid. Vulg. Jer. If it had been original, there is no apparent reason for its omission; on the other hand, its insertion at this solemn passage was very natural.

οἰκοδ.] Approved by Griesb., adopted by Lachm. Born. But Elz. Scholz, Tisch. have ἐποικοδ., against decisive testimony. A more precise definition corresponding to the persons in question; and therefore, also, D E, vss. add ὑμᾶς

Acts 20:35. τῶν λόγων] G and more than thirty min. Vulg. Sahid. Arm. Aeth. Chrys. Theophyl. have τὸν λόγον. So Rinck. Others have τοῦ λόγου after min.; so Bengel. Both are alterations, because only one saying of Christ afterwards follows.

The order μᾶλλον διδόναι (Elz. inverts it) is decidedly attested.

Ac 20:1-12.

パウロがマケドヤとギリシヤに再び進むという決意を実行に移す。そこからエルサレムに向かう途上、ピリピとトロアスを再訪する。トロアスでの奉仕。

使徒の生涯のこの部分は、資料の点で特異に豊かであるが、歴史書ではきわめて簡潔に語られている。その詳細は彼自身の手紙から収集されなければならない。

1, 2. 去った――五旬節の後に

(1Co 16:8)。

マケドヤに行くため――彼の計画の第一部を遂行するため

(Ac 19:21)。

彼の手紙から次のことがわかる。(1) 海岸の位置から予想されるように、彼はトロアスを再訪した

(2Co 2:12、

参照

Ac 16:8)。(2) 前回の訪問ではそこで伝道的働きをしなかったと思われるが、今度は「キリストの福音を宣べ伝える」ために特別に行き、そこで「主によって開かれた門」を見出し、効果的に入って教会の基礎を据えた

(Ac 20:6, 7)。(3) もっと長く留まろうとしたが、テトスが来ないことで不安を感じたためであった。テトスは彼がエルサレムの貧しい聖徒たちのための献金を完了するためにコリントに遣わしたが

(1Co 16:1, 2; 2Co 8:6)、

さらに、最初の手紙がその教会にどのような効果をもたらしたかを知らせるためであった。（おそらくトロアスで会う約束をしていた。）(4) この心の状態で、何か悪いことではないかと恐れ、トロアスの兄弟たちに「別れを告げ」、そこからマケドヤに向かった。

彼が到着した（その海港ニコポリスに上陸し、参照

Ac 16:11, 12）

のは、疑いなくピリピの町であった。

2Co 11:9（そこには「マケドヤ」とある）と

Php 4:15（そこからピリピを指すことがわかる）

を比較すればそうなる。ここで彼は、前回の訪問で深い関心をもつ状況に残していた兄弟たちが、堅固にまとまり成長する教会として、寛大で、キリストにある彼らの父に熱心に結びついているのを見出した。おそらくわれわれの歴史家、「愛される医者」（参照

Ac 16:40）

の監督の下で。

歴史家がこのマケドヤ訪問について述べているのは「彼はその地方を巡回し、多くの励ましを与えた」ということだけである。(5) テトスが使徒と同じくらい早くピリピに到着しなかったので、「彼の肉体は安息がなく、四方から悩まされた。外には戦い、内には恐れがあった」

(2Co 7:5)。(6) ついにテトスが到着し、使徒の喜びとなり、期待していたよりも良い知らせをもたらした

(2Co 7:6, 7, 13)。

しかし、彼の使徒的評判を損なおうとする敵対的一派の努力に関する苦しい知らせも混じっていた

(2Co 10:1-18)。(7) これが生じた複雑な感情の中で、彼は――マケドヤから、おそらくピリピから――コリント人への第二の手紙を書いた（コリント人への第二の手紙の緒論を参照）。テトスにそれを託し、彼とともにエルサレムの貧しい聖徒たちのための献金を集め持って来るために特に選ばれた二人のほかの無名の代理者を同行させた。彼らについて使徒は「キリストの栄光である」という美しいあかしを述べている

(2Co 8:22, 23)。(8) 彼が「イルリコ」の境界まで達したのはこの時であったに違いない。それはアドリア海沿岸に沿っている

(Ro 15:19)。

彼は当然、コリント人への第二の手紙がその適切な効果を現すための時間を取りたかったであろう。また、北西への巡回は、テサロニケとベレアの教会に短期間の訪問をする好機となったであろうが、これについては記録がない。ギリシヤへ南へ向かう途中で、エペソ、テッサリア、ボイオティアの中間地域で福音を宣べ伝えたであろう

(Ro 15:19

を参照)が、これも記録がない。

「騒ぎが収まったのち」――デメテリオと職人たちによって引き起こされた騒動のことである。それは書記官によって静められた（Acts 19:40-41）。

「彼らを抱いて」――彼らに挨拶し、別れにあたって親愛の表明を与えたことである。Luke 7:45、Romans 16:16、1 Corinthians 16:20、2 Corinthians 13:12、1 Thessalonians 5:26、1 Peter 5:14の各注解と比較せよ。シリア語訳はこれを「パウロは弟子たちを呼び寄せ、彼らを慰め、彼らに口づけした」と訳している。

「マケドニヤに行くため」――Acts 19:21に記録されているとおり、彼の決意に従って、エルサレムへの途上のことであった。

After the uproar was ceased - The tumult excited by Demetrius apparently induced Paul to leave Ephesus sooner than he had intended. He had written to the Corinthians that he should leave that place after pentecost, 1 Corinthians 16:8; but it is very probable that he left it sooner.

And after the uproar was ceased,.... Which Demetrius, and the craftsmen, had raised at Ephesus, and which was put an end to by the speech of the town clerk, or register keeper of the theatre:

Paul called unto him the disciples; the members of the church at Ephesus, whom he convened, either at his own lodgings, or at their usual place of meeting:

and embraced them; or "saluted them"; that is, with a kiss, which was sometimes done at parting, as well as at meeting; see Acts 20:37 and so the Syriac version renders it, and "kissed" them, and so took his leave of them, and bid them farewell; the Alexandrian copy, and some other copies, and the Syriac and Vulgate Latin versions before this clause insert, "and exhorted, or comforted" them; that is, exhorted them to continue steadfast in the faith, and hold fast the profession of it without wavering, and comforted them under all their tribulations, and in a view of what afflictions and persecutions they must expect to endure for the sake of Christ, with the exceeding great and precious promises of the Gospel:

and departed to go into Macedonia; to visit the churches at Philippi, Thessalonica, and Berea, and to establish them in the faith of the Gospel: he did not choose to leave Ephesus till the tumult was over, partly on his own account, that he might not bring upon himself an imputation of fear and cowardice; and partly on the account of the church at Ephesus, that he might not leave them in distress, and add to it; but now it was over, he judged it proper to take his leave of them, and visit other churches, the care of which equally lay upon him.