The big picture
Acts 20 opens in verse 1 with “And after the uproar was ceased, Paul called unto him the disciples, and embraced them…”, reaches its middle movement near verse 19 with “Serving the Lord with all humility of mind, and with many tears, and temptations, which…”, and closes in verse 38 with “Sorrowing most of all for the words which he spake, that they should see his face no…” Repeated or prominent terms include Paul, Asia, know, Lord, bread. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Acts · King James Version · 38Acts 20:1-8
1–8: After the uproar was ceased, Paul called unto him the disciples, and…
Acts 20:1–8 opens with “And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and…” and reaches “And there were many lights in the upper chamber, where they were gathered together.” by its final verse. That movement develops the focus on Paul teaching late at Troas, Eutychus restored, and the elders of Ephesus weeping with Paul at the shore, with particular weight carried by days, abode, Asia.
Context that brings the passage to life
“And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into…” Naming Macedonia and Paul keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to…” The number three makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
Acts 20:1-8
King James Version1And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.
2And when he had gone over those parts, and had given them much exhortation, he came into Greece,
3And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.
4And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
5These going before tarried for us at Troas.
6And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.
7And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
8And there were many lights in the upper chamber, where they were gathered together.
Acts 20:9-16
9–16: There sat in a window a certain young man named Eutychus, being fallen…
Acts 20:9–16 opens with “And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep…” and reaches “For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he…” by its final verse. That movement develops the focus on Paul teaching late at Troas, Eutychus restored, and the elders of Ephesus weeping with Paul at the shore, with particular weight carried by Paul, next, Assos.
Context that brings the passage to life
“And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long…” Naming Eutychus and Paul keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day…” The line’s distinctive content terms include bread, break, broken. Its relationship to verses 10 and 12 shows what work it does in this passage.
Acts 20:9-16
King James Version9And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.
10And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him.
11When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.
12And they brought the young man alive, and were not a little comforted.
13And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.
14And when he met with us at Assos, we took him in, and came to Mitylene.
15And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.
16For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
Acts 20:17-24
17–24: From Miletus he sent to Ephesus, and called the elders of the church.
Acts 20:17–24 opens with “And from Miletus he sent to Ephesus, and called the elders of the church.” and reaches “But none of these things move me, neither count I my life dear unto myself, so that I might…” by its final verse. That movement develops the focus on Paul teaching late at Troas, Eutychus restored, and the elders of Ephesus weeping with Paul at the shore, with particular weight carried by Lord, house, Jesus.
Context that brings the passage to life
“And from Miletus he sent to Ephesus, and called the elders of the church.” Naming Ephesus and Miletus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait…” Naming Jews keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” Naming Christ keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Acts 20:17-24
King James Version17And from Miletus he sent to Ephesus, and called the elders of the church.
18And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
19Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:
20And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,
21Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
22And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
23Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.
24But 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.
Acts 20:25-32
25–32: Now, behold, I know that ye all, among whom I have gone preaching the…
Acts 20:25–32 opens with “And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall…” and reaches “And now, brethren, I commend you to God, and to the word of his grace, which is able to build…” by its final verse. That movement develops the focus on Paul teaching late at Troas, Eutychus restored, and the elders of Ephesus weeping with Paul at the shore, with particular weight carried by blood, flock, know.
Context that brings the passage to life
“And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“For I have not shunned to declare unto you all the counsel of God.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
Acts 20:25-32
King James Version25And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
26Wherefore I take you to record this day, that I am pure from the blood of all men.
27For I have not shunned to declare unto you all the counsel of God.
28Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
29For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
31Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.
32And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
Acts 20:33-38
33–38: I have coveted no man’s silver, or gold, or apparel.
Acts 20:33–38 opens with “I have coveted no man’s silver, or gold, or apparel.” and reaches “Sorrowing most of all for the words which he spake, that they should see his face no more. And…” by its final verse. That movement develops the focus on Paul teaching late at Troas, Eutychus restored, and the elders of Ephesus weeping with Paul at the shore, with particular weight carried by words, accompanied, apparel.
Context that brings the passage to life
“I have coveted no man’s silver, or gold, or apparel.” The line’s distinctive content terms include apparel, coveted, gold. Its relationship to verses 34 shows what work it does in this passage.
Acts 20:33-38
King James Version33I have coveted no man’s silver, or gold, or apparel.
34Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
35I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
36And when he had thus spoken, he kneeled down, and prayed with them all.
37And they all wept sore, and fell on Paul’s neck, and kissed him,
38Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.
Details worth noticing
The opening image
Acts 20:1 begins with “And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.”
Where the chapter turns
Acts 20:24 forms a natural hinge: “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…”
The final note
Acts 20:38 leaves the reader with “Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.”
A word trail through the chapter
The words Paul, Asia, know, Lord, bread, days help reveal the chapter’s repeated concerns.
What assumption drives Abraham's deception?
He assumes there is no fear of God in the place and that he will be killed.
How does the chapter expose that assumption?
Abimelech responds seriously to God's warning and confronts Abraham about wrongdoing.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- hath
- has
- spake
- spoke
- wherefore
- for that reason
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
